S aipsniai / A icles 315
ALGIRDAS SAUDARGAS
Scien i ic esea ch a eas: biophysics,
ma hema ical modeling in biology and medicine.
This Regula ion shall en e in o o ce on he wen ie h day ollowing ha o i s publica ion in he O icial Jou nal o he Eu opean Union.
Reliable souls
The his o y o he
wo d "Paisage Bay"
Mo e han ou decades ha e passed. I picked up h ee copies o he pamphle s
w i en on he ca . Wi h a copie , I can' emembe why i was called […]e a[…]. The
shee s a e ied in o ops made o plas ic shee , w apped in hick olds. This is wha i
says: Oska Milašius; Selec ed w i ings, in ou olumes. The ou h om didn' come
ou . T ansla es om F ench. A he end o he ansla ions, he e a e explana ions,
bu nei he he ansla ions no he au ho s o he explana ions a e indica ed. I don'
emembe who ga e me hese pe mi s. I was no in ol ed in hei p epa a ion o
publica ion, so he e a e no ac s o e en s in my memo y, only he spi i o he ime
and he mood ha we call nos algia. On he ini ia i e and ca e o Algi das Pa acko,
h ee olumes o Oska Milašiaus' w i ings we e published in he yea 1978-1983. He
published he s udy Oska as Milašius unde he pseudonym o Algio Galinio in he
unde g ound publica ion Pas ogė in 1979-1980. Th ee li es. In 1977 he w o e abou he
expedi ion o Milose ic's home own o Che epo e s, nea he own o Tali a. In he
sp ing o 2014, I spoke wi h di ec o Juozas Ja aičius. The di ec o ecalled ha he had
made a ilm abou Oska Milašius. I hen u ged him o isi he e minally ill Algi das
Pa acka while he was s ill wi h us. This publica ion con ains a ansc ip o a
con e sa ion wi h Pa acaku ha ook place a he end o 2014. These wo ks a e
ep in ed in he book Pa ach Algi das: 2014: LITUA, Vilnius, 469, 492.
ALGIRDAS SAUDARGAS
Ac a Linguis ica 316 Li huanica LXXXIV is he i s o i s kind in he Eu opean Union.
The name o ha land Li huania cap u ed my mind and eelings.
I wish I could e eal i o you.
Come wi h me! "I will lead you in he spi i o a
land no known, a land o hills and alleys, a land lowing wi h milk and honey."
Why Pa ack? Wha abou Milash? In he a o emen ioned s udy, Pa ack w o e
abou Oska Milašius: "I is no he wo k, no li e a u e i sel , ha exci es him
abo e all, bu he landscape o his own soul".3 The ph ase " he landscape o his
own soul" is a s ylis ic ool ha indica es he wo ld o he poe 's hough s and
eelings. In his sense, Milašius was a ue landscape pain e :
I am he g ea ga den o No embe , he ga den o ea s, whe e he colou o he mis o he
Ku iam nuo šalčio apleis ieji i pa p iemies y senam;
o gan says "Visada!" whe e he wo d "Ne e !" is spoken by he oun ains o he same yea . In he
b oades sense, he ma ke is a good place o mee . Such a place is chosen so ha , while looking
a he same landscape, expe iencing he same imp essions, we would expe ience simila moods.
The same landscape e okes in ima e memo ies and expe iences in people's souls. The landscapes
o he soul, on he con a y, a e hemsel es o p o oke moods, memo ies and expe iences. The
soul c ea es i s own landscape. Oska Milašius and Algi das Pa ackas we e missiona ies o he
Li huanian ideal. No he ideals o Li huania, bu he ideals o Li huania. Ideal is a e y b oadly
unde s ood wo d. I mean he ideal no as an abs ac concep , bu as an ac i e one, p omising a
beginning o ac ion. On Ma ch 29, 1919, in he hall o he Geog aphical Socie y in Pa is, Milašius
begins his speech wi h he con ession: "I wonde whe e his deep eeling ha su ounds me
comes om, emembe ing such a dis an and long-unknown coun y o he Wes , Li huania".5
Wha is he alking abou when he says "Li huania"? He men ions he newly es o ed s a e: "Then I
will speak o you abou he new Li huania, abou a na ion whose independence was assessed by
he membe s o he Peace Cong ess as one o he mos u gen ". Li huanian poli ical and poli ical
jou nalism, Vilnius, 34, ansla ed by A. Vaičiulai is (see And ius Konickis 1996:... he only one ou o
coun less places cu , Vilnius, 26).
3 Pa ackas Algi das 2014: LITUA, Vilnius, 474 The Eu opean Pa liamen and he Council ha e adop ed a numbe o esolu ions on he si ua ion in he Democ a ic Republic o he Congo (DRC).
Osca -winning ac ess Mila Janko ić has been nomina ed o ou Academy Awa ds. […] Su emų
dainos, Vilnius, ansla ed by Vaclo as Šiugždinis, 28 5 Milašius Oska as 1919-2013: con e ence on
he 29 h o Ma ch in he yea o 1919. Li huanian and poli ical jou nalism, Vilnius, 28, ansla ed by A. Vaičiulai is.
Susi ikimai sielos peizažuose bei ieno žodžio is o ija
Language and des iny 317 o hei asks, as he e y hea o he new Eas e n
ques ion. […]6 Bu o a Li huanian who has come o Pa is om Li huania o om
ac oss he A lan ic, he e is no need o hink abou whe e he eelings come om
when he emembe s his coun y. A F ench poe who w i es in an unp e en ious
F ench language, e en hough his mo he ongue is Polish, since ely admi s ha he
needs o hink abou whe e ha eeling comes om. Whe e do hese landscapes
come om: "I will ake you in he spi i o a s ange land, a away, glowing,
spa kling"... ; We we e su ounded by he scen o wa e lilies, he smell o lowing
o es s... ; […]The swee a oma o he oo s is like ha o an old ee ha has
allen, o go en by he summe , like he smell o a passing ain a he end o
summe […]7? The e is no doub ha hese images come om my na i e Se bia, bu
wha does Li huania ha e o do wi h i ? I is no spoken in Li huanian in Milašiaus
home own. When i was spoken in he Bal ic languages, i was he subjec o
discussions be ween linguis s and a chaeologis s. The w ong place o he w ong
ime. In he end, i 's all w i en and p onounced in F ench: "I'll lead you in spi i
įp asmina didžiąsias mūsų kančias: Ku y a e d ė?“9
owa ds a s ange con ée, apo euse, oilée, mu mu an e"...8 "Vienna's only
ques ion, and Hi amai, Geog aphical, E hnic o Poli ical Li huania Milašius has only
jus begun o know. He ound and chose Li huania in he landscape o his soul.
Li huania's ideal is a space in which she has aken he sel because she no longe
has a place in he wo ld. Milašius a eled a lo , go o know he mos di e se
coun ies, spoke and w o e luen ly in F ench, Ge man and English. A ha ime
he was ich, because he inhe i ed he acqui ed o es s o his ances o s nea he
Dniepe . He sold hose o es s o he Russians, acqui ing Russian secu i ies.
A e he Bolshe ik e olu ion, Milašius emained comple ely des i u e. The Poles
condemned him as a ai o because he woods had been sold o he Russians. He
was p obably igh when he claimed ha […]as, a F ench poe , wo hy o unwo hy
o he espec o a an -ga de g oups, could ha e pain ed himsel in oses in
Wa saw wi h many o he Li huanians o his wo ld. Howe e , I hough I could be mo e use ul by s aying unde he humble Li huanian c oss. I was a conscious choice, bu no coldly a ional, bu based on deep eeling.
Guided by he same eeling, in he same landscape o souls ha we called
he "Li huanian ideal", Milašius and Algi das Pa ackas ound. In e es ingly enough,
Six igh he e, hi y-one.
Se en igh he e, hi y- ou .
8 by L. Milosz O. V. 1990: The wo Messianic poli icians, Pa is, 32. Osca -nomina ed ilm "A s
Magna" The sec e s. The ansla o is Pe e Kimb ys, 55. Milašius Oska 1927-2013: Two poli ical
Messianisms. He was a membe o he Communis Pa y o he So ie Union. Li huanian and
poli ical jou nalism, Vilnius, 167, 168.
ALGIRDAS SAUDARGAS
318 Ac a Linguis ica Li huanica LXXXIV ake he publica ion o Milas's w i ings he
ecei ed on a ip o a speci ic place […] o he poe 's home own o Če ėja, whe e
he me his childhood muse […] Ani, […]me gai ę a changel blaks ienomis[…], al eady
a hund ed yea s old...
Lis en o he sound o he nigh wind, he sound
o he old song, he sound o he dead, he oices
o you dead, he oices o you li ing...
Lis en o he wind.
This is an impo an lesson ha he ideal Li huania is no he same as he
Li huanian ideal. We in Li huania […] is no he same as Li huania in us.
Un o una ely, deep and unchanging eelings a e no longe us ed oday. The
eeling oday is no e lec ed, bu measu ed by he abundance o explosions. We
a e no looking o he ideal o Li huania in ou sel es, bu o he p ojec s o
he ideal o Li huania, in which we wan o se le com o ably. I 's no
condemnable in any way. We ha e a s a e and i is ou du y o ensu e he sa e y
and well-being o i and i s ci izens. I equi es knowledge and a cold a ional mind. Bu ha s no enough. You ha e o ind Li huania in you sel , ind i and choose i .
The landscape o he soul is no a pa icula ly o iginal li e a y ope, ans e ing he e m
o eal na u e o a psychological plo . The landscape o he soul has a ce ain cha m. The
landscape pain ed is he same. The landscape o he landscape has a iewing poin , which
su ampa su žiū inčiuoju. Tapyboje s engiamasi pe eik i pe spek y ą. Sėkmė
depends on he alen o he pain e . Being in na u e doesn' equi e alen o echnique. I 's
he e. A landscape in na u e is always a landscape o he soul. The inne landscape o he soul
is c ea ed by li e i sel . The images o na u e om he inne low in he wo k hemsel es
become he c ea i e means o exp essing he c ea o 's eelings. Oska Milašius chose
Li huania as his s a ing poin . Milašius chose a ebo n na ion ha was building i s own s a e
and s ood up o de end i s igh o a place in he geopoli ical space o Eu ope. Soon he was in
he se ice o his coun y. We mus ankly admi ha wi hou his choice, Oska Milašius
would ha e emained a Polish poe w i ing in F ench. Wi hou his de e mina ion o de end
Li huania's posi ions a Eu opean con e ences, wi hou his en husias ic publici y and he
s uggle o Vilnius, based solely on his wo k as a poe , we migh ha e ound him somewhe e in
his memo y in he humble space be ween Adam Micke ičius and Czechoslo ak Milo. Algi das
Pa ackas had his choice and his deep mo i es in mind when he s a ed: O. The hie oglyph o V.
Milas is s ill no enc yp ed. […]12 I is unlikely ha anyone in he las ou decades has
decoded his hie oglyph. To unde s and his choice mo e deeply, we mus ask once again:
Wha is a na ion? Osca -nomina ed 2012 ilm "Rudeness" […] Songs o he Day, Vilnius,
ansla ed by Vaclo as Šiugždinis, 36.
12 […]Li huania[…], 469. This is he i s ime ha he Eu opean Pa liamen has o ed in a ou o his esolu ion.
Susi ikimai sielos peizažuose bei ieno žodžio is o ija
Language and des iny Language and des iny 319 […]Li huanian na ion[…] a e he
i s wo ds o he Cons i u ion o he Republic o Li huania, adop ed by he
ci izens in a e e endum on 25 Oc obe 1992, espec ully assembled in capi al
le e s:
The people o Li huania
[…] ha ing c ea ed he S a e o Li huania many cen u ies ago,
[…] ha ing based i s legal ounda ions on he S a u e o
Li huania and he Cons i u ion o he Republic o Li huania, […]
ha ing pe se e ed o cen u ies in de ending i s eedom and
independence, […] ha ing p ese ed i s spi i , na i e language,
sc ip and cus oms, […] es ablishing he inhe en igh o man
and he na ion o li e and build eely in he land o hei
a he s and ances o s […] in he independen S a e o
Li huania, […] seeking an open, jus , ha monious ci il and legal
s a e in he Land o Li huania
The Cons i u ion
Cons i u ional law schola s al eady a he end o he 19 h cen u y e ined he na ion's
unde s anding o he poin o legal p ecision. The na ion is one o he h ee elemen s o he s a e
s uc u e. The o he wo a e e i o y and go e nmen . I anyone we e nai ely in e es ed in how a
na ion, being an elemen o he s a e, can c ea e ha s a e i sel , he would be answe ed by he
a gumen s o ime and hea ed discussions. He e is one o he answe s gi en in he mode n
Li huanian cons i u ional law manual: "The Li huanian na ion, which c ea ed he s a e o Li huania
many yea s ago, ma ks he dawn o a ci il na ion, he beginning o he li e o he s a e. Howe e , a
he beginning o he p eamble i is called " he people o Li huania", " he pionee o he c ea ion o
he s a e", and a he end o he p eamble i becomes he mode n ci il socie y, whe e i is
announced ha he will o he ci izens o he es o ed s a e o Li huania is accep ed and
p oclaimed. I is u he explained ha he na ion ha ini ially c ea ed he s a e was a he
"e hnic le el", and he na ion ha c ea ed he s a e mo es o he nex le el and becomes a
"people's na ion". In his sense, he wo d na ion is used in he main ex o he Cons i u ion, which is
i mly oo ed in cons i u ional law. The "e hnic le el" o he na ion, solemnly hono ed wi h capi al
le e s, no longe appea s. Tha s his o y. The mode n s a e consis s o a e i o y de ined by laws
and in e na ional ea ies, 13 Ja ašiūnas Egidijus 2002: Chap e VII, 1.1. The p oblem o he concep
o s a e. […] Cons i u ional law o Li huania, Vilnius, 488.

ALGIRDAS SAUDARGAS
320 Ac a Linguis ica Li huanica LXXXIV
democ a ically elec ed and law ully ac ing au ho i ies and hei ci izens […]
ci il na ions.
Why does he dic iona y o he hen Li huanian language in e p e he wo d na ion
di e en ly: ‘his o ically o med communi y o people ha ing a common o igin, land,
language, his o y, cul u e? I 's no a ci il na ion. I is a na ion on he "e hnic le el",
some imes called an "e hnic na ion". Do he speake s ejec he concep o a
mode n na ion? No, o cou se no . The speake s know pe ec ly well wha a ci il
na ion is, and hey igno e i , bu hey make decisions acco ding o hei own ules.
This is he e e yday, common pe cep ion o he wo d na ion, and cons i u ional law
specialis s ha e o mula ed a special e m o hei ield. F om a linguis ic poin o
iew, his is no e en ano he meaning o he wo d, bu a sepa a e na ow ield o
specialis s. The lawye s know his and ecognize he e e yday meaning o he
wo d. The e o e, when alking abou he legal sys em o he s a e, hey ask he
wo qua e s o be sepa a ed as special e ms: e hnic na ion and ci il na ion.
Tha 's whe e Michael Riome s a s his s udy o he S a e. A he beginning, he
shows ha he e is no hing o eplace he wo d na ion, ejec ing he e ms
socie y, people, inhabi an s and people. He sugges ed adding he La in wo ds
"e hnic na ion" o "na ion" and "ci il na ion" o "people".14 Such a cons uc ion did
no come, and oday i seems ha e e yone is sa is ied wi h in e p e ing he
meaning o he wo d acco ding o he con ex . This is he ex o he Cons i u ion,
as we ha e seen. The wo d na ion, as he au ho s o he a o emen ioned manual
con i med o us, means a ci il na ion h oughou he ex o he Cons i u ion.
F om a syn ac ic poin o iew, he whole p eamble is one sen ence, and he wo d
na ion is i s e b. F om a seman ic poin o iew, he na ion has mul iple meanings in
he p eamble. I is no only a ci il na ion ( he will o he ci izens o he newly bo n
E ninė au a i au iškumas mode nioje als ybėje nieku nedings a. Mode ni
s a e o Li huania accep s and publishes his Cons i u ion), bu i e eals he
en i e e hnic na ion, which has made a ious jou neys o e many cen u ies and has
become a mode n na ion, an e olu ion. A ci ic na ion is a d ess o an e hnic na ion ha is essen ial in he mode n wo ld. This is ecognized by he lawye s hemsel es, bu he e hnic na ion does no conside i , lea ing i o he public in es iga o s.
His o ians a e in e es ed in he a e o he e hnic na ion in his o y. Fo esea che s o Li huanian
his o y, he e hnic na ion is he mos impo an objec o s udy in he 19 h cen u y: […]Panašiai as
a ha ime in Eu ope, so in ou coun y his pe iod was he long pe iod o he ans o ma ion o
he Li huanian na ion, i s mode niza ion. By p ese ing he old adi ions o s a ehood and
c ea ing new aspi a ions o a poli ical exis ence independen o he Union wi h Poland, he
Li huanian na ion inc easingly ealized ha i is. The Cons i u ion o he Republic o Li huania by R.
Mykolas (1995) Pa one. The s a e. This is Thomas. I. The na ion as an elemen o he s a e, Vilnius:
P adai, 112.
Susi ikimai sielos peizažuose bei ieno žodžio is o ija
Language and des iny g adually began o unde s and ha i was pa o he
na ion. In o he wo ds, he Li huanian na ion became wha i wan ed o be. […]15
Only he ci il na ion has legal meaning o he au ho s o he Cons i u ion. The
p eamble o he Cons i u ion is a symbolic inse ion in o he legal ex . Fo
his o ians, he con en o he p eambula sen ence is an impo an objec o
s udy. They a e domina ed by he opics o e hnic na ion "ci il na ion", "mode n
na ion", "na ion", "poli ical e i o ial communi y o he basic axonomic le el".
They desc ibe he s ages o his peak based on w i en sou ces, bu he
mechanisms o his peak a e le o be explained by o he s.
The Monumen al S udios o Eu ope. The au ho o he s o y, No man Da ies,
ejec s he basic elemen s o a na ional na ion, a guing ha "na ionalism need
no be sough in blood, in land, o e en in language", since "in all ma e s o
na ionalism, he mos impo an hing is human pe cep ion, consciousness". He
quo es a lec u e by Du ch his o ian G. J. Renie , gi en in 1945 a King's College
London:
Tau icism exis s in people's minds, [...] i is he only place whe e i can be [...]. Ou side
he bounda ies o he human mind, he e can be no na ionalism, because na ionalism
is a way o looking a onesel , no a hing in i sel . Common sense can no ice i , and
he only discipline ha can desc ibe and analyze i is psychology. This pe cep ion,
his sense o na ionalism, his sense o na ionalism is some hing mo e han any o
he cha ac e is ics o a na ion […] his is he essence o na ionalism i sel . […]16
The con on a ion o he concep s o e hnici y and poli ical na ionalism and he
e lec ion on he ield o hei e ealed meanings is use ul o his o ians o
su ok i elzasiečių apsisp endimus poli inėje į ampoje a p Vokie ijos i P an-
poli icians. This helps o legalize ci izenship in he laws o hese coun ies, o he
in e p e a ion o E nes o Renano's amous quo e abou he "daily plebisci e". To
unde s and Osca Milaszew's decision, we ha e o ake No man Da ies' ad ice and
u n o psychology.
In e es ingly, he kel odis is hidden in Li huanian. LKZ has wo meanings. 1à na ion means: ‘a
his o ically o med communi y o people belonging o di e en e hnic g oups, sha ing a common
land, language, his o y, economic and cul u al li e. This is ou al eady discussed concep o an
e hnic na ion. Howe e , he LKZ also p o ides ano he meaning o 2 na ions, which is explained
as ‘ he longing o one's coun y, one's home. I we belong o a na ion, i is unde s andable ha
we miss i o a e a om i . I is no su p ising ha his longing is exp essed in he same wo d,
o we ind wo e bs in LKJ. The name o he coun y is de i ed om he G eek wo d o "land"
- Alexand u Egidius Kulakou, An anas, 1996: Tsa 's ule. 19 h cen u y Li huania, Vilnius, 14.
16 No man Da ies 2002: Eu ope is he wo ld's mos populous coun y. The his o y o Vilnius.
ALGIRDAS SAUDARGAS
322 Ac a Linguis ica Li huanica LXXXIV is dele ed […] is dele ed. The e b aus i,
usually used in he nega i e o m […] o d aw, has wo di e en meanings. G e a
means o go away, o elax, o cool o ( om one's own, om home); In he pas , he
meaning o "longing o home", "g andmo he ", "g andmo he ", " eeling nos algia"
was used o deno e he loss o na ional cha ac e is ics. Bo h meanings belong o
he same con ex , and hei exp essed mo emen o ac ion a e opposi e
di ec ions. The house is blocked om he house, and he house is app oached om
he di ec ion o he house. This is how LKJ b ings us o he psychological iew o he
na ion. The na ion is nos algic. The wo d nos algia is an a i icial medical e m om
he end o he se en een h cen u y. O e he cou se o h ee cen u ies, i
unde wen an in e es ing e olu ion and was accep ed in o he e e yday ocabula y
o almos all Eu opean languages. As an supe icial glance a he Google ansla o
shows, his wo d is no used cul u ally by Icelande s, Sco s, I ish, and Welsh, who a e
cul u ally a he away om Eu ope and who ake g ea ca e o he pu i y o hei
language. Tu ks closely associa ed wi h Eu ope use his wo d. F om hem o om
he Russians his wo d was adop ed by he Tu kmen and Uzbeks, bu no by he
Kazakhs. O cou se, all na ions ha e wo ds ha exp ess homesickness in one way o
ano he . Eu opean languages ha e o had such wo ds, bo owing nos algia. Google
T ansla e epo s ha he wo d "nos algia" domina es he ocabula y in hese
languages. The same hing happened in Li huanian. The wo d nos algia is made up o
wo G eek wo ds, nos os and algos. Nos os is ano he wo d used by Home o mean a
Gioachino Rossinio ope os „Vilius Telis“ u e iū oje pasigi s a anglų ago i
jou ney home. We'll ge back o ha . Today, we encoun e algae in many medical
e ms, such as pain- elie ing d ugs and analgesics. The lu e is pe o med by he
melody Ranz des Vaches. I 's he ho n o he Swiss shephe ds in he Alps calling ou
o hei he d o cows. Swiss neu ali y has old adi ions, bu i was o en paid o
by sending ec ui s o o eign a mies. The Swiss gua ds used o be a loyal
p o ec ion o he highes pe sonali ies, and oday hey s ill p o ec he Roman
Popes. Jean-Jacques Rousseau, in his 18 h-cen u y encyclopedia o music, s a es
ha i was s ic ly o bidden o Swiss me cena ies o sing Swiss songs. A song, o
jus a melody, simila o he one used in G. Rossini's ope a, caused he Swiss
me cena ies o lose con ol o hei a he 's longing, and hey no only los hei
igh ing spi i , bu hey go sick. Tha league was called he Swiss League (F ench:
mal du Suisse). When hey eached he plains o F ance o I aly, hey missed he
Alpine landscape o hei homeland so much ha hey became eal pa ien s. The e
a e also known cases o dea h, which om a medical poin o iew a e egis e ed as
insul s. O en such pa ien s had o be sen home. As soon as hey hea d his news,
hey g ee ed each o he . A he end o he se en een h cen u y, he Alsa ian
physician Johannes Ho e is coined he medical e m […] nos algia o desc ibe his
Swiss disease. In 1688, while s udying a he Uni e si y o Basel, he submi ed a
medical disse a ion on he longing o home (Heimweh). In his wo k, he s ill used he wo ds nosomania and philopa idalgia, bu s ayed wi h nos algia. Longing o home, pe cei ed as a disease, quickly became popula among soldie s and
Susi ikimai sielos peizažuose bei ieno žodžio is o ija
Language and des iny 323 sailo s and nu ses. The symp oms a ibu ed o nos algia
inc eased un il he diagnosis i sel became ague and doub ul. This e m was gi en
a small place in he annals o his o y among o he obsole e wo ds used in medical
his o y. I didn' happen ha way. We will ind his wo d de ined no only in he
In e na ional Dic iona y, bu also in DLKŽ and LKŽ. Today, nos algia is used as a e b
in many languages. How did his medical e m ge in o e e yday usage, and wha
does i eally mean? When J. Ho e decided o gi e a special medical e m o he
Swiss disease, he Thi y Yea s' Wa (1618-1648) was no oo long ago o e and
Eu ope was ying o s a li ing acco ding o he p inciples o he T ea y o
Wes phalia. This ga e a boos o he mode niza ion o he a my. In medicine, a
disease mus ha e a cause. I he eason is no clea , hypo heses a e sough , aised
and e i ied. The young in en o o he e m did no miss he oppo uni y o
o mula e his hypo hesis, which, in e elling he e ms o he ime, sounded
some hing like his: "A b ain disease o essen ially demonic o igin, he cons an
ib a ions o li ing spi i s in he middle o he b ain, whe e he imp in s o he
Fa he 's ideas a e apped".17 O he s sough simple explana ions. Fo example,
he physician J. J. Scheuche a gued ha pe haps he descen o Swiss
me cena ies om hei na i e highlands o he plains o neighbo ing coun ies
jiems eko ko o i, dėl a mos e os slėgio pokyčio k aujas plūs elėda o į gal ą i
caused symp oms o nos algia. O he s ha e no escaped he o iginal explana ion:
he cons an inging o cows' ails damages he ea s and he b ain...19
A he end o he nine een h cen u y and he beginning o he wen ie h cen u y, he de ini ion
o nos algia changed undamen ally. Due o un eliable o ganic easons, he diagnosis shi ed o
he ield o psychia y. Un il he mid-20 h cen u y, i was desc ibed in e ms o psychodynamic
adi ions as a subconscious desi e o e u n o he mo he 's womb. I was conside ed an
immig an psychosis. As he 1990s app oached, assessmen s became mo e mode a e, and he e
was inally a endency o a ibu e nos algia o a o m o dep ession and o equa e i wi h he
"homesickness" expe ienced by ou g oups o people: immig an s, i s -yea s uden s,
soldie s and lawye s. In he las decade 17 medical disse a ion on nos algia by johannes ho e ,
1688 ansla ed by ca oline ise anspach. The Bulle in o he Ins i u e o he His o y o
Medicine 2(6), AUGUST, 1934, published by he Johns Hopkins Uni e si y P ess, 376-391. Rou ledge
Clay, Wildschu Tim, Sedikides Cons an ine, Juhl Jacob 2013: Nos algia as a esou ce o
psychological heal h and well-being. […] Social and Pe sonali y Psychology Compass is published by
Jeho ah's Wi nesses.
808–818.
20 Sedikides Cons an ine, Wildschu Tim, A nd Jamie, Rou ledge Clay 2006: Sel and A ec : The Case
o Nos algia. This is he i s ime I' e seen his. […] J. P. Fo gas (Ed.), A ec in social hinking and
beha io : F on ie s in social psychology, New Yo k, NY: Psychology P ess, 9.