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Jinƙai

Daga Wikipedia, Insakulofidiya ta kyauta.
Abin rufe fuska mai ban tsoro a gaban gidan wasan kwaikwayo na Royal Dramatic a Stockholm, Sweden

Jinƙai, ko ciwo a cikin ma'ana mai zurfi, na iya zama gogewa na rashin jin daɗi ko ƙyama, mai yiwuwa yana da alaƙa da fahimtar cutar ko barazanar cutarwa a cikin mutum. Rashin wahala shine ainihin abin da ke samar da mummunan tasirin abubuwan da ke faruwa. Sabanin wahala shine jin daɗi ko farin ciki.

Sau da yawa ana rarraba wahala a matsayin jiki ko tunani.[1] Yana iya kasancewa da dukkan matakan tsanani, daga mai sauƙi zuwa wanda ba za a iya jurewa ba. Abubuwan da suka shafi tsawon lokaci da yawan faruwarsa galibi suna ƙara tasirin tsananin sa. Ra’ayoyi game da wahala na iya bambanta sosai, ko a wajen mai fama da ita ko kuma sauran mutane, gwargwadon yadda ake ganin za a iya kauce mata ko kuma ba za a iya kauce mata ba, tana da amfani ko ba ta da amfani, ko kuma ta cancanta ko ba ta cancanta ba.

Wahala tana faruwa a rayuwar halittu masu ikon ji ta hanyoyi daban-daban, kuma a wasu lokuta tana iya kasancewa mai tsanani sosai. Saboda haka, fannoni da dama na ayyukan ɗan Adam suna mai da hankali ga wasu ɓangarori na wahala. Waɗannan fannoni sun haɗa da yanayin wahala, yadda take faruwa, asalinta da abubuwan da ke haddasa ta, ma'anarta da muhimmancinta, da kuma halaye da suka shafi mutum, al'umma da al'adu. [2] magunguna, gudanarwa, da amfani.

Kalmomin

[gyara sashe | gyara masomin]

Ana amfani da kalmar wahala a wasu lokuta da ma’ana takaitacciya wajen nufin ciwon jiki, amma mafi yawan lokuta tana nufin ciwon tunani ko kuma, a ma’ana mafi faɗi, duk wani ji, motsin rai ko abin jin daɗi mara kyau da mutum ke fuskanta.

Kalmar ciwo kuwa yawanci tana nufin ciwon jiki, amma ana kuma amfani da ita a matsayin wata kalma mai ma’ana iri ɗaya da wahala. Sau da yawa ana amfani da kalmomin ciwo da wahala tare ta hanyoyi daban-daban. Misali, ana iya amfani da su a matsayin kalmomi masu ma’ana iri ɗaya. Haka kuma, ana iya bambanta su da juna, kamar yadda ake cewa: “ciwo na jiki ne, wahala kuma ta tunani ce”, ko kuma “ciwo ba makawa ba ne, amma wahala za a iya guje mata”.

Haka kuma, ana iya amfani da ɗaya daga cikin kalmomin wajen bayyana ɗayan, kamar yadda ake cewa: “ciwo wahalar jiki ce”, ko kuma “wahala ita ce tsananin ciwon jiki ko na tunani”.

Ana amfani da ƙwarewa, kamar na jiki, na tunani, na motsin rai, da na tunani, sau da yawa don komawa ga wasu nau'ikan ciwo ko wahala. Musamman, ana iya amfani da ciwon tunani (ko wahala) dangane da ciwon jiki (ko wahala), don rarrabe tsakanin nau'o'i biyu na ciwo ko wahala. Magana ta farko game da irin wannan bambanci ita ce tana amfani da ciwo na jiki a cikin ma'anar da ta haɗa da ba kawai 'ƙwarewar jin dadi na ciwo na zahiri' ba har ma da sauran abubuwan da ba su da kyau na jiki ciki har da yunwa, yunwa, wahalar vestibular, ƙishirwa, Rashin barci, da ƙishirwa. Wani gargadi na biyu shi ne cewa kada a dauki kalmomin jiki ko tunani a zahiri: ciwo na jiki ko wahala, a zahiri, yana faruwa ta hanyar tunani mai hankali kuma ya haɗa da fannoni na motsin rai, yayin da ciwo na tunani ko wahala ke faruwa ta hanyar kwakwalwa ta jiki kuma, kasancewa motsin rai.

Kalmar Rashin jin daɗi, wanda wasu mutane ke amfani da ita azaman ma'anar wahala ko ciwo a cikin ma'ana mai zurfi, na iya nufin ainihin yanayin jin daɗi na ciwo (haɗin wahalarsa), yawanci ya bambanta da yanayin jin daɗinsa, kamar misali a cikin wannan jumlar: "Rashin jin daɗi yana da alaƙa da ƙarfi da halaye na musamman na jin daɗi."[3]Sauran kalmomin yanzu waɗanda ke da ma'anar da ke da kamanceceniya da wahala sun haɗa da wahala, rashin farin ciki, wahala, baƙin ciki, rashin jin daɗi, rashin jin daɗin.

Falsafa

[gyara sashe | gyara masomin]

Falsafar Girka ta Dā

[gyara sashe | gyara masomin]

Yawancin falsafancin Hellenistic sun magance wahala.

A falsafar Cynicism, ana rage wahala ta hanyar samun tsabtar tunani ko fahimta mai kyau (atyphia; ἁτυφια), haɓaka dogaro da kai (autarky; αὐτάρκεια), samun daidaiton tunani da nutsuwa (apatheia), kyawawan ɗabi'u (arete), son bil'adama, faɗin gaskiya da bayyana ra'ayi a sarari (parrhesia), da kuma rashin damuwa da sauye-sauyen da ke faruwa a rayuwa (adiaphora).

A falsafar Pyrrhonism, ana ganin cewa wahala tana samo asali ne daga akidu (dogmas), wato imani ko ra'ayoyi game da abubuwan da ba a iya tabbatar da su kai tsaye ba. Musamman, ana danganta wahala da imanin cewa wasu abubuwa suna da kyau ko kuma marasa kyau bisa yanayinsu.

A wannan falsafa, ana iya kawar da wahala ta hanyar amfani da epoche, wato dakatar da yanke hukunci game da waɗannan akidu ko imani. Wannan dakatar da hukunci tana kai mutum zuwa ataraxia, wato samun kwanciyar hankali da nutsuwar tunani.Epicurus (ba kamar kuskuren da aka saba da shi game da koyarwarsa ba) ya ba da shawarar cewa ya kamata mu fara neman guje wa wahala (aponia) kuma cewa mafi girman farin ciki ya kasance a cikin Ataraxia, ba tare da damuwa ba ko kuma sakamakon da ba a yarda da shi ba na jin daɗi na ɗan lokaci. Fassarar Epicureanism na Hedonism, a matsayin ka'idar ɗabi'a, ta yi iƙirarin cewa nagarta da mugunta sun haɗa da jin daɗi da zafi.

Ga Stoicism, mafi kyawun abu yana cikin dalili da nagarta, amma rai ya fi isa ta hanyar rashin kulawa (apatheia) ga jin daɗi da zafi: a sakamakon haka, wannan rukunan ya zama sananne tare da tsananin kame kai game da wahala.

Falsafar zamani

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Jeremy Bentham ya haɓaka amfani da jin daɗi, sanannen koyarwa a cikin ɗabi'a, siyasa, da tattalin arziki. Bentham ya jaddada cewa aikin da ya dace ko manufofi shine wanda zai haifar da "mafi girman farin ciki na mafi yawan". Ya ba da shawarar hanyar da ake kira hedonic ko felicific calculus, don tantance yawan farin ciki da ciwo zai haifar da kowane mataki. John Stuart Mill ya inganta kuma ya inganta koyarwar amfani da jin daɗi. Karl Popper, a cikin The Open Society and Its Enemies, ya ba da shawarar mummunar amfani, wanda ke ba da fifiko ga rage wahala fiye da haɓaka farin ciki yayin magana game da amfani: "Na yi imanin cewa akwai, daga ra'ayi na ɗabi'a, babu daidaituwa tsakanin wahala da farin ciki, ko tsakanin zafi da jin daɗi. ... wahalar ɗan adam tana yin kira kai tsaye na ɗabiʼa don taimako, yayin da babu irin wannan kiran don ƙara farin cikin mutumin da ke yin kyau ko ta yaya".David Pearce, a bangarensa, yana ba da shawarar amfani da ke da niyya kai tsaye don kawar da wahala ta hanyar amfani da fasahar halittu (duba ƙarin bayani a ƙasa a cikin sashin Biology, neurology, psychology). Wani bangare da ya cancanci ambaton a nan shi ne cewa masu amfani da yawa tun lokacin da Bentham suka riƙe cewa matsayin halin kirki na mutum ya fito ne daga iyawarsa na jin jin dadi da zafi: sabili da haka, masu ɗabi'a ya kamata suyi la'akari da ba kawai bukatun mutane ba har ma da na (sauran) dabbobi. Richard Ryder ya zo ga wannan kammalawa a cikin ra'ayoyinsa na 'speciesism' da 'painism'. Rubuce-rubucen Peter Singer, musamman littafin Animal Liberation, suna wakiltar jagorancin irin wannan amfani ga dabbobi da kuma mutane.

Wata koyarwar da ke da alaƙa da taimakon wahala ita ce jin kai (duba kuma Ka'idodin jin kai, taimakon jin kai, da al'umma mai jin kai). "Inda kokarin jin kai ke neman kyakkyawan ƙari ga farin ciki na halittu masu hankali, shine don sa marasa farin ciki su yi farin ciki maimakon masu farin ciki. ... [Humanitarianism] wani abu ne a cikin halayen zamantakewa da yawa; a duniyar zamani ya shiga cikin ƙungiyoyi daban-daban ... cewa da wuya a ce ya wanzu a cikin kansa.."[4]

Pessimists suna riƙe da wannan duniyar ta fi muni, ko ma mafi munin yiwuwar, tana fama da, a tsakanin sauran abubuwa, wahala mai ban mamaki da ba za a iya dakatar da ita ba. Wasu sun gano wahala a matsayin yanayin duniya kuma sun kammala cewa zai fi kyau idan rayuwa ba ta wanzu ba. Arthur Schopenhauer ya ba mu shawarar mu nemi mafaka a cikin abubuwa kamar fasaha, falsafar, asarar sha'awar rayuwa, da haƙuri ga 'abokan hulɗa'.

Friedrich Nietzsche, wanda Schopenhauer ya fara rinjaye shi, daga baya ya bunkasa wani hali, yana jayayya cewa wahalar rayuwa tana da amfani, yana ɗaukaka nufin iko, yana raina tausayi ko tausayi mara ƙarfi, kuma yana ba da shawarar mu rungumi 'komawar har abada' na mafi yawan wahala.  [ana buƙatar hujja][<span title="This claim needs references to reliable sources. (June 2014)">citation needed</span>]

Wasu masana falsafa sun yi tambaya ko wahala tana da takwaransa mai kyau. Wani gardama na phenomenological da Magnus Vinding ya gabatar ya yi iƙirarin cewa yayin da abubuwan da suka dace kamar farin ciki ko farin ciki na gaskiya ne, ba sa aiki a matsayin akasin wahala a ko dai abubuwan da suka faru ko kuma abubuwan da suka shafi axiological.:38

Falsafar ciwo ƙwarewar falsafa ce da ke mai da hankali kan ciwo na jiki kuma, ta hanyar haka, ya dace da wahala gaba ɗaya.

Addini

[gyara sashe | gyara masomin]

Rashin wahala yana taka muhimmiyar rawa a cikin addinai da yawa, game da batutuwa kamar su: ta'aziyya ko taimako; halin kirki (ba yi lahani ba, taimaka wa waɗanda ke fama da su, nuna tausayi); ci gaba ta ruhaniya ta hanyar wahalar rayuwa ko ta hanyar gwaji na kai (mortification na jiki, tuba, asceticism); ƙaddara ta ƙarshe (ceto, la'ana, jahannama). Theodicy yana magance Matsalar mugunta, wanda shine wahalar sulhunta wanzuwar allah mai iko da alheri tare da wanzuwar mugunta. "An yi ƙoƙari da yawa don adana duka allahntaka da halayen Allah daga nau'ikan dualism (misali Gnosticism, Paulicianism, Katarism) da ra'ayin rage yawan halayen Allah, saboda tashin hankali tsakanin wanzuwar mugunta da ikon allahntaka. "[5]Wani nau'i mai mahimmanci na mugunta, ga mutane da yawa, yana da matsanancin wahala, musamman a cikin yara marasa laifi, ko kuma a cikin halittu da aka ƙaddara zuwa azabar har abada (duba Matsalar jahannama).

'Gaskiya Mai Girma Hudu' na Buddha game da dukkha ne, kalmar da ake fassara sau da yawa a matsayin wahala. Sun bayyana yanayin wahala, dalilinsa, dakatar da shi, da kuma hanyar da ke haifar da dakatar da shi. Addinin Buddha yana ɗaukar 'yanci daga dukkha da aikin tausayi (karuna) a matsayin asali don jagorantar rayuwa mai tsarki da samun nirvana.

Hinduism yana riƙe da cewa wahala ta halitta ta biyo bayan halayen mutum mara kyau a rayuwar mutum ta yanzu ko a rayuwar da ta gabata (duba karma a cikin Hinduism).[6]Dole ne mutum ya yarda da wahala a matsayin sakamako mai adalci kuma a matsayin damar ci gaba ta ruhaniya. Ta haka ne rai ko mutum na gaskiya, wanda har abada ba shi da wahala, na iya bayyana kansa a cikin mutum, wanda ke samun 'yanci (moksha). Abstinence daga haifar da ciwo ko lahani ga wasu halittu, wanda ake kira ahimsa, babban ka'idar Hindu ne, har ma da wani addinin Indiya, Jainism (duba ahimsa a cikin Jainism).

A cikin addinin Yahudanci, ana ganin wahala a matsayin azabtarwa ga zunubai da kuma gwajin bangaskiyar mutum, kamar yadda Littafin Ayuba ya nuna.

Ga Kristanci, wahalar fansa ita ce imani cewa wahalar ɗan adam, idan aka karɓa kuma aka miƙa ta cikin haɗin kai tare da "sha'awar" (flogging da gicciye) na Yesu, [7] na iya ba da horo mai adalci ga zunubai, kuma ya ba da damar mutum ya girma cikin ƙaunar Triniti, wasu mutane, da kansa.[8] A cikin Sabon Alkawari, kalmar Helenanci pathēma don 'sha wahala' ta faru sau 16 tare da wurare da yawa ga Kristi, misali, 2 Korantiyawa 1:5. Aikatau shine paschō 'don wahala', yana faruwa sau 42, misali, Linjilar Matus 16:12.

A cikin Islama, masu aminci dole ne su jimre da wahala da bege da bangaskiya, kada su tsayayya ko su tambayi dalilin da ya sa, su yarda da shi a matsayin nufin Allah kuma su miƙa kansa a matsayin gwajin bangaskiya. Allah bai taba neman fiye da yadda za a iya jimrewa ba. Dole ne mutum ya yi aiki don sauƙaƙa wahalar wasu, da kuma nasa. Ana kuma ganin wahala a matsayin albarka. Ta hanyar wannan kyautar, mai fama da cutar ya tuna da Allah kuma ya haɗa shi. Jinƙai yana kawar da zunuban mutane kuma yana tsabtace rayukansu don babbar lada ta bayan rayuwa, da guje wa jahannama.[9]

A cewar Bangaskiyar Bahá'í, duk wahala taƙaitacciyar bayyanar rayuwa ce ta zahiri, wanda tushen sa shine fannoni na zahiri na wanzuwar jiki, kuma sau da yawa haɗe da su, yayin da farin ciki kawai ya wanzu a cikin duniyar ruhaniya.[10]

Fasaha da wallafe-wallafen

[gyara sashe | gyara masomin]

Ayyukan fasaha da wallafe-wallafen sau da yawa suna da wahala, wani lokacin a tsada mai yawa ga masu kirkirar su ko masu wasan kwaikwayo. Ko a cikin bala'i, wasan kwaikwayo ko wasu nau'o'i, fasaha da wallafe-wallafen suna ba da hanyar ragewa (kuma watakila ma kara tsanantawa) wahala, kamar yadda aka yi jayayya misali a cikin Harold Schweizer's Suffering and the remedy of art.[11]

Wannan zane na Bruegel yana daga cikin wadanda suka yi wahayi zuwa ga waka ta W. H. Auden Musée des Beaux Arts:

Game da wahala ba su taɓa yin kuskure ba, Tsohon Masters; yadda ya kamata, sun fahimci matsayinsa na ɗan adam; yadda yake faruwa yayin da wani yake cin abinci ko buɗe taga ko kawai yana tafiya daidai; (...) A cikin Icarus na Breughel, alal misali: yadda komai ya juya daga bala'in; (...)[12]

Kimiyya ta zamantakewa

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Rashin lafiya na zamantakewa, a cewar Arthur Kleinman da sauransu, ya bayyana "rashin lafiya na jama'a da ke da alaƙa da yanayin rayuwa wanda dakarun zamantakewa masu ƙarfi suka tsara"[13] Irin wannan wahala tana ƙara damuwa a cikin ilimin ilimin ɗan adam na likita, ethnography, nazarin kafofin watsa labarai, da nazarin Holocaust, in ji Iain Wilkinson, wanda ke haɓaka ilimin zamantakewa na wahala,[14][15]

Encyclopedia of World Problems and Human Potential wani aiki ne na Union of International Associations . Babban bayanansa game da matsalolin duniya (56,564 profile), dabarun duniya da mafita (32,547 profile), dabi'un ɗan adam (3,257 profile), da ci gaban ɗan adam (4,817 profile). Ya bayyana cewa "mafi mahimmancin shigarwa na yau da kullun ga sassan sune na ciwo (ko wahala) " kuma "ya zama na yau da kullum ga sassan mahimmanci shine fannin ilmantarwa na sabon fahimta ko fahimta don amsawa ga wahala".[16]

Kula da lafiya

[gyara sashe | gyara masomin]

Cutar da rauni na iya taimakawa wajen wahala a cikin mutane da dabbobi. Misali, wahala na iya zama fasalin rashin lafiya na hankali ko na jiki [17] kamar rikicewar halin mutum [18] kuma a wasu lokuta a cikin ciwon daji mai ci gaba. [19] Kula da lafiya yana magance wannan wahala a hanyoyi da yawa, a fannoni irin su magani, ilimin halayyar asibiti, maganin halayyar mutum, madadin magani, tsabta, lafiyar jama'a, da kuma ta hanyar Masu ba da kiwon lafiya daban-daban.

Hanyar kiwon lafiya ta hanyar wahala, duk da haka, ta kasance matsala. Likita kuma marubuci Eric Cassell, wanda aka ambata a ko'ina game da kula da mutumin da ke fama da wahala a matsayin babban burin magani, ya bayyana wahala a matsayin "yanayin matsanancin damuwa da ke da alaƙa da abubuwan da ke barazana ga rashin lafiyar mutum"[20] Cassell ya rubuta cewa: "Wajibi ne ga likitoci su sauƙaƙa wahalar ɗan adam ya koma zamanin d ̄ a. Duk da wannan gaskiyar, an ba da hankali kaɗan ga matsalar wahala a cikin ilimin likita, bincike ko aiki. "Da yake nuna bambancin jiki da tunani na gargajiya wanda ke haifar da koyarwarsa da aikinta, magani yana rarrabe zafi daga wahala, kuma mafi yawan hankali yana zuwa maganin zafi. Duk da haka, ciwo na jiki da kansa har yanzu ba shi da isasshen kulawa daga al'ummar kiwon lafiya, a cewar rahotanni da yawa[21] Bayan haka, wasu fannoni na kiwon lafiya kamar Kulawa mai laushi, kula da ciwo (ko magani mai laushi), ilimin kanjamau, ko ilimin halayyar dan adam, suna magance wahalar 'kamar haka'. A cikin kulawa mai laushi, alal misali, majagaba Cicely Saunders ya kirkiro manufar 'cikakken zafi' ('cikakken wahala' yanzu suna cewa littattafan), wanda ya ƙunshi dukkan matsalolin jiki da tunani, rashin jin daɗi, alamomi, matsaloli, ko bukatun da mai haƙuri zai iya fuskanta da rauni.[22]

Rashin lafiya na kwakwalwa

[gyara sashe | gyara masomin]

Gary Greenberg, a cikin The Book of Woe, ya rubuta cewa rashin lafiya na hankali na iya zama mafi kyau a kalli shi azaman magani ko lakabi / suna wahala (watau cewa duk cututtukan hankali bazai zama na dysfunction ko biological-etiology ba, amma na iya zama zamantakewa ko al'adu / zamantakewa).[23]

Taimako da rigakafi a cikin al'umma

[gyara sashe | gyara masomin]

Tunda wahala irin wannan kwarewa ce ta duniya, mutane, idan aka tambaye su, na iya danganta ayyukansu da taimakon da rigakafinta. Manoma, alal misali, na iya da'awar cewa suna hana yunwa, masu zane-zane na iya cewa suna cire tunaninmu daga damuwarmu, kuma malamai na iya riƙe cewa suna ba da kayan aiki don magance haɗarin rayuwa. A wasu fannoni na rayuwar jama'a, duk da haka, wahala tana da matukar damuwa da kanta. Irin waɗannan fannoni na iya haɗawa da lafiyar jama'a, haƙƙin ɗan adam, taimakon jin kai, taimakon bala'i, taimakon tattalin arziki, sabis na zamantakewa, inshora, da jin daɗin dabbobi. Ga waɗannan za a iya ƙara fannoni na tsaro da aminci, waɗanda ke da alaƙa da matakan kariya da mutane ko iyalai suka ɗauka, da tsoma baki da sojoji, 'yan sanda, masu kashe gobara, da kuma ra'ayoyi ko fannoni kamar Tsaro na jama'a, tsaro na muhalli, da tsaro na ɗan adam.


Manazarta

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  1. ↑ Mental suffering can also be called psychological or emotional (see Psychological pain). Examples of mental suffering: depression (mood) / hopelessness, grief, sadness / loneliness / heartbreak, disgust, irritation, anger, jealousy, envy, craving or yearning, frustration, anguish, angst, fear, anxiety / panic, shame / guilt, regret, embarrassment / humiliation, restlessness.
  2. ↑ Eggerman, Panter Brick, Mark, Catherine (2010). "Suffering, hope, and entrapment: Resilience and cultural values in Afghanistan". Social Science & Medicine. 71 (1): 71–83. doi:10.1016/j.socscimed.2010.03.023. PMC 3125115. PMID 20452111.
  3. ↑ Donald D. Price, Central Neural Mechanisms that Interrelate Sensory and Affective Dimensions of Pain Archived 2009-08-18 at the Wayback Machine, ‘’Molecular Interventions’’ 2:392–403 (2002).
  4. ↑ Crane Brinton, article Humanitarianism, Encyclopaedia of the Social Sciences, 1937
  5. ↑ Calian, Florin George (2024). "Editorial RES 1/2024: Religion and the Problem of Evil (I) Religion und das Problem des Bösen (I)". Review of Ecumenical Studies (in Turanci). 16 (1): 5–7. doi:10.2478/ress-2024-0001.
  6. ↑ Kane, P.V. History of the Dharmaśāstras Vol. 4 p. 38
  7. ↑ R. Peteet, M.D., John (2001). "Putting Suffering Into Perspective". The Journal of Psychotherapy Practice and Research. 10 (3): 187–192. PMC 3330651. PMID 11402082.
  8. ↑ Archived Satumba 30, 2005, at the Wayback Machine.
  9. ↑ Suffering an Islamic point of view:"Sufferings are Divine Grace". 2015-03-14. Archived from the original on 2016-10-01. Retrieved 2016-08-01.
  10. ↑ In the words of `Abdu'l-Bahá: "All these examples are to show you that the trials which beset our every step, all our sorrow, pain, shame and grief, are born in the world of matter; whereas the spiritual Kingdom never causes sadness. A man living with his thoughts in this Kingdom knows perpetual joy." Paris Talks, p. 110.
  11. ↑ Schweizer, Harold (1997). Suffering and the remedy of art. Albany, NY: State University of New York Press. ISBN 0-7914-3264-5.
  12. ↑ W.H. Auden, Musée des Beaux Arts (1938) in Collected Poems p. 179 (E. Mendelson ed. 1976)
  13. ↑ Social suffering. Daedalus. Proc Amer Acad Arts Sciences 1996;125(1).
  14. ↑ Iain Wilkinson, Suffering – A Sociological Introduction, Polity Press, 2005
  15. ↑ "School of Social Policy, Sociology and Social Research". Archived from the original on September 30, 2007. Retrieved July 31, 2007.
  16. ↑ "Encyclopedia of world problems and human potential project – commentaries | Union of International Associations (UIA)". Uia.be. Archived from the original on 2011-07-17. Retrieved 2013-01-20.
  17. ↑ Fleischman, S (1999). "I am ... , I have ... , I suffer from ... : A Linguist Reflects on the Language of Illness and Disease". Journal of Medical Humanities. 20: 3–32. doi:10.1023/A:1022918132461. S2CID 141747255.
  18. ↑ Fertuck, EA.; Jekal, A.; Song, I.; Wyman, B.; Morris, MC.; Wilson, ST.; Brodsky, BS.; Stanley, B. (December 2009). "Enhanced 'Reading the Mind in the Eyes' in borderline personality disorder compared to healthy controls". Psychological Medicine. 39 (12): 1979–1988. doi:10.1017/S003329170900600X. PMC 3427787. PMID 19460187.
  19. ↑ Wilson, KG.; Chochinov, HM.; McPherson, CJ.; LeMay, K.; Allard, P.; Chary, S.; Gagnon, PR.; Macmillan, K.; De Luca, M.; O'Shea, F.; Kuhl, D.; Fainsinger, RL. (May 1, 2007). "Suffering With Advanced Cancer". Journal of Clinical Oncology. 25 (13): 1691–1697. doi:10.1200/JCO.2006.08.6801. PMID 17470861.
  20. ↑ Eric J Cassell, The Nature of Suffering and the Goals of Medicine, 2004.
  21. ↑ See for instance the National Pain Care Policy Act of 2007 Archived Mayu 15, 2008, at the Wayback Machine
  22. ↑ See Existential pain – an entity, a provocation, or a challenge? in Journal of Pain Symptom and Management, Volume 27, Issue 3, pp. 241–250 (March 2004)
  23. ↑ Greenberg, Gary (2013). The Book of Woe. Plume. pp. 15. ISBN 978-0399158537.
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