http://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&feed=atom&action=historyAnimal Magnetism - Revision history2024-03-28T18:18:52ZRevision history for this page on the wikiMediaWiki 1.25.2http://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=12633&oldid=prevFinnb: Undo revision 12598 by Egugecuge (Talk)2010-11-24T14:23:35Z<p>Undo revision 12598 by <a href="/deadmedia/index.php/Special:Contributions/Egugecuge" title="Special:Contributions/Egugecuge">Egugecuge</a> (<a href="/deadmedia/index.php?title=User_talk:Egugecuge&action=edit&redlink=1" class="new" title="User talk:Egugecuge (page does not exist)">Talk</a>)</p>
<a href="http://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=12633&oldid=12598">Show changes</a>Finnbhttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=12598&oldid=prevEgugecuge at 08:34, 24 November 20102010-11-24T08:34:23Z<p></p>
<a href="http://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=12598&oldid=8759">Show changes</a>Egugecugehttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8759&oldid=prevBchoi at 02:39, 19 April 20102010-04-19T02:39:16Z<p></p>
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</table>Bchoihttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8627&oldid=prevNooney: /* The Crisis */2010-04-12T16:00:05Z<p><span dir="auto"><span class="autocomment">The Crisis</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In many ways, Mesmer's inducement of a crisis exemplifies Foucault's notion of the “truth-thunderbolt”. For Foucault, the truth-thunderbolt (also referred to as the truth-event) is an metaphor of the classical and medieval relationship between science and truth. Foucault writes: “ […] there is always a moment for the truth of illness to appear. This is precisely the moment of the crisis, and there is no other moment at which the truth can be grasped in this way. In alchemical practice, the truth is not lying there waiting to be grasped by us; it passes, and it passes rapidly, like lightening” (237). Truth, in this sense, is a discontinuous ''moment'', an opportunity to be seized rather than knowledge to be discovered; it is a fundamentally archaic way of understanding the relationship between humans and the world, “a truth provoked by rituals, captured by ruses […] this kind of truth does not call for method, but for strategy” (237). Opposed to the truth-thunderbolt was the “truth-sky” or “truth-demonstration”, the truth-sky is the truth that is found, “a series of constant, constituted, demonstrated, discovered truths” (237). The truth-sky was intended to be infinitely provable and ever-present, like the presence of the sky itself: whenever one looks up, there it is. For Foucault, the transition from the truth-thunderbolt to the truth-sky is correlated to the “political procedures of the inquiry”, in which a subject can be tallied up, reported, cross-checked and evidenced according to a multi-plexing of physical and psychological measurements. Despite Mesmer's best efforts to rationalize his practice, he could not win the acceptance of the medical academy--not because his treatments were not effective, but because his methods were not ''measurable''.  </div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In many ways, Mesmer's inducement of a crisis exemplifies Foucault's notion of the “truth-thunderbolt”. For Foucault, the truth-thunderbolt (also referred to as the truth-event) is an metaphor of the classical and medieval relationship between science and truth. Foucault writes: “ […] there is always a moment for the truth of illness to appear. This is precisely the moment of the crisis, and there is no other moment at which the truth can be grasped in this way. In alchemical practice, the truth is not lying there waiting to be grasped by us; it passes, and it passes rapidly, like lightening” (237). Truth, in this sense, is a discontinuous ''moment'', an opportunity to be seized rather than knowledge to be discovered; it is a fundamentally archaic way of understanding the relationship between humans and the world, “a truth provoked by rituals, captured by ruses […] this kind of truth does not call for method, but for strategy” (237). Opposed to the truth-thunderbolt was the “truth-sky” or “truth-demonstration”, the truth-sky is the truth that is found, “a series of constant, constituted, demonstrated, discovered truths” (237). The truth-sky was intended to be infinitely provable and ever-present, like the presence of the sky itself: whenever one looks up, there it is. For Foucault, the transition from the truth-thunderbolt to the truth-sky is correlated to the “political procedures of the inquiry”, in which a subject can be tallied up, reported, cross-checked and evidenced according to a multi-plexing of physical and psychological measurements. Despite Mesmer's best efforts to rationalize his practice, he could not win the acceptance of the medical academy--not because his treatments were not effective, but because his methods were not ''measurable''.  </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In this sense, Mesmer could never make good on the promises of animal magnetism to cure the masses, as it could not ''calculate'' the masses. In his magnetic hands, the masses were a fluid body of ebbs and flows, sensible only through an immaterial feeling, through cosmic massage. The crisis was a carnival of the body: ''it disciplined no one''. As the 19th century moved toward an increasing manifestation of an epistemological medical order in the form of “a general surveillance of populations and the concrete possibility of establishing a relationship between a disease […] the birth of pathological anatomy and, at the same time, the appearance of a statistical medicine”, Mesmer was rendered a relic of a practice that could not overcome its own reliance on the immeasurable.</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In this sense, Mesmer could never make good on the promises of animal magnetism to cure the masses, as it could not ''calculate'' the masses. In his magnetic hands, the masses were a fluid body of ebbs and flows, sensible only through an immaterial feeling, through cosmic massage. The crisis was a carnival of the body: ''it disciplined no one''. As the 19th century moved toward an increasing manifestation of an epistemological medical order in the form of “a general surveillance of populations and the concrete possibility of establishing a relationship between a disease […] the birth of pathological anatomy and, at the same time, the appearance of a statistical medicine”, Mesmer was rendered a relic of a practice that could not overcome its own reliance on the immeasurable <ins class="diffchange diffchange-inline">(Foucault 248)</ins>.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>== Works Cited and Referenced ==</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>== Works Cited and Referenced ==</div></td></tr>
</table>Nooneyhttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8625&oldid=prevNooney: /* Animal Magnetism as Mediation */2010-04-12T15:55:13Z<p><span dir="auto"><span class="autocomment">Animal Magnetism as Mediation</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In many ways, Mesmer's process of healing patients through the application of animal magnetism was a mediation based in the equilateral harmonization of all organic nodes in the network of existence. Mesmer's theorization of the fluid as universal and equally  present in all places at all times suggests a cosmic refutation of the classical model of the Great Chain of Being. Rather than understanding animal magnetism as a force from above spreading downward (like the natural ladder--''scala naturae''--of the Medieval period), Mesmer envisions a rhizomatic constellation of forces in which any two bodies may operate or manipulate the influence of magnetic fluid. Animal magnetism, in this sense, is practiced through a decentralized--rather than hierarchical--network, although this should not suggest a level field of access to Mesmer's universal fluid (Mesmer guarded his secrets religiously for fear that those untrained would pollute his theories).  </div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In many ways, Mesmer's process of healing patients through the application of animal magnetism was a mediation based in the equilateral harmonization of all organic nodes in the network of existence. Mesmer's theorization of the fluid as universal and equally  present in all places at all times suggests a cosmic refutation of the classical model of the Great Chain of Being. Rather than understanding animal magnetism as a force from above spreading downward (like the natural ladder--''scala naturae''--of the Medieval period), Mesmer envisions a rhizomatic constellation of forces in which any two bodies may operate or manipulate the influence of magnetic fluid. Animal magnetism, in this sense, is practiced through a decentralized--rather than hierarchical--network, although this should not suggest a level field of access to Mesmer's universal fluid (Mesmer guarded his secrets religiously for fear that those untrained would pollute his theories).  </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The analogy of the ocean could not be more apropos: Mesmer's universal fluid lacked discrete streams, routes or channels--it was diffuse rather than vectoral, indiscriminate rather than intentional. However, ''animal magnetism'' was able to pass between any two or more bodies, via said fluid. Different bodies had different natural charges, and different capacities to retain or manage their own charge. Thus, while universal fluid itself may reflect a decentralized ''wet''work, the harmonization of the universal fluid via the practice of animal magnetism still required a secondary apparatus to secure  the direct application of said harmonization: Mesmer himself. Mesmer functioned as the operator of a unique process of protocols that opened the human gateways for freely moving magnetic fluid. His first step was to locate the "blockage" in his patient, then apply correct measures of magnetic <del class="diffchange diffchange-inline">force </del>to the patient. Finally, a blockage had to be pushed out through the "crisis", which often mirrored a seizure or hysterical fit.</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The analogy of the ocean could not be more apropos: Mesmer's universal fluid lacked discrete streams, routes or channels--it was diffuse rather than vectoral, indiscriminate rather than intentional. However, ''animal magnetism'' was able to pass between any two or more bodies, via said fluid. Different bodies had different natural charges, and different capacities to retain or manage their own charge. Thus, while universal fluid itself may reflect a decentralized ''wet''work, the harmonization of the universal fluid via the practice of animal magnetism still required a secondary apparatus to secure  the direct application of said harmonization: Mesmer himself. Mesmer functioned as the operator of a unique process of protocols that opened the human gateways for freely moving magnetic fluid. His first step was to locate the "blockage" in his patient, then apply correct measures of magnetic <ins class="diffchange diffchange-inline">fluid </ins>to the patient. Finally, a blockage had to be pushed out through the "crisis", which often mirrored a seizure or hysterical fit.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In animal magnetism, the harmonization of the body becomes the balanced universe writ small, even as it operates as a physiological foreshadowing of the unconcentrated theories of power to be proposed by Foucault and Deleuze. However, animal magnetism is not without its archaic throwbacks; the practice is fundamentally based in unknowable conditions of the human body that could not be rationalized within the scientific framework of Newtonism, empiricism, and the increasing regulation of bodily acts, or practices of biopower. It is at once undifferentiated in its access to bodies, yet it cannot produce knowledge about said bodies. As will be further explored, animal magnetism exemplified a unique tension saddling late 18th and early 19th century medical, therapeutic and physiological thought.</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In animal magnetism, the harmonization of the body becomes the balanced universe writ small, even as it operates as a physiological foreshadowing of the unconcentrated theories of power to be proposed by Foucault and Deleuze. However, animal magnetism is not without its archaic throwbacks; the practice is fundamentally based in unknowable conditions of the human body that could not be rationalized within the scientific framework of Newtonism, empiricism, and the increasing regulation of bodily acts, or practices of biopower. It is at once undifferentiated in its access to bodies, yet it cannot produce knowledge about said bodies. As will be further explored, animal magnetism exemplified a unique tension saddling late 18th and early 19th century medical, therapeutic and physiological thought.</div></td></tr>
</table>Nooneyhttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8624&oldid=prevNooney: /* The Crisis */2010-04-12T15:53:00Z<p><span dir="auto"><span class="autocomment">The Crisis</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>== The Crisis ==</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>== The Crisis ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>[[<del class="diffchange diffchange-inline">Image</del>: <del class="diffchange diffchange-inline">crisis</del>.<del class="diffchange diffchange-inline">jpg</del>|300px|thumb| <del class="diffchange diffchange-inline">An engraving depicting one of Mesmer</del>'<del class="diffchange diffchange-inline">s mass treatments</del>. <del class="diffchange diffchange-inline">In the lower left hand corner, </del>a <del class="diffchange diffchange-inline">female patient faints</del>.]]</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>[[<ins class="diffchange diffchange-inline">File</ins>:<ins class="diffchange diffchange-inline">MesmeristSession</ins>.<ins class="diffchange diffchange-inline">JPG</ins>|300px|thumb|<ins class="diffchange diffchange-inline">right|Mesmerist Session: Woman on the right enters 'crisis</ins>'. <ins class="diffchange diffchange-inline">Woman in background is convulsing an being carried into </ins>a <ins class="diffchange diffchange-inline">padded 'crisis room'</ins>.]]</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>If Mesmer's work with animal magnetism was successful, it would provoke a crisis in the patient. The crisis was a replication of the patient's symptoms on a grander scale, and the ultimate cue that the magnetic practice was working through a blockage (Darnton 4). Numerous accounts of Mesmer's work in Paris detail the convulsions, fits, faintings and ecstasies that resulted from treatments of animal magnetism, particularly among women (Darton 4-6). Mesmer's treatment spaces included “crisis rooms” where convulsing patients could be carried to spasm and pass out safe from others and out of sight.</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>If Mesmer's work with animal magnetism was successful, it would provoke a crisis in the patient. The crisis was a replication of the patient's symptoms on a grander scale, and the ultimate cue that the magnetic practice was working through a blockage (Darnton 4). Numerous accounts of Mesmer's work in Paris detail the convulsions, fits, faintings and ecstasies that resulted from treatments of animal magnetism, particularly among women (Darton 4-6). Mesmer's treatment spaces included “crisis rooms” where convulsing patients could be carried to spasm and pass out safe from others and out of sight.</div></td></tr>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In many ways, Mesmer's inducement of a crisis exemplifies Foucault's notion of the “truth-thunderbolt”. For Foucault, the truth-thunderbolt (also referred to as the truth-event) is an metaphor of the classical and medieval relationship between science and truth. Foucault writes: “ […] there is always a moment for the truth of illness to appear. This is precisely the moment of the crisis, and there is no other moment at which the truth can be grasped in this way. In alchemical practice, the truth is not lying there waiting to be grasped by us; it passes, and it passes rapidly, like lightening” (237). Truth, in this sense, is a discontinuous ''moment'', an opportunity to be seized rather than knowledge to be discovered; it is a fundamentally archaic way of understanding the relationship between humans and the world, “a truth provoked by rituals, captured by ruses […] this kind of truth does not call for method, but for strategy” (237). Opposed to the truth-thunderbolt was the “truth-sky” or “truth-demonstration”, the truth-sky is the truth that is found, “a series of constant, constituted, demonstrated, discovered truths” (237). The truth-sky was intended to be infinitely provable and ever-present, like the presence of the sky itself: whenever one looks up, there it is. For Foucault, the transition from the truth-thunderbolt to the truth-sky is correlated to the “political procedures of the inquiry”, in which a subject can be tallied up, reported, cross-checked and evidenced according to a multi-plexing of physical and psychological measurements. Despite Mesmer's best efforts to rationalize his practice, he could not win the acceptance of the medical academy--not because his treatments were not effective, but because his methods were not ''measurable''.  </div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>In many ways, Mesmer's inducement of a crisis exemplifies Foucault's notion of the “truth-thunderbolt”. For Foucault, the truth-thunderbolt (also referred to as the truth-event) is an metaphor of the classical and medieval relationship between science and truth. Foucault writes: “ […] there is always a moment for the truth of illness to appear. This is precisely the moment of the crisis, and there is no other moment at which the truth can be grasped in this way. In alchemical practice, the truth is not lying there waiting to be grasped by us; it passes, and it passes rapidly, like lightening” (237). Truth, in this sense, is a discontinuous ''moment'', an opportunity to be seized rather than knowledge to be discovered; it is a fundamentally archaic way of understanding the relationship between humans and the world, “a truth provoked by rituals, captured by ruses […] this kind of truth does not call for method, but for strategy” (237). Opposed to the truth-thunderbolt was the “truth-sky” or “truth-demonstration”, the truth-sky is the truth that is found, “a series of constant, constituted, demonstrated, discovered truths” (237). The truth-sky was intended to be infinitely provable and ever-present, like the presence of the sky itself: whenever one looks up, there it is. For Foucault, the transition from the truth-thunderbolt to the truth-sky is correlated to the “political procedures of the inquiry”, in which a subject can be tallied up, reported, cross-checked and evidenced according to a multi-plexing of physical and psychological measurements. Despite Mesmer's best efforts to rationalize his practice, he could not win the acceptance of the medical academy--not because his treatments were not effective, but because his methods were not ''measurable''.  </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In this sense, Mesmer could never make good on the promises of animal magnetism to cure the masses, as it could not ''calculate'' the masses. In his magnetic hands, the masses were a fluid body of ebbs and flows, sensible only through an immaterial feeling, through cosmic massage. The crisis was a carnival of the body: ''it disciplined no one''. As the 19th century moved toward an increasing manifestation of an epistemological medical order in the form of “a general surveillance of populations and the concrete possibility of establishing a relationship between a disease […] the birth of pathological anatomy and, at the same time, the appearance of a statistical medicine”, Mesmer was rendered a relic of a practice that could not overcome its own reliance on the immeasurable.  </div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In this sense, Mesmer could never make good on the promises of animal magnetism to cure the masses, as it could not ''calculate'' the masses. In his magnetic hands, the masses were a fluid body of ebbs and flows, sensible only through an immaterial feeling, through cosmic massage. The crisis was a carnival of the body: ''it disciplined no one''. As the 19th century moved toward an increasing manifestation of an epistemological medical order in the form of “a general surveillance of populations and the concrete possibility of establishing a relationship between a disease […] the birth of pathological anatomy and, at the same time, the appearance of a statistical medicine”, Mesmer was rendered a relic of a practice that could not overcome its own reliance on the immeasurable.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>== Works Cited and Referenced ==</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>== Works Cited and Referenced ==</div></td></tr>
</table>Nooneyhttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8623&oldid=prevNooney: /* Animal Magnetism as Mediation */2010-04-12T15:52:19Z<p><span dir="auto"><span class="autocomment">Animal Magnetism as Mediation</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>=== Animal Magnetism as Mediation ===</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>=== Animal Magnetism as Mediation ===</div></td></tr>
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<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">[[File:MesmeristSession.JPG|400px|thumb|right|Mesmerist Session: Woman on the right enters 'crisis'. Woman in background is convulsing an being carried into a padded 'crisis room'.]]</del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"></del></div></td><td colspan="2"> </td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>As a force theorized as both naturally abundant and uninhibitedly available, Mesmer's "all-penetrating fluid" was a means of transfer in the macro-mediation of universal harmony dubbed "animal magnetism". Mesmer himself played no small role in this process of mediation; he functioned as its human operator, bestowed with the unique (but not sole) capacity to direct universal fluid into others through his own immensely potent animal magnetism. Illness, as understood by Mesmer, was a disruption of an individual's inner harmony and fluid flow, and he believed that he could, mentally and physiologically, self-produce enough magnetic force to artificially imitate celestial forces and reset the magnetic direction of a patient.</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>As a force theorized as both naturally abundant and uninhibitedly available, Mesmer's "all-penetrating fluid" was a means of transfer in the macro-mediation of universal harmony dubbed "animal magnetism". Mesmer himself played no small role in this process of mediation; he functioned as its human operator, bestowed with the unique (but not sole) capacity to direct universal fluid into others through his own immensely potent animal magnetism. Illness, as understood by Mesmer, was a disruption of an individual's inner harmony and fluid flow, and he believed that he could, mentally and physiologically, self-produce enough magnetic force to artificially imitate celestial forces and reset the magnetic direction of a patient.</div></td></tr>
</table>Nooneyhttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8620&oldid=prevBchoi: /* Blockage as a Crossroad for Classical and Modern Concepts of Perception */2010-04-12T15:50:34Z<p><span dir="auto"><span class="autocomment">Blockage as a Crossroad for Classical and Modern Concepts of Perception</span></span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The practice of animal magnetism sought the ideally harmonized body, a body in which magnetic ebbs and flows pass unobstructed through the patient. The expression of physical symptoms of illness, then, were merely bodily testaments to a cosmic imbalance; illness had no specific relationship to the organs or systems of the body. The body was thus a barometer of its own celestial harmony. Mesmer addressed illnesses as “blockage”, an interruption of the flow of magnetic action that created an unnatural impediment in the patient’s body. Mesmer's goal was to clear the blockage and restore the body to harmony, at which point the work of animal magnetism was complete—Mesmer believed only ill bodies were sensitive to magnetism (Crabtree 6-7). As far as Mesmer was concerned, physicians could aid the sick, but not through cures or medicine; if any improvement occurred, it was through sheer accident that the physician had brought animal magnetism to bear on the patient. What precisely was “blocked” in the patient is somewhat ambiguous in Mesmer's own accounts; nonetheless, it was clear to him that blockage prevented the harmonious “ebb and flow” of human magnetic properties.</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The practice of animal magnetism sought the ideally harmonized body, a body in which magnetic ebbs and flows pass unobstructed through the patient. The expression of physical symptoms of illness, then, were merely bodily testaments to a cosmic imbalance; illness had no specific relationship to the organs or systems of the body. The body was thus a barometer of its own celestial harmony. Mesmer addressed illnesses as “blockage”, an interruption of the flow of magnetic action that created an unnatural impediment in the patient’s body. Mesmer's goal was to clear the blockage and restore the body to harmony, at which point the work of animal magnetism was complete—Mesmer believed only ill bodies were sensitive to magnetism (Crabtree 6-7). As far as Mesmer was concerned, physicians could aid the sick, but not through cures or medicine; if any improvement occurred, it was through sheer accident that the physician had brought animal magnetism to bear on the patient. What precisely was “blocked” in the patient is somewhat ambiguous in Mesmer's own accounts; nonetheless, it was clear to him that blockage prevented the harmonious “ebb and flow” of human magnetic properties.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>==== Blockage as a Crossroad for Classical <del class="diffchange diffchange-inline">and </del>Modern <del class="diffchange diffchange-inline">Concepts </del>of Perception ====</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>==== Blockage as a Crossroad for Classical <ins class="diffchange diffchange-inline">vs. </ins>Modern <ins class="diffchange diffchange-inline">Ideas </ins>of Perception ====</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
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</table>Bchoihttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8619&oldid=prevBchoi: /* Misconceptions: Blockage as Crossroads for Classical and Modern Concepts of Perception */2010-04-12T15:49:56Z<p><span dir="auto"><span class="autocomment">Misconceptions: Blockage as Crossroads for Classical and Modern Concepts of Perception</span></span></p>
<table class='diff diff-contentalign-left'>
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<td colspan='2' style="background-color: white; color:black; text-align: center;">Revision as of 15:49, 12 April 2010</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The practice of animal magnetism sought the ideally harmonized body, a body in which magnetic ebbs and flows pass unobstructed through the patient. The expression of physical symptoms of illness, then, were merely bodily testaments to a cosmic imbalance; illness had no specific relationship to the organs or systems of the body. The body was thus a barometer of its own celestial harmony. Mesmer addressed illnesses as “blockage”, an interruption of the flow of magnetic action that created an unnatural impediment in the patient’s body. Mesmer's goal was to clear the blockage and restore the body to harmony, at which point the work of animal magnetism was complete—Mesmer believed only ill bodies were sensitive to magnetism (Crabtree 6-7). As far as Mesmer was concerned, physicians could aid the sick, but not through cures or medicine; if any improvement occurred, it was through sheer accident that the physician had brought animal magnetism to bear on the patient. What precisely was “blocked” in the patient is somewhat ambiguous in Mesmer's own accounts; nonetheless, it was clear to him that blockage prevented the harmonious “ebb and flow” of human magnetic properties.</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The practice of animal magnetism sought the ideally harmonized body, a body in which magnetic ebbs and flows pass unobstructed through the patient. The expression of physical symptoms of illness, then, were merely bodily testaments to a cosmic imbalance; illness had no specific relationship to the organs or systems of the body. The body was thus a barometer of its own celestial harmony. Mesmer addressed illnesses as “blockage”, an interruption of the flow of magnetic action that created an unnatural impediment in the patient’s body. Mesmer's goal was to clear the blockage and restore the body to harmony, at which point the work of animal magnetism was complete—Mesmer believed only ill bodies were sensitive to magnetism (Crabtree 6-7). As far as Mesmer was concerned, physicians could aid the sick, but not through cures or medicine; if any improvement occurred, it was through sheer accident that the physician had brought animal magnetism to bear on the patient. What precisely was “blocked” in the patient is somewhat ambiguous in Mesmer's own accounts; nonetheless, it was clear to him that blockage prevented the harmonious “ebb and flow” of human magnetic properties.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>==== <del class="diffchange diffchange-inline">Misconceptions: </del>Blockage as <del class="diffchange diffchange-inline">Crossroads </del>for Classical and Modern Concepts of Perception ====</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>==== Blockage as <ins class="diffchange diffchange-inline">a Crossroad </ins>for Classical and Modern Concepts of Perception ====</div></td></tr>
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</table>Bchoihttp://www.cultureandcommunication.org/deadmedia/index.php?title=Animal_Magnetism&diff=8615&oldid=prevBchoi: /* WHAT DO WE CALL THIS */2010-04-12T15:49:25Z<p><span dir="auto"><span class="autocomment">WHAT DO WE CALL THIS</span></span></p>
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<td colspan='2' style="background-color: white; color:black; text-align: center;">← Older revision</td>
<td colspan='2' style="background-color: white; color:black; text-align: center;">Revision as of 15:49, 12 April 2010</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The practice of animal magnetism sought the ideally harmonized body, a body in which magnetic ebbs and flows pass unobstructed through the patient. The expression of physical symptoms of illness, then, were merely bodily testaments to a cosmic imbalance; illness had no specific relationship to the organs or systems of the body. The body was thus a barometer of its own celestial harmony. Mesmer addressed illnesses as “blockage”, an interruption of the flow of magnetic action that created an unnatural impediment in the patient’s body. Mesmer's goal was to clear the blockage and restore the body to harmony, at which point the work of animal magnetism was complete—Mesmer believed only ill bodies were sensitive to magnetism (Crabtree 6-7). As far as Mesmer was concerned, physicians could aid the sick, but not through cures or medicine; if any improvement occurred, it was through sheer accident that the physician had brought animal magnetism to bear on the patient. What precisely was “blocked” in the patient is somewhat ambiguous in Mesmer's own accounts; nonetheless, it was clear to him that blockage prevented the harmonious “ebb and flow” of human magnetic properties.</div></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"><div>The practice of animal magnetism sought the ideally harmonized body, a body in which magnetic ebbs and flows pass unobstructed through the patient. The expression of physical symptoms of illness, then, were merely bodily testaments to a cosmic imbalance; illness had no specific relationship to the organs or systems of the body. The body was thus a barometer of its own celestial harmony. Mesmer addressed illnesses as “blockage”, an interruption of the flow of magnetic action that created an unnatural impediment in the patient’s body. Mesmer's goal was to clear the blockage and restore the body to harmony, at which point the work of animal magnetism was complete—Mesmer believed only ill bodies were sensitive to magnetism (Crabtree 6-7). As far as Mesmer was concerned, physicians could aid the sick, but not through cures or medicine; if any improvement occurred, it was through sheer accident that the physician had brought animal magnetism to bear on the patient. What precisely was “blocked” in the patient is somewhat ambiguous in Mesmer's own accounts; nonetheless, it was clear to him that blockage prevented the harmonious “ebb and flow” of human magnetic properties.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>==== <del class="diffchange diffchange-inline">WHAT DO WE CALL THIS </del>====</div></td><td class='diff-marker'>+</td><td style="color:black; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>==== <ins class="diffchange diffchange-inline">Misconceptions: Blockage as Crossroads for Classical and Modern Concepts of Perception </ins>====</div></td></tr>
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<tr><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f9f9f9; color: #333333; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #e6e6e6; vertical-align: top; white-space: pre-wrap;"></td></tr>
</table>Bchoi