「不要問人得了什麼病，卻要問這病找上什麼病人。」
“Ask not what disease the person has, but rather what person the disease has.”
我對「愛」什麼的其實並沒有太深刻的認同感，有時候甚至對試圖表達此概念的人和他們產出的東西產生深刻的厭惡，有時候則是某種非肉體的疼痛（很像低溫燒傷那種感覺）。也許是「愛」這個主題已經被用爛了。但我覺得比愛更偉大的人類情感是「原諒」。這想法是看了《The Two Popes》之後出現的。《黎亞》故事的最後也讓我很意外，我細思了許久事情演變至此，孩子的父母仍能和主治醫師互相擁抱這件事。該如何消化它帶給我的震撼。
I don’t really have a deep sense of identity with “love” or something like that. Sometimes I even feel a deep resentment towards those who try to express it and the things they produce. Other times, it's a kind of non-physical pain (much like the feeling of a low-temperature burn). Perhaps the theme of "love" has been overused. But I believe that a greater human emotion than love is "forgiveness." This thought came to me after watching The Two Popes. The ending of The Spirit Catches You And You Fall Down also surprised me. I pondered for a long time the fact that, after all these had happened, the child's parents were still able to embrace the attending physician. How should I process the shock it brought me?
𖤌
你知道視網膜的中央凹、也就是視覺最敏銳的部位嗎？它只能從非常有限的區域搜集資料。因此，為了要看到比如說對街建築這般巨大的物體，你的焦點必須不斷地移動。就像一一掃視整幅拼圖裡的每一塊，最後再由大腦把拼圖拼湊起來。但你的眼睛其實沒有時間真的掃過每一塊拼圖，因此你的大腦就必須自行腦補。你之所以能看到對街的建築其實是因為你的大腦做出許多關於建築外形的假設。
當我們看著某人的臉時，大腦也是以相同的方式進行腦補。視線的焦點會在對方兩眼與鼻尖的三角形區域不斷來回，目的是為了看到整張臉。
「我們沒有看見世界的原貌，只在世界中看見自己。」
Did you know the fovea, a small depression in the retina where visual acuity is highest, can only gather information from a very limited area? Therefore, in order to see a large object like the building across the street, your focus must constantly shift. It's like scanning each piece of a puzzle one by one, and then your brain puts the pieces together. But your eyes don't have time to actually scan each piece, so your brain has to fill in the blanks. The reason you can see the building across the street is because your brain makes many assumptions about its appearance.
When we look at someone's face, our brains work in the same way, focusing our gaze back and forth between the other person's eyes and the tip of their nose, trying to see the whole face.
“We do not see the true appearance of the world; we only see ourselves in the world.”
༟ 𖢘 ࿎⋱
面對深重的文化隔閡，你只能全力以赴，假如結果仍不盡理想，你也只能接受，而非執著於完美。你得放棄成事在我的心態。
幾乎每一篇論文及跨文化醫學的文章，都引用了一套問題組合，其中包含八個問題，目的是引出病患的「解釋模式」。問題的設計者是心理學家及醫學人類學家凱博文(Arthur Kleinman)。這些問題看來如此淺顯易答，但正如許多淺顯易懂的事情，這些問題也許是天才的傑作。這些問題就是：
1) 你如何描述你的疾病？
2) 你認為造成疾病的原因是什麼？
3) 你認為疾病為什麼會在那個時候開始？
4) 你認為這個病對你有什麼影響？病是如何發作的？
5) 你認為這種病有多嚴重？病程是短還是長？
6) 你認為應該接受什麼樣的治療？
7) 這種病對你造成了哪些重大問題？
8) 這種病最讓你害怕的是什麼？
另有三點建議。
第一，避免用「不遵從」（醫囑）這個詞。這是個令人討厭的詞彙，意味著道德權威。大部分狀況下，人都不希望對方像將軍一樣向你發號施令，而是對等交談。
第二，不要以脅迫的方式解決問題。想像居間協調的途徑。而採取協調手段需要雙方都妥協，判斷什麼是必要的，並願意在小事上退讓。
第三，你必須明白，病患及其家屬的文化可能對這件病例具有重大影響，與生物醫學文化的影響同樣深遠。
假如你看不清自己的文化裡也有一套維護自身利益、感情和偏好的模式，如何奢望自己能好好和別人的文化打交道？
Faced with profound cultural barriers, you can only give your all. If the results are still not ideal, you must accept them, rather than clinging to perfection. You have to give up the mentality that success depends on me.
Nearly every paper and article on cross-cultural medicine cites a set of open-ended questions designed to help healthcare providers understand a patient's cultural beliefs about an illness. These questions were devised by psychologist and medical anthropologist Arthur Kleinman. They seem so simple, but like many things that seem simple, they are perhaps a stroke of genius. The questions that can improve communication and patient-centred care are:
1) What do you call your problem?
2) What do you think caused it?
3) Why do you think it started when it did?
4) What does your sickness do to you, and how does it work?
5) How severe is the sickness, and will it have a short or long course?
6) What kind of treatment do you think you should receive?
7) What are the chief problems the sickness has caused?
8) What do you fear most about this sickness?
Three more suggestions.
First, avoid using the word "non-compliance" (with medical advice). It's an unpleasant term that implies moral authority. You don't want a general giving you orders; you want a conversation on equal terms.
Second, avoid coercion and instead consider mediation. Mediation requires compromise on both sides. Discern what is necessary and be willing to compromise on small issues.
Third, you must understand that the patient's and their family's culture can significantly impact the case, as does biomedical culture.
If you don't recognise that your own culture also has its own patterns of protecting its own interests, feelings, and preferences, how can you expect to engage effectively with others' cultures?
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