Loading...
|
Please use this identifier to cite or link to this item:
https://nccur.lib.nccu.edu.tw/handle/140.119/155464
|
| Title: | 根據阿育吠陀醫學消化世界：對可滲透身體的後人本主義分析
Digesting the World according to Ayurvedic Medicine : A Posthumanist Analysis of Permeable Bodies |
| Authors: | 韓佳艾
Hardy, Alizé Del Alamo |
| Contributors: | Eric Karchmer
韓佳艾
Alizé Del Alamo Hardy |
| Keywords: | 阿育吠陀
Agni
dosha
滲透性
身體與環境
整體健康
後人文主義
Ayurveda
Agni
Dosha
Permeability
Body and Environment
Holistic health
Post-humanism |
| Date: | 2024 |
| Issue Date: | 2025-02-04 15:50:30 (UTC+8) |
| Abstract: | Ayurveda 源自梵文「ayus」，意指「生命」，而「veda」則意指「知識」（Dahanukar & Thatte, 2000; Matthews, 2020），可翻譯為知識的科學或生命的科學。這個概念不僅包含臨床，也包含哲學層面 (Raj, Karthikeyan, & Gothandam, 2011; Payyappallimana & Venkatasubramanian, 2016)，連結自然與文化、身體與心靈、微觀世界與宏觀世界。這個古老的系統被世界衛生組織認定為世界上最古老的傳統醫學，代表了印度文化中根深蒂固的健康和福祉的整體方法。Ayurveda 最初以口頭方式傳承，在 5,000 多年前被編纂為成文典籍，但可能已被實踐超過 6,000 年。Ayurveda 的原則和哲學源自 Samkhya 哲學和自然界的普遍定律，例如極性定律或因果定律等等 (Zimmermann, 1995)。阿育吠陀的核心是 dosha 概念，在西方通常被稱為體質醫學，與其他古典傳統醫學，如希波克拉底醫學 (Hippocratic and Galenic medicine) 和中醫有相似之處 (Zimmermann,1995)。Ayurveda 透過其對身體的 doshic 方法，將其醫學實踐與哲學、宇宙論以及解釋因果關係的「自然主義」方式結合起來 (Zimmermann，1995)。阿育吠陀的整體觀點認為個人是反映宏觀世界的微觀世界，阿育吠陀的目標是在生命的各個層面（生態、社會、文化、身體、情緒和能量）找到平衡（Guha，2006 年），並考慮人類在體質-氣候景觀中的各個層面經驗（Langford，2002 年；Kessler 等人，2013 年；Matthews，2020 年）。體質-氣候觀念」一詞是我在本文中想要提出的論點的關鍵，因為它將我們的身體與環境以及環境如何在我們身上移動（例如食物）連結起來。整合身體與環境之間的滲透性，對於接近阿育吠陀身體是至關重要的。但反過來看也是如此，因為深入研究 Ayurveda 堅持這些邊界實際上是多麼的不固定。身份、身體和自然是緊密相連的。但是與「我們就是我們所吃的東西」這句簡單的格言不同，阿育吠陀醫師，例如我的老師，堅持認為「我們就是我們所消化的東西」會比較準確。這個細微但強而有力的區別非常重要，因為它暗示了攝取食物並不保證身體一定會吸收食物的觀念，並開啟了一個關於所謂外在和所謂內在之間關係的細微觀點。這句話是我思考阿育吠陀如何想像世界隨著消化在我們身上移動的起點。
阿育吠陀哲學的核心是 Agni，也就是「消化之火」，這是一種轉化原則，對於將食物轉換為身體組織 (dhatus) 並維持健康至關重要。Agni 說明了個人健康與環境力量之間的相互依存關係，強化了我們的身體和自我意識是透過與非人類及生態系統的互動而共同創造出來的觀念。這個觀點強調身體與環境的相互影響，也是許多後人文主義理論的關鍵主題。
Derived from the Sanskrit words "ayus" meaning "life" and "veda" meaning "knowledge" (Dahanukar & Thatte, 2000; Matthews, 2020), Ayurveda could be translated as the science of knowledge or the science of life. This concept encompasses not only a clinical but also a philosophical aspect (Raj, Karthikeyan, & Gothandam, 2011; Payyappallimana & Venkatasubramanian, 2016) linking nature and culture, body and mind, microcosm and macrocosm. This ancient system, recognized by the World Health Organization as the oldest traditional medicine in the world, represents a holistic approach to health and well-being that is deeply rooted in Indian culture. Originally passed down orally, Ayurveda was codified in written texts over 5,000 years ago, but has probably been practiced for more than 6,000 years. The principles and philosophy of Ayurveda are derived from Samkhya philosophy and the universal laws of nature, such as the law of polarity or the law of cause and effect, to name but a few (Zimmermann, 1995). At the heart of Ayurveda is the concept of dosha, commonly referred to in the West as humoral medicine, which shares similarities with other classical traditions such as Hippocratic and Galenic medicine and Chinese medicine (Zimmermann, 1995). Through its doshic approach to the body, Ayurveda combines its medical practices with philosophy, cosmology and a 'naturalistic' way of explaining causality (Zimmermann, 1995). With the holistic view that individuals are microcosms reflecting the macrocosm, Ayurveda aims to find balance within all aspects of life (ecological, social, cultural, physical, emotional and energetic) (Guha, 2006), and considers all levels of human experience in their somato-climatic landscape (Langford, 2002; Kessler et al., 2013; Matthews, 2020). The term 'somato-climatic concept' is key to the argument I want to develop in this paper, as it connects our physical body to our environments and how it moves through us (with food for example). Integrating the permeability between body and environment is crucial for approaching the Ayurvedic body. But the other way around is also true, as diving deeper into Ayurveda insists on how fluid these boundaries actually are. Identity, body and nature are intimately connected. But unlike the simple adage "We are what we eat," Ayurvedic doctors, such as my teacher, insist that "We are what we digest" would be more accurate. This subtle but powerful distinction is very important because it implies the idea that food intake is not a guarantee that the body will absorb it, and opens up a nuanced perspective on the relationship between a so-called outside and a so-called inside. This saying was the starting point for my reflections on how Ayurveda imagines the world moving through us with digestion.
At the core of Ayurvedic philosophy is Agni, the "digestive fire," a transformative principle essential for converting food into bodily tissues (dhatus) and maintaining health. Agni illustrates the interdependence between individual health and environmental forces, reinforcing that our bodies and sense of self are co-created through interactions with non-human beings and ecological systems. This perspective highlights the reciprocal influence of body and environment, a key theme also found in many post-humanist theories. |
| Reference: | Adavala, K. M. (2023). An Ayurvedic Ontology of Doshas. Journal of Biomedical Engineering, 40(2), 49-56.
Aisher, A., & Damodaran, V. (2016). Introduction: Human-nature interactions through a multispecies lens. Conservation and Society, 14(4), 293-304.
Agrawal, A. K., Yadav, C. R., & Meena, M. S. (2010). Physiological aspects of Agni. AYU (An international quarterly journal of research in Ayurveda), 31(3), 395-398.
Alaimo, S. (2010). Bodily natures: Science, environment, and the material self. Indiana University Press.
Alaimo, S. (2008). Trans-corporeal feminisms and the ethical space of nature. Material feminisms, 25(2), 237-264.
Alter, J. S. (1999). Heaps of health, metaphysical fitness: Ayurveda and the ontology of good health in medical anthropology. Current Anthropology, 40(S1), S43-S66.
Alter, J. S. (1992). The wrestler's body: identity and ideology in North India. Univ of California Press.
Andrews, G. J., & Duff, C. (2019). Matter beginning to matter: On posthumanist understandings of the vital emergence of health. Social Science & Medicine, 226, 123-134.
Appleton, J. (2007). Eclectism Facilitates the Analysis of Organizational Evolution. Tamara: Journal for Critical Organization Inquiry, 6(3).
Ayurvedic Pharmacology & Therapeutic Uses of Medicinal Plants (pp. 45-50). Satish Serial Publishing House.
Barad, K. (2007). Meeting the Universe Halfway: Quantum Physics and the Entanglement of Matter and Meaning. Duke University Press
Barad, K. (2003). Posthumanist performativity: Toward an understanding of how matter comes to matter. Signs: Journal of women in culture and society, 28(3), 801-831.
Benezra, A. (2023). Gut Anthro: An Experiment in Thinking with Microbes. U of Minnesota Press.
Bode, M. (2012). Ayurveda in the Twenty-First Century: logic, practice and ethics. Medical pluralism in contemporary India, 59-76.
Bolter, J. D. (2016). Posthumanism. The international encyclopedia of communication theory and philosophy, 1-8.
Braidotti, R. (2013). Metamorphoses: Towards a materialist theory of becoming. John Wiley & Sons.
Braidotti, R. (2006). Posthuman, all too human: Towards a new process ontology. Theory, culture & society, 23(7-8), 197-208.
Breton, D. L. (2015). La saveur du monde: Une anthropologie des sens.
Charles, N., Fox, R., Miele, M., & Smith, H. (2024). De-centring the human: Multi-species research as embodied practice. The Sociological Review, 00380261241245818.
Conlon, M. A., & Bird, A. R. (2014). The impact of diet and lifestyle on gut microbiota and human health. Nutrients, 7(1), 17-44.
Csordas, T. J. (2002). Embodiment as a Paradigm for Anthropology. In Body/meaning/healing (pp. 58-87). New York: Palgrave Macmillan US.
Csordas, T. J. (2013) Morality as a Cultural System? Current Anthropology 54(5):523–46.
Curtin, S. (2017). Embodied Ayurveda. Denison Journal of Religion, 16(1), 3.
Dalton, A. (2015). Cover story: The-gut-guru. Good Reading, 16-19.
Dahanukar, S. A., & Thatte, U. M. (2000). Ayurveda revisited. Popular Prakashan.
DeLanda, M. (2019). A new philosophy of society.
DeLanda, M. (2016). Assemblage Theory. Edinburgh University Press.
Deleuze, G., & Parnet, C. (2007). dialogues II. Columbia University Press.
Douglas, M. (1984). Purity and danger: An analysis of concepts of pollution and taboo (Introduction, Chapter 1, Religious uncleanness, Chapter 2, Secular defilement). Routledge.
Dwarakanath, C. (1952). Fundamental principles of Ayurveda. Bangalore Press Branch.
Enders, G. (2018). Gut: The Inside Story of Our Body's Most Underrated Organ (Revised Edition). Greystone Books Ltd.
Evans, B. R., & Leighton, F. A. (2014). A history of One Health. Rev Sci Tech, 33(2), 413-420.
Ferrando, F. (2016). Humans have always been posthuman: A spiritual genealogy of posthumanism. Critical posthumanism and planetary futures, 243-256.
Ferrando, F. (2013). Posthumanism, transhumanism, antihumanism, metahumanism, and new materialisms. Existenz, 8(2), 26-32.
Fredengren, C. (2013). Posthumanism, the transcorporeal and biomolecular archaeology. Current Swedish Archaeology, 21(1), 53-71.
Ganeshan, U. (2010). Medicine and modernity: The Ayurvedic revival movement in India, 1885-1947. Studies on Asia, 4(1), 108-131.
Geertz, C. (2017). The interpretation of cultures. Basic books.
Girija, K. P. (2021). Mapping the history of Ayurveda: Culture, hegemony and the rhetoric of diversity. Routledge India.
Górska, M. (2016). Breathing matters: Feminist intersectional politics of vulnerability (Vol. 683). Magdalena Górska.
Grosz, E. (2020). The nick of time: Politics, evolution and the untimely. Routledge.
Grosz, E. (1994). Volatile bodies: Toward a corporeal feminism. Indiana University Press.
Guha, A. (2006). Ayurvedic concept of food and nutrition.
Guardia, J. M. M. (1865). La médecine à travers les siècles: histoire, philosophie. JB Baillière et fils.
Haraway, D. (1985). A cyborg manifesto: Science, technology, and socialist-feminism in the late twentieth century. In Simians, cyborgs, and women: The reinvention of nature (pp. 149-181). Routledge.
Haraway, D. (2003). The companion species manifesto: dogs, people, and significant otherness.
Hayles, N. K. (2000). How we became posthuman: Virtual bodies in cybernetics, literature, and informatics.
Haraway, D. J. (2016). Staying with the trouble: Making kin in the Chthulucene. In Staying with the Trouble. Duke University Press.
Holland, E. W. (2013). Deleuze and Guattari's' A thousand plateaus': A reader's guide. A&C Black.
Jayasundar, R. (2010). Ayurveda: a distinctive approach to health and disease. Current Science, 908-914.
Jaiswal, Y. S., & Williams, L. L. (2017). A glimpse of Ayurveda–The forgotten history and principles of Indian traditional medicine. Journal of traditional and complementary medicine, 7(1), 50-53.
Jeff Flatt, N. D. CAM IN THE ANTHROPOCENE: POSTHUMAN POSSIBILITIES. COMPLEMENTARY MEDICINE AND CULTURE, 191.
Jonas, H. (1965). Spinoza and the Theory of Organism. Journal of the History of Philosophy, 3(1), 43-57.
Jonassen, D. H., & Land, S. M. (Eds.). (2012). Theoretical foundations of learning environments. Routledge.
Karchmer, E. I. (2019). Prescriptions for virtuosity: The postcolonial struggle of Chinese medicine. State University of New York Press.
Kessler, C., Wischnewsky, M., Michalsen, A., Eisenmann, C., & Melzer, J. (2013). Ayurveda: between religion, spirituality, and medicine. Evidence-Based Complementary and Alternative Medicine, 2013.
Kuriyama, S. (1999). The expressiveness of the body and the divergence of Greek and Chinese medicine. Zone Books (NY).
Kuznetski, J., & Alaimo, S. (2020). Transcorporeality: an interview with Stacy Alaimo. Ecozon@: European Journal of Literature, Culture and Environment, 11(2), 137-146.
Lad, V. D. (2002). Ayurveda: Fundamental principles of Ayurveda. Volume One. The Ayurvedic Press.
Langford, J. (2002). Fluent bodies: Ayurvedic remedies for postcolonial imbalance. Duke University Press.
Le Breton, D. (2014). Le corps entre significations et informations. Hermès, La Revue, 68, 21-30. https://doi.org/10.3917/herm.068.0021
Leslie, C. (1976). The ambiguities of medical revivalism in modern India. Asian medical systems: A comparative study, 356, 367.
Leslie, C., Leslie, C. M., & Young, A. (Eds.). (1992). Paths to Asian medical knowledge (No. 32). Univ of California Press.
Li, X., Wu, L., & Wang, Z. (2022). 阿育吠陀医学经典述要 [A brief introduction of Ayurvedic medical classics]. 中华医史杂志 [Chinese Journal of Medical History], 52(1), 1-9.
Lock, M. M., & Farquhar, J. (Eds.). (2007). Beyond the body proper: Reading the anthropology of material life. Duke University Press.
Malinowski, B. 1939. The Group and the Individual in Functional Analysis. American Journal of Sociology 44(6):938–64.
Manjula, M. G. (2020). A CONCEPTUAL STUDY ON OJUS (ESSENCE OF ALL THE DHATUS).
Mann, M., & Pathak, S. R. (2018). Ayurveda: A new dimension in the era of modern medicine. In Synthesis of medicinal agents from plants (pp. 283-303). Elsevier.
Matthews, S. (2020). Ayurveda. In Introduction to Complementary Medicine (pp. 15-32). Routledge.
Mauss, M. (2023). Les techniques du corps. Editions Le Mono
Mauss, M. (1967). The gift: Forms and functions of exchange in archaic societies. Norton.
Mayer, E. A., & Burns, T. (2016). The mind-gut connection: How the hidden conversation within our bodies impacts our mood, our choices, and our overall health. New York: Harper Wave.
Merleau-Ponty, M., & Smith, C. (1979). Phenomenology of perception (Vol. 26). London: Routledge.
Milton, K. (1999). Nature is already sacred. Environmental Values, 8(4), 437-449.
Mishra, G., Ashvini, K., & Swati, S. (2017). Concept of Agni and its Importance in Ayurveda: A Review. Journal of Ayurveda and Integrated Medical Sciences, 2(03), 184-188.
Mol, A. (2002). The body multiple: Ontology in medical practice. Duke University Press.
Mol, A. (2021). Eating in theory. Duke University Press.
Naraindas, H. (2014). Nosopolitics: Epistemic mangling and the creolization of contemporary Ayurveda. Medical Pluralism and Homeopathy in India and Germany (1810–2010): Practices in a Comparative Perspective, 105-136.
Naraindas, H. (2006). Of spineless babies and folic acid: Evidence and efficacy in biomedicine and ayurvedic medicine. Social Science & Medicine, 62(11), 2658-2669.
Neimanis, A., & Walker, R. L. (2014). Weathering: Climate change and the “thick time” of transcorporeality. Hypatia, 29(3), 558-575.
Pattathu, A. G. (2018). Ayurveda and Discursive Formations between Religion, Medicine and Embodiment. Medicine–Religion–Spirituality, 133.
Payyappallimana, U., & Venkatasubramanian, P. (2016). Exploring ayurvedic knowledge on food and health for providing innovative solutions to contemporary healthcare. Frontiers in public health, 4, 57.
Raj, S., Karthikeyan, S., & Gothandam, K. M. (2011). Ayurveda-A glance. Research in Plant Biology, 1(1).
Rioux, J. (2012). A complex, nonlinear dynamic systems perspective on Ayurveda and Ayurvedic research. The Journal of Alternative and Complementary Medicine, 18(7), 709-718.
Rosenberg, C. E. (2002). The tyranny of diagnosis: specific entities and individual experience. The Milbank Quarterly, 80(2), 237-260.
Scott, D. N. (2016). ‘We Are the Monitors Now’ Experiential Knowledge, Transcorporeality and Environmental Justice. Social & Legal Studies, 25(3), 261-287.
Serres, M. (2008). The five senses: A philosophy of mingled bodies. Bloomsbury Publishing.
Sharma, P. V. (2014). Caraka Samhita (Text with English translation) [Vol. I, Sutrasthana to Indriyasthana]. Chaukhambha Orientalia.
Singh, A., Agrawal, S., Patwardhan, K., & Gehlot, S. (2023). Overlooked contributions of Ayurveda literature to the history of physiology of digestion and metabolism. History and Philosophy of the Life Sciences, 45(2), 13.
Stoeckigt, G., et al. (2018). "Energy Healing: Therapeutic Interaction or Expectation?" Journal of Alternative and Complementary Medicine, 24(9), 905-910. doi: 10.1089/acm.2018.0185.
Sujatha, V., & Abraham, L. (2009). Medicine, state and society. Economic and Political weekly, 35-43.
Sujatha, V. (2017). Ayurvedic concept of food and nutrition. In M. S. S. Ayurvedic Pharmacy (Ed.)
Sujatha, V. (2017). Is food natural or cultural?: Food, body and the mind in Indian medical traditions. In Science and Narratives of Nature (pp. 113-136). Routledge.
Sujatha, V. (2020). The Universal and the Global: Contextualising European Ayurvedic Practices. Society and Culture in South Asia, 6(1), 52-73.
Sujatha, V. (2011). What could ‘integrative’medicine mean? Social science perspectives on contemporary Ayurveda. Journal of Ayurveda and Integrative Medicine, 2(3), 115.
The Ethics Centre. (2018, February 22). Ethics explainer: Post-humanism. https://ethics.org.au/what-is-post-humanism/
Tsing, A. L. (2015). The mushroom at the end of the world: On the possibility of life in capitalist ruins. Princeton University Press.
Upadhyay, D., & Dinesh, D. K. K. (2015). A critical review of fundamental principles of Ayurveda.
Van Daele, W. (2024). Entangled assemblages: The mutual becoming of food and more-than-human being. Foundations of Science, 29(3), 741-758.
Van Patter, L. E., Linares-Roake, J., & Breen, A. V. (2023). What does One Health want? Feminist, posthuman, and anti-colonial possibilities. One Health Outlook, 5(1), 4.
Van Loon, G. (2003). Charaka Samhita: Handbook on Ayurveda. Volume I–PV Sharma & Chaukhambha Orietalia.
Verdino, J. (2017). The third tier in treatment: Attending to the growing connection between gut health and emotional well-being. Health psychology open, 4(2), 2055102917724335.
Wolfgram, M. S. (2009). Ayurveda in the age of biomedicine: Discursive asymmetries and counter-strategies. University of Michigan.
Xiang, Z. (2024). We need to talk about the penis. philoSOPHIA, 14, 50-72. https://doi.org/10.1353/phi.2024.a922826
Zimmermann, F. (1995). Généalogie des médecines douces. De l’Inde à l’occident.
Zimmermann, F. (1999). The jungle and the aroma of meats: An Ecological Theme in Hindu Medicine. Motilal Banarsidass Publ. |
| Description: | 碩士
國立政治大學
亞太研究英語碩士學位學程(IMAS)
111926024 |
| Source URI: | http://thesis.lib.nccu.edu.tw/record/#G0111926024 |
| Data Type: | thesis |
| Appears in Collections: | [亞太研究英語博/碩士學位學程(IDAS/IMAS)] 學位論文
|
Files in This Item:
| File |
Description |
Size | Format | |
|---|
| 602401.pdf | | 8008Kb | Adobe PDF | 0 | View/Open |
|
All items in 政大典藏 are protected by copyright, with all rights reserved.
|
