{"id":4439,"date":"2023-07-24T12:43:52","date_gmt":"2023-07-24T11:43:52","guid":{"rendered":"https:\/\/blogs.bmj.com\/medical-ethics\/?p=4439"},"modified":"2025-06-12T13:42:35","modified_gmt":"2025-06-12T12:42:35","slug":"sweet-melancholies","status":"publish","type":"post","link":"https:\/\/blogs.bmj.com\/medical-ethics\/2023\/07\/24\/sweet-melancholies\/","title":{"rendered":"Sweet melancholies"},"content":{"rendered":"

By Charlotte Duffee.<\/p>\n

William Blake\u2019s famous painting<\/a>, Satan Smiting Job with Sore Boils, <\/em>pictures the devil pinning the Old Testament saint to the ground while afflicting his flesh. We see Job in great physical distress: neck bent\u2014almost broken\u2014backwards; fingers splayed stiffly; widened eyes wild with alarm. In his drawing<\/a> of this same scene, Blake places it within a box, marked off and contrasted, as it were, with Job\u2019s famously tranquil response to his plight which appears above the display: \u201cnaked came I out of my mother\u2019s womb and naked shall I return thither. The Lord gave and the Lord hath taken away. Blessed be the name of the Lord.\u201d The quote paradoxically mingles distress with contentment, placing Blake\u2019s work in a formidable religious tradition that for centuries has depicted saintly figures combining suffering with serenity.<\/p>\n

\"\"<\/a>
Image Copyright: Public Domain via the Metropolitan Museum (see: https:\/\/www.metmuseum.org\/art\/collection\/search\/383458<\/figcaption><\/figure>\n

 <\/p>\n

Despite their prevalence down the ages, combinations like Blake\u2019s are not to be found in bioethical literature on the nature of suffering, which everywhere appears as only distressing. It is fitting, then, that we do not find Blake\u2019s paradoxical print but rather his painting, which lacks Job\u2019s quote, on the cover of what is arguably medicine\u2019s most well-known book about suffering, Eric Cassell\u2019s The Nature of Suffering<\/em>. The book jacket acts as a metaphor for an argument made explicitly by Cassell and implicitly by many others: that the sweet melancholies of the saints are an impossibility.<\/p>\n

Yet what a break this is from so much earlier reflection on saints like Job, a point I came to realize in the course of my own illness. In the midst of my suffering, I coped by turning to the stories of other sick people; memoirs, biographies, and, as I waded deeper into history, hagiographies. Enthusiastically were the saints said to have embraced their illnesses, at times even courting them\u2014licking lepers\u2019 wounds, for example. None of it made any sense to me, so completely contrary was it all to my defeating experience. I did not understand the opportunity the saints saw in sickness. I found myself on the outside of a logic I could not penetrate. So, I turned to medical ethics for clarity but found little, with most authors assuming a position like Cassell\u2019s.<\/p>\n

What troubled me most was the facility with which bioethicists had arrived at such a monumental historical revision. Scarcely could an argument for it be found. It was beginning to look like we had rather forgotten that the traditions we denied were the same ones that gave us our acute concerns about suffering in the first place, as Charles Taylor<\/a> and others have so persuasively demonstrated. What initially appeared to be a concerted revision proved little more than an accidental oversight.<\/p>\n

A reconciliation with our history was therefore in order. This seemed especially pressing if we were to grasp the subjectivity with which most scholars characterize suffering. For, if suffering is idiosyncratic, then it must proceed from the vicissitudes of those undergoing it, making it all the more important to contextualize our theories. We must rediscover what our traditions have handed down to us, both in the questions that we think to ask about suffering and in the answers that seem most intuitive. Just as my attention was brought (dragged) to bear on suffering by something as unreflective and raw as sickness, so too is our intellectual inheritance rooted in the mangled stuff of history. To wade through that wreckage is both our responsibility and our privilege.<\/p>\n

It was to tend to that lofty duty\u2014however modestly\u2014that I wrote my article<\/a>.<\/p>\n

Paper:\u00a0<\/strong>Existential spectrum of suffering: concepts and moral valuations for assessing intensity and tolerability<\/a><\/p>\n

Author<\/strong>: Charlotte Duffee<\/p>\n

Affiliations<\/strong>: Human Flourishing Program, Harvard University Institute for Quantitative Social Science<\/p>\n

Competing interests<\/strong>: None declared<\/p>\n","protected":false},"excerpt":{"rendered":"

By Charlotte Duffee. William Blake\u2019s famous painting, Satan Smiting Job with Sore Boils, pictures the devil pinning the Old Testament saint to the ground while afflicting his flesh. We see Job in great physical distress: neck bent\u2014almost broken\u2014backwards; fingers splayed stiffly; widened eyes wild with alarm. In his drawing of this same scene, Blake places […]<\/p>\n

Read More…<\/a><\/p>\n","protected":false},"author":354,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[8117,8116],"tags":[],"class_list":["post-4439","post","type-post","status-publish","format-standard","hentry","category-bioethics","category-suffering"],"yoast_head":"\nSweet melancholies - Journal of Medical Ethics blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.bmj.com\/medical-ethics\/2023\/07\/24\/sweet-melancholies\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Sweet melancholies - Journal of Medical Ethics blog\" \/>\n<meta property=\"og:description\" content=\"By Charlotte Duffee. 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