Academic literature on the topic 'Charlatães e charlatanismo'

Enfoca os embates entre os tipos de medicina praticados em Goiás no século XIX, momento em que o discurso médico científico se impõe e define os espaços de atuação dos médicos diplomados em detrimento dos não diplomados, considerados charlatães pelos primeiros. Sobrelevam-se da análise os conflitos derivados da tentativa da medicina acadêmica de impor-se sobre as demais artes de curar, evidenciando sua dificuldade em instituir o privilégio exclusivo das atividades terapêuticas. Destaca ainda, por meio da trajetória profissional de três médicos que fizeram carreira no interior do Brasil, o lento processo de consolidação da medicina.

O objetivo deste texto é o de apresentar as questões filosóficas que giram em torno da acusação schopenhaueriana corriqueira de charlatanismo contra seus adversários. O estudo dessas questões-satélites mostra que o charlatanismo pode ser compreendido como um problema filosófico e não mero xingamento vazio de relevância teórica, como se entende comumente. Elas podem ser resumidas como questões estéticas ou retóricas, porque problematizam o estilo do texto filosófico, o seu uso e sua função comunicativa. Próximo do pedante e do sofista, o charlatão é aquele que abusa da obscuridade por conta de seu afastamento da concretude por uma opção pela escrita abstrata.

<p>Se colocarán bajo estudio discursos médicos provenientes de la medicina legal que giraron en<br />torno a ciertas prácticas consideradas ajenas a la biomedicina “ética” durante las décadas de 1930 y 1940, de manera específica, aquellas llevadas a cabo por curanderos y charlatanes. Nuestro análisis persigue el objeto de desenterrar las voces de dos figuras de relevancia vinculadas al campo “psi” y de la criminología en la provincia de Córdoba, que ocuparon espacios de prestigio y poder en el ámbito académico no sólo provincial, sino también nacional. Sus consideraciones sobre el curanderismo y el charlatanismo mostrarán, por un lado, un inquietante y continuo malestar de quienes formaban parte de las esferas del ámbito público. Convergentemente, el examen de esos entramados discursivos revelará que el “enemigo” no se encontraba sólo en las filas de quienes no poseían título universitario, sino que también era posible hallarlo dentro de los límites de la ciencia médica certificada. El corpus documental se halla constituido por escritos éditos e inéditos elaborados por los doctores Ariosto Licurzzi y Gregorio Bermann.</p>

The author argues for the relevance of applying ethnographic theories of sociality, magic and trickster to empirical data and discourse on contemporary economic value creation and so-called “financial wizardry”. Salamon discusses contemporary cases of massive financial fraud as instances of illusionism that draw on similar social and significant mechanisms as did the performances of historical charlatans and magicians. The article draws on publicly accessible information and media coverage on two recent cases of substantial financial fraud, a historical analysis of charlatanism in medieval Italy, as well as classic ethnographic theories of magic. The argument relates the fraud cases to analyses of alchemical reasoning and occultism and points out that charlatanism, magic illusionism and grand financial fraud all profit from being “too good to be true” and “too cheap for the price”. The cases are supernatural because their price and value stem from doing “the impossible”. They seduce their audiences by the trick of the “cure all – no risk – something out of nothing” financial performance, just as the illusionist’s audiences are seduced by his impossible trick of pulling several large doves up from one small hat. Salamon concludes that the “financial wizard’s” claim to virtual, and rather Effortless, conjuring up of economic value resembles general value creation under contemporary financial capitalism, resonating magic: The “white magic” of contemporary financial capitalism only turns out to be defined as “black magic” when it – after the fact - carries negative results for its investors, audiences – and performers. Keywords: Anthropology of management, fraud, theories of magic, theory of value, charlatanism, trickster.

Orientador : Maria Clementina Pereira Cunha
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
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Resumo: A partir do estudo da epidemia de gripe espanhola na cidade de São Paulo, o trabalho procura recuperar a desestruturação do cotidiano na Capital, a mobilização popular e oficial diante da catástrofe epidêmica e, principalmente, como os doutores agiram (e reagiram) diante do estrondoso fTacasso da ciência médica representado pela influenza epidêmica. O texto resgata aspectos de uma época em que "arautos" da medicina científica buscavam, pouco a pouco, se diferenciar e distanciar de maneira mais contundente daqueles que exerciam outras práticas de cura, "especializando" seus pronunciamentos e indicando o local onde eles deveriam ser feitos, tornando-os cada vez mais opacos aos leigos. Partindo da idéia de que os caminhos da ciência são feitos e refeitos por homens em seus relacionamentos sociais, acompanhar a trajetória de alguns desses indivíduos em uma época singular, a da influenza de 1918, é tentar resgatar ercursos sinuosos de um conhecimento que é gerado na sociedade e se transforma e sustenta através da interação social das pessoas, inclusive dos chamados pacientes, com suas criticas e reivindicações, e dos portadores de outras formas de saber sobre a saúde e a doença, quer através de discussões e conflitos, quer por meio de aproximações e identificações
Abstract: A study of the Spanish influenza epidemic of 1918 in the city of São Paulo has been made including the change that it caused in the daily life of the city; a well as the official and popular mobilization in the face of the catastrophe, especially the actions (and reactions) of the doctors in the face of the total failure of medical science to deal with the problem. The text recuperates aspects of a period in which practicioners of scientific medicine started to distance themselves, little by little, fTomthose who practiced other kinds of cures, developing an exclusive jargon and identifying the social space of the profession, gradually becoming ever more incomprehensible to the layman. Starting fTom the point of view that the paths of science are created and re-created by the social relationships of human beings, a study was made of the trajectories of various individuaIs in the unique period of the flu epidemic; this is followed by an attempt of medical knowledge as it generated by the society and transformed and sustained by means of social interactions, including those of patients, with their complaints and criticisms, and those people that had other kinds of knowledge about health and illness. The interactions included arguments and conflicts, as well as approximation and identification
Doutorado
Doutor em História

SALES, Tibério Campos. Medicina, associativismo e repressão: o Centro Médico Cearense e a formação do campo profissional em Fortaleza (1928-1938). 2010. 150f. Dissertação (Mestrado em História) - Universidade Federal do Ceará, Departamento de História, Programa de Pós-Graduação em História Social, Fortaleza-CE, 2010.
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O presente trabalho tem por objetivo realizar um estudo sobre a constituição do campo profissional médico em Fortaleza tomando por base a reinstalação do Centro Médico Cearense, em 1928. Ao trabalhar com várias fontes, dentre elas revistas médicas, jornais, relatórios oficiais e escritos de memorialistas, refletimos sobre as várias faces das atividades realizadas pelos médicos em Fortaleza, percebendo os conflitos e convergências a propósito das questões da saúde pública citadina, o cotidiano do ofício nos consultórios e hospitais e as transformações referentes às regulamentações sanitárias. Analisamos a importância da organização dos médicos no Centro Médico Cearense visando legitimarem-se profissionalmente e, por fim, apreendemos as estratégias de repressão àqueles que exerciam práticas de cura sem possuir a devida habilitação.
Lé présent travail a pour objectif réaliser um étude sur la constitution du champ professionnel médical à Fortaleza en prenant par base la réinstallation du Centre Médico Cearense, en 1928. Après avoir travaillé avec plusieurs sources, parmi elles, des magazines médicaux, des journaux, des rapports officiels et des écrits de mémorialistes, nous avons réfléchi sur plusieurs faces des activités réalisées par les médecins à Fortaleza, en apercevant les conflits et convergences à propos des questions de la santé publique citoyenne, le quotidien de l’office dans les cabinets médicaux et dans les hôpitaux et les transformations qui font référence à réglementations sanitaires. Nos avons analysé l’importance de l’organisation des médecins dans le Centre Médico Cearense en visant se légitimer professionnellment et, finalement, nous avons saisi les stratégies de répression à ceux qui exerçaient des pratiques de guérison sans avoir l’habilitation due.

La medecine orthodoxe en angleterre a la fin du dix-huitieme siecle offre un tableau d'une grande complexite. Traditionnellement, le corps medical est divise en trois groupes distrincts-medecins, apothicaires, chirurgiens ; cette organisation assez fortement hierarchisee perd progressivement ses contours rigides avec la diversification des structures de formation et la cooperation effective des differents praticiens. Aux initiatives humanitaires de nombreux medecins eclaires s'opposent le conservatisme de l'institution medicale et sa tendance monopolistique. Sur le plan therapeutique, la periode est caracterisee par l'absence de progres significatifs. Aussi n'existe-t-il pas, surtout aux yeux du profane, de ligne de demarcation tres nette entre les traitements proposes par les medecins savants et les formules plus ou moins secretes qui font la fortune des charlatans. Les plus habile d'entre eux obtiennent la reconnaissance officielle de leurs remedes, utilisent les ressources publicitaires offertes par le developpement des journaux, et font appel aux reseaux de distribution commerciale qui se creent a londres et en province. D'autres assurent la promotion de leurs traitements miraculeux en exploitant le gout du public pour les decouvertes scientifiques et pour les plaisirs de la convivialite. Il est egalement difficile de distinguer le charlatan de l'empirique, a une epoque ou la masse de la population a recours presque systematiquement a l'auto-medication ou aux services de personnes charitables et eclairees. Medecins, empiriques et charlatans prennent d'ailleurs acte de cette realite et publient des guides de sante a l'usage du plus grand nombre. Par dela la diversite des auteurs et de leurs objectifs- souci humanitaire de rationaliser l'auto-medi- cation, visee publicitaire- ces ouvrages permettent de cerner les aspects parfois contradictoires de la pratique medicale au quotidien
Orthodox medicine in england in the late eighteenth century is characterized by its diversity and complexity. Traditionally the medical profession was organized into a three-tier hierarchy- the physicians, apothecaries, and surgeons. With the development of new structures of medical teaching, this clear-cut distinction gradually gives way to a more profitable cooperation between the various groups of practitioners. While enlightened physicians play a leading part in the philanthropic movement, the attitude of the medical institution remains conservative and monopolistic in nature. Medical practice at the time is also characterized by the lack of significant advances in therapeutics. Therefore the distinction is often blurred -especially in the eyes of laymen- between the medical treatments provided by regular physicians and the nostrums and alleged- ly secret remedies sold by quack-doctors. In order to promote the sales of their patent medicines, the most skillful among these fringe practitioners take advantage of the development of newspapers to advertise their products massively. They also use the complex distribution networks involving printers and book- sellers in london as well as in the provinces. Other quack-doctors get their wonder cures publicized by exploiting the public taste for scientific discoveries and for the pleasures of social life. It is equally difficult to distinguish between quacks and empirics, at a time when the greater part of the population resorts in most cases to medical self-help or seeks the advice of the enlightened charitable elite. Physicians, quacks and empirics alike are aware of this aspect of medical practice. Hence the publication of various medical guides meant to instruct lay practitioners, to rationalize medical self-help or to promote specific remedies. These books offer a comprehensive picture of daily medical practice in the late eighteenth century

Le mythe de Casanova a longtemps réduit l’individu à un charmeur écervelé. Il a aussi masqué son statut d’écrivain. Afin de poursuivre l’œuvre de dévoilement de ses écrits, cette thèse étudie l’un des paradoxes qui les jalonnent. Imprégné de philosophie éclairée, le chevalier de Seingalt expose son mépris pour les croyances superstitieuses. Toutefois, témoin de la persistance de l’irrationnel au siècle des Lumières, il devient charlatan et met ses talents théâtraux au service de la duperie, développant ainsi une « esthétique de la superstition ». Pourtant, au cours de son existence, en particulier lors de l’expérience des Plombs, l’imposteur devient victime de ses craintes irrationnelles. Incapable de fixer ses convictions, ses postures philosophiques demeurent contradictoires, et marquent son écriture elle-même. Passant des attraits de la raison aux plaisirs de la croyance, l’aventurier s’abandonne donc plaisamment au mouvement, non seulement en matière féminine mais aussi en littérature et philosophie
For a long time, the myth of Casanova has reduced him to a brainless womanizer and has overshadowed his literary work. In order to furtherunveil his writings, this thesis studies one of the paradoxes that are regularly found in them. Steeped with enlightened philosophy, the chevalier de Seingalt shows his despise for superstitious beliefs. However, as he is confronted to irrationality during the Age of Enlightment, he becomes a charlatan and uses his theatrical skills to dupe other people, which makes him develop an « aesthetic of superstition ». Still, at some point of his life – in particular during the Leads episode – the imposter falls victim to his own irrational fears. Unable to decide on his convictions, his philosophical thoughts remain contradictory andaffect his writings. As he switches from the appeal of reason to the pleasures of belief, the adventurer indulges himself in wavering, not only in terms of women, but also in literature and philosophy

A travers la figure du charlatan, l'enquête se propose de suivre, durant près d'un siècle, entre le 10 mars 1803 et le 30 novembre 1892, l'émergence de l'organisation du corps médical dans ses dimensions pragmatiques, cognitives et proprement anthropologiques. Le travail collectif de formulation de la figure du charlatan permet de saisir comment le monopole de l'exercice de la médecine peut échapper à un simple protectionnisme corporatiste. Les dénonciations, les histoires de la médecine et les thèses de médecine du XIXe siècle constituent les lieux privilégiés d'où ce travail collectif opère les distinctions entre les dimensions pragmatiques et cognitives. Dès lors, le charlatan sera le corollaire indissociable de la revendication d'une médecine scientifique capable de redéfinir un " guérir " propre et de domestiquer les effets indésirables de l'imagination, renouvelant ainsi un art de la preuve pour lequel " guérir ne suffit pas ". C'est dans le sillage de cette redéfinition que l'on inscrira ici les processus de localisation et d'universalisation des connaissances ainsi que la partition expert-profanes, qui relève tant d'une connaissance du monde social que de sa mise en forme. La transversalité de la problématique du charlatan interroge en retour les sciences sociales : d'une part sur leurs capacités à produire une connaissance des pratiques scientifiques et d'autre part sur l'élaboration d'une normativité spécifique. Le relativisme méthodologique revendiqué par les sciences sociales plaide en faveur de cette recherche alors que, de façon persistante, la connaissance médicale tenant lieu de normativité du vivant, occupe une place quasi-clandestine au sein des explications en sciences sociales
Through the figure of the quack doctor, this survey is intended to follow and analyse during nearly a whole century from March 10, 1803, to November 30, 1892, the emergence of the organisation of the medical profession in its pragmatic, cognitive and strictly anthropological dimensions. The collective work leading to the appearance of the quack figure enables one to grasp how much the monopoly held by the medical practice can escape a mere corporatist protectionism. The denunciations, the histories of medicine and medical theses dating back to the XIXth century are the privileged places which help differentiate between the pragmatic and the cognitive dimensions. From then on, the quack would be the indissociable corollary to the claim of a scientific medicine liable to redefine the healing process itself and to harness the undesirable effects of imagination, thus renewing an art of the proof for which “healing cannot be an end in itself”. It is in the wake of that redefinition that we will inscribe the process of location and universalisation of knowledge as well as the divide between experts and laymen, which has as much to do with a knowledge of the social world as of its setting up. In return, the cross-disciplinary nature of the quack's dialectics challenges social sciences: on the one hand, about their ability to produce some knowledge of scientific practices, and on the other hand, about the elaboration of a specific normativity. The methodological relativism claimed by social sciences speaks in favour of that research while, persistently, medical knowledge as the living's normativity, takes up a quasi-clandestine place amidst explanations in social sciences

La médecine traditionnelle est au Cameroun une pratique millénaire, qui a de tout temps fait ses preuves. Jadis déconsidérée face à la médecine moderne, sa popularité a connu d'importants succès avec la paupérisation de la population ces dernières années. L'exercice de cette activité fait naître des relations juridiques entre le tradipraticien et son patient. Cette relation peut être émaillée de multiples incidents juridiques. C'est par référence aux concepts de droit commun que l'exercice de cette activité doit être appréhendée, ce d'autant que les règles dites de droit médical ne sont qu'une application du droit commun en ce domaine. L'essai de qualification de la relation qui lie le tradipraticien au patient qui le consulte, a mis en évidence toute sa complexité. Face à certaines pratiques dénuées d'intérêt thérapeutique, il est nécessaire que la répression des activités illégitimes soit effective, de même que la réparation des incidents nés de cette activité
Traditional medecine has been a millenary practice in Cameroon, having produced proofs of its efficiency. While it has been disconsidered for a while against modern medicine, its popularity has known considerable success recently, with the pauperization of the population. The exercise of this activity produces juridical relations between the tradipratitioner and his patient. Such a relation is liable to undergo multiple juridical incidents. This activity must be apprehended in reference to the concepts of common law, considering that the rules of medical law are nothing but a particular application of common law to this domain. The attempt to qualify the relation tying the tradipratitioner to the patient who consults him has revealed all its complexity. Facing certain practices, devoid of any therapeutical interest, it is necessary to pursue the repression of illegitimate activities and to obtain reparation for the incidents they have produced

La figure du mage charlatan et imposteur constitue, dans la littérature du XVIe siècle, un topos qui reflète la confiance communément accordée à la magie et aux arts hermétiques. Il s'agit d'un personnage novateur, qui apparaît à un siècle où la lutte contre les pratiques magiques se fait progressivement plus intense. Le but de cette recherche est d'analyser les personnages magiques dans différents genres littéraires comme les nouvelles et les comédies, en se concentrant sur la caractérisation linguistique, sur la description du charlatan et de ses complices et les lieux dans lesquels apparaissent le plus fréquemment les imposteurs. En outre, une comparaison est effectuée avec la littérature magique et juridique du XVIe siècle, afin de reconstruire le climat culturel dans lequel les textes étaient produits et diffusés. La représentation du mage-charlatan subit les fréquentes ingérences du pouvoir politique, inquiet du fait qu'une nouvelle hérésie puisse compromettre le fragile équilibre social. Les procès intentés contre les acteurs, dont les pièces vont au-delà du canevas fait de dérision et de moquerie à l'encontre du nécromancien, semblent témoigner de la conviction, enracinée dans le monde intellectuel du XVIe siècle, que les arts hermétiques pourraient nuire aux coutumes des hommes. Cette recherche se propose de trouver des textes littéraires où apparaît la figure du mage escroc et de montrer la précarité de la division entre charlatans et sorciers dans la littérature de l'époque
The character of the charlatan and impostor magician constitutes in the Renaissance a tòpos who reflects the commonly granted trust to the magic and to the hermetic arts. It deals with an innovative personage, who appears in a century when the struggle against the magician practices was becoming progressively more intense. The aim of this research is the analysis of the personages who represent the magician and the charlatan, focusing on the linguistic and psychological characterisation of the « cerretano » and of his victims. Moreover, a comparison is carried out with the magic and judicial literature of the 16th century in order to reconstruct the cultural atmosphere in which the texts were composed and diffused. The representation of the magician-charlatan was influenced by the usual interferences of political power, worried for the social dangers of a new heresy. In fact, the trials of the actors, whose pieces went beyond the canvas made by derision and mockery of the necromantic, would seem to testify the conviction whereby the hermetic arts could damage the morals. This research aims to find some literary texts where there is the character of the swindler magician and to show the fragility of the division between charlatans and sorcerers in the Renaissance literature