Todos sabemos que la vida duele.
"No hay rosa sin espinas ni amor sin dolor", nos dicen.
La vida duele; a veces mucho.
Duele el cuerpo, duelen algunos sentimientos, duelen ciertas ideas, duele querer llevar razón, duele el olvido, la soledad, el horror, el sin sentido...
Duele no sentirse amado o valorado, duele ser mal tratado, insultado, ninguneado o pisoteado.
Duelen las pérdidas, de personas, situaciones, trabajos, privilegios, capacidades o ilusiones.
Duele la dependencia, el saberse impedido, la impotencia.
Duele la perspectiva de la enfermedad y la muerte personal.
Duele el dolor, el cuerpo, la corporalidad que somos.
Duele la conciencia.
Y no todo este dolor es enfermedad. Es la propia vida que es así.
La vida y el dolor tienen un poso de misterio que no alcanzamos a comprender. Yo no lo hago. Ni como médico, ni como persona. A veces como poeta, pero son versos de esa clase que no es posible escribir.
Les dejo un articulo científico con sesuda reflexión: "Necesito permiso para estar malo": hacia una sociología de síntomas medicamente inexplicables.
Soc Sci Med. 2006 Mar;62(5):1167-78. Epub 2005 Aug 30.
'I just want permission to be ill': towards a sociology of medically unexplained symptoms.
Source
University of York, York, UK. sjn2@york.ac.ukAbstract
A significant proportion of symptoms are medically unexplained. People experience illness but no pathological basis for the symptoms can be discerned by the medical profession. Living without a clinical diagnosis or medical explanation has consequences for such patients. This paper reports on a small qualitative interview-based study of 18 neurology outpatients in England who live with such medically unexplained symptoms (MUS). The findings broadly concur with those identified in the related literatures on medically unexplained syndromes and unexplained pain: the difficulties of living with uncertainty; dealing with legitimacy; and a resistance to psychological explanations of their suffering. From a thematic analysis of the interview data we identify and elaborate on three related issues, which we refer to as: 'morality'; 'chaos'; and 'ambivalence'. Although this article presents empirical data its aim is primarily conceptual; it integrates the findings of the empirical analysis with the existing literature in order to try to make some sociological sense of the emergent themes by drawing on sociological and cultural analyses of risk and the body. We draw on Bauman's concept of ambivalence to suggest that the very processes associated with more precise 'problem solving' and 'classification' do, in fact, generate even more uncertainty and anxiety. On the one hand, we seek closure and certainty and yet this leaves no means of living with uncertainty. Indeed, society does not readily grant permission to be ill in the absence of disease. We conclude by suggesting that an appreciation of the experience of such embodied doubt articulated by people who live with MUS may have a more general applicability to the analysis of social life under conditions of late modernity.Foto de Eliezer Borges
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