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Sontag said that the clearest and most truthful way of thinking about diseases is without recourse to metaphor. She believed that wrapping disease in metaphors discouraged, silenced, and shamed patients. Some other writers have disagreed with her, saying that metaphors and other symbolic language help some affected people form meaning out of ...
AIDS and Its Metaphors is a 1989 work of critical theory by Susan Sontag. In this companion book to her Illness as Metaphor (1978), Sontag extends her arguments about the metaphors attributed to cancer to the AIDS crisis. Sontag explores how attitudes to disease are formed in society, and attempts to deconstruct them.
People use metaphors to make sense of their experiences with disease. The metaphors move disease from an objective thing that exists to an affective experience. The most popular metaphors draw on military concepts: Disease is an enemy that must be feared, fought, battled, and
Spoons are used as a metaphor and visual representation for energy rationing. Spoon theory is a metaphor describing the amount of physical or mental energy that a person has available for daily activities and tasks, and how it can become limited. The term was coined in a 2003 essay by American writer Christine Miserandino.
A disease that attacks the central nervous system, fooling it into calcifying the bodily tissue, eventually turning the victim into a pile of rocks. More commonly known as cobbles. Cyberbrain sclerosis Ghost in the Shell: Stand Alone Complex: A disease characterized by a hardening of the brain tissues precipitated by the cyberization process.
Authority bias reveals people are more likely to be influenced by the opinions of authority figures. In the days before the medical professions made the connection between germs and disease, senior doctors, including Semmelweis’ professor Johann Klein, were scornful of Semmelweis' idea of preventing bacterial infections through antimicrobial strategies that are now widely accepted. [8]
The Cassandra metaphor is applied by some psychologists to individuals who experience physical and emotional suffering as a result of distressing personal perceptions, and who are disbelieved when they attempt to share the cause of their suffering with others.
However, while sympathetic to Szasz, he considered his case over-stated. Ruse criticized Szasz's arguments on several grounds, maintaining that while the concepts of disease and illness were originally applied only to the physiological realm, they can properly be extended to the mind, and there is no logical absurdity involved in doing so. [2]