Do you know about - The medical religious doctrine of Homeopathy
"The physician's highest calling, his only calling is to make sick people healthy"
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- Hahnemann, Organon. 6th Edition.
1. Introduction: Pre-1850
2. Homeopathy curative Philosophy
3. The Flexner Report
4. Allopathy-Critique
5. Homeopathy Today
6. Conclusion
1. Introduction: Pre-1850
In the early 19th century, most hospitals were for the poor and physicians were not a crucial part of most American patients' experience. Sick people relied on the advice and help of neighbors and midwives. When patients did seek out a curative practitioner they had a plethora of options, maybe the widest choice in American history. At the time, there was no singular curative profession in the Us. There were no national boards, specialty boards, government or underground research institutes, or certification committees. Because there was no national examining or regulatory agencies, the doctors' practices were even more individualize than it is today.
Medical convention was not unified. American medicine was diverse and competitive; maybe the most open curative marketplace of any Western nations. Doctors often disagree about the proper therapy and about diagnosis. Their convention had to be responsive to the context in which it occurred. They oftentimes complained that as they entered a patient's home, it was not the physician but the inpatient and family who made the final choice of treatment. Until the 1850s most curative education did not take place in curative schools. An American practitioner did not need to have a curative degree or any formal certification from the state to be regarded as a legitimate physician. curative training was done by apprenticeship. Doctors obtained curative skills and knowledge from older skilled healers in their communities (Rogers).
2. Homeopathy curative Philosophy
Amid these diverse curative practices, homeopathy was precisely one of the best choices for most patients. Homeopathy was developed and constructed in 1790 by a German physician Samuel Hahnemann (1755-1843). Hahnemann was known at the time for his papers on medicine and chemistry and his work in pharmacology, hygiene, public health, industrial toxicology, and psychiatry (Freeman et al.). He became dissatisfied with the curative practices of his day, especially with the impurity of drugs and the imprecise way in which they were produced. This led to his rejection of the thorough curative practices of his day such as bloodletting, cathartics, leeches, and many other highly toxic chemicals. This type of medicine is more deadly than the disease, but it was believed that it was the only potent way to kill diseases.
Hahnemann felt that these types of therapies were useless if not down right harmful and was prescribed without any coherent theoretical justification. He wrote in his diary: "Soon after my marriage, I renounced the convention of medicine, that I might no longer incur the risk of doing injury" (Freeman). Later on, Hahnemann studied eighteenth century curative writings and discovered the curative religious doctrine of homeopathy. He derived the word 'homeopathy'from the Greek word 'homios pathos' or 'like-suffering', which is more fully explained in his major work, Organon der rationellen Heilkunde (1810) (Rogers). In other texts, homeopathy comes from two Greek words 'omio' meaning 'same' and 'pathos' meaning 'suffering' (Lockie).
Basically, homeopathy teaches the stimulation of the natural curative elements in the body to forestall illnesses. This is finished by introducing into the body a substance that, in a wholesome person, induces symptoms same to the symptoms of the disease (Freeman et al.). Hahnemann initially experimented on himself to prove his discovery. Twice a day, he ingested cinchona, a Peruvian bark that contains quinine chemical and is well known as a cure for malaria. Each time he ingested the bark, he developed periodic fevers, symptoms common to patients with malaria. When he stopped taking the medication, the symptoms disappeared. Hahnemann theorized that if taking a large dose of cinchona created malaria-like symptoms in a wholesome person, a smaller dose would stimulate corporal curative elements in a man sick with malaria. He then conducted many experimental tests on other substances and meticulously and systematically recorded the results. He observed and recorded symptoms that were not only physical, but also of an emotional and mental states. It was believed that the symptoms of the disease and illness always manifest on all three levels and treating the corporal level only, as occurs in allopathic medicine, represented an incomplete treatment. In other words, all physical, emotional, and mental qualities must be determined when choosing the remedy. Then, complicated remedies, but not all at the same time, may be used to treat the man (Freeman et al.).
Hahnemann developed three significant principles of homeopathy: 1) The Principle of Similars, is based on the principle of "Like cure Like." This law states that if a substance, given in large doses, induces specific disease symptoms in a wholesome person, that same substance, given in small doses, will cure the disease in those who are ill. 2) The Principle of Infinitesimal Dose, straight through experimentation, Hahnemann discovered that the more times he diluted the substance, the more productive it became. This also avoided the toxic side effects of the stronger remedies of the time (Freeman et al.). Because of the infinitesimal dose, American practitioners of homeopathy permanently faced the payment that their drugs were so mild that they were in fact inactive, that nature, rather than homeopathy, was the healer. This argument was part of an attack by orthodox reformers who were themselves significant of heroic therapies (Rogers). 3) The Principle of Specificity of the Individual: homeopathic practitioners believe that the medicine for a corporal condition must be matches to the unique symptoms of the individual. The influenza or sick is not treated; rather, the man with flu-like or headache-like symptoms is treated (Freeman et al.).
The idea that remedies and symptoms sharing definite key features might interact in such a way as to banish illness, and the implied outcome that two similar states of discomfort cannot exist in the same body, was not new even two century ago. It was well known to the Greek and the Chinese many millennia before. Hippocrates, whom over 2400 years ago, also taught the Law of Similars or "like cures like." The great achievement of Samuel Hahnemann was that he systematically studies, for himself, all the orthodox curative remedies of his day, noted their effects on wholesome people, and then used this knowledge to find very specific and safe treatments for sick people. This was revolutionary in an age when medicines were indiscriminately prescribed often in poisonous quantities (Lockie).
Hahnemann disliked the tendency of physicians to clarify and classify diseases, and he argued that these disease classifications were erroneously constructed. In other ways, Hahnemann's principles reflected the mainstream medicine of his day. He believed that disease was the effect of the disturbance of the body's vital force, a term he used to refer sometimes to a physiological principle, sometimes to a spiritual one. Homeopaths' mild therapies, he argued allowed the body's vital force time to heal. His notion of the vital force attracted intellectuals already intrigued by other philosophies that sought connections between the materials and the spiritual (Rogers).
3. The Flexner Report
In 1847, the American curative relationship (Ama) was established as a expert organization for physicians from the curative reliance principles known as allopathy or biomedical paradigm, the opposite advent of homeopathy, which is defined as a principles of therapeutics in which disease, is treated producing a condition incompatible with or antagonistic to the condition to be cured (Lockie). Allopathic physicians called themselves 'regular' or 'orthodox' physicians. They regard all other curative practitioners as 'irregular' or 'unorthodox.' Their practices were characterized by Heroic and invasive treatments such as bloodletting, purging, blistering, vomiting, and medicating with mighty drugs, such as opium, and poisons, like mercury and arsenic. The initial agenda of the Ama was to originate internal expert cohesion and standardization by controlling the requirements for curative degrees and by enacting a code of ethics that would exclude 'irregular' practitioners from this opportunity. These efforts were aimed mostly at reducing the sway of their chief competitors-homeopathic physicians, who had organized the American produce for Homeopathy in 1844 (Freund et al). However, the public at the time as expected, was more attracted to the less dangerous forms of medicine practiced by homeopathy, naturopathy, and hydropathy.
Those were the time when American had choices regarding condition care because it was not yet strongly regulated and industrial capitalism was still a baby. But the event that changes the American curative scenery was the Flexner Report. Abraham Flexner, not a physician but a expert educator, was hired by the Carnegie Foundation to enhance the standards of curative schools by exposing their faults to the public. Backed by the Carnegie Foundation funding, the Flexner report contributed to the homogenization of the curative profession and the public notion of the ideal American curative school; or rather, the mighty upper, upper class's notion of American curative school. The disappearance of the alternative curative schools was another major consequence of this homogenization of the curative profession because it simply did not conforms to the reliance principles delineated by Flexner and his upper class financier. Flexner examined thirty-two unorthodox schools: fifteen homeopathic, eight osteopathic, eight eclectic, and one physio-medical (Rogers). He judged only 20 percent of the schools as adequate, recommending stricter standards and certification procedures.
The Flexner report of 1910 was a major catalyst for the turn from curative diversity to a rigidly homogeneous curative principles in the Us. His report prompted crucial changes in curative education, with both good and bad outcome for the convention of medicine. On the good side, shoddy schools were finished and the public could now have more reliance in the expert abilities of their physicians. But on the bad side, the report effectively made all curative practices that did not conform to his narrowly defined scientific view illegal, restricting thorough curative practices to a narrowly defined principles (Milburn).
The Flexner report gives legitimate birth to allopathy or biomedical paradigm of curative religious doctrine and practices because it conforms to the reliance delineated by Flexner and his upper class supporters. In fact, his financier commissioned him to do just that: to define allopathy as normal and legitimate and to label all other contentious practices as deviant and illegal. The allopathy/biomedical paradigm are based on the Galenic or Heroic curative theory. For a number of reasons after the Flexner Report, this scientific curative convention grew to at last monopolize condition care and spread itself colse to the world as a universal principles of healing.
4. Allopathy-Critique
Despite the spectacular, success of the allopathic principles of the past, according to Le Fanu, today doctors are increasingly discontented and the public is increasingly neurotic about its health. Medicine's moral and intellectual integrity has gently been eroding over the last decades. First, doctors themselves are dispirited due to expanding lack of autonomy. The proportion of doctors regretting their decision to enter curative convention rise from 15% in 1966 to 50% in 1988. Second, the public's attitude toward condition shows precisely the same patterns. Despite the impressive curative advances of the postwar years, the proportion claiming to be 'worried' about their condition has also risen from 15 percent to almost 50 percent between 1966 to 1988. Third, comes the paradox that despite the fact that modern medicine clearly works, a improbable number of adults are sufficiently dissatisfied with its style or what it has to offer, and seek out alternative practitioners. Finally there is the paradox of the explosion in costs with very dinky to show for it. The paradox of the rise of medicine costs lies in the magnitude of the increased funds allocated to health, which in the Us have almost doubled in the last ten years from 1 billion to 8 billion without there being any measurable improvements on a scale to clarify such an increase (La Fanu).
Allopathic medicine is sadly, no longer as satisfying as in the past. This lack of delight has been compounded by the rise of specialization in curative practice. In short, medicine is duller, as can facilely be ascertained by contrasting the sparkle and interest of curative journal from two or three decades ago with those of today. It is paradoxical to think that as medicine has become more successful, the proportion of the public who are 'worried' about their condition has also increased. This growing discontent/distrust with biomedical paradigm lies former in its reliance principles that it can clarify all about condition and illness, yet it recognizes only one source of knowledge-that which has 'been proven' by statistics, or the paradigm of empiricism and this is a potent source of error (Le Fanu).
There are many ways of knowing and among the most mighty is the tacit knowledge that comes from experience. The effectiveness of the modern drugs that came out of the drug companies in the 1960s and 1970s led to the neglect of simpler, more former remedies and the dismissal of anyone that did not fit the scientific ideas of the nature of disease. Consequently, this growing failure of the allopathic principles gives rise to the growing interest of alternatives medicine that once was an prominent part of people's lives. Homeopathy, naturopathy, acupuncture are now becoming increasingly more popular, being used by one-third of adults in any one years (Le Fanu).
One of American homeopathy's most continuing critiques of orthodox medicine came from the term 'allopathy' from alloison pathos, or 'unlike suffering', which was drawn from Hahnemann's report of medicine that he characterized as based on the Galenic principles of Contraria Contraril, the opposite of 'like cures like.' Homeopaths argued that this principles was not only wrong but also unacknowledged by its practitioners. Orthodox practitioners scorned the term allopathy as a report of their practice. Their efforts were useless; the term was widely adopted by all anti-orthodox groups and is still widely used today as an epithet by those significant of biomedicine (Rogers).
5. Homeopathy Today
At the turn of the 20th century, one out of every five American doctors practiced homeopathy. After a lengthy duration of declines due in general to the Flexner Report, there are again expanding numbers of physicians in the Us using homeopathic treatment. Today, homeopathy is practiced worldwide. It is estimated that more than 500 million people receives homeopathic treatments. The World condition organization (Who) recommended that homeopathy be integrated with conventional medicine to supply sufficient global condition care. Homeopathy has been scientifically verified in the consulting room and at the bedside countless numbers of times, in most countries in the world, especially in Europe, South America, Mexico, and India. In Europe, the birthplace of homeopathy, there are more than 6000 German and 5000 French practitioners. All French pharmacies are required to carry homeopathic remedies, as well as conventional drugs. In Great Britain, homeopathic hospitals and inpatient clinics are part of the national condition care principles (Freeman et al.). Homeopathic physicians in England are licensed to convention and are reimbursed under the National condition Service.
The homeopathic movement also encourages laypersons to self-treat definite illnesses and to learn to use some of the homeopathic medicines. The various natural condition movements were commonly suppressed in the United States, but in some European countries, such as Germany, these practices have long been more thorough as a complement to biomedicine. But modern versions of homeopathy appear to be used increasingly in the United States and Britain, maybe as a effect of frustration with the dominant, allopathic curative principles (Freund et al).
Today homeopathy offers a safe, effective, and low cost in condition care. It is use to stimulate the body natural defenses rather than inhabit or suppress the body's effort to become well. It is a form of preventive medicine that helps to stop the question of human vulnerability that allowed the question to produce in the first place. Homeopathy is used to restore a state of health, rather than to simply fight disease (Lockie). definite research studies on homeopathy have been published in prestigious curative journal such as The Lancet and the British Journal of Clinical Pharmacology. Homeopathic physicians are licensed independently in Connecticut, Arizona, and Nevada. Homeopathic medicines are legal drugs, being specifically mentioned in the Pure Food and Drug Act, the Medicare and Medicaid Statutes, and the Drug compulsion supervision Statutes. almost all homeopathic medicines are classified as over-the-counter products by the Food and drug supervision (Milburn).
As people become healthier straight through homeopathy, they become sick less often, get well more quickly, miss less time from work - (this may not be so good if your job only make the boss richer and you only grow wearier.) In any rate, it is best to be wholesome than to be sick. Successive generations of homeopathic patients become even healthier as the vulnerability to disease is reduced. The ask for homeopathic medicine is growing very rapidly as people become more aware of its safety, effectiveness, and low cost. It is equally concerned with maintaining good condition and aiding salvage from ill health, and like all forms of medicine-even those that use mighty drugs and high-technological surgery-relies on the body's own powers of self-regulation and self-healing. Since its improvement nearly two hundred years ago, homeopathy has benefited millions of people, young and old, from all walks of life, in countries all over the world.
In modern Western societies, where biomedicine is the dominant curative paradigm, people mostly use some curative systems simultaneously with biomedicine. For example, man with back pain, for example, might consults a pharmacist, massage therapist, orthopedist, physiatrist, or chiropractor, depending on how the man interpreted the pain, its seriousness, and its possible causes. For many people, seeking help for condition or illness includes some options in expanding to orthodox curative care. Even though allopathy has attained a virtual monopoly of curative education, licensing, and convention in the United States and Canada, and also in most of Europe, their principles is quite clearly failing to meet the curative needs of the population.
The singular most prominent guess for this is the deliberate move away from seeing at people as a whole. This has led to an increasingly mechanistic view of disease and effect reliance on corporal methods of treatments such as drugs, surgery, radiation, and other high-tech methods. While there have been successes for some disorders, they are not thorough for the majority of diseases. people have lost reliance as a result. In fact some 50 percent of drugs prescribed are never taken. It has also been shown that the very foundations of scientific medicine in practices are twenty years out of date. The last twenty years have seen dramatic rise in interest in alternative or complementary medicine among doctors and other condition care professionals. Homeopathy is a safe form of medicine that treats the whole individual. The importance of treating disease gently by nurturing and stimulating the bodies' own immune principles and other curative mechanisms are being increasingly acknowledged (Lockie).
There are few sociological studies of the extent of use of these nonallopathic therapeutic systems, but evidence suggests that they are used in conjunction with biomedicine, although without the knowledge of the patients' curative doctors. Surveys indicate that in Europe almost one of every five persons has used alternative curative approaches. Using a much broader definition of 'alternative,' a large Us discover indicated as many as one in three persons may have used some kind of alternative therapeutic advent (Freund et al.).
Homeopathic medicine never perceived the mind and body as separate, so it never went down the tracks of conventional medicine and many of the dead ends of conventional medicine in that regard (Freeman et al.). However, like allopathic medicine, these alternatives approaches are organized as expert practices, with their own body of knowledge, training and certification standards, code of ethics, and organizations. They also rely largely on learned diagnostic and therapeutic techniques, which do not wish the inpatient to understand or agree with the underlying paradigm in order to be treated effectively. Despite their more holistic ideals, like biomedicine, many nonallopathic therapeutic approaches tend to search illness in the individual, isolate from public context, and to treat patients' bodies as material objects, and not a public objects (Freund et al.).
6. Conclusion
It is now recognized by most condition care professionals that no one principles of medicine has all the answers for all the ills that afflict humankind, any more than any one doctors can hope to cure every question in every inpatient every time. All alternatives are needed to work together. The main question is knowing which is the most thorough medicine for any singular patient. Obviously, the less life-threatening and more continuing the conditions, the more sense it makes to use nontoxic and immune principles boosting therapies first, and only to progress to potentially harmful methods if these fails or the situation becomes more critical. In case of acute, serious illness we still have to rely heavily on proven orthodox methods. At least until we have had more palpate of using alternative or complementary therapies in these situations.
Today, most illness is socially constructed or causes by the way society is disorganized. This form of public illnesses manifesting itself on the human bodies is expanding rapidly due to unhealthy living. To fix a lot of these illnesses is to fix the society and its infrastructural arrangement as a whole. Until we can fix these issues to facilitate best condition for all human being, homeopathy is the next best solution to a good condition care.
Bibliography:
1. Freeman, et al. Mosby's Complimentary & Alternative Medicine: A Research-Based Approach. 2001. Mosby, Inc.
2. Freund, McGuire. Health, Illness, and the public Body: A significant Sociology. 1999. Prentice-Hall, Inc.
3. Le Fanu, James. The Rise and Fall of modern Medicine. 1999. Carroll & Graf Publishers, Inc
4. Lockie, Andrew. The family Guide to Homeopathy. Fireside. 1993
5. Milburn, Micheal. The future of Healing: Exploring the Parallels of Eastern and Western Medicine. 2001. The Crossing Press.
6. Rogers, Naomi. An Alternative Path: The development and Remaking of Hahnemann curative College and Hospital of Philaddelphia. 1998 by Alleghenny University of the condition Sciences. Rutgers University Press.
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