Phenomenology

We would have every interest to know and let know that the whole homeopathic clinic is phenomenological in nature because this phenomenological dimension of homeopathy makes it possible to define the homeopathic process precisely and to clarify the relationships between homeopathy, psychoanalysis and biomedicine. Here are some key elements to know about the phenomenological dimension of homeopathy. First of all, we must know that:

1• Phenomenology is a philosophical current of the beginning of XX century.

2• It appeared in reaction to mechanistic reductionism of modern science and to "psychologism". That is to say, it wanted to preserve the importance of the lived experience, of what everyone feels and perceives, "against" the claim of the "mathematical" sciences and of psychology to give an account of the "truth" and the totality of the real and, in particular, of the human being.

3• It allows to take as "object" the world of life, what we live and feel and gives this experience all its legitimacy from the point of view of knowledge.

4• It also recalls that the world of life is the basis, the foundation, of any scientific process and that in medicine, the experience of the sick, which takes into account homeopathy, is what founds and gives its legitimacy to objectification carried out by modern medicine.

5• This means that all the data of the biology and the imagery, for very important that they are, do not take away from the fundamental (literally) and fundamental importance of the experience of the patients, therefore, of the importance and validity of homeopathic semiology.

6• One of the leitmotifs of phenomenology is "the return to the very things". It is, therefore, from the phenomenological point of view, essential to return to the lived experience, which, let us repeat it, completely legitimizes our semiology.

7• Another of its leitmotivs is "the bracketing of science". This means, for medicine, and therefore for homeopathy, that it is legitimate and rigorous to put in brackets biology data, electrical recordings (ECG, EMG, EEG etc.) and medical imaging, to devote ourselves to taking into account the patient's experience (what we do with sensations, modalities, following, etc.).

8• Phenomenology finally warns against the risk of contestation of science. This means that it is not because homeopathy can, legitimately, put in brackets the data of science, that these data are false or useless. Simply, the scientific objectified data do not invalidate the experience which retains all its importance and its legitimacy.

9• Three approaches of the living, of the human being, are thus legitimate. The "scientific", objectifying approach of biomedicine, those of the unconscious and the phenomenological approach of homeopathy.

10• The challenge is to understand that these three approaches are, at the same time, complementary, antagonistic and competing. We must, therefore, emphasize their complementarity, obvious, without neglecting that they are antagonistic in terms of "explanatory" (for example, for biomedicine, asthma is an inflammatory disease of the bronchi, for homeopathy the stake is much more global), and competing, in practice (is it better to treat such pathology by homeopathy or biomedicine?) and in theory (which brings us, for example, to the definition of the most relevant disease (asthma, bronchial disease or global illness?).