Category: Medicine

general content relating to medicine

1-Point Advice

Low Back Pain

  • Almost everybody will suffer once in his/her life time from low back pain.
  • The only bones supporting the center of your body are the vertebrae.
  • Thus, support of the “low back” is provided mainly by muscles around your waist.
  • Use your body to train those muscles.
  • The simplest way is walking.
  • Use the stairs instead of escalators and walk to the station instead of taking the bus.
  • The there is one acupoint known to tune your muscles.
  • The “Yang Mount Spring” (G34) laterally below the knee.
  • Regularly stimulate this point – like regular tooth brushing, using your fingers or objects with rounded head.
  • More information will come up in the scheduled frequent updates of this page.


  • 外国人が日本で鍼灸を見学/勉強したい場合の応援
    • 日本の鍼灸師 - 力を貸して下さい!
    • 外国人見学希望者を自分の治療院等で見学させて下さい
    • (中に暫く「弟子」になりたい人もいるようです)
  • 鍼灸/東洋医学に関する和英(+独)の用語集を作成する
  • 可能であれば日本語の本を外国で出版してくれる出版社を見つける(翻訳作業)
    • 「治療家の手の作り方-反応論・触診学試論」 -  [形井秀一]
    • 出版社: 六然社 (2002/01)、ISBN-10: 4901609106
  • この本に関して以前オーストラリアから来た見学者が帰国後一所懸命宣伝してくれたため、出版社2件から「興味有り」との反応があった。
  • そのため本の所々から「サンプル」を取って英訳した事ある。ここに参考までのせる。
  • 中国ではどちらかと言うと「理論」が優先的に考え、○○証だと決めたら例の「標準経穴」に治療する。患者がその場所に反応が有るか否かが余り興味がないようだ。そこで形井先生が纏めてくれた日本の触診の優れた技術を是非とも海外の方に知って欲しい!
  • 私は翻訳者が単にある文章を他の言語の文章に翻訳する物だけではなく、どのような*** 文章 = 本 ***が翻訳する価値がある事を仕事柄上で見つける「専門家」である。残念ながら実際に翻訳される文献の選択はそのような「価値」と無関係で選ばれる。以前私の意見が雑誌で出版された:
  • The above book describes the highly sophisticated Japanese palpation skills acquired and required during good acupuncture therapy. Many Japanese practitioners rely in their treatment on the findings obtained through this kind of very sensitive touch, instead of the theory and pattern driven selection of the so-called “standard point locations”. I believe, a translation of this book would be an invaluable asset to western oriental medical community in general!
  • (The link points to an article I wrote about a translators function as a “bookfinder” (in analogy to pathfinder).
  • Translator as “Bookfinder”
  • Sample -> below

自作を通して養生を促し、(国の)医療費削減に貢献する (医療+金)


“True” or “authentic” acupuncture

Well, this is a very much discussed topic. Although there is a serious lack in research into the scientific basis of acupuncture, an not insignificant number of studies have been performed, trying to verify the efficacy of acupuncture. For that purpose one thing that always pops up is the distinction between “true” and “sham” acupuncture. Like the distinction between the real drug and a placebo in clinical trials. Apart from the fact, that the design of pharmaceutical clinical trials cannot really be applied to research into acupuncture, the concepts of “true” and “sham” acupuncture present a problem, I believe.
Naturally, performing “sham” acupuncture, not considering the ethical implications of “knowingly deceiving” the patient, is always difficult to realize technically. But the real problem is not the “sham” acupuncture – it is the “true” acupuncture.
The Chinese try to make everybody on earth believe, that their way is the only “authentic” = “true” form of acupuncture. Yet, it uses needles almost as think as sharp-pencil mines, that are inserted “free hand”. This requires some REAL (!) skill to do it in such a way, that it is NOT painful.
I have tried a lot of different brands of needles, but by now come to the conclusion, that “Made in China” represents a very low manufacturing quality. Needling with needles “Made in China” is almost inevitably painful. I tried that myself. And on top of that, the assertion is, that unless you do not elicit the so-called “de-qi” feeling, which is according to definitions by most physiologists a kind of pain, the acupuncture will not be effective.
MOST of my patients, including myself, do NOT like the pain called “de-qi”, or “tokki”, as it is called in Japan. Thus, one type of pain coupled with another type of pain (from the technically poor needles) causes the patient CONSIDERABLE dyscomfort! In fact, and I have been told so by people who underwent such treatment in Germany or the USA, the dyscomfort is so intense, that even though the patients received money from the government, in order to participate in a study designed to show the efficacy of acpuncture, they rather choose to drop out of that study. It was just too painful. And the treatment had been delivered by professionals with something like +20 years clinical experience!
If the treatment is something like a medieval torture, so that patients break into cold sweat even before the third or fourth treatment session and therefore leave the study, the obtained results can hardly verify the value of acupuncture treatment.
Using Japanese needles, technically superior, which are much thinner and inserted with the help of a tube, so that there is usually no pain or dyscomfort whatsoever, “Japanese style” acupuncture treatments still relieves many of the patient’s symptoms – without pain or dyscomfort. Usually my patients leave with much improved symtoms and a feeling of satisfaction.

I think, the world should know about this! And put the true acupuncture into perspective.

With all due deference, but …

he entire human race uses “language”, with the exception of the comparatively few people suffering from some sort of impairment, as a matter of course. Although there are differences regarding region/land and historical time, people in a specific location and at a specific time take the use of their “native” language for communication with other people of the same time and region for granted. While there are differences among different languages in the way how certain things/concepts are handled, the basic idea of conveying information between people is probably everywhere the same. 

To quote from the Wikipedia(1):
“(language as) A tool for communication
Yet another definition defines language as a system of communication that enables humans to cooperate. This definition stresses the social functions of language and the fact that humans use it to express themselves, and to manipulate things in the world.”

Again from the Wikipedia, pertaining to communication(2):
“Human communication
Human spoken and written languages can be described as a system of symbols (sometimes known as lexemes) and the grammars (rules) by which the symbols are manipulated. The word “language” is also used to refer to common properties of languages. Language learning is normal in human childhood. Most human languages use patterns of sound or gesture for symbols which enable communication with others around them.”

Problems arise, when people of one specific region try to communicate with people in or from other regions. These problems arise already during communication related to common things like food, housing, directions etc., occasionally even among speakers of different dialects of the same language, but become much more complex in areas of high specialization. Oriental medicine is one such area. Even if one assumes, that the people who try to study and/or communicate about oriental medicine are already experts in their field, communication of specific concepts using different languages may represent a very challenging task. Assuming that there is a wealth of valuable information, which I will define for the sake of this discussion as information originating in Japan, this is and remains of very little use. That is because it is (encrypted) in Japanese, which mainly precludes access to it by most people of the world and information becomes only then really useful, if it is made available/accessible. 

I am not a scholar and do not speak on behalf of any particular group of people or organization, but would like to formulate a few of my personal concepts related to this topic. In particular I would like to focus on aspects of the Japanese language, how it seems to be currently handled and understood in this field of learning and what potential future students of oriental medicine might expect or would like to see.

As stated above, language is used to convey concepts among people. This is an extremely simplified statement, but since I do not want to/can delve into all the complexities of research into language, communication and information exchange, I would appreciate, if you will permit me to leave it standing as it is. 

The Japanese language is quite different from both English or other European languages and other oriental languages like Chinese. It does not use articles, rarely distinguishes between plural and singular and handles nouns and verbs differently from the way this is done in English for example(5). This may contribute to the impression, that Japanese is complicated and so difficult to learn, that most foreigners are not expected to have much success. Yet, Japanese is a highly developed, delicate and elegant language. Examples of highly refined typical Japanese literature like the “Genji Monogatari” for example, even though they use the writing system imported from China, antedate comparable works sometimes almost by centuries. 

Yet, the Japanese people themselves seem to suffer from an inferiority complex about their language precisely because it seems to be so difficult and inaccessible. In a very illuminating book written by the linguist Suzuki Takao “The World of the Closed Language Japanese”(8) the author points out, that Japanese is actually one of the top 10 most spoken languages of the world. In his book he cited Japanese to be on rank 6, but while the rank has dropped to “9”(6) since its publication 30 years ago, it still remains among the most frequently, widely spoken languages of the world. There is nothing to be ashamed (shame is also a concept of special cultural significance in Japan) of. Rather on the contrary: I firmly believe that Japanese people should take more pride in their language and their achievements, which are largely expressed through this language. This in turn suggests, that materials explaining these achievements should be made assessible to the world through translation. 

However, because of their fear, that other people/languages may be superior to their own and in conjunction with the aggressive promotion of a “standard TCM terminology” by the Chinese through the WHO(7), the Japanese have adopted a quite restrained behavior of promoting/displaying their own concepts and practice of oriental medicine through the use of Chinese dominated language. The result is an almost unbearable mixture of expressions, circumscriptions etc. that make even comparatively simple ideas almost unintelligible for many students of the matter throughout the world. I will try to illustrate with a few examples.

Occasionally I translate Japanese articles meant for magazines etc. that have the purpose of promoting the Japanese concepts pertaining to the use of Chinese herbal medicine, called Kampo, as well as research into acupuncture and oriental medicine in a wider sense. 

Yet, while the use of Chinese herbal medicines in the Japanese way = Kampo should be considered an original Japanese application, editors sometimes/often cling to the Chinese form of an alphabetical notation of the relevant terms. For example, certain editors follow the recommendations by an authoritative academic (Japanese) society for the research into Kampo medicine and thus demand from me, that I write the name for prescriptions as ONE word, appearing in third place after English and Chinese like:
* Cassia Twig and Tuckahoe Pill plus Coix Seed 
* Gui-Zhi-Fu-Ling-Wan-Liao-Jia-Yi-Yi-Ren
* keishibukuryoganryokayokuinin

Here I can understand the use of an English translation. That certainly facilitates access to this information. The Chinese notation at least shows the breaks between individual characters, facilitating search in dictionaries and possibly also provides clues about the pronunciation. While the Japanese … (12)

The above shown Japanese “word” has 29 (!) characters. There are even longer ones, like for example “yokukansankachinpihangegotokishakuyakusan” with no less than 41 characters. And, while the English and Chinese terms are treated as proper nouns and thus capitalized, in the example above the Japanese term appears only in lower letters, as if it were no proper noun.

I once asked a scholar about the necessity of expressing the Japanese terms as single words. The answer was, it would be very difficult to decide where to put any possible breaks. Again, I have great difficulties in believing, that the current approach will facilitate the declared purpose(9) of disseminating relevant information. 
For example, one could easily break down the expression for the prescription called “Keishikaryukotsuboreito” in the following way:
* Keishi = drug name
* Ka = processing instruction
* Ryukotsu borei = names of TWO drugs
* To = drug form.

Not even Japanese persons would consider Keishikaryukotsuboreito” to be ONE word, even if it is ONE name. For a Japanese person the term becomes immediately intelligible by looking at its elements, in particular since the Japanese know the associated Chinese characters for this term. This latter information and the underlying structure is presumably NOT available to many possible students of the material, unless they have previously acquired a considerable knowledge of the Japanese language, and thus makes comprehension very difficult, it not impossible. This includes also the difficulties encountered during attempts of looking up the term in dictionaries, that are newly created by this notation.

When I showed terms like “ryokeijutsukantogotokishakuyakusan” to Japanese people and asked them to read that for me, ALL were struggling very hard or could not figure it out at all, although they could read, naturally, the term when it is written in Chinese characters.

A little search about the use of long words in the English language showed, that the longest non-coined and nontechnical word is “Antidisestablishmentarianism” with 28 characters and the longest word in Shakespeare’s works is “Honorificabilitudinitatibus” with 27 characters(4). So, for any “reasonable” discussion words of less than 20 characters should be suitable/comprehensible. “yokukansankachinpihangegotokishakuyakusan” (41 characters) is simply incomprehensible. The use of notations like “Thisisalonggreenhouseattheroadside” or “Lelangageestunsystme de signesidentifis permettantunecommunication entreune ouplusieursentits” would NOT help any learner of English of French respectively. Further, I believe that MOST people will have difficulties pronouncing the English word “Supercalifragilisticexpialidocious” with 34 letters, that was in the song with the same title in the Disney musical film Mary Poppins(10), without any practice. 

Following the same argument, I think it would help both foreign students as well as ultimately also the Japanese practitioners, if terms related to acupuncture like “Seppi”, “Hinai Shin” etc. were left in Japanese and maybe provided with a descriptive English translation. In a similar fashion the technical terms related to Judo or other forms of martial arts are used WITHOUT translation. If the provision of such word pairs is too difficult to integrate into every text, it should be no problem at all to set up a frequently updated online database with the relevant terms.

After all, anyone who starts learning a certain subject, here oriental medicine, or a particular language, here Japanese, WILL have to refer to dictionaries and other reference materials. In this respect, with all due deference, I am under the impression that the highly educated scholars who have apparently been working on the above mentioned standard terminology or are representatives of the academic societies that strive to study oriental medicine and disseminate the relevant information, may have lost touch with basic problems learners have to face. In particular regarding the use of terminology, I firmly believe that the currently used Japanese approach is wrong.

Let’s consider the use of dictionariess for an attempt to find out more about “keigairengyoto” = Jing-Jie-Lian-Qiao-Tang.
If you use a Chinese-English dictionary that provides alphabetized entries, you will know, that you are looking at a term consisting of 5 characters and can look up each according to its reading. However, there are naturally a large number of characters reading “Jing” and in ordinary language most probably no combination like “Jing-Jie”. For that purpose you need a special dictionary.

The Japanese is worse, much worse. Here you are offered only ONE term. Even if the learner suspects, that this term consists for more than one character, HOW should this learner look for the relevant characters? The term could be split like:
*   ke iga iren gyo to
*   kei gairen gyoto
*   keiga iren gyoto
*   keigai rengyo to etc.
That gives the student many possible dictionary entries to look up – a largely futile effort. 

For anyone who does not know the language (Japanese), all of the listed divisions are equally possible. Depending on how the individual terms/characters are listed in the particular dictionary, this may render a search almost impossible. If the particular dictionary does NOT provide alphabetized notations, most foreign readers are denied access to this information right from the start. I have experienced this myself many times. Unfortunately, to my knowledge there are, with one little exception(11), no proper dictionaries that would help foreign students getting access to the required information. The shortest, and only, way would always require the combined use of several Chinese-English, Chinese character, Japanese-English dictionaries. Occasionally more than one of each type.

Apart from the standard dictionaries there are a number of special dictionaries for oriental, in this context mostly Chinese medicine. Sometimes the tycoons in the field publishing those dictionaries then argue about who has the “right” translation, which will invariably be different from what is found in dictionaries published in China and among the latter ones again, each gives something different and here the English rendition itself more often than not appears to be rather dubious. What the WHO has published recently as the “agreed upon standard terminology” still feels in many instances not right, at least to me. And, naturally, that terminology assumes that everything must be based on Chinese concepts. 

Since people are basically dealing with “Chinese medicine”, this consensus is of course not wrong, but what happened to the Japanese view and all those aspects special to Japan? The basic concepts of acupuncture and herbal medicine have been brought to Japan about 1,500 years ago and over centuries after that through books and by practitioners. Yet, that is a long enough period for some original, independent developments to take place. Take for example the use of guiding tubes for acupuncture: a purely Japanese invention. In conjunction with the cultural differences, climatic and geographic differences and not least the mentality of the people this period of 1,500 years of development has led, I believe, to the establishment of conceptional systems and practical applications that are clearly distinct from the Chinese form ? even though many Japanese practitioners strongly assert, that they are practicing CHINESE medicine. 

In spite of the thus historically formed system of a typical Japanese approach to oriental medicine, the insistence of the people in charge to NOT make this information publicly known, or to choose deliberately expressions/notations that are/will be incomprehensible for many/most non-Japanese persons, is a waste of very valuable resources. 

I do hope, and possible can help to stimulate the process to adopt a more enlightening approach to the “dissemination of information”, so that the mountains of intellectual treasures currently hidden behind the veils of the Japanese language can be more easily assessed by the people of the world.

(5) An Introduction to Japanese Syntax, Grammar & Language
    by Michiel Kamermans;
WHO International Standard Terminologies on Traditional Medicine in the Western Pacific Region
(8) 鈴木孝夫: 閉ざされた言語・日本語の世界 (Suzuki Takao “The World of the Closed Language Japanese”)

(9) From the JSOM HP:
The intention of the society is to hold research presentations and seek communication, tie-up and promotion concerning oriental medicine and contribute to the progress and dissemination of oriental medicine, and thus contributing to the development of scientific culture.”
(11) Japanese-English Dictionary of Oriental Medicine; written and compiled by JONG-CHOL CYONG M.D. & Ph.D.; Oriental Medicine Research Center of the Kitasato Institute, Tokyo; ISEISHA

(12) Comment pertaining to: “WHO International Standard Terminologies on Traditional Medicine in the Western Pacific Region”:
* In this dictionary the items are listed in the order “Code ? Term ? Chinese ? Definition/Description”. “Term” represents the column with the English terms and “Chinese” lists the corresponding Chinese terms ONLY in Chinese characters. That means, users cannot search the dictionary according to reading/pronunciation of Chinese terms and MUST know, what they are looking for in English. Or else they have to read through entire sections of the book.
* The only section, that provides “pronunciation” is the one listing classical medical texts. However, this too looks to users who are NOT very familiar with the different involved languages like a deliberate attempt at making things as incomprehensible as possible:
Chinese: 素問玄機原病式 = Suwenxuanjiyuanbingshi
“Suwen” may be known well enough, but xu-an-ji or xuan-ji?
Japanese: 百腹圖説 Hyakufukuzusetsu
Should it be “pronounced” Hyakufu kuzu setsu or Hya kufu ku zusetsu?
萬安方 Man’ampo ? the approstrophe is almost a relief and very helpful!!!
Korean: 鄕藥救急方 Hyangyakgoogeupbang ? I have no idea at all how this is supposed to be pronounced!
Vietnamese: 保嬰良方 Bao Anh luong phuong ? even though I do not know how to pronounce that, I can clearly infer, that the term is made of 4 characters and look up their respective meaning, if I have Vietnamese dictionary (with alphabetical notation).

Even if the above are ‘single terms’, I am convinced that native speakers of the respective language pronounce these terms with certain intonational structure, revealing the listener clues to the makeup of the relevant terms. Without these clues, in the above example the apostrophe shows the listener/reader, that there is a break after “Man” and the term is not read Manam Po. Considering that even native speaker among themselves use these intonational structures, imagine what will happen, if someone who does not know the proper pronunciation of the relevant languages tries to read those terms / pronounce them / use them during communication with other practitioners.

患者様 ・・・

* 「腑」は無論五臓六腑の「腑」であって、飲食物が臓器の働きによって「腑に落ちる」=消化されて伝播される。転じてある概念/思考などを十分理解しない/出来ない場合それが「腑に落ちない」。

患者は 「患っている者」であるのみ。
「医は病を治す工である」 - 私もその通りだと思う。
お客様 - ま、時代の流れにてそれは何とかなれている。





ダイエット (減量)




現時点(2010/11月)では体重は凡そ23 kg減った




これは長男の成人式:6年前。その後またかなり太った。                                                                2010年。三男の成人式の時。



足の事再認識する --- 裸足



文明社会は系統的に「足を馬鹿にしてしまう」と私は思う。要するに、所謂文明のある場所 = 町では殆どの領域が人工的に平らにされた:歩道、車道、広場など、建物中、乗り物の中・・・どこでも。おまけに文明人は朝から晩まで文明の象徴の一つとなるファッションに属する「靴」と言う道具を足につけるため、足底の環境は常に一定して、刺激を殆ど受けない。ファッション性の高い靴をはいって、異常な姿勢(ハイヒールなど)から生まれる異常な刺激を除けば。

ただし、人間の場合二本の脚の足底は体重を受けて上手に地面に分配する仕事と同時地面の特徴や重心の動きなどを迅速かつ正確脳に伝えるために出来ている。そのような刺激を排除するとこの刺激を処理するためにプログラムされている脳が飢えてしまう。看護に携わる人なら誰に聞いても分かるような事実は、今まで元気なお年寄りが何かの理由で暫く寝たきりになると、2-3週間さえあればまるで別人になってしまう - つまり「ぼける」。



足の事再認識する --- 裸足 (2)



「足」 - 余り深く考えない人が多いでしょうが、この傍役は実に複雑で高感度の「器官」だ:












貴団体HP: 「日本医師会は、みなさまの声を、国に訴えかけていきます。ぜひ、みなさまの声をお寄せください。」

それに答えて先日私の意見をそちらに送信しました。しかし、反応を一つもありません。(初めてではありません!)新聞社の場合こちらの意見を特に聞きたく ないのでそれが「普通」でしょうが、貴団体は「ぜひ、みなさまの声をお寄せください。」と意見を聞かせて欲しいと表現しているので、実際意見を寄せてしま われるならば、個別に答えなければ少なくとも厚生省のように「自動返信」で「はい、貴方の声を確かに聞こえました」と伝えるのは礼儀の最低線でしょう。技 術的(費用)にもどこにも問題ないはずです。


ご意見・ご要望ありがとうございました。 から

医療 - 問題の多いテーマ


先書きましたが、私は小さな鍼灸院を開業しているドイツ人鍼灸師です。鍼灸師として毎日臨床現場で「医療」を携わります。多数の患者の悩みも聞きますし、 現代医学治療の問題に間接的、又場合によって直接的「見えます」。私は学者ではないので、諸問題の解決策は提供できませんが、現在多数の問題が重なる中で もしかして思考パターン(コンセプト)を少々変えるべき時期が来たと思います。これに関してこちらの見方は参考になれば嬉しい。


 大分前になりますが何時か厚生省に訪れた事あります。残っている印象は:恐ろしく長く、天井の低い暗い廊下、そこから分岐する部屋。その部屋は外界と繋 がる窓もない、多数の机が無秩序で大量の(どちらかと言うと汚い)資料に覆われていました。そのような環境でお仕事をする方々は医療の現場が見えないで しょう。行政から何かの「新しい制度/決まり」が発表された、既に20数年前(私は病院で勤務していました)医療現場で働く人たち(医師、看護師など)は 悲鳴を上げました。
 行政的に多数の問題に関して何かの取り決めをしなければなりませんのは残念ながら事実です。ただし、現在問題が多すぎるため医療制度そのものが既に崩壊 し始めている中では、雲の上で夢を見ている方よりも、現場で毎日体をはって現在の医療制度を実際に支えている人々の声を聞くべきでしょう。

 医師、または医者に関して歴史的の背景もあるから、私のような愚か者は論じるべきではないでしょうが、幾つか妙な点はあります。先ず、医者だけではな く、「医者様」と呼ぶ事を良く耳にします。難しい事を勉強し、人助けに力を注いでいる人に対する敬意を表すのも結構ですが、相手が余りにも偉いようでした ら患者との「普通」のコミュニケーション (communication = share something) が旨く取れなくなることあります。「お」医者「様」が患者に如何ですかと聞いても、多くの場合患者は本音で答えないで、お蔭様で・・・との態度をとりま す。しかし、仮に病院の後に私の治療院に訪れると愚痴をこぼし、医者に対する不満を表現し、又は医者に言われた事に関して私から「解説」を求めます。毎日 のようにこのようなことが起こりますので、医者は自分と患者の間かなりの溝があるのは気づきません - 気づくはずもありません。
 無論その反対も同様にいえます。医師に対する患者の態度にも大きな問題あります。深刻な問題は全くないのに取り合えず病院に行こうと言う態度は改めるべ きでしょう。先ず、本人は出来ることをやってみて、それでも問題が残れば、専門家を聞けばよい。「商品のトラブルシューティング」は皆そうです。私の患者 に「主人はもうなくなったし、犬もいないから、ここに来させてください」と言う人がいます。私の治療は国民健康保険を使わないから良いですが、どこか妙な 考え方。同じ患者は日頃高血圧のためにも受診するそうです:脳神経外科に!
 したがって、一方患者の行きたがる態度と一方医者が患者を定期的来させる思考(例えばちょっとした怪我の人を毎日「消毒」の為に病院に来させる)が重な り、最終的「医者依存症」を作り上げます。私のモット「患者を来させないことが私の仕事だ」は以前一度雑誌で公表されたとき患者も同業者もびっくりし、怒 られました。

 さて、最近単に色々な問題が発生しているだけではなく「医療崩壊」と言う概念まで発展してしまいました。それ故に上記の「東京宣言」が発表されたでしょ う。医療費が高い、介護費も高い、高齢者の割合も持続的に上昇します。時期に医療制度そのものを支えきれなくなり、崩壊するだろう・・・
 それは第三世界貧困地域/社会と同様です。ご存知のようにWHOは1980年代に「HFA2000 = Health For All by the year 2000」(全世界の人々に2000年度まえ健康な生活を提供する)と言う計画が考案され、その実行の可能性を探るため色々な調査もされました。調査結果 は “Traditional Medicine and Health Care Coverage”, WHO 1983(世界伝統医学大全、1995)、R. Bannermann, ISBN: 4-582-51311-5に纏められ、出版されました。結論:現代医学(西洋医学)だけでは世界の人々に健康な生活を提供する事は出来ません!その結果 は既に25年前に明らかになりました。今日「医療後進国」(以前私が書いた文章: になった日本そのような25年も前の知識を目覚めなければなりません。
 更に、「医療」とは裕福階級の世界にしてしまうのは決して得策ではないでしょう。つまり、医学部に入りたいにしても、先ず金銭的にかなりの余裕がないと 医学の勉強は不可能になります。そして医師になったら先ず金銭的な心配は一切要りません。先日テレビで「医療崩壊」を話題にした番組中ある医者が以前病院 に勤めたが、その仕事は余りにも大変ですから退職した。その後「フリーター」と言われる形 で仕事しました。それによって収入は以前よ りも50%上昇した:年収=6000万円、以前は4000-4500万円。それはご立派です!
 年収=6000万円=月収が500万円! 私の治療院やっと年の売り上げが300万に達しました。翻訳の仕事分と合わせて年収が4-500万。しかし、親は子供を医学部に入れるためのお金があるだ けでは、卒業する医師はその素質があるとは限りません。日本は自分の医療制度に対して何らかの危機感があれば、先ず優秀の人材を作る教育課程を見直し、そ の教育費を税金(?)で賄いながら医者になる素質/人格のある人材を育てて、医師の仕事は職人の仕事だと再認識し、そして職場の労働条件(臨床-当直-臨 床=36時間勤務)をもっと人間らしくしたほうが良いでしょう。
 少々脱線かもしれませんが、ドイツ語では「仕事=職業」は “Beruf” と呼びます。この単語は「”Berufung” = 召命」から由来します。もし医療従事者になるのは上記の「召命→使命 =  “Berufung” =天職」だと信じるようでしたら、患者の為命を捧げて全力尽くすのは当たり前です。ただ、医療従事者も人間ですので、体力の限界は あります。無理の勤務体制の為に体を壊してしまえばこそ、患者の最大の迷惑になります。患者にそのような迷惑をかけないため、適切は休みを頂くのはどこに も悪くありません。同僚など(病院の人事部を含む!)もこの人は上記の意味で天職を従事すると分かれば、少々休んだりして批判は出ないはずです。

 要するに、医療、又は医師-患者関係、利用する医療手段(現代医学、伝統医学)などの概念は考え直すべきでしょう。多分医療の効率はどのようにあげられ るかを考えるのなら投薬の削減、病院のベッド数の削減、保険制度の小細工などではなく、人の治療に於いてもう少し “holistic” なアプローチをすべきでしょう。一人一人の患者をもっと丁寧に、もっと時間を掛けて診れば、最終的その患者はそんなに頻繁に来なくて済むのではないでしょ うか。

 私は残念ながら「有識者」ではありません。私は単なる三流の職人に過ぎませんが、職人が学者が見えないもの必ずあります。私の声は恐らく何方にも届かな いでしょうが、ここ自己満足のため簡単に纏めたのは「拙者」の意見です。更に具体的なことは沢山言いたいが、時間と場所がないため、又別の機械に委ねた い。



  • 衆生無辺誓願度(しゅじょうむへんせいがんど) – 地上にいるあらゆる生き物をすべて救済するという誓願
  • 煩悩無量誓願断(ぼんのうむりょうせいがんだん) – 煩悩は無量だが、すべて断つという誓願
  • 法門無尽誓願智(ほうもんむじんせいがんち) – 法門は無尽だが、すべて知るという誓願
  • 仏道無上誓願成(ぶつどうむじょうせいがんじょう) – 仏の道は無上だが、かならず成仏するという誓願)

鍼灸師 - 万能か

”本人たちが「科学者」と名乗っているもの”と言う批判的に聞こえる表現は次の意味ある:”science” と言うのは本来 “empirical science”(経験科学)を意味する。つまり、観察して真実を求める。しかし、鍼灸に関して頻繁に科学者が「根拠(データ)はないから,効くはずはない」と言う非科学的な表現がある。根拠が分からなくても治療そのものを観察(出来れば体験)し、目の当たりにするものを評価してほしい。