When I experience pain, who or what is the me that suffers? When I relieve another's pain, who or what is the other that I restore to well-being? Increasingly, these questions seem answerable only through an understanding of narrative. Studies of pain narrative focus not simply on engrossing tales, but on complex and subtle processes rooted in the neurobiology of self-representation, emotion, and social interaction. These processes shape how individuals and cultures experience and report pain. Studies of narrative in its broadest sense not only deepen our understanding of pain and suffering, but also teach us about meaning, motivation, and discourse as represented in the biomedical, human, and social sciences. This book embodies the path-breaking multidisciplinary perspective that was created when leading contributors in neurobiology, integrative physiology, anthropology, psychology, sociology, and clinical research joined with clinicians, writers, and journalists from developed and developing countries. Together they have produced a unique volume that speaks to core issues integral to emerging pain research and humane health care in the 21st century.

The Suffering Self is a ground-breaking, interdisciplinary study of the spread of Christianity across the Roman empire. Judith Perkins shows how Christian narrative representation in the early empire worked to create a new kind of human self-understanding - the perception of the self as sufferer. Drawing on feminist and social theory, she addresses the question of why forms of suffering like martyrdom and self-mutilation were so important to early Christians. This study crosses the boundaries between ancient history and the study of early Christianity, seeing Christian representation in the context of the Greco-Roman world. She draws parallels with suffering heroines in Greek novels and in martyr acts and examines representations in medical and philosophical texts. Judith Perkins' controversial study is important reading for all those interested in ancient society, or in the history `f Christianity.

For most of literary history, personal confessions about illness were considered too intimate to share publicly. By the mid-twentieth century, however, a series of events set the stage for the emergence of the illness narrative. The increase of chronic disease, the transformation of medicine into big business, the women's health movement, the AIDS/HIV pandemic, the advent of inexpensive paperbacks, and the rise of self-publishing all contributed to the proliferation of narratives about encounters with medicine and mortality. While the illness narrative is now a staple of the publishing industry, the genre itself has posed a problem for literary studies. What is the role of criticism in relation to personal accounts of suffering? Can these narratives be judged on aesthetic grounds? Are they a collective expression of the lost intimacy of the patient-doctor relationship? Is their function thus instrumental—to elicit the reader's empathy? To answer these questions, Ann Jurecic turns to major works on pain and suffering by Susan Sontag, Elaine Scarry, and Eve Sedgwick and reads these alongside illness narratives by Jean-Dominique Bauby, Reynolds Price, and Anne Fadiman, among others. In the process, she defines the subgenres of risk and pain narratives and explores a range of critical responses guided, alternately, by narrative empathy, the hermeneutics of suspicion, and the practice of reparative reading. Illness as Narrative seeks to draw wider attention to this form of life writing and to argue for new approaches to both literary criticism and teaching narrative. Jurecic calls for a practice that's both compassionate and critical. She asks that we consider why writers compose stories of illness, how readers receive them, and how both use these narratives to make meaning of human fragility and mortality.

Each of us will know physical pain in our lives, but none of us knows when it will come or how long it will stay. Today as much as 10 percent of the population of the United States suffers from chronic pain. It is more widespread, misdiagnosed, and undertreated than any major disease. While recent research has shown that pain produces pathological changes to the brain and spinal cord, many doctors and patients still labor under misguided cultural notions and outdated scientific dogmas that prevent proper treatment, to devastating effect. In The Pain Chronicles, a singular and deeply humane work, Melanie Thernstrom traces conceptions of pain throughout the ages—from ancient Babylonian pain-banishing spells to modern brain imaging—to reveal the elusive, mysterious nature of pain itself. Interweaving first-person reflections on her own battle with chronic pain, incisive reportage from leading-edge pain clinics and medical research, and insights from a wide range of disciplines—science, history, religion, philosophy, anthropology, literature, and art—Thernstrom shows that when dealing with pain we are neither as advanced as we imagine nor as helpless as we may fear. Both a personal meditation and an intellectual exploration, The Pain Chronicles illuminates and makes sense of the all-too-human experience of pain—and confronts with extraordinary grace and empathy its peculiar traits, its harrowing effects, and its various antidotes.

From one of America's most celebrated psychiatrists, the book that has taught generations of healers why healing the sick is about more than just diagnosing their illness. Modern medicine treats sick patients like broken machines -- figure out what is physically wrong, fix it, and send the patient on their way. But humans are not machines. When we are ill, we experience our illness: we become scared, distressed, tired, weary. Our illnesses are not just biological conditions, but human ones. It was Arthur Kleinman, a Harvard psychiatrist and anthropologist, who saw this truth when most of his fellow doctors did not. Based on decades of clinical experience studying and treating chronic illness, The Illness Narratives makes a case for interpreting the illness experience of patients as a core feature of doctoring. Before Being Mortal, there was The Illness Narratives. It remains today a prescient and passionate case for bridging the gap between patient and practitioner.

The story of pain and suffering since the eighteenth century. Prize-winning historian Joanna Bourke charts how our understanding of pain (and how to cope with it) has changed completely over the last three centuries.

Only the most naïve or tendentious among us would deny the extent and intensity of suffering in the world. Can one hold, consistently with the common view of suffering in the world, that there is an omniscient, omnipotent, perfectly good God? This book argues that one can. Wandering in Darkness first presents the moral psychology and value theory within which one typical traditional theodicy, namely, that of Thomas Aquinas, is embedded. It explicates Aquinas's account of the good for human beings, including the nature of love and union among persons. Eleonore Stump also makes use of developments in neurobiology and developmental psychology to illuminate the nature of such union. Stump then turns to an examination of narratives. In a methodological section focused on epistemological issues, the book uses recent research involving autism spectrum disorder to argue that some philosophical problems are best considered in the context of narratives. Using the methodology argued for, the book gives detailed, innovative exegeses of the stories of Job, Samson, Abraham and Isaac, and Mary of Bethany. In the context of these stories and against the backdrop of Aquinas's other views, Stump presents Aquinas's own theodicy, and shows that Aquinas's theodicy gives a powerful explanation for God's allowing suffering. She concludes by arguing that this explanation constitutes a consistent and cogent defense for the problem of suffering.