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Read through the most famous quotes by topic #medicine
no disease suffered by a live man can be known, for every living person has his own peculiarities and always has his own peculiar, personal, novel, complicated disease, unknown to medicine -- not a disease of the lungs, liver, skin, heart, nerves, and so on mentioned in medical books, but a disease consisting of one of the innumerable combinations of the maladies of those organs. This simple thought could not occur to the doctors (as it cannot occur to a wizard that he is unable to work his charms) because the business of their lives was to cure, and they received money for it and had spent the best years of their lives on that business. But above all that thought was kept out of their minds by the fact that they saw they were really useful [...] Their usefulness did not depend on making the patient swallow substances for the most part harmful (the harm was scarcely perceptible because they were given in small doses) but they were useful, necessary, and indispensable because they satisfied a mental need of the invalid and those who loved her -- and that is why there are, and always will be, pseudo-healers, wise women, homoeopaths, and allopaths. They satisfied that eternal human need for hope of relief, for sympathy, and that something should be done, which is felt by those who are suffering. ↗
We look for medicine to be an orderly field of knowledge and procedure. But it is not. It is an imperfect science, an enterprise of constantly changing knowledge, uncertain information, fallible individuals, and at the same time lives on the line. There is science in what we do, yes, but also habit, intuition, and sometimes plain old guessing. The gap between what we know and what we aim for persists. And this gap complicates everything we do. ↗
This (...) had made me aware for the first time of the well-disguised myth that they and the academic institutions they represent are bastions of a free exchange of ideas. They are -but only of those ideas that don't 'rock the boat', that refrain from challenging hallowed taboos. ↗
Long before there were effective treatments, physicians dispensed prognoses, hope, and, above all, meaning. When something terrible happens-and serious disease is always terrible-people want to know why. In a pantheistic world, the explanation was simple-one god had caused the problem, another could cure it. In the time since people have been trying to get along with only one God, explaining disease and evil has become more difficult. Generations of theologians have wrestled with the problem of theodicy-how can a good God allow such bad things to happen to good people? Darwinian medicine can't offer a substitute for such explanations. It can't provide a universe in which events are part of a divine plan, much less one in which individual illness reflects individual sins. It can only show us why we are the way we are, why we are vulnerable to certain diseases. A Darwinian view of medicine simultaneously makes disease less and more meaningful. Diseases do not result from random or malevolent forces, they arise ultimately from past natural selection. Paradoxically, the same capacities that make us vulnerable to disease often confer benefits. The capacity for suffering is a useful defense. Autoimmune disease is a price of our remarkable ability to attack invaders. Cancer is the price of tissues that can repair themselves. Menopause may protect the interests of our genes in existing children. Even senescence and death are not random, but compromises struck by natural selection as it inexorably shaped out bodies to maximize the transmission of our genes. In such paradoxical benefits, some may find a gentle satisfaction, even a bit of meaning-at least the sort of meaning Dobzhansky recognized. After all, nothing in medicine makes sense except in the light of evolution. ↗
The greatest disease in the West today is not TB or leprosy; it is being unwanted, unloved, and uncared for. We can cure physical diseases with medicine, but the only cure for loneliness, despair, and hopelessness is love. There are many in the world who are dying for a piece of bread but there are many more dying for a little love. The poverty in the West is a different kind of poverty -- it is not only a poverty of loneliness but also of spirituality. There's a hunger for love, as there is a hunger for God. ↗
The hand that rested on my shoulder rubbed it a bit, comfortingly. Then it gave my shoulder a little squeeze. I leaned into him. Maybe it was that I was broken. Maybe it was just that I was out of my mind. But it occurred to me that I was going to kiss him. The thought just arrived, certain knowledge, delivered from some greater, more knowledgeable place. I was going to kiss him. Stephen would not want to kiss me. He would back up in horror. And yet, I was still going to do it. I reached over, and put my hand against his chest, then I moved closer. I could feel just the very tips of the gentle stubble on his cheek brushing against my skin. "Rory," he said. But it was a quiet protest, and it went nowhere. For the first few seconds, he didn't move-he accepted the kiss like you might accept a spoonful of medicine. Then I heard it, a sigh, like he had finally set down a heavy weight. I was pretty sure we were both kind of terrified, but I was completely sure that we were both doing this. We kissed slowly, very deliberately, coming together and then pulling apart and looking at each other. Then each kiss got longer, and then it didn't stop. Stephen put his hand just under the edge of my shirt, holding it on the spot where the scar was. Sometimes the skin around the scar got cold-now it was warm. Now it was alive. "So Thorpe says that-Seriously?" Callum was in the doorway. Stephen mumbled what I think was a very obscene word right against my mouth. "You realize I now owe Boo five pounds?" Callum said. "Boo! I owe you five pounds! ↗
One day we took the children to see a goldsmith refine gold after the ancient manner of the East. He was sitting beside his little charcoal fire. ("He shall sit as a refiner"; the gold- or silversmith never leaves his crucible once it is on the fire.) In the red glow lay a common curved roof tile; another tile covered it like a lid. This was the crucible. In it was the medicine made of salt, tamarind fruit and burnt brick dust, and imbedded in it was the gold. The medicine does its appointed work on the gold, "then the fire eats it," and the goldsmith lifts the gold out with a pair of tongs, lets it cool, rubs it between his fingers, and if not satisfied puts it back again in fresh medicine. This time he blows the fire hotter than it was before, and each time he puts the gold into the crucible, the heat of the fire is increased; "it could not bear it so hot at first, but it can bear it now; what would have destroyed it then helps it now." "How do you know when the gold is purified?" we asked him, and he answered, "When I can see my face in it [the liquid gold in the crucible] then it is pure. ↗
Is psychiatry a medical enterprise concerned with treating diseases, or a humanistic enterprise concerned with helping persons with their personal problems? Psychiatry could be one or the other, but it cannot--despite the pretensions and protestations of psichiatrists--be both. ↗
If someone is interested in medicine and also in physics and they like working with people and communicate well with others, I would strongly encourage them. ↗
#communicate #encourage #i #interested #like
