{"id":49,"date":"2020-01-09T09:00:09","date_gmt":"2020-01-09T08:00:09","guid":{"rendered":"http:\/\/irn-medical-humanities.org\/?p=49"},"modified":"2021-03-26T12:26:01","modified_gmt":"2021-03-26T11:26:01","slug":"journee-detude-test-1","status":"publish","type":"post","link":"https:\/\/irn-medical-humanities.org\/index.php\/2020\/01\/09\/journee-detude-test-1\/","title":{"rendered":"Journ\u00e9es franco-anglaises \u2013 9\/10 janvier 2020"},"content":{"rendered":"\n\t\t<!-- MasterSlider -->\n\t\t<div id=\"P_MS69f00d55c9e2f\" class=\"master-slider-parent msl ms-parent-id-1\" style=\"max-width:945px;\">\n\n\t\t\t\n\t\t\t<!-- MasterSlider Main -->\n\t\t\t<div id=\"MS69f00d55c9e2f\" class=\"master-slider ms-skin-default\" >\n\t\t\t\t \t\t\t\t \n\t\t\t\t<div  class=\"ms-slide\" data-delay=\"3\" data-fill-mode=\"fill\"  >\n\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/irn-medical-humanities.org\/wp-content\/plugins\/master-slider\/public\/assets\/css\/blank.gif\" alt=\"\" title=\"\" 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Network<\/em>&nbsp;(IRN) in the medical humanities, bringing together 11 higher education research institutions in France and further afield.<a href=\"https:\/\/irnhumamed.hypotheses.org\/20#_ftn1\">[1]<\/a>&nbsp;It is organising a two-day meeting in London and Oxford on the 9<sup>th<\/sup>&nbsp;and 10<sup>th<\/sup>&nbsp;of January 2020, specifically aimed at PhD students and postdocs in the network.<\/p>\n\n\n\n<p>The scientific goal of the meeting is twofold. First, starting off from the idea that qualitative and quantitative research can be complementary, we want to consider the ways in which the relationship between qualitative and quantitative research on illness experience has shaped our notions of the case, the person and the cohort in medicine. Second, we want to consider changes that have occurred in the representation of the patient\u2019s voice through new discursive, social and performative practices, over the last 30 or 40 years \u2013 at least since the publication of Jay Katz\u2019s famous book,&nbsp;<em>The Silent World of Doctor and Patient&nbsp;<\/em>(1984).<\/p>\n\n\n\n<p>To explore these ideas and to reinforce the comparative dimension linking the IRN\u201ds French-speaking and the English-speaking arms, papers of 20 minutes maximum are invited on any of the following topics:<\/p>\n\n\n\n<ul class=\"wp-block-list\"><li>The limits of illness narrative<\/li><li>The case and the person<\/li><li>The lived experience of so called&nbsp; \u2018imaginary\u2019 illnesses (e.g. CFS)<\/li><li>Narrating psychological disturbance<\/li><li>Illness and autofiction<\/li><li>Neurology as the master discipline in today\u2019s medicine<\/li><\/ul>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p><a href=\"https:\/\/irnhumamed.hypotheses.org\/20#_ftnref1\">[1]<\/a>&nbsp;The CNRS itself, University of Paris 3 (Sorbonne Nouvelle), the University of Montpellier, University of Strasbourg, King\u2019s College London, Durham University, Geneva University, Lisbon University, Montreal University, Columbia University.<\/p>\n\n\n\n<p>Programme<\/p>\n\n\n\n<p><strong>January 9th \u2013 Anatomy Museum, Strand Campus, King\u2019s College, London<\/strong><\/p>\n\n\n\n<p>10.30 AM&nbsp;<em>Welcome and Introduction<\/em><\/p>\n\n\n\n<p><strong>Moderation&nbsp;: Neil Vickers<\/strong><br><strong>Session 1 \u2013 Litterature on medicine and illness or litterature as medicine&nbsp;? (1)<\/strong><\/p>\n\n\n\n<p>11 AM \u2013&nbsp;<strong>Mariana Baptista<\/strong>&nbsp;(Lisbonne)&nbsp;: \u00ab&nbsp;The meaning of Narrative Medicine and Medical Humanities&nbsp;: evidence from a scoping review of the literature in North America and Europe&nbsp;\u00bb<\/p>\n\n\n\n<p>11.30 AM \u2013&nbsp;<strong>Camille Stidler<\/strong>&nbsp;(CRP 19, Sorbonne Nouvelle)&nbsp;: \u00ab&nbsp;La repr\u00e9sentation de la sant\u00e9 dans l\u2019oeuvre d\u2019\u00c9mile Zola&nbsp;: le cas de Germinal&nbsp;\u00bb<\/p>\n\n\n\n<p>12 AM \u2013&nbsp;<strong>Claire Jeantils<\/strong>&nbsp;(THALIM, Sorbonne Nouvelle)&nbsp;: \u00ab&nbsp;La crise d\u2019\u00e9pilepsie et son r\u00e9cit&nbsp;\u00bb<\/p>\n\n\n\n<p><em>Lunch Break<\/em><\/p>\n\n\n\n<p><strong>Session 2 \u2013 Litterature on medicine and illness or litterature as medicine&nbsp;? (2)<\/strong><\/p>\n\n\n\n<p>2.30 PM \u2013&nbsp;<strong>Christina Lee<\/strong>&nbsp;(King\u2019s College)&nbsp;: \u00ab&nbsp;Beyond Pathography&nbsp;: Healing Narratives and the Meditative Turn&nbsp;\u00bb<\/p>\n\n\n\n<p>3. PM \u2013&nbsp;<strong>Charlotte Wu<\/strong>&nbsp;(King\u2019s College)&nbsp;: \u00ab&nbsp;Illness in the body social&nbsp;: \u2018Disease narrative\u2019 as a form of national auto-fiction&nbsp;\u00bb<\/p>\n\n\n\n<p><em>3.30-3.45 PM Coffee Break<\/em><\/p>\n\n\n\n<p><strong>Session 3 \u2013 The resources of narrative<\/strong><\/p>\n\n\n\n<p>3.45 PM \u2013<strong>&nbsp;Rebecca Rosenberg<\/strong>&nbsp;(King\u2019s College)&nbsp;: \u00ab&nbsp;Linda L\u00ea\u2019s narratives of psychological disturbance&nbsp;\u00bb<\/p>\n\n\n\n<p>5.15 PM \u2013&nbsp;<strong>Anna\u00eblle Touboul&nbsp;<\/strong>(THALIM, Sorbonne Nouvelle)&nbsp;: \u00ab&nbsp;Histoires de fous. How fiction could nurse psychiatry&nbsp;\u00bb<\/p>\n\n\n\n<p><strong>January 10th \u2013 MFO, Oxford<\/strong><\/p>\n\n\n\n<p><strong>Moderation&nbsp;: Marie Gaille<\/strong><br><strong>Session 1 \u2013 \u00ab&nbsp;Experiences&nbsp;\u00bb<\/strong><\/p>\n\n\n\n<p>10. AM \u2013&nbsp;<strong>B\u00e9n\u00e9dicte Prot<\/strong>&nbsp;(Oxford)&nbsp;: \u00ab&nbsp;La question de l\u2019exp\u00e9rience de la maladie au XVIIIe si\u00e8cle&nbsp;\u00bb<\/p>\n\n\n\n<p>10.30 AM \u2013&nbsp;<strong>Sacheenie Moodeley<\/strong>&nbsp;(Oxford)&nbsp;: \u00ab&nbsp;On Understanding How Some Teenagers Experience HIV-positive Pregnancy&nbsp;\u00bb<\/p>\n\n\n\n<p><em>11.-11.15 AM coffee break<\/em><\/p>\n\n\n\n<p>11.15 AM \u2013&nbsp;<strong>Mathilde Lancelot<\/strong>&nbsp;(SPHERE, Paris Diderot)&nbsp;: \u00ab&nbsp;Du c\u00e9r\u00e9brocentrisme \u00e0 l\u2019exp\u00e9rience v\u00e9cue de patients atteints d\u2019une pathologie neurod\u00e9g\u00e9n\u00e9rative&nbsp;\u00bb<\/p>\n\n\n\n<p>11.45 AM \u2013&nbsp;<strong>Cherie Henderson<\/strong>&nbsp;(Columbia University)&nbsp;: \u00ab&nbsp;Having the Last Words&nbsp;: Brittany Maynard and the Moral Authority of the Terminally Ill&nbsp;\u00bb<\/p>\n\n\n\n<p><em>Lunch Break<\/em><\/p>\n\n\n\n<p><strong>Moderation&nbsp;: Carle Bonafous-Murat<\/strong><br><strong>Session 2 \u2013 Writing about oneself<\/strong><\/p>\n\n\n\n<p>2. PM \u2013&nbsp;<strong>Marie Bonnot<\/strong>&nbsp;(THALIM, Sorbonne Nouvelle)&nbsp;: \u00ab&nbsp;Le cas du r\u00eaveur&nbsp;\u00bb<\/p>\n\n\n\n<p>2.30 PM \u2013&nbsp;<strong>James Rakoczi&nbsp;<\/strong>(King\u2019s College)&nbsp;: \u00ab&nbsp;Therapeutics and the Writing Self&nbsp;: Or, thinking neurologically with Merleau-Ponty in six steps&nbsp;\u00bb<\/p>\n\n\n\n<p>3. PM \u2013&nbsp;<strong>Carla Robison<\/strong>&nbsp;(King\u2019s College)&nbsp;: \u00ab&nbsp;Siri Hustvedt\u2019s the shaking woman\u2019 (2010)&nbsp;: Je est un autre or the Heteroglossic Illness Narrative&nbsp;\u00bb<\/p>\n\n\n\n<p><em>3.30-3.45 PM Coffee Break<\/em><\/p>\n\n\n\n<p><strong>Session 3&nbsp;: Convergent, complementary or irreconciable perspectives&nbsp;?<\/strong><\/p>\n\n\n\n<p>3.45 PM \u2013&nbsp;<strong>Cl\u00e9mence Guillermain<\/strong>&nbsp;(SPHERE, Paris Diderot)&nbsp;: \u00ab&nbsp;Vision biologique et exp\u00e9rience subjective du vieillissement&nbsp;\u00bb<\/p>\n\n\n\n<p>4.15 PM \u2013&nbsp;<strong>Joana Correa Monteiro<\/strong>&nbsp;(Lisbonne)&nbsp;: \u00ab&nbsp;Doctors and moral philosophers&nbsp;\u00bb<\/p>\n\n\n\n<p>4.45 PM \u2013\u00a0<strong>Christine Leroy<\/strong>\u00a0(Paris 1 Panth\u00e9on Sorbonne, ACTE)\u00a0: \u00ab\u00a0\u00c9criture de l\u2019anorexie mentale en premi\u00e8re personne et changement de paradigme m\u00e9dical\u00a0\u00bb<\/p>\n\n\n\n<p><strong>R\u00e9sum\u00e9s des intervenants<\/strong><\/p>\n\n\n\n<p>Marie BONNOT (THALIM, Paris Sorbonne-Nouvelle) : <strong>Soi-m\u00eame comme un cas\u00a0: \u00e0 propos de quelques pratiques d\u2019auto-observation onirique (Breton, Queneau, Leiris, Michaux)<\/strong><\/p>\n\n\n\n<p>Si le r\u00eave n\u2019est pas une pathologie \u00e0 proprement parler, il est volontiers per\u00e7u comme le sympt\u00f4me d\u2019un trouble, d\u2019un malaise, d\u2019un dysfonctionnement, voire d\u2019une souffrance psychique, et plus particuli\u00e8rement encore depuis la diffusion de la th\u00e9orie freudienne. Plusieurs \u00e9crivains fran\u00e7ais du XX<sup>e<\/sup> si\u00e8cle se sont essay\u00e9s au difficile exercice du r\u00e9cit de r\u00eave authentique, qui puise au c\u0153ur de l\u2019exp\u00e9rience onirique et tente de la raconter. Parmi eux, certains comme Andr\u00e9 Breton, Raymond Queneau, Michel Leiris et Henri Michaux ont tent\u00e9 d\u2019en faire un outil au service de l\u2019auto-analyse, ou du moins de l\u2019introspection. Dans ces pratiques d\u2019auto-observation onirique, les auteurs s\u2019attachent \u00e0 examiner leurs r\u00eaves, en d\u00e9cortiquent le contenu et risquent une interpr\u00e9tation personnelle.<\/p>\n\n\n\n<p>&nbsp;Dans <em>Les Vases communicants<\/em> (1932, Breton), <em>Fa\u00e7ons d\u2019endormi, fa\u00e7ons d\u2019\u00e9veill\u00e9 <\/em>(1969, Michaux), ou encore dans leurs <em>Journaux <\/em>(Leiris et Queneau), les litt\u00e9rateurs s\u2019inspirent des proc\u00e9dures psychanalytiques d\u2019analyse du r\u00eave mais \u00e9prouvent aussi les limites de l\u2019application au cas individuel d\u2019une grille interpr\u00e9tative. On observe l\u2019\u00e9mergence, entre leurs lignes, de la voix non seulement d\u2019analysants mais encore d\u2019\u00e9crivains singuliers, mettant en place leurs propres r\u00e9seaux d\u2019images et de significations. &nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;&nbsp;<\/p>\n\n\n\n<p>Que peut transmettre le r\u00e9cit d\u2019une telle exp\u00e9rience\u00a0? Quelles proc\u00e9dures herm\u00e9neutiques les \u00e9crivains mettent-ils en \u0153uvre\u00a0? Se consid\u00e8rent-ils comme des cas exceptionnels ou comme des exemples d\u2019application\u00a0? Quelles limites \u00e9prouvent-ils, dans cette entreprise, aussi bien au niveau du r\u00e9cit, que de l\u2019auto-analyse\u00a0? C\u2019est \u00e0 ces questions que nous tenterons de r\u00e9pondre, en partant de l\u2019examen des textes laiss\u00e9s par les auteurs.<\/p>\n\n\n\n<p>Mariana BAPTISTA (<em>Universidade de Lisboa<\/em>), projet <em>SHARE<\/em> \u2013 Health and Humanities Acting Together : <strong>The meaning of Narrative Medicine and Medical Humanities: evidence from a scoping review of the literature in North America and Europe<\/strong><\/p>\n\n\n\n<p>The interest in \u2018narrative\u2019 and \u2018humanities\u2019 for health training, research and care delivery has been growing among countries and professions. However, not always their assumptions and uses are clear or easy to understand. Such lack of clarity is not entirely new in the debate as the more stablished definitions of \u2018Narrative Medicine\u2019 (NM) and \u2018Medical Humanities\u2019 (MH) have neither provided precise information about the interconnections of their boundaries: do they overlap, complement or are independent of each other?<\/p>\n\n\n\n<p>In sum, these questions reveal the need for further analysis of the content, assumptions and boundaries of the designations involving \u2018narrative\u2019 and \u2018humanities\u2019 in health, and it should be noted that this need is greater as these designations become more popular in the health research and practice.<\/p>\n\n\n\n<p>The aim of this study is to contribute to this debate. It builds on comparing the NM and MH through a scoping review of the literature in North America and Europe with the aim of better understand their meanings and practices from a comparative perspective. The analysis includes quantitative and qualitative approaches on the number, type and content of the publications.<\/p>\n\n\n\n<p>The results are explored to provide a clear definition of NM and MH based on their assumptions and practical uses. To do so, NM and MH are compared in terms of epistemic assumptions, conceptual frameworks and core features of their practice.<\/p>\n\n\n\n<p>Katharine CHESTON (Durham University), <strong>The case of CFS: Imaginative responses to \u201cimaginary\u201d illness<\/strong><\/p>\n\n\n\n<p>Chronic Fatigue Syndrome (CFS) is an undeniably controversial condition. With no diagnostic test for the syndrome, those who live with CFS must contend not only with their symptoms \u2013 which include chronic pain, gastrointestinal disturbances and dizziness, alongside the obvious fatigue \u2013 but also with the burden of public opinion, as their condition is regularly dismissed as \u2018imaginary\u2019. As a result, many with CFS feel that their lived experiences remain unheard.<\/p>\n\n\n\n<p>This paper aims to address this lacuna, focusing in on the voices of those with CFS and the imaginative and creative means through which they express their lived experience of the condition. Taking a literary studies approach, I draw on three texts that are yet to receive critical attention: Julie Rehmeyer\u2019s <em>Through the Shadowlands <\/em>(2017), Nasim Marie Jafry\u2019s <em>The State of Me <\/em>(2008) and Laura Hillenbrand\u2019s essay \u2018A Sudden Illness\u2019, published in <em>The New Yorker <\/em>in 2003. Spanning three distinct genres \u2013 memoir, autofiction, and essay \u2013 the combination of these texts permits an in-depth interrogation of the unique ways of narrating experiences of an illness for which no biomedical narrative and associated scientific vocabulary presently exists. I argue that imaginative and figurative language, in particular metaphor, are central to these texts, and can reveal aspects of the lived experience of CFS that may otherwise go unexpressed. By investigating whether metaphorical language has a particular power to, so to speak, explain the unexplained, this paper builds upon current research in the medical humanities, such as Susannah Mintz\u2019s call to investigate illness <em>in, <\/em>rather than <em>as, <\/em>metaphor (2013, p. 13).<\/p>\n\n\n\n<p>In its examination of these eloquent metaphorical expressions and their significance, this paper probes beneath the controversy to illuminate the individual lived experience within the controversial \u2018case\u2019 of CFS.<\/p>\n\n\n\n<p>Cl\u00e9mence GUILLERMAIN (SPHERE, Universit\u00e9 Paris Diderot)\u00a0: <strong>Vision biologique et exp\u00e9rience subjective du vieillissement<\/strong><\/p>\n\n\n\n<p>The purpose of this paper is to present part of my PhD project, which I am currently carrying out in philosophy of science, under the direction of Marie Gaille, within the UMR SPH\u00e8re (UMR 7219). The broad orientation of my thesis is above all epistemological and conceptual. Its first aim is to understand the orientations of contemporary research on ageing and the onset of death, and thus to highlight the conceptions and representations of ageing constructed and conveyed by the life sciences and clinical practice. Its second objective is to put this biological and clinical vision of ageing into perspective with a philosophical questioning of the nature of ageing, as well as with the lived (individual and subjective) experience of ageing.<\/p>\n\n\n\n<p>In this presentation, I will focus on my analysis of the biology of aging. It will be divided into two main parts.&nbsp;<\/p>\n\n\n\n<p>In the first part, I will briefly present my methodology. More specifically, I will show the way I performed not only a broad review of the biological, clinical and philosophical literature published on ageing, but also an \u201cobservation field\u201d in a biology unit studying aging in Drosophila, as well as a series of \u201cfree\u201d interviews with aging biologists. I will then emphasize three methodological points of interest. First, I will explain how I structured my analysis of the biology of aging, using Ludwik Fleck\u2019s famous book&nbsp;<em>Genesis and Development of a Scientific Fact&nbsp;<\/em>(Fleck, 1934). Second, I will describe how the \u201cobservation field\u201d I performed in a biology unit (more specifically the many interactions I had with specialists of this field) enabled me to build a relevant corpus of articles, accurately representing research in contemporary biology of aging. Third, I will highlight the advantages of having performed \u201cfree\u201d interviews with aging biologists. In particular, I will show how such interviews helped me identify some \u201cloose concepts\u201d (see Ilana L\u00f6wy, 1992; Evelyn Fox Keller, 1995), \u201cimages\u201d or \u201cmetaphors\u201d (see Andrew Reyolds, 2018) circulating in the biology of aging.<\/p>\n\n\n\n<p>The second part will be focused on one of these \u201cmetaphors\u201d, as I will try and evaluate whether the notion of \u201cwear and tear\u201d is relevant to describe the physiological \/ biological process of aging.&nbsp;<\/p>\n\n\n\n<p>First, I will show how widely this notion is used to describe aging, both in the everyday life and among various academic fields. Second, I will evaluate its role in the biology of aging: not only is there, indeed, a \u201cwear and tear\u201d theory among the biological theories of aging (Kunlin Jin, 2010), I also believe that some physiological \u201csymptoms\u201d of aging could be interpreted as a form of wear of the organism. Third, I will confront these findings with the discourse of aging biologists to show that this notion is not unanimously accepted. Following one of these specialists\u2019 comment, I will wonder whether this notion is to be considered as an example of \u201creinvestment of old pre-scientific ideas\u201d (Fleck, 1934). Finally, I will try and evaluate the relevance of such a notion \/ image \/ metaphor in contemporary aging biology.<\/p>\n\n\n\n<p>Claire JEANTILS (THALIM Universit\u00e9 Sorbonne Nouvelle) : <strong>Epilepsie \u2013 R\u00e9cit de crise ou trouble dans l\u2019\u00e9nonciation<\/strong><\/p>\n\n\n\n<p>Dans le r\u00e9cit de l\u2019\u00e9pilepsie, le r\u00e9cit de crise a une place particuli\u00e8re puisque la crise est le point de manifestation le plus \u00e9vident de la maladie. Du fait de la sur-activit\u00e9 neuronale que le malade subi, il ne peut pas \u00e9crire pendant sa crise (qu\u2019il s\u2019agisse d\u2019une absence comme d\u2019une crise tonico-clonique). Alors le r\u00e9cit de crise est toujours produit par le souvenir du malade. Il y a, pendant la crise, une inconsistance ontologique du Moi.<\/p>\n\n\n\n<p>Mais alors, qui parle dans ces r\u00e9cits ? Durant leurs crises de nombreux \u00e9pileptiques passent par plusieurs \u00e9tats, traversent diff\u00e9rentes sensations, quelles soient corporelles, mentales ou parfois m\u00eame spirituelles. Certains r\u00e9cits de crise publi\u00e9s traduisent ces \u00e9tapes par diff\u00e9rentes voix dans la narration. C\u2019est en r\u00e9alit\u00e9 un narrateur, depuis l\u2019\u00e9tat inter-critique qui prend en charge la multitude des voix pr\u00e9sentes durant l\u2019\u00e9tat critique et tente de les reproduire. Ici la m\u00e9moire du patient joue donc un r\u00f4le central dans la restitution de ces moments qui ne sont accessibles qu\u2019au patient lui-m\u00eame.<\/p>\n\n\n\n<p>Au moyen d\u2019une analyse de t\u00e9moignages fran\u00e7ais et anglais, cette communication proposera alors de r\u00e9fl\u00e9chir \u00e0 l\u2019issue des usages personnels et m\u00e9dicaux des r\u00e9cits de crise.&nbsp;<\/p>\n\n\n\n<p>Raconter l\u2019exp\u00e9rience personnelle \u00e9pileptique pass\u00e9e, depuis un Je central c\u2019est tenter d\u2019\u00e9crire dans une d\u00e9marche \u00ab&nbsp;auto-\u00e9pilepticographique&nbsp;\u00bb. Mais quelle valeur autobiographique accorder \u00e0 ces r\u00e9cits lorsque l\u2019on sait le r\u00f4le de la maladie dans la perte de m\u00e9moire du patient ? Il s\u2019agirait tout d\u2019abord pour le malade d\u2019une tentative de reconstitution de l\u2019identit\u00e9, apr\u00e8s avoir subit durant la crise une sensation d\u2019\u00e9parpillement ontologique. Mais que faire des textes r\u00e9dig\u00e9s plusieurs jours apr\u00e8s la crise et du voile flou que pose, jour apr\u00e8s jour, la m\u00e9moire sur ces r\u00e9cits ? Peut-\u00eatre, ce qui compte ici est avant tout que le patient se mette dans une position herm\u00e9neutique vis-\u00e0-vis de sa maladie.<\/p>\n\n\n\n<p>Mais cette position n\u2019est pas sans risque d\u2019un point de vue th\u00e9rapeutique. De fait, elle a ses limites puisqu\u2019il y a une part d\u2019indicible inh\u00e9rente \u00e0 l\u2019\u00e9pilepsie, g\u00e9n\u00e9r\u00e9e par l\u2019inconsistance du Moi pendant la crise et du brouillage entre r\u00e9alit\u00e9 et fiction qu\u2019elle op\u00e8re sur le sujet. Le m\u00e9decin doit alors resituer au patient la place de ce r\u00e9cit dans le processus th\u00e9rapeutique. Dans le cadre de la maladie et plus pr\u00e9cis\u00e9ment dans le cadre du suivi th\u00e9rapeutique de l\u2019\u00e9pilepsie, le recours \u00e0 la narration n\u2019est pas anodin et ne doit pas \u00eatre pris \u00e0 la l\u00e9g\u00e8re. Les narrations que nous construisons de nos propres vies, nous l\u2019exp\u00e9rimentons tous les jours, ont un r\u00e9el impact sur notre construction identitaire. Il en va de m\u00eame pour les \u00e9pileptiques et pour le suivi th\u00e9rapeutique de leur maladie. Comment les soignants peuvent-ils guider les \u00e9pileptiques dans leur pratique scripturale, sans intervenir sur le sens de leurs r\u00e9cits ?<\/p>\n\n\n\n<p>Mathide LANCELOT (SPHERE, Universit\u00e9 Paris Diderot) : <strong>Du c\u00e9r\u00e9brocentrisme \u00e0 l\u2019exp\u00e9rience v\u00e9cue de patients atteints d\u2019une pathologie neurod\u00e9g\u00e9n\u00e9rative<\/strong><\/p>\n\n\n\n<p>In the context of Parkinson\u2019s disease cared by deep brain stimulation (DBS), an important international neuroethical debate has been ongoing since the early 2000s. This debate concerns a cause and effect link between DBS and experiences of so-called \u201cpersonality\u201d or \u201cidentity\u201d changes in implanted persons.&nbsp;<\/p>\n\n\n\n<p>An epistemological analysis of the&nbsp;component studies&nbsp;for this debate has revealed a number of argumentative problems related to : the causality attributed to DBS, the evidence advanced by these studies, and the approximate definitions of the mobilized terms \u00ab&nbsp;personality&nbsp;\u00bb or \u00ab&nbsp;identity&nbsp;\u00bb. Our analysis has led us to question the relevance of such debate, which concerns the experiences of sick people in such context of care. Our research on this subject has enabled us to formulate the hypothesis of an influence of \u00ab&nbsp;cerebrocentrism&nbsp;\u00bb, i.e. the idea of the primacy of the brain over the rest of the organs and the body, which goes hand in hand with the idea of a central influence of the brain on the person, his or her relationship to the self, his or her \u00ab&nbsp;identity&nbsp;\u00bb. These ideas are part of a long historical perspective, which concerns both the representations built up over time on the brain, and the development of brain techniques from the first explorations to the beginnings of stimulation.<\/p>\n\n\n\n<p>Within this framework of discourse, one question remains: what do DBS implanted person say about it? What are their experiences related in the first person? If it seems impossible to construct a generalizing discourse from qualitative and individual experiences, it is nevertheless necessary to highlight a gap between theoretical discourse\u00a0<em>about<\/em>\u00a0sick people and discourse\u00a0<em>by<\/em>\u00a0sick people. This gap is nothing new in the philosophy of medicine and may even contain a heuristic scope. We will then present some analyses of testimonies collected\u00a0<em>in situ<\/em>, i.e. in the neurology and clinical neurosurgery care service during a one-year investigation (2015-2016) in two French public hospitals. Based on these testimonies, relating experiences in the first person, we will underline the fact that it is not so much a probable change in \u201cpersonality\u201d or \u201cidentity\u201d that worries these persons we met, nor even a relationship with the brain, but rather the question of ageing with a chronic neurodegenerative pathology and taken care of by a care technology.\u00a0\u00a0\u00a0<\/p>\n\n\n\n<p>Christina LEE (King\u2019s College London) : <strong>Beyond Pathography: Healing Narratives and the Meditative Turn<\/strong><\/p>\n\n\n\n<p>In <em>Reconstructing Illness, <\/em>Anne Hunsaker-Hawkins observes that in the late twentieth-century there was an increase in illness narratives about alternative medical treatments which she calls \u2018healthy-minded\u2019 pathographies. In these narratives, often motivated by a distrust of biomedicine and a belief in the curative powers of the human body, patients seek to restore health through natural remedies like herbal medicine and meditation and maintain that positive attitude can halt or even reverse the progression of disease. In the twenty-first century, with mindfulness becoming a global health and wellness phenomenon, there has been a similar surge in memoirs and self-help books on how meditation can be used to treat chronic illnesses like depression and cancer, such as Dan Harris\u2019 <em>10% Happier <\/em>(2014) and Mary Gunn\u2019s <em>Well <\/em>(2017). Unlike the pathographies in the \u201890s, these mindfulness narratives are not so much concerned with \u2018healthy-mindedness\u2019 as mindedness itself, as writers emphasise that training the mind to pay attention to the present moment can heal and transform the experience of illness even when the disease cannot be cured. This paper examines how mindfulness narratives blur the boundaries between self-help and life-writing and critiques their role in the rise of neurobiopolitics and neoliberal discourses of self-health. It argues that meditation memoirs mark a significant \u2018meditative turn\u2019 in illness narratives in that they open up new ways of experiencing illness that enable patients to resist subjectification and reclaim agency over their body-minds.<\/p>\n\n\n\n<p>Joana CORREA MONTEIRO (<em>Universidade de Lisboa<\/em>), projet <em>SHARE<\/em> \u2013 Health and Humanities Acting Together,<strong> Doctors and moral philosophers<\/strong><\/p>\n\n\n\n<p>What do doctors and moral philosophers have in common? A first simple answer might be that they share some kind of concern with the human good. Of course this concern takes different shapes and colours, but without any notion of \u201cconcern for human good\u201d both practices would not be understandable. To have a \u201cconcern for human good\u201d, one has (1) have an idea about what kinds of things can be counted as goods, knowing as well (2) how to rank and order them, and (3) be able to effectively communicate in order to cooperate in that quest for the good.<\/p>\n\n\n\n<p>All three of these steps might be challenging and sometimes even problematic, either in medicine or moral philosophy, and it has been suggested, in both areas and in several different ways, that literature and literary activities can help deal with at least a part of these difficulties, namely training our attention to the particular, giving us a voice and an ability to listen and relate to other voices, by making us see what is usually hidden. Dealing with and thinking about people is much more demanding than addressing cases, whether medical or ethical.<\/p>\n\n\n\n<p>With this idea in mind, I will read Flannery O\u2019Connor short story \u201cEverything That Rises Must Converge\u201d, a story where sharply different views on what is human good make characters and even narrator blind to what is really going on.<\/p>\n\n\n\n<p>Christine LEROY ( ACTE, Universit\u00e9 Paris 1 Panth\u00e9on-Sorbonne) :<strong> \u00c9criture de l\u2019anorexie mentale en premi\u00e8re personne et changement de paradigme m\u00e9dical<\/strong><\/p>\n\n\n\n<p>L\u2019\u00e9tiologie de l\u2019anorexie a radicalement \u00e9volu\u00e9 en trente ans, et tout particuli\u00e8rement durant la derni\u00e8re d\u00e9cennie.<br>On a longtemps consid\u00e9r\u00e9 ce sympt\u00f4me comme un ravalement du d\u00e9sir et un mutisme inscrits \u00e0 m\u00eame le corps. Pourtant, loin de donner la parole \u00e0 la personne anorexique, on s\u2019effor\u00e7ait de lui faire rendre raison en la gavant d\u2019injonctions normatives \u00e0 se nourrir du d\u00e9sir d\u2019autrui et \u00e0 inhiber sa propre parole ; <em>Le Pavillon des enfants fous <\/em>de Val\u00e9rie Val\u00e8re (1978) en constitue un t\u00e9moignage saisissant.<\/p>\n\n\n\n<p>Ces derni\u00e8res ann\u00e9es, notamment sous l\u2019impulsion de Philippe Jeammet en France et \u00e0 partir de la clinique de l\u2019alexithymie, un changement radical s\u2019est op\u00e9r\u00e9 : plut\u00f4t que de penser l\u2019anorexie comme op\u00e9ration de destruction, on l\u2019envisage d\u00e9sormais comme manifestation somatique d\u2019un d\u00e9sir de se dire, expression d\u2019une difficult\u00e9 \u00e9motionnelle. L\u00e0 o\u00f9, jusqu\u2019alors, on demandait \u00e0 l\u2019anorexique de se taire et, paradoxalement, d\u2019inhiber son d\u00e9sir propre et ses \u00e9motions, on l\u2019invite d\u00e9sormais \u00e0 prendre la parole et \u00e0 exprimer, de mani\u00e8re si ce n\u2019est artistique, du moins performative, des \u00e9motions dont on exigeait auparavant le refoulement.<\/p>\n\n\n\n<p>Je m\u2019attacherai \u00e0 mettre en \u00e9vidence les changements de paradigme dans l\u2019appr\u00e9hension d\u2019un tel sympt\u00f4me. En particulier, je montrerai comment la litt\u00e9rature autobiographique et l\u2019expression romanc\u00e9e ou ph\u00e9nom\u00e9nologique de l\u2019exp\u00e9rience anorexique a modif\u00e9, en trente ans, le regard m\u00e9dical port\u00e9 sur le corps anorexique et les enjeux d\u2019un tel cri charnel.<\/p>\n\n\n\n<p>B\u00e9n\u00e9dicte PROT (Universit\u00e9 d\u2019Oxford \/ Fonds national suisse de la recherche scientifique) : <strong>\u00c9criture et exp\u00e9rience de la maladie dans quelques \u00e9p\u00eetres en vers adress\u00e9es aux m\u00e9decins (XVIII<sup>e<\/sup>-XIX<sup>e<\/sup> si\u00e8cle)<\/strong><\/p>\n\n\n\n<p>C\u2019est dans perspective historique et selon une approche privil\u00e9giant l\u2019\u00e9tude des rapports entre litt\u00e9rature et m\u00e9decine que nous proposons de nous pencher sur quelques \u00e9p\u00eetres de malades adress\u00e9es \u00e0 leurs m\u00e9decins, publi\u00e9es en France entre le milieu du XVIII<sup>e<\/sup> si\u00e8cle et le d\u00e9but du XIX<sup>e<\/sup> si\u00e8cle. Ces lettres versifi\u00e9es \u00e9manent de scripteurs diversifi\u00e9s, tant\u00f4t de plumes connues, tant\u00f4t d\u2019amateurs se piquant occasionnellement de po\u00e9sie. Outre qu\u2019elle a valeur d\u2019hommage et de t\u00e9moignage de reconnaissance, l\u2019\u00e9p\u00eetre est ici une pi\u00e8ce de circonstance b\u00e2tie autour de la maladie comme \u00e9v\u00e9nement. Elle constitue un espace textuel dialogique par lequel le patient fait entendre d\u00e9lib\u00e9r\u00e9ment et publiquement sa voix. Distincte des consultations m\u00e9dicales \u00e9pistolaires[1], l\u2019\u00e9p\u00eetre au docteur a ceci de particulier qu\u2019elle fournit un discours sur la maladie formul\u00e9 <em>a posteriori<\/em> et exprim\u00e9 sous une forme po\u00e9tique. Dans quelle mesure la po\u00e9sie se pr\u00e9sente-t-elle comme une ressource pour celui ou celle qui a \u00e9t\u00e9 malade\u00a0? En quoi le point de vue subjectif, introspectif et r\u00e9trospectif permet-il d\u2019appr\u00e9hender l\u2019exp\u00e9rience de la maladie dans sa singularit\u00e9, sa temporalit\u00e9 et sa totalit\u00e9 (douleur, soin, gu\u00e9rison, rapport au m\u00e9decin, etc.)\u00a0? Les repr\u00e9sentations litt\u00e9raires de la maladie figurant\u00a0dans ces \u00e9p\u00eetres rel\u00e8vent-elles de <em>topo\u00ef<\/em>, d\u2019emprunts au discours m\u00e9dical ou d\u2019un savoir empirique issu du v\u00e9cu propre \u00e0 l\u2019auteur\u00a0? Plus g\u00e9n\u00e9ralement, il s\u2019agira, \u00e0 travers quelques exemples, de d\u00e9couvrir les moyens rh\u00e9toriques d\u00e9ploy\u00e9s \u00e0 l\u2019un des sommets du triangle hippocratique[2], de questionner le rapport de l\u2019individu au cas m\u00e9dical, de mesurer le r\u00f4le jou\u00e9 par la litt\u00e9rature dans l\u2019\u00e9laboration de la figure du patient[3] et d\u2019interroger la place de la parole et de l\u2019exp\u00e9rience subjective du malade au temps du d\u00e9veloppement de la m\u00e9decine clinique[4].<\/p>\n\n\n\n<hr class=\"wp-block-separator\"\/>\n\n\n\n<p>[1] S\u00e9verinePilloud, \u00ab\u00a0R\u00e9cit du corps et de la maladie dans les lettres de consultation adress\u00e9es au m\u00e9decin suisse Samuel-Auguste Tissot (1728-1797)\u00a0\u00bb, <em>Histoire, m\u00e9decine et sant\u00e9<\/em>, n\u00b01, 2012, p. 131-144\u00a0; voir <em>Gesnerus<\/em>, n\u00b061 \u00ab\u00a0Medical Correspondence in Early Modern Europe\u00a0\u00bb, 2004.<\/p>\n\n\n\n<p>[2] Danielle Gourevitch, <em>Le triangle hippocratique dans le monde gr\u00e9co-romain. Le malade, sa maladie et son m\u00e9decin<\/em>, \u00c9cole fran\u00e7aise de Rome, 1984.<\/p>\n\n\n\n<p>[3] Philip Rieder, <em>La figure du patient au XVIII<sup>e<\/sup>\u00a0si\u00e8cle<\/em>, Gen\u00e8ve, Droz, coll. \u00ab\u00a0Biblioth\u00e8que des Lumi\u00e8res\u00a0\u00bb, 2010.<\/p>\n\n\n\n<p>[4] Michel Foucault, <em>Naissance de la clinique. Une arch\u00e9ologie du regard m\u00e9dical<\/em>, Paris, PUF, 1963.<\/p>\n\n\n\n<p>Carla ROBISON, ENS Lyon (visiting student at King\u2019s College London 2019-2020), <strong>Siri Hustvedt\u2019s <em>The Shaking Woman<\/em> (2010) : Je est un Autre or The Heteroglossic Illness Narrative<\/strong><\/p>\n\n\n\n<p>Siri Hustvedt\u2019s <em>The Shaking woman <\/em>appears as a hybrid text, encompassing personal diary, memoir, educational book on the mind\/body relationship, and medical history \u2013 as suggested by the alternative title <em>A History of My Nerves<\/em>. In so doing, it intertwines various narrative voices echoing real and literary counterparts the author meets along a medical inquiry into her unexplainable tremors.<\/p>\n\n\n\n<p>Thus, from psychoanalysts like Sigmund Freud to neurologists such as Oliver Sacks, the argumentative structure of the book can be construed as a discursive arena gathering medical specialists whose power\/knowledge relations (Foucault, 1973) will be approached through epistemo-criticism (Pierssens, 1990). Indeed, Hustvedt\u2019s self-conducted case-study results in an attempt at decompartmentalizing the tribal world of medicine. It gathers conflicting medical fields such as psychology, psychoanalysis, neurology and psychiatry, around an illness that seems to challenge the limits of each discipline.<\/p>\n\n\n\n<p>Hence, epistemo-criticism meets narratology in the course of our own inquiry into Hustvedt\u2019s heteroglossia (Bakhtin, 1984). By deconstructing Hustvedt\u2019s weaving of antagonistic voices into a harmonious polyphony, our aim is to question the new forms and cognitive functions of illness narratives in an age of growing health literacy. Consequently, we will infer that Hustvedt\u2019s own life-world personal narrative (Kleinman, 1988) finds itself parasitized by the medical, mechanistic model of disease, affecting the voice of the ailing narrator, as she seems to abandon the passive role of the patient for the more active role of the amateur of medicine.<\/p>\n\n\n\n<p>As such, our narratological study aims at revealing the limits of Hustvedt\u2019s seemingly controlled polyphony in order to uncover the alien figure parasitizing the book \u2013 eponymously referred to by the third-person periphrasis <em>The Shaking Woman<\/em>. In other words, Siri Hustvedt\u2019s personified illness soon becomes a practically autonomous literary character whose voice is the only one the narrator can\u2019t seem to control, nor orchestrate.<\/p>\n\n\n\n<p>By bringing together narratology and epistemo-criticism, our study of <em>The Shaking Woman <\/em>showcases narrative traces of psychological disturbance found in an untraceable, incomprehensible illness, leading to the inevitable division of the health literate patient. While examining the narrative architecture and stylistics of an alienated patient\u2019s story using literary tools, our intent is to highlight the relevance of qualitative analysis regarding illness experience.<\/p>\n\n\n\n<p>James RAKOCZI (King\u2019s College London), <strong>Therapeutics and the Writing Self: Or, thinking neurologically with Merleau-Ponty in six steps.<\/strong><\/p>\n\n\n\n<p>This paper is an investigation of how the neurological is appealed to, and negotiated with, in works of contemporary illness life writing. It is also an attempt to develop a methodology for the research of memoirs of neurological disorder through attending to the work of phenomenologist and philosopher Maurice Merleau-Ponty (1908-1961). My principle claim, which I will outline in six steps, is that Merleau-Ponty\u2019s deep interrogation of the notion of the lived body throughout his career provides a philosophical means of accountability towards the \u201cenvelopment\u201d of consciousness produced by neurological disciplines across the twentieth century (e.g., neurobiological schemas of consciousness, neurophysiology and reflexology, and the psychopharmaceutical industries). By correspondingly reading Khakpour\u2019s <em>Sick <\/em>(2018) and Hustvedt\u2019s <em>The Shaking Woman <\/em>(2010) as texts that are self-reflexively aware of themselves astexts imbricated within neural, plastic, and spatial imaginaries of writing, I suggest that we can use a Merleau-Pontian framework to re-interpret the writing-subject as an inter-corporeal body-subject. In doing so, we can re-formulate along anti-racist, anti-ableist, and feminist lines some of the key heuristics that lurk at the base of both phenomenological and neuro-therapeutic notions of self.<\/p>\n\n\n\n<p>Rebecca ROSENBERG (King\u2019s College London), <strong>Linda L\u00ea\u2019s narratives of psychological disturbance<\/strong><\/p>\n\n\n\n<p>Linda L\u00ea was born in 1963 in Dalat, Vietnam, and moved to France in 1977, experiencing traumatic upheaval at leaving Vietnam behind as well as her Vietnamese father. Themes of exile, foreignness and belonging have dominated her extensive corpus of fictional and non-fictional works. Despite seemingly evident references, she denies that her work is autobiographical or autofictional. This statement makes the reading of her narratives of psychological disturbance more fraught, particularly since she was hospitalised after her father\u2019s death. In <em>Voix Une Crise<\/em> (1998) and<em> Lettre Morte <\/em>(1999), L\u00ea evokes the mental disintegration of her narrator-protagonists with the former text taking place in a psychiatric hospital. She uses visceral images of bodily rot and contamination to communicate their psychological disturbances while also presenting their suffering as fatalistically incurable. L\u00ea also plays with the boundaries between reality, dreams and hallucinations, with her protagonist-narrators experiencing vivid images of bodily decay, violence and death. &nbsp;L\u00ea returns to themes of despair, suicide and madness in her many works, including her non-fictional works about writers she admires, many of whom committed suicide. While L\u00ea claims that her writing has no autobiographical elements, it is difficult to extricate her life from her works, particularly on psychological disturbance.<\/p>\n\n\n\n<p>This paper will posit the autofictional nature of L\u00ea\u2019s two works and argue that they are attempts to represent the affects and states of psychological suffering. It will investigate the aesthetic strategies employed and the form, notably the short novella. It will argue that both texts are snapshots of psychological disturbances such as paranoia, hallucinations and dreams. Further, the two texts intersect with connections and continuations about psychological disturbance, suggesting a textual diptych and thus an authorial interest in the topics as well as a need or desire to revisit certain themes. Indeed, these two texts will be investigated in relation to L\u00ea\u2019s broader authorial project of writing about suicide and despair. Through L\u00ea\u2019s non-fiction literary criticism and understandings of illness narrative, it will investigate the role of writing in representing these states as well as assuaging her own suffering. L\u00ea has previously mentioned the therapeutic value of writing, but what is the specific role of the reader in this therapeutic encounter with the blank page? This paper will finally explore the role of the reader in these texts as a therapeutic other and as witness, taking on the title of \u201cparticipating observers\u201d, one often used to describe therapists and analysts.<\/p>\n\n\n\n<p>Camille STIDLER (CRP19, Paris 3 Sorbonne-Nouvelle) : <strong>La repr\u00e9sentation de la sant\u00e9 dans l\u2019\u0153uvre d\u2019\u00c9mile Zola : le cas de <em>Germinal<\/em><\/strong><\/p>\n\n\n\n<p>Lorsque l\u2019on \u00e9voque la question de la sant\u00e9, c\u2019est d\u2019abord son versant n\u00e9gatif qui vient \u00e0 l\u2019esprit : imm\u00e9diatement surgit l\u2019id\u00e9e de maladie. Cela est d\u2019autant plus vrai lorsqu\u2019on \u00e9tudie ce th\u00e8me dans les romans de Zola, car la prolif\u00e9ration des personnages malades attire l\u2019attention \u00e0 la lecture de son \u0153uvre. <em>Les Rougon-Macquart <\/em>retra\u00e7ant l\u2019histoire d\u2019une famille touch\u00e9e par une tare h\u00e9r\u00e9ditaire, c\u2019est bien le pathologique qui semble \u00e0 l\u2019origine du r\u00e9cit. Pourtant, la sant\u00e9 appelle une acception positive, qui sera le c\u0153ur de cette communication : comment, et pourquoi, caract\u00e9riser explicitement des personnages comme sains ? La sant\u00e9 pose avant tout un probl\u00e8me de d\u00e9finition : si la maladie a ses sympt\u00f4mes, quelles seraient les manifestations de la sant\u00e9, et comment prennent-elles place dans un roman ? Peut-on la r\u00e9duire \u00e0 une simple absence de trouble, \u00e0 un \u00e9tat d\u2019\u00e9quilibre, peu propice \u00e0 la narrativisation ? Nous formulons au contraire l\u2019hypoth\u00e8se d\u2019une v\u00e9ritable dynamique de la sant\u00e9, constituant un fait saillant et signifiant dans le roman. Il s\u2019agira pour nous d\u2019\u00e9tudier de plus pr\u00e8s ces repr\u00e9sentations, dont l\u2019interpr\u00e9tation positive ne va pas de soi.<\/p>\n\n\n\n<p>Nous nous attacherons pour notre communication \u00e0 \u00e9tudier les probl\u00e8mes de cette repr\u00e9sentation dans une \u0153uvre en particulier : <em>Germinal, <\/em>roman de la mine envahi par les corps us\u00e9s. Pourtant, on trouve dans les marges de ce roman des figures qui se caract\u00e9risent par leur bonne sant\u00e9. Or, loin de repr\u00e9senter un id\u00e9al vers lequel tendre, cette sant\u00e9 se r\u00e9v\u00e8le ambigu\u00eb, voire inqui\u00e9tante. La maladie peut se concevoir comme carence ou exc\u00e8s ; l\u2019\u00e9tude des personnages pr\u00e9sent\u00e9s comme sains montre qu\u2019il en va de m\u00eame pour la sant\u00e9, dont les d\u00e9s\u00e9quilibres peuvent mener soit \u00e0 un bien-\u00eatre l\u00e9nifiant, soit \u00e0 une \u00e9nergie destructrice. Cela nous invitera \u00e0 la fois \u00e0 reconsid\u00e9rer l\u2019axiologie de la sant\u00e9 et de la maladie dans la litt\u00e9rature au XIXe si\u00e8cle, mais aussi \u00e0 examiner les enjeux id\u00e9ologiques de la repr\u00e9sentation de la bonne sant\u00e9, capable comme la maladie de faire probl\u00e8me, de construire des personnages, et de d\u00e9clencher des fils narratifs.<\/p>\n\n\n\n<p>Ana\u00eblle TOUBOUL (THALIM, Paris Sorbonne-Nouvelle), <strong><em>Histoires de fous. <\/em>La fiction au chevet de la psychiatrie<\/strong><\/p>\n\n\n\n<p>Comment la litt\u00e9rature, et plus particuli\u00e8rement la fiction romanesque, r\u00e9fl\u00e9chit-elle, au sens de reflet comme de r\u00e9flexion, ce que les psychiatres appellent <em>maladie mentale<\/em> et ce que le texte litt\u00e9raire d\u00e9signe le plus souvent comme <em>folie<\/em>&nbsp;? Il s\u2019agira d\u2019esquisser quelques pistes de r\u00e9flexion, inspir\u00e9es de l\u2019ouvrage <em>Histoires de fous. Le roman au c\u0153ur de la folie (xx<\/em><sup>e<\/sup><em> si\u00e8cle)<\/em>, \u00e0 para\u00eetre aux \u00e9ditions Honor\u00e9 Champion.<\/p>\n\n\n\n<p>Figure obs\u00e9dante de l\u2019imaginaire collectif, le fou a longtemps \u00e9t\u00e9 charg\u00e9 de significations qui le d\u00e9passent ; le mythe de la folie fait recette sur la sc\u00e8ne litt\u00e9raire mais les malades n\u2019en sont que des figurants. Alors que le patient r\u00e9el est maintenu dans les marges de la litt\u00e9rature comme de la soci\u00e9t\u00e9, le fantasme culturel de la folie est nourri et model\u00e9 au xix<sup>e<\/sup>\u00a0si\u00e8cle par la litt\u00e9rature romantique ou fantastique et exalt\u00e9 au d\u00e9but du si\u00e8cle suivant par les avant-gardes historiques. Or un certain nombre de romanciers du xx<sup>e<\/sup>\u00a0si\u00e8cle, parmi lesquels Georges Duhamel, Andr\u00e9 Baillon, Julien Green, Henry de Montherlant ou encore Alexandre Vialatte, mettent au contraire en \u0153uvre un d\u00e9centrement du regard litt\u00e9raire de la folie vers le fou, autrement dit du mythe \u00e0 l\u2019individu. Cette \u00e9mancipation de la figure du fou et son affirmation comme sujet autonome \u2013 au sens de th\u00e8me comme de subjectivit\u00e9 \u2013 dans l\u2019espace romanesque refl\u00e8te tout autant qu\u2019elle mod\u00e8le l\u2019\u00e9volution des paradigmes de la folie, et pose \u00e0 nouveaux frais la question des \u00e9changes, tant\u00f4t coop\u00e9ratifs, tant\u00f4t concurrentiels, entre litt\u00e9rateurs et m\u00e9decins de l\u2019esprit. Quels sont les rapports entre th\u00e9orie et <em>mise en \u0153uvre<\/em>-dans tous les sens du terme \u2013 d\u2019\u00e9l\u00e9ments de savoir\u00a0sur la folie dans le roman\u00a0? Comment s\u2019\u00e9labore le genre mixte de ces <em>histoires de fous<\/em>, au croisement de la fiction litt\u00e9raire, du t\u00e9moignage de patient et du r\u00e9cit de cas\u00a0? Ces r\u00e9flexions nous m\u00e8neront \u00e0 nous demander, dans la perspective des humanit\u00e9s m\u00e9dicales et de la m\u00e9decine narrative, ce que peut la litt\u00e9rature dans le domaine de l\u2019appr\u00e9hension, de la connaissance et du soin de la maladie mentale.<\/p>\n\n\n\n<p>Charlotte WU (King\u2019s College London) : <strong>Illness in the body social: \u2018Disease narrative\u2019 as a form of national auto-fiction<\/strong><\/p>\n\n\n\n<p>Illness narrative typically refers to an introspective telling of illness and the disruptions which diagnosis and sickness can cause to a person\u2019s sense of identity, belonging and ability to imagine the future, often culminating in a reimagining of their life and social role. The genre has been theorised as helping a person reclaim a Selfhood defined in terms beyond the biomedical, pathologizing identity of \u2018patient\u2019: rejecting the process by which, as sociologist Arthur Frank wrote, \u201cthe chart becomes the official story of the illness\u201d (2013: 5). This paper proposes the category of a \u2018disease narrative\u2019 as linked but distinct to \u2018illness narrative\u2019, suggesting that when a health crisis is experienced by a nation as a whole \u2013 and, in particular, is linked to that nation or region symbolically and pejoratively, as in the cases of HIV\/AIDS and South Africa, Ebola and West Africa, or SARS and China \u2013 there is likely to be an accompanying urge to re-present, narratively make sense of and ultimately neutralise that perceived identification.<\/p>\n\n\n\n<p>Disease narrative as a form of national autofiction arguably emerges in times of stigmatising health crisis, when \u201cthe very reputation of the illness [adds] to the suffering of those who already have it\u201d (Sontag 1988: 12). For example, former President of South Africa Thabo Mbeki\u2019s controversial AIDS policies can be understood to have been influenced by his resistance to discourses that, in his words, maligned African people as \u201cgerm carriers and human beings of a lower order [\u2026] doomed to an inevitable mortal end\u201d (Mbeki 2001). The paper discusses texts that have emerged in response to the HIV\/AIDS epidemic, and the crisis around ART provision, in South Africa, as not fitting the conventional illness narrative category, but presenting a similar restorative narrative impulse which could benefit from further research and inquiry. <\/p>\n","protected":false},"excerpt":{"rendered":"<p>King\u2019s College de Londres (9 janvier) et Maison Fran\u00e7aise d\u2019Oxford (10 janvier) L\u2019International Research Network (IRN) en humanit\u00e9s m\u00e9dicales du CNRS organise une premi\u00e8re rencontre internationale les 9 et 10 janvier 2020 au King\u2019s College de Londres et \u00e0 la Maison Fran\u00e7aise d\u2019Oxford, deux journ\u00e9es sur l\u2019exp\u00e9rience de la maladie, [&hellip;]<\/p>\n","protected":false},"author":3,"featured_media":125,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7,11],"tags":[],"class_list":["post-49","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-colloque-journees-etude","category-colloque-je-groupe"],"_links":{"self":[{"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/posts\/49","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/comments?post=49"}],"version-history":[{"count":5,"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/posts\/49\/revisions"}],"predecessor-version":[{"id":2250,"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/posts\/49\/revisions\/2250"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/media\/125"}],"wp:attachment":[{"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/media?parent=49"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/categories?post=49"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/irn-medical-humanities.org\/index.php\/wp-json\/wp\/v2\/tags?post=49"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}