Book contents
- Frontmatter
- Contents
- List of illustrations
- List of contributors
- Acknowledgements
- 1 Scholarly ways of knowing: an introduction
- Part 1 Scholarly medicine in the West
- Part 2 Chinese traditional medicine
- Part 3 Āyurvedic medicine
- 13 Writing the body and ruling the land: Western reflections on Chinese and Indian medicine
- 14 The scholar, the wise man, and universals: three aspects of Āyurvedic medicine
- 15 The epistemological carnival: meditations on disciplinary intentionality and Āyurveda
- Part 4 Commentaries
- Index
15 - The epistemological carnival: meditations on disciplinary intentionality and Āyurveda
Published online by Cambridge University Press: 01 February 2010
- Frontmatter
- Contents
- List of illustrations
- List of contributors
- Acknowledgements
- 1 Scholarly ways of knowing: an introduction
- Part 1 Scholarly medicine in the West
- Part 2 Chinese traditional medicine
- Part 3 Āyurvedic medicine
- 13 Writing the body and ruling the land: Western reflections on Chinese and Indian medicine
- 14 The scholar, the wise man, and universals: three aspects of Āyurvedic medicine
- 15 The epistemological carnival: meditations on disciplinary intentionality and Āyurveda
- Part 4 Commentaries
- Index
Summary
I started by talking about knowledge, the better to be understood: the French philosophy with which we've grown up deals with little but epistemology. But for Husserl and the phenomenologists our consciousness of things is in no sense restricted to knowledge of them. The knowledge or pure ‘representation’ of it is only one of the possible forms of my consciousness ‘of’ this tree; I can also love it, fear it, hate it; and the way ‘consciousness’ goes beyond itself, which we call ‘intentionality’, is also to be found in fear, hatred and love. To hate someone is another way of breaking out toward him, it's suddenly finding oneself confronting a stranger and experiencing, above all suffering, his objective quality of ‘hatefulness’. And all at once those famous ‘subjective’ reactions of love, hate, fear and sympathy, which were floating in the rancid marinade of Mind, are removed from it; they are just ways of discovering the world.
Apparent determinacy, in the guise of regularities of classification, symbol, and of form, may veil fundamental instabilities and changes of content.
We used to imagine all of Āyurveda as a ‘system’, and now that the formalism, coherence, and synchronicity of a system do not seem to map well on to medical knowledge and practice in situ, we isolate that which appears most structured and coherent as the epistemology of the thing and trace it backwards and forwards to give ourselves back time. As in the work of the French sociologist of India Louis Dumont, structure here requires a residuum, a category of that which does not fit into the beautiful passivity of the object of inquiry.
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- Information
- Knowledge and the Scholarly Medical Traditions , pp. 320 - 344Publisher: Cambridge University PressPrint publication year: 1995
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