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University of Berlin and eventually obtained his theology degree in University of Strasbourg. He published his PhD thesis at the University of Tübingen in 1899. In 1905, Schweitzer began his study of medicine at the University of Strasbourg, culminating in the degree of M.D. in 1913. Schweitzer rapidly gained prominence as a musical scholar and organist, dedicated also to the rescue, restoration and study of historic pipe organs. With theological insight, he interpreted the use of pictorial and symbolical representation in J. S. Bach's religious music. In 1899 he astonished Widor by explaining figures and motifs in Bach's Chorale Preludes | Albert Schweitzer |
as painter-like tonal and rhythmic imagery illustrating themes from the words of the hymns on which they were based. They were works of devotional contemplation in which the musical design corresponded to literary ideas, conceived visually. Widor had not grown up with knowledge of the old Lutheran hymns. The exposition of these ideas, encouraged by Widor and Munch, became Schweitzer's last task, and appeared in the masterly study "J. S. Bach: Le Musicien-Poète", written in French and published in 1905. There was great demand for a German edition, but, instead of translating it, he decided to rewrite it. The result | Albert Schweitzer |
was two volumes ("J. S. Bach"), which were published in 1908 and translated into English by Ernest Newman in 1911. Ernst Cassirer, a contemporaneous German philosopher, called it "one of the best interpretations" of Bach. During its preparation Schweitzer became a friend of Cosima Wagner, then resident in Strasbourg, with whom he had many theological and musical conversations, exploring his view of Bach's descriptive music, and playing the major Chorale Preludes for her at the Temple Neuf. Schweitzer's interpretative approach greatly influenced the modern understanding of Bach's music. He became a welcome guest at the Wagners' home, Wahnfried. He also | Albert Schweitzer |
corresponded with composer Clara Faisst, who became a good friend. His pamphlet "The Art of Organ Building and Organ Playing in Germany and France" (1906, republished with an appendix on the state of the organ-building industry in 1927) effectively launched the 20th-century "Orgelbewegung", which turned away from romantic extremes and rediscovered baroque principles—although this sweeping reform movement in organ building eventually went further than Schweitzer had intended. In 1909 he addressed the "Third Congress of the International Society of Music" at Vienna on the subject. Having circulated a questionnaire among players and organ-builders in several European countries, he produced a | Albert Schweitzer |
very considered report. This provided the basis for the "International Regulations for Organ Building". He envisaged instruments in which the French late-romantic full-organ sound should work integrally with the English and German romantic reed pipes, and with the classical Alsace Silbermann organ resources and baroque flue pipes, all in registers regulated (by stops) to access distinct voices in fugue or counterpoint capable of combination without loss of distinctness: different voices singing the same music together. Schweitzer also studied piano under Isidor Philipp, head of the piano department at the Paris Conservatory. In 1905 Widor and Schweitzer were among the six | Albert Schweitzer |
musicians who founded the Paris Bach Society, a choir dedicated to performing J.S. Bach's music, for whose concerts Schweitzer took the organ part regularly until 1913. He was also appointed organist for the Bach Concerts of the Orféo Català at Barcelona, Spain, and often travelled there for that purpose. He and Widor collaborated on a new edition of Bach's organ works, with detailed analysis of each work in three languages (English, French, German). Schweitzer, who insisted that the score should show Bach's notation with no additional markings, wrote the commentaries for the Preludes and Fugues, and Widor those for the | Albert Schweitzer |
Sonatas and Concertos: six volumes were published in 1912–14. Three more, to contain the Chorale Preludes with Schweitzer's analyses, were to be worked on in Africa, but these were never completed, perhaps because for him they were inseparable from his evolving theological thought. On departure for Lambaréné in 1913 he was presented with a pedal piano, a piano with pedal attachments to operate like an organ pedal-keyboard. Built especially for the tropics, it was delivered by river in a huge dug-out canoe to Lambaréné, packed in a zinc-lined case. At first he regarded his new life as a renunciation of | Albert Schweitzer |
his art, and fell out of practice: but after some time he resolved to study and learn by heart the works of Bach, Mendelssohn, Widor, César Franck, and Max Reger systematically. It became his custom to play during the lunch hour and on Sunday afternoons. Schweitzer's pedal piano was still in use at Lambaréné in 1946. According to a visitor, Dr. Gaine Cannon, of Balsam Grove, N.C., the old, dilapidated piano-organ was still being played by Dr. Schweitzer in 1962, and stories told that "his fingers were still lively" on the old instrument at 88 years of age. Sir Donald | Albert Schweitzer |
Tovey dedicated his conjectural completion of Bach's "The Art of Fugue" to Schweitzer. Schweitzer's recordings of organ-music, and his innovative recording technique, are described below. One of his notable pupils was conductor and composer Hans Münch. In 1899 Schweitzer became a deacon at the church of Saint Nicholas in Strasbourg. In 1900, with the completion of his licentiate in theology, he was ordained as curate, and that year he witnessed the Oberammergau Passion Play. In the following year he became provisional Principal of the Theological College of Saint Thomas, from which he had just graduated, and in 1903 his appointment | Albert Schweitzer |
was made permanent. In 1906 he published "Geschichte der Leben-Jesu-Forschung" ("History of Life-of-Jesus research"). This book, which established his reputation, was first published in English in 1910 as "The Quest of the Historical Jesus". Under this title the book became famous in the English-speaking world. A second German edition was published in 1913, containing theologically significant revisions and expansions: but this revised edition did not appear in English until 2001. In 1931 he published "Mystik des Apostels Paulus" ("The Mysticism of Paul the Apostle"); a second edition was published in 1953. In "The Quest", Schweitzer reviewed all former work on | Albert Schweitzer |
the "historical Jesus" back to the late 18th century. He showed that the image of Jesus had changed with the times and outlooks of the various authors, and gave his own synopsis and interpretation of the previous century's findings. He maintained that the life of Jesus must be interpreted in the light of Jesus' own convictions, which reflected late Jewish eschatology. Schweitzer writes: The concept that Christianity started as a Jewish apocalyptic movement is evidenced by the teachings of the historical Jesus concerning the end of days. Not only did he preach he would rise from the grave, but that | Albert Schweitzer |
he would also ascend to heaven and one day return to judge and rule over the world, saying that no one, including himself, knew the exact time of his return, but it would be before the end of his generation. Schweitzer verified the many New Testament references clearly explaining that 1st-century Christians believed in the imminent fulfillment of the promise of the World's ending within the lifetime of Jesus's original followers. He noted that in the gospel of Mark, Jesus speaks of a "tribulation", with his "coming in the clouds with great power and glory" (St Mark), and states when | Albert Schweitzer |
it will happen: "This generation shall not pass, till all these things be fulfilled" (St Matthew, 24:34) (or, "have taken place" (Luke 21:32)) In "The Quest of the Historical Jesus", Schweitzer observes the Bible contradicting the possibility of important events that never took place and never can take place as they are described; Jesus specifically states that we are to "not seal up the words of the prophecy" and promises that some of his listeners as well as the high priest at his trial would be alive to see him return to the Earth. "Blessed is he who reads and | Albert Schweitzer |
those who hear the words of the prophecy, and heed the things which are written in it; for the time is near" (Revelation 1:3). Saint Paul spoke of the "last times": "Brethren, the time is short: it remaineth, that both they that have wives be as though they had none" (1 Corinthians 7:29); "God hath in these last days spoken unto us by his Son" (Hebrews 1:2); "There be some standing here which shall not taste of death till they see the Son of man coming in his kingdom" (Matthew 16:28) (or, "until they see that the kingdom of God | Albert Schweitzer |
has come with power" (Mark 9:1); or, "till they see the kingdom of God" (Luke 9:27).) Schweitzer continues writing in "The Quest of the Historical Jesus" that it is totally unreasonable to think that "coming quickly", "near", and "soon" could mean hundreds, much less thousands, of years in the future. "Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near." (Revelation 1:3) "And he said to me, 'These words are faithful and true'; and the Lord, the God of the spirits of | Albert Schweitzer |
the prophets, sent His angel to show to His bond-servants the things which must soon take place." "And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book." And he said to me, "Do not seal up the words of the prophecy of this book, for the time is near" (Revelation 22:6, 7, 10, 12). "All these things shall come upon this generation" (Matthew 23:36). Schweitzer concludes that 1st-century theology, originating in the lifetimes of those who first followed Jesus, is totally incompatible with modern Christian belief. In "The Quest of the | Albert Schweitzer |
Historical Jesus", Schweitzer notes the passage "Blessed is he who reads and those who hear the words of the prophecy, and heed the things which are written in it; for the time is near." (Revelation 1:3) Similarly in St Peter: "Christ .. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you" (1 Peter 1:20), and "But the end of all things is at hand" (1 Peter 4:7). "Surely I come quickly" (Revelation 22:20). Schweitzer felt that St. Paul clearly believed in the immediacy of the Second Coming of Jesus, in | Albert Schweitzer |
stark contrast to modern organized Christianity. In "The Mysticism of Paul the Apostle", Schweitzer first distinguishes between two categories of mysticism: primitive and developed. Primitive mysticism "has not yet risen to a conception of the universal, and is still confined to naive views of earthly and super-earthly, temporal and eternal." Additionally, he argues that this view of a "union with the divinity, brought about by efficacious ceremonies, is found even in quite primitive religions." On the other hand, a more developed form of mysticism can be found in the Greek mystery-cults that were popular in first-century A.D. society. These included | Albert Schweitzer |
the cults of Attis, Osiris, and Mithras. A developed form of mysticism is attained when the "conception of the universal is reached and a man reflects upon his relation to the totality of being and to Being in itself." Schweitzer claims that this form of mysticism is more intellectual and can be found "among the Brahmans and in the Buddha, in Platonism, in Stoicism, in Spinoza, Schopenhauer, and Hegel." Next, Schweitzer poses the question: "Of what precise kind then is the mysticism of Paul?" He locates Paul between the two extremes of primitive mysticism and developed mysticism. Paul stands high | Albert Schweitzer |
above primitive mysticism, due to his intellectual writings, but never speaks of being one with God or being in God. Instead, he conceives of sonship to God as "mediated and effected by means of the mystical union with Christ." He summarizes Pauline mysticism as "being in Christ" rather than "being in God." Paul’s imminent eschatology (from his background in Jewish eschatology) causes him to believe that the kingdom of God has not yet come and that Christians are now living in the time of Christ. Christ-mysticism holds the field until God-mysticism becomes possible, which is in the near future. Therefore, | Albert Schweitzer |
Schweitzer argues that Paul is the only theologian who does not claim that Christians can have an experience of "being-in-God." Rather, Paul uses the phrase "being-in-Christ" to illustrate how Jesus is a mediator between the Christian community and God. Additionally, Schweitzer explains how the experience of "being-in-Christ" is not a "static partaking in the spiritual being of Christ, but as the real co-experiencing of His dying and rising again." The "realistic" partaking in the mystery of Jesus is only possible within the solidarity of the Christian community. One of Schweitzer's major arguments in "The Mysticism of Paul the Apostle" is | Albert Schweitzer |
that Paul's mysticism, marked by his phrase "being in Christ", gives the clue to the whole of Pauline theology. Rather than reading justification by faith as the main topic of Pauline thought, which has been the most popular argument set forward by Martin Luther, Schweitzer argues that Paul's emphasis was on the mystical union with God by "being in Christ." Jaroslav Pelikan, in his Forward to "The Mysticism of Paul the Apostle," points out that: Schweitzer contrasts Paul’s "realistic" dying and rising with Christ to the "symbolism" of Hellenism. Although Paul is widely influenced by Hellenistic thought, he is not | Albert Schweitzer |
controlled by it. Schweitzer explains that Paul focused on the idea of fellowship with the divine being through the "realistic" dying and rising with Christ rather than the "symbolic" Hellenistic act of becoming like Christ through deification. After baptism, the Christian is continually renewed throughout their lifetime due to participation in the dying and rising with Christ (most notably through the Sacraments). On the other hand, the Hellenist "lives on the store of experience which he acquired in the initiation" and is not continually affected by a shared communal experience. Another major difference between Paul's "realism" and Hellenistic "symbolism" is | Albert Schweitzer |
the exclusive nature of the former and the inclusive nature of the latter. Schweitzer unabashedly emphasizes the fact that "Paul’s thought follows predestinarian lines." He explains, "only the man who is elected thereto can enter into relation with God." Although every human being is invited to become a Christian, only those who have undergone the initiation into the Christian community through baptism can share in the "realistic" dying and rising with Christ. At the age of 30, in 1905, Schweitzer answered the call of The Society of the Evangelist Missions of Paris, which was looking for a medical doctor. However, | Albert Schweitzer |
the committee of this missionary society was not ready to accept his offer, considering his Lutheran theology to be "incorrect". He could easily have obtained a place in a German evangelical mission, but wished to follow the original call despite the doctrinal difficulties. Amid a hail of protests from his friends, family and colleagues, he resigned his post and re-entered the university as a student in a three-year course towards the degree of Doctorate in Medicine, a subject in which he had little knowledge or previous aptitude. He planned to spread the Gospel by the example of his Christian labour | Albert Schweitzer |
of healing, rather than through the verbal process of preaching, and believed that this service should be acceptable within any branch of Christian teaching. Even in his study of medicine, and through his clinical course, Schweitzer pursued the ideal of the philosopher-scientist. By extreme application and hard work, he completed his studies successfully at the end of 1911. His medical degree dissertation was another work on the historical Jesus, "The Psychiatric Study of Jesus". He defended Jesus′ mental health in it. In June 1912, he married Helene Bresslau, municipal inspector for orphans and daughter of the Jewish pan-Germanist historian Harry | Albert Schweitzer |
Bresslau. In 1912, now armed with a medical degree, Schweitzer made a definite proposal to go as a medical doctor to work at his own expense in the Paris Missionary Society's mission at Lambaréné on the Ogooué river, in what is now Gabon, in Africa (then a French colony). He refused to attend a committee to inquire into his doctrine, but met each committee member personally and was at last accepted. Through concerts and other fund-raising, he was ready to equip a small hospital. In spring 1913, he and his wife set off to establish a hospital (Albert Schweitzer Hospital) | Albert Schweitzer |
near an existing mission post. The site was nearly 200 miles (14 days by raft) upstream from the mouth of the Ogooué at Port Gentil (Cape Lopez) (and so accessible to external communications), but downstream of most tributaries, so that internal communications within Gabon converged towards Lambaréné. In the first nine months, he and his wife had about 2,000 patients to examine, some travelling many days and hundreds of kilometers to reach him. In addition to injuries, he was often treating severe sandflea and crawcraw sores, "framboesia" (yaws), tropical eating sores, heart disease, tropical dysentery, tropical malaria, sleeping sickness, leprosy, | Albert Schweitzer |
fevers, strangulated hernias, necrosis, abdominal tumours and chronic constipation and nicotine poisoning, while also attempting to deal with deliberate poisonings, fetishism and fear of cannibalism among the Mbahouin. Schweitzer's wife, Helene Schweitzer, was an anaesthetist for surgical operations. After briefly occupying a shed formerly used as a chicken hut, in autumn 1913 they built their first hospital of corrugated iron, with two 13-foot rooms (consulting room and operating theatre) and with a dispensary and sterilising room in spaces below the broad eaves. The waiting room and dormitory (42 by 20 feet) were built, like native huts, of unhewn logs along | Albert Schweitzer |
a 30-yard path leading from the hospital to the landing-place. The Schweitzers had their own bungalow and employed as their assistant Joseph, a French-speaking Galoa (Mpongwe) who first came as a patient. After World War I broke out in July 1914, Schweitzer and his wife, German citizens in a French colony when the countries were at war, were put under supervision by the French military at Lambaréné, where Schweitzer continued his work. In 1917, exhausted by over four years' work and by tropical anaemia, they were taken to Bordeaux and interned first in Garaison and then from March 1918 in | Albert Schweitzer |
Saint-Rémy-de-Provence. In July 1918, after being transferred to his home in Alsace, he was a free man again. At this time Schweitzer, born a German citizen, had his parents' former (pre-1871) French citizenship reinstated and became a French citizen. Then, working as medical assistant and assistant-pastor in Strasbourg, he advanced his project on the philosophy of civilization, which had occupied his mind since 1900. By 1920, his health recovering, he was giving organ recitals and doing other fund-raising work to repay borrowings and raise funds for returning to Gabon. In 1922, he delivered the Dale Memorial Lectures in Oxford University, | Albert Schweitzer |
and from these in the following year appeared Volumes I and II of his great work, "The Decay and Restoration of Civilization" and "Civilization and Ethics". The two remaining volumes, on "The World-View of Reverence for Life " and a fourth on the Civilized State, were never completed. In 1924 he returned without his wife, but with an Oxford undergraduate, Noel Gillespie, as assistant. Everything was heavily decayed, and building and doctoring progressed together for months. He now had salvarsan for treating syphilitic ulcers and framboesia. Additional medical staff, nurse (Miss) Kottmann and Dr. Victor Nessmann, joined him in 1924, | Albert Schweitzer |
and Dr. Mark Lauterberg in 1925; the growing hospital was manned by native orderlies. Later Dr. Trensz replaced Nessmann, and Martha Lauterberg and Hans Muggenstorm joined them. Joseph also returned. In 1925-6, new hospital buildings were constructed, and also a ward for white patients, so that the site became like a village. The onset of famine and a dysentery epidemic created fresh problems. Much of the building work was carried out with the help of local people and patients. Drug advances for sleeping sickness included Germanin and tryparsamide. Trensz conducted experiments showing that the non-amoebic strain of dysentery was caused | Albert Schweitzer |
by a paracholera vibrion (facultative anaerobic bacteria). With the new hospital built and the medical team established, Schweitzer returned to Europe in 1927, this time leaving a functioning hospital at work. He was there again from 1929 to 1932. Gradually his opinions and concepts became acknowledged, not only in Europe, but worldwide. There was a further period of work in 1935. In January 1937, he returned again to Lambaréné and continued working there throughout World War II. Schweitzer considered his work as a medical missionary in Africa to be his response to Jesus' call to become "fishers of men" but | Albert Schweitzer |
also as a small recompense for the historic guilt of European colonizers: Schweitzer was one of colonialism's harshest critics. In a sermon that he preached on 6 January 1905, before he had told anyone of his plans to dedicate the rest of his life to work as a doctor in Africa, he said: Schweitzer was nonetheless still sometimes accused of being paternalistic, colonialist, and racist in his attitude towards Africans, and in some ways his views did differ from that of many liberals and other critics of colonialism. For instance, he thought that Gabonese independence came too early, without adequate | Albert Schweitzer |
education or accommodation to local circumstances. Edgar Berman quotes Schweitzer as having said in 1960, "No society can go from the primeval directly to an industrial state without losing the leavening that time and an agricultural period allow." Schweitzer believed dignity and respect must be extended to blacks, while also sometimes characterizing them as children. He summarized his views on European-African relations by saying "With regard to the negroes, then, I have coined the formula: 'I am your brother, it is true, but your elder brother.'" Chinua Achebe has criticized him for this characterization, though Achebe acknowledges that Schweitzer's use | Albert Schweitzer |
of the word "brother" at all was, for a European of the early 20th century, an unusual expression of human solidarity between Europeans and Africans. Schweitzer eventually emended and complicated this notion with his later statement that "The time for speaking of older and younger brothers has passed". Later in life he became more convinced that "modern civilization" was actually inferior to or the same as previous cultures in terms of morality. American journalist John Gunther visited Lambaréné in the 1950s and reported Schweitzer's patronizing attitude towards Africans. He also noted the lack of Africans trained to be skilled workers. | Albert Schweitzer |
By comparison, his contemporary Sir Albert Cook in Uganda had been training nurses and midwives since the 1910s and had published a manual of midwifery in the local language of Luganda. After three decades in Africa, Schweitzer still depended on Europe for nurses. The journalist James Cameron visited Lambaréné in 1953 (when Schweitzer was 78) and found significant flaws in the practices and attitudes of Schweitzer and his staff. The hospital suffered from squalor and was without modern amenities, and Schweitzer had little contact with the local people. Cameron did not make public what he had seen at the time: | Albert Schweitzer |
according to a BBC dramatisation, he made the unusual journalistic decision to withhold the story, and resisted the expressed wish of his employers to publish an exposé. The poor conditions of the hospital in Lambaréné were also famously criticized by Nigerian professor and novelist Chinua Achebe in his essay on Joseph Conrad's novel "Heart of Darkness": "In a comment which has often been quoted Schweitzer says: 'The African is indeed my brother but my junior brother.' And so he proceeded to build a hospital appropriate to the needs of junior brothers with standards of hygiene reminiscent of medical practice in | Albert Schweitzer |
the days before the germ theory of disease came into being." The keynote of Schweitzer's personal philosophy (which he considered to be his greatest contribution to mankind) was the idea of "Reverence for Life" (""Ehrfurcht vor dem Leben""). He thought that Western civilization was decaying because it had abandoned affirmation of life as its ethical foundation. In the Preface to "Civilization and Ethics" (1923) he argued that Western philosophy from Descartes to Kant had set out to explain the objective world expecting that humanity would be found to have a special meaning within it. But no such meaning was found, | Albert Schweitzer |
and the rational, life-affirming optimism of the Age of Enlightenment began to evaporate. A rift opened between this world-view, as material knowledge, and the life-view, understood as Will, expressed in the pessimist philosophies from Schopenhauer onward. Scientific materialism (advanced by Herbert Spencer and Charles Darwin) portrayed an objective world process devoid of ethics, entirely an expression of the will-to-live. Schweitzer wrote, "True philosophy must start from the most immediate and comprehensive fact of consciousness, and this may be formulated as follows: 'I am life which wills to live, and I exist in the midst of life which wills to live.'" | Albert Schweitzer |
In nature one form of life must always prey upon another. However, human consciousness holds an awareness of, and sympathy for, the will of other beings to live. An ethical human strives to escape from this contradiction so far as possible. Though we cannot perfect the endeavour we should strive for it: the will-to-live constantly renews itself, for it is both an evolutionary necessity and a spiritual phenomenon. Life and love are rooted in this same principle, in a personal spiritual relationship to the universe. Ethics themselves proceed from the need to respect the wish of other beings to exist | Albert Schweitzer |
as one does towards oneself. Even so, Schweitzer found many instances in world religions and philosophies in which the principle was denied, not least in the European Middle Ages, and in the Indian Brahminic philosophy. For Schweitzer, mankind had to accept that objective reality is ethically neutral. It could then affirm a new Enlightenment through spiritual rationalism, by giving priority to volition or ethical will as the primary meaning of life. Mankind had to choose to create the moral structures of civilization: the world-view must derive from the life-view, not vice versa. Respect for life, overcoming coarser impulses and hollow | Albert Schweitzer |
doctrines, leads the individual to live in the service of other people and of every living creature. In contemplation of the will-to-life, respect for the life of others becomes the highest principle and the defining purpose of humanity. Such was the theory which Schweitzer sought to put into practice in his own life. According to some authors, Schweitzer's thought, and specifically his development of reverence for life, was influenced by Indian religious thought and in particular the Jain principle of ahimsa, or non-violence. Albert Schweitzer noted the contribution of Indian influence in his book "Indian Thought and Its Development": After | Albert Schweitzer |
the birth of their daughter (Rhena Schweitzer Miller), Albert's wife, Helene Schweitzer was no longer able to live in Lambaréné due to her health. In 1923 the family moved to Königsfeld im Schwarzwald, Baden-Württemberg, where he was building a house for the family. This house is now maintained as a Schweitzer museum. From 1939–48 he stayed in Lambaréné, unable to go back to Europe because of the war. Three years after the end of World War II, in 1948, he returned for the first time to Europe and kept traveling back and forth (and once to the US) as long | Albert Schweitzer |
as he was able. During his return visits to his home village of Gunsbach, Schweitzer continued to make use of the family house, which after his death became an archive and museum to his life and work. His life was portrayed in the 1952 movie "Il est minuit, Docteur Schweitzer", starring Pierre Fresnay as Albert Schweitzer and Jeanne Moreau as his nurse Marie. Schweitzer inspired actor Hugh O'Brian when O'Brian visited in Africa. O'Brian returned to the United States and founded the Hugh O'Brian Youth Leadership Foundation (HOBY). Schweitzer was awarded the Nobel Peace Prize of 1952, accepting the prize | Albert Schweitzer |
with the speech, "The Problem of Peace". From 1952 until his death he worked against nuclear tests and nuclear weapons with Albert Einstein, Otto Hahn and Bertrand Russell. In 1957 and 1958 he broadcast four speeches over Radio Oslo which were published in "Peace or Atomic War". In 1957, Schweitzer was one of the founders of The Committee for a Sane Nuclear Policy. On 23 April 1957, Schweitzer made his "Declaration of Conscience" speech; it was broadcast to the world over Radio Oslo, pleading for the abolition of nuclear weapons. His speech ended, "The end of further experiments with atom | Albert Schweitzer |
bombs would be like the early sunrays of hope which suffering humanity is longing for." Weeks prior to his death, an American film crew was allowed to visit Schweitzer and Drs. Muntz and Friedman, both Holocaust survivors, to record his work and daily life at the hospital. The film "The Legacy of Albert Schweitzer", narrated by Henry Fonda, was produced by Warner Brothers and aired once. It resides in their vault today in deteriorating condition. Although several attempts have been made to restore and re-air the film, all access has been denied. In 1955 he was made an honorary member | Albert Schweitzer |
of the Order of Merit (OM) by Queen Elizabeth II. He was also a chevalier of the Military and Hospitaller Order of Saint Lazarus of Jerusalem. Schweitzer died on 4 September 1965 at his beloved hospital in Lambaréné, now in independent Gabon. His grave, on the banks of the Ogooué River, is marked by a cross he made himself. His cousin Anne-Marie Schweitzer Sartre was the mother of Jean-Paul Sartre. Her father, Charles Schweitzer, was the older brother of Albert Schweitzer's father, Louis Théophile. Schweitzer was a vegetarian.However, in an account written by Dr. Edgar Berman, it is suggested that | Albert Schweitzer |
Schweitzer consumed fried liver at a Sunday dinner in Lambaréné. The Albert Schweitzer Fellowship was founded in 1940 by Schweitzer to unite US supporters in filling the gap in support for his Hospital when his European supply lines were cut off by war, and continues to support the Lambaréné Hospital today. Schweitzer, however, considered his ethic of Reverence for Life, not his Hospital, his most important legacy, saying that his Lambaréné Hospital was just "my own improvisation on the theme of Reverence for Life. Everyone can have their own Lambaréné." Today ASF helps large numbers of young Americans in health-related | Albert Schweitzer |
professional fields find or create "their own Lambaréné" in the US or internationally. ASF selects and supports nearly 250 new US and Africa Schweitzer Fellows each year from over 100 of the leading US schools of medicine, nursing, public health, and every other field with some relation to health (including music, law, and divinity). The peer-supporting lifelong network of "Schweitzer Fellows for Life" numbered over 2,000 members in 2008, and is growing by nearly 1,000 every four years. Nearly 150 of these Schweitzer Fellows have served at the Hospital in Lambaréné, for three-month periods during their last year of medical | Albert Schweitzer |
school. The prize was first awarded on 29 May 2011 to Eugen Drewermann and the physician couple Rolf and Raphaela Maibach in Königsfeld im Schwarzwald, where Schweitzer's former residence now houses the Albert Schweitzer Museum. Recordings of Schweitzer playing the music of Bach are available on CD. During 1934 and 1935 he resided in Britain, delivering the Gifford Lectures at Edinburgh University, and those on "Religion in Modern Civilization" at Oxford and London. He had originally conducted trials for recordings for HMV on the organ of the old Queen's Hall in London. These records did not satisfy him, the instrument | Albert Schweitzer |
being too harsh. In mid-December 1935 he began to record for Columbia Records on the organ of All Hallows, Barking-by-the-Tower, London. Then at his suggestion the sessions were transferred to the church of Ste Aurélie in Strasbourg, on a mid-18th-century organ by Johann Andreas Silbermann (brother of Gottfried), an organ-builder greatly revered by Bach, which had been restored by the Lorraine organ-builder Frédéric Härpfer shortly before the First World War. These recordings were made in the course of a fortnight in October 1936. Schweitzer developed a technique for recording the performances of Bach's music. Known as "The Schweitzer Technique", it | Albert Schweitzer |
is a slight improvement on what is commonly known as mid-side. The mid-side sees a figure-8 microphone pointed off-axis, perpendicular to the sound source. Then a single cardioid microphone is placed on axis, bisecting the figure-8 pattern. The signal from the figure-8 is mult-ed, panned hard left and right, one of the signals being flipped out of polarity. In the Schweitzer method, the figure-8 is replaced by two small diaphragm condenser microphones pointed directly away from each other. The information that each capsule collects is unique, unlike the identical out-of-polarity information generated from the figure-8 in a regular mid-side. The | Albert Schweitzer |
on-axis microphone is often a large diaphragm condenser. The technique has since been used to record many modern instruments. Altogether his early Columbia discs included 25 records of Bach and eight of César Franck. The Bach titles were mainly distributed as follows: Later recordings were made at Parish church, Günsbach: These recordings were made by C. Robert Fine during the time Dr. Schweitzer was being filmed in Günsbach for the documentary "Albert Schweitzer." Fine originally self-released the recordings but later licensed the masters to Columbia. The above were released in the United States as Columbia Masterworks boxed set SL-175. Dramatisations | Albert Schweitzer |
of Schweitzer's life include: Albert Schweitzer Albert Schweitzer, OM (14 January 18754 September 1965) was an Alsatian theologian, organist, writer, humanitarian, philosopher, and physician. A Lutheran, Schweitzer challenged both the secular view of Jesus as depicted by the historical-critical method current at this time, as well as the traditional Christian view. His contributions to the interpretation of Pauline Christianity concern the role of Paul's mysticism of "being in Christ" as primary and the doctrine of Justification by Faith as secondary. He received the 1952 Nobel Peace Prize for his philosophy of "Reverence for Life", becoming the eighth Frenchman to be | Albert Schweitzer |
Austrian School The Austrian School is a heterodox school of economic thought that is based on methodological individualism—the concept that social phenomena result from the motivations and actions of individuals. The Austrian School originated in late-19th and early-20th century Vienna with the work of Carl Menger, Eugen Böhm von Bawerk, Friedrich von Wieser and others. It was methodologically opposed to the Prussian Historical School (in a dispute known as Methodenstreit). Current-day economists working in this tradition are located in many different countries, but their work is still referred to as Austrian economics. Among the theoretical contributions of the early years | Austrian School |
of the Austrian School are the subjective theory of value, marginalism in price theory and the formulation of the economic calculation problem, each of which has become an accepted part of mainstream economics. Since the mid-20th century, mainstream economists have been critical of the modern day Austrian School and consider its rejection of mathematical modelling, econometrics and macroeconomic analysis to be outside mainstream economics, or "heterodox". Although the Austrian School has been considered heterodox since the late 1930s, it attracted renewed interest in the 1970s after Friedrich Hayek shared the 1974 Nobel Memorial Prize in Economic Sciences and following the | Austrian School |
2008 global financial crisis. The Austrian School owes its name to members of the German historical school of economics, who argued against the Austrians during the late-19th century "Methodenstreit" ("methodology struggle"), in which the Austrians defended the role of theory in economics as distinct from the study or compilation of historical circumstance. In 1883, Menger published "Investigations into the Method of the Social Sciences with Special Reference to Economics", which attacked the methods of the historical school. Gustav von Schmoller, a leader of the historical school, responded with an unfavorable review, coining the term "Austrian School" in an attempt to | Austrian School |
characterize the school as outcast and provincial. The label endured and was adopted by the adherents themselves. The school originated in Vienna in the Austrian Empire. Carl Menger's 1871 book "Principles of Economics" is generally considered the founding of the Austrian School. The book was one of the first modern treatises to advance the theory of marginal utility. The Austrian School was one of three founding currents of the marginalist revolution of the 1870s, with its major contribution being the introduction of the subjectivist approach in economics. While marginalism was generally influential, there was also a more specific school that | Austrian School |
began to coalesce around Menger's work, which came to be known as the "Psychological School", "Vienna School", or "Austrian School". Menger's contributions to economic theory were closely followed by those of Eugen Böhm von Bawerk and Friedrich von Wieser. These three economists became what is known as the "first wave" of the Austrian School. Böhm-Bawerk wrote extensive critiques of Karl Marx in the 1880s and 1890s as was part of the Austrians' participation in the late 19th-century "Methodenstreit", during which they attacked the Hegelian doctrines of the historical school. Frank Albert Fetter (1863–1949) was a leader in the United States | Austrian School |
of Austrian thought. He obtained his PhD in 1894 from the University of Halle and then was made Professor of Political Economy and Finance at Cornell in 1901. Several important Austrian economists trained at the University of Vienna in the 1920s and later participated in private seminars held by Ludwig von Mises. These included Gottfried Haberler, Friedrich Hayek, Fritz Machlup, Karl Menger (son of Carl Menger), Oskar Morgenstern, Paul Rosenstein-Rodan and Abraham Wald, among others. By the mid-1930s, most economists had embraced what they considered the important contributions of the early Austrians. Fritz Machlup quoted Hayek's statement that "the greatest | Austrian School |
success of a school is that it stops existing because its fundamental teachings have become parts of the general body of commonly accepted thought". Sometime during the middle of the 20th century, Austrian economics became disregarded or derided by mainstream economists because it rejected model building and mathematical and statistical methods in the study of economics. Mises' student Israel Kirzner recalled that in 1954, when Kirzner was pursuing his PhD, there was no separate Austrian School as such. When Kirzner was deciding which graduate school to attend, Mises had advised him to accept an offer of admission at Johns Hopkins | Austrian School |
because it was a prestigious university and Fritz Machlup taught there. After the 1940s, Austrian economics can be divided into two schools of economic thought and the school "split" to some degree in the late 20th century. One camp of Austrians, exemplified by Mises, regards neoclassical methodology to be irredeemably flawed; the other camp, exemplified by Friedrich Hayek, accepts a large part of neoclassical methodology and is more accepting of government intervention in the economy. Henry Hazlitt wrote economics columns and editorials for a number of publications and wrote many books on the topic of Austrian economics from the 1930s | Austrian School |
to the 1980s. Hazlitt's thinking was influenced by Mises. His book "Economics in One Lesson" (1946) sold over a million copies and he is also known for "The Failure of the "New Economics"" (1959), a line-by-line critique of John Maynard Keynes's "General Theory". The reputation of the Austrian School rose in the late 20th century due in part to the work of Israel Kirzner and Ludwig Lachmann at New York University and to renewed public awareness of the work of Hayek after he won the 1974 Nobel Memorial Prize in Economic Sciences. Hayek's work was influential in the revival of | Austrian School |
"laissez-faire" thought in the 20th century. Economist Leland Yeager discussed the late 20th century rift and referred to a discussion written by Murray Rothbard, Hans-Hermann Hoppe, Joseph Salerno and others in which they attack and disparage Hayek. Yeager stated: "To try to drive a wedge between Mises and Hayek on [the role of knowledge in economic calculation], especially to the disparagement of Hayek, is unfair to these two great men, unfaithful to the history of economic thought". He went on to call the rift subversive to economic analysis and the historical understanding of the fall of Eastern European communism. In | Austrian School |
a 1999 book published by the Ludwig von Mises Institute (Mises Institute), Hoppe asserted that Rothbard was the leader of the "mainstream within Austrian Economics" and contrasted Rothbard with Nobel Laureate Friedrich Hayek, whom he identified as a British empiricist and an opponent of the thought of Mises and Rothbard. Hoppe acknowledged that Hayek was the most prominent Austrian economist within academia, but stated that Hayek was an opponent of the Austrian tradition which led from Carl Menger and Böhm-Bawerk through Mises to Rothbard. Austrian economist Walter Block says that the Austrian School can be distinguished from other schools of | Austrian School |
economic thought through two categories—economic theory and political theory. According to Block, while Hayek can be considered an Austrian economist, his views on political theory clash with the libertarian political theory which Block sees as an integral part of the Austrian School. However, both criticisms from Hoppe and Block to Hayek seem to also apply to the founder of the Austrian School Carl Menger. Hoppe emphasizes that Hayek, which for him is from the English empirical tradition, is an opponent of the supposed rationalist tradition of the Austrian School, but Menger made strong critiques to rationalism in his works in | Austrian School |
similar vein as Hayek's. He emphasized the idea that there are several institutions which were not deliberately created, have a kind of "superior wisdom" and serve important functions to society. He also talked about Burke and the English tradition to sustain these positions. When saying that the libertarian political theory is an integral part of the Austrian School and supposing Hayek is not a libertarian, Block excludes Menger from the Austrian School too once Menger seems to defend broader state activity than Hayek—for example, progressive taxation and extensive labour legislation. Economists of the Hayekian view are affiliated with the Cato | Austrian School |
Institute, George Mason University (GMU) and New York University, among other institutions. They include Peter Boettke, Roger Garrison, Steven Horwitz, Peter Leeson and George Reisman. Economists of the Mises–Rothbard view include Walter Block, Hans-Hermann Hoppe, Jesús Huerta de Soto and Robert P. Murphy, each of whom is associated with the Mises Institute and some of them also with academic institutions. According to Murphy, a "truce between (for lack of better terms) the GMU Austro-libertarians and the Auburn Austro-libertarians" was signed around 2011. Many theories developed by "first wave" Austrian economists have long been absorbed into mainstream economics. These include Carl | Austrian School |
Menger's theories on marginal utility, Friedrich von Wieser's theories on opportunity cost and Eugen Böhm von Bawerk's theories on time preference, as well as Menger and Böhm-Bawerk's criticisms of Marxian economics. Former American Federal Reserve Chairman Alan Greenspan said that the founders of the Austrian School "reached far into the future from when most of them practiced and have had a profound and, in my judgment, probably an irreversible effect on how most mainstream economists think in this country". In 1987, Nobel Laureate James M. Buchanan told an interviewer: "I have no objections to being called an Austrian. Hayek and | Austrian School |
Mises might consider me an Austrian but, surely some of the others would not". Chinese economist Zhang Weiying supports some Austrian theories such as the Austrian theory of the business cycle. Currently, universities with a significant Austrian presence are George Mason University, New York University, Loyola University New Orleans and Auburn University in the United States; King Juan Carlos University in Spain; and Universidad Francisco Marroquín in Guatemala. Austrian economic ideas are also promoted by privately funded organizations such as the Mises Institute and the Cato Institute. The Austrian School theorizes that the subjective choices of individuals including individual knowledge, | Austrian School |
time, expectation and other subjective factors cause all economic phenomena. Austrians seek to understand the economy by examining the social ramifications of individual choice, an approach called methodological individualism. It differs from other schools of economic thought, which have focused on aggregate variables, equilibrium analysis and societal groups rather than individuals. In the 20th and 21st centuries, economists with a methodological lineage to the early Austrian School developed many diverse approaches and theoretical orientations. For example, Ludwig von Mises organized his version of the subjectivist approach, which he called "praxeology", in a book published in English as "Human Action" in | Austrian School |
1949. In it, Mises stated that praxeology could be used to deduce "a priori" theoretical economic truths and that deductive economic thought experiments could yield conclusions which follow irrefutably from the underlying assumptions. He wrote that conclusions could not be inferred from empirical observation or statistical analysis and argued against the use of probabilities in economic models. Since Mises' time, some Austrian thinkers have accepted his praxeological approach while others have adopted alternative methodologies. For example, Fritz Machlup, Friedrich Hayek and others did not take Mises' strong "a priori" approach to economics. Ludwig Lachmann, a radical subjectivist, also largely rejected | Austrian School |
Mises' formulation of Praxeology in favor of the "verstehende Methode" ("interpretive method") articulated by Max Weber. In the 20th century, various Austrians incorporated models and mathematics into their analysis. Austrian economist Steven Horwitz argued in 2000 that Austrian methodology is consistent with macroeconomics and that Austrian macroeconomics can be expressed in terms of microeconomic foundations. Austrian economist Roger Garrison writes that Austrian macroeconomic theory can be correctly expressed in terms of diagrammatic models. In 1944, Austrian economist Oskar Morgenstern presented a rigorous schematization of an ordinal utility function (the Von Neumann–Morgenstern utility theorem) in "Theory of Games and Economic Behavior". | Austrian School |
In 1981, Fritz Machlup listed the typical views of Austrian economic thinking as such: He included two additional tenets held by the Mises branch of Austrian economics: The opportunity cost doctrine was first explicitly formulated by the Austrian economist Friedrich von Wieser in the late 19th century. Opportunity cost is the cost of any activity measured in terms of the value of the next best alternative foregone (that is not chosen). It is the sacrifice related to the second best choice available to someone, or group, who has picked among several mutually exclusive choices. Opportunity cost is a key concept | Austrian School |
in mainstream economics and has been described as expressing "the basic relationship between scarcity and choice". The notion of opportunity cost plays a crucial part in ensuring that resources are used efficiently. The Austrian theory of capital and interest was first developed by Eugen Böhm von Bawerk. He stated that interest rates and profits are determined by two factors, namely supply and demand in the market for final goods and time preference. Böhm-Bawerk's theory equates capital intensity with the degree of roundaboutness of production processes. Böhm-Bawerk also argued that the law of marginal utility necessarily implies the classical law of | Austrian School |
costs. Some Austrian economists therefore entirely reject the notion that interest rates are affected by liquidity preference. In Mises's definition, inflation is an increase in the supply of money: In theoretical investigation there is only one meaning that can rationally be attached to the expression Inflation: an increase in the quantity of money (in the broader sense of the term, so as to include fiduciary media as well), that is not offset by a corresponding increase in the need for money (again in the broader sense of the term), so that a fall in the objective exchange-value of money must | Austrian School |
occur. Hayek pointed out that inflationary stimulation exploits the lag between an increase in money supply and the consequent increase in the prices of goods and services: And since any inflation, however modest at first, can help employment only so long as it accelerates, adopted as a means of reducing unemployment, it will do so for any length of time only while it accelerates. "Mild" steady inflation cannot help—it can lead only to outright inflation. That inflation at a constant rate soon ceases to have any stimulating effect, and in the end merely leaves us with a backlog of delayed | Austrian School |
adaptations, is the conclusive argument against the "mild" inflation represented as beneficial even in standard economics textbooks. The economic calculation problem refers to a criticism of socialism which was first stated by Max Weber in 1920. Mises subsequently discussed Weber's idea with his student Friedrich Hayek, who developed it in various works including "The Road to Serfdom". The problem concerns the means by which resources are allocated and distributed in an economy. Austrian theory emphasizes the organizing power of markets. Hayek stated that market prices reflect information, the totality of which is not known to any single individual, which determines | Austrian School |
the allocation of resources in an economy. Because socialist systems lack the individual incentives and price discovery processes by which individuals act on their personal information, Hayek argued that socialist economic planners lack all of the knowledge required to make optimal decisions. Those who agree with this criticism view it as a refutation of socialism, showing that socialism is not a viable or sustainable form of economic organization. The debate rose to prominence in the 1920s and 1930s and that specific period of the debate has come to be known by historians of economic thought as the socialist calculation debate. | Austrian School |
Mises argued in a 1920 essay "Economic Calculation in the Socialist Commonwealth" that the pricing systems in socialist economies were necessarily deficient because if the government owned the means of production, then no prices could be obtained for capital goods as they were merely internal transfers of goods in a socialist system and not "objects of exchange", unlike final goods. Therefore, they were unpriced and hence the system would be necessarily inefficient since the central planners would not know how to allocate the available resources efficiently. This led him to write "that rational economic activity is impossible in a socialist | Austrian School |
commonwealth". The Austrian theory of the business cycle (ABCT) focuses on banks' issuance of credit as the cause of economic fluctuations. Although later elaborated by Hayek and others, the theory was first set forth by Mises, who believed that banks extend credit at artificially low interest rates, causing businesses to invest in relatively roundabout production processes. Mises stated that this led to a misallocation of resources which he called "malinvestment". According to Ludwig von Mises, central banks enable the commercial banks to fund loans at artificially low interest rates, thereby inducing an unsustainable expansion of bank credit and impeding any | Austrian School |
subsequent contraction. Friedrich Hayek disagreed. Prior to the 1970s, Hayek did not favor "laissez-faire" in banking and said that a freely competitive banking industry tends to be endogenously destabilizing and pro-cyclical, mimicking the effects which Rothbard attributed to central bank policy. Hayek stated that the need for central banking control was inescapable. Mainstream economists have argued that modern-day Austrian economists are excessively averse to the use of mathematics and statistics in economics. Economist Paul Krugman has stated that because Austrians do not use "explicit models" they are unaware of holes in their own thinking. Economist Benjamin Klein has criticized the | Austrian School |
economic methodological work of Austrian economist Israel M. Kirzner. While praising Kirzner for highlighting shortcomings in traditional methodology, Klein argued that Kirzner did not provide a viable alternative for economic methodology. Economist Tyler Cowen has written that Kirzner's theory of entrepreneurship can ultimately be reduced to a neoclassical search model and is thus not in the radical subjectivist tradition of Austrian praxeology. Cowen states that Kirzner's entrepreneurs can be modeled in mainstream terms of search. Economist Jeffrey Sachs argues that among developed countries those with high rates of taxation and high social welfare spending perform better on most measures of | Austrian School |
economic performance compared to countries with low rates of taxation and low social outlays. He concludes that Friedrich Hayek was wrong to argue that high levels of government spending harms an economy and "a generous social-welfare state is not a road to serfdom but rather to fairness, economic equality and international competitiveness". Austrian economist Sudha Shenoy responded by arguing that countries with large public sectors have grown more slowly. Economist Bryan Caplan has noted that Mises has been criticized for overstating the strength of his case in describing socialism as "impossible" rather than as something that would need to establish | Austrian School |
non-market institutions to deal with the inefficiency. Critics generally argue that Austrian economics lacks scientific rigor and rejects scientific methods and the use of empirical data in modelling economic behavior. Some economists describe Austrian methodology as being "a priori" or non-empirical. Economist Mark Blaug has criticized over-reliance on methodological individualism, arguing it would rule out all macroeconomic propositions that cannot be reduced to microeconomic ones, and hence reject almost the whole of received macroeconomics. Economist Thomas Mayer has stated that Austrians advocate a rejection of the scientific method which involves the development of empirically falsifiable theories. Furthermore, many supporters of | Austrian School |
using models of market behavior to analyze and test economic theory argue that economists have developed numerous experiments that elicit useful information about individual preferences. Although economist Leland Yeager is sympathetic to Austrian economics, he rejects many favorite views of the Misesian group of Austrians, in particular "the specifics of their business-cycle theory, ultra-subjectivism in value theory and particularly in interest-rate theory, their insistence on unidirectional causality rather than general interdependence, and their fondness for methodological brooding, pointless profundities, and verbal gymnastics". Economist Paul A. Samuelson wrote in 1964 that most economists believe that economic conclusions reached by pure logical | Austrian School |
deduction are limited and weak. According to Samuelson and Caplan, Mises' deductive methodology also embraced by Murray Rothbard and to a lesser extent by Mises' student Israel Kirzner was not sufficient in and of itself. Mainstream economic research regarding Austrian business cycle theory finds that it is inconsistent with empirical evidence. Economists such as Gordon Tullock, Milton Friedman and Paul Krugman have said that they regard the theory as incorrect. Austrian economist Ludwig Lachmann noted that the Austrian theory was rejected during the 1930s: Some economists argue that Austrian business cycle theory requires bankers and investors to exhibit a kind | Austrian School |
of irrationality because the Austrian theory posits that investors will be fooled repeatedly (by temporarily low interest rates) into making unprofitable investment decisions. Milton Friedman objected to the policy implications of the theory, stating the following in a 1998 interview: Milton Friedman after examining the history of business cycles in the United States wrote that there "appears to be no systematic connection between the size of an expansion and of the succeeding contraction", and that further analysis could cast doubt on business cycle theories which rely on this premise. Referring to Friedman's discussion of the business cycle, Austrian economist Roger | Austrian School |
Garrison argued that Friedman's empirical findings are "broadly consistent with both Monetarist and Austrian views" and goes on to argue that although Friedman's model "describes the economy's performance at the highest level of aggregation, Austrian theory offers an insightful account of the market process that might underlie those aggregates". Austrian School The Austrian School is a heterodox school of economic thought that is based on methodological individualism—the concept that social phenomena result from the motivations and actions of individuals. The Austrian School originated in late-19th and early-20th century Vienna with the work of Carl Menger, Eugen Böhm von Bawerk, Friedrich | Austrian School |
Abscess An abscess is a collection of pus that has built up within the tissue of the body. Signs and symptoms of abscesses include redness, pain, warmth, and swelling. The swelling may feel fluid-filled when pressed. The area of redness often extends beyond the swelling. Carbuncles and boils are types of abscess that often involve hair follicles, with carbuncles being larger. They are usually caused by a bacterial infection. Often many different types of bacteria are involved in a single infection. In the United States and many other areas of the world the most common bacteria present is "methicillin-resistant Staphylococcus | Abscess |
aureus". Rarely, parasites can cause abscesses; this is more common in the developing world. Diagnosis of a skin abscess is usually made based on what it looks like and is confirmed by cutting it open. Ultrasound imaging may be useful in cases in which the diagnosis is not clear. In abscesses around the anus, computer tomography (CT) may be important to look for deeper infection. Standard treatment for most skin or soft tissue abscesses is cutting it open and drainage. There appears to be some benefit from also using antibiotics. A small amount of evidence supports not packing the cavity | Abscess |
that remains with gauze after drainage. Closing this cavity right after draining it rather than leaving it open may speed healing without increasing the risk of the abscess returning. Sucking out the pus with a needle is often not sufficient. Skin abscesses are common and have become more common in recent years. Risk factors include intravenous drug use with rates reported as high as 65% in this population. In 2005 in the United States, 3.2 million people went to the emergency department for an abscess. In Australia, around 13,000 people were hospitalized in 2008 with the condition. Abscesses may occur | Abscess |
in any kind of tissue but most frequently on skin surface (where they may be superficial pustules (boils) or deep skin abscesses), in the lungs, brain, teeth, kidneys, and tonsils. Major complications are spreading of the abscess material to adjacent or remote tissues, and extensive regional tissue death (gangrene). The main symptoms and signs of a skin abscess are redness, heat, swelling, pain, and loss of function. There may also be high temperature (fever) and chills. An internal abscess is more difficult to identify, but signs include pain in the affected area, a high temperature, and generally feeling unwell. Internal | Abscess |
abscesses rarely heal themselves, so prompt medical attention is indicated if such an abscess is suspected. If superficial, abscesses may be fluctuant when palpated. This is a wave-like motion that is caused by movement of the pus inside the abscess. An abscess can potentially be fatal depending on where it is located. Risk factors for abscess formation include intravenous drug use. Another possible risk factor is a prior history of disc herniation or other spinal abnormality, though this has not been proven. Abscesses are caused by bacterial infection, parasites, or foreign substances. Bacterial infection is the most common cause. Often | Abscess |
many different types of bacteria are involved in a single infection. In the United States and many other areas of the world the most common bacteria present is "methicillin-resistant Staphylococcus aureus". Among spinal subdural abscesses, methicillin-sensitive Staphylococcus aureus is the most common organism involved. Rarely parasites can cause abscesses and this is more common in the developing world. Specific parasites known to do this include dracunculiasis and myiasis. Surgery of the anal fistula to drain an abscess treats the fistula and reduces likelihood of its recurrence and the need for repeated surgery. There is no evidence that fecal incontinence is | Abscess |
a consequence of this surgery for abscess drainage. Perianal abscesses can be seen in patients with for example inflammatory bowel disease (such as Crohn's disease) or diabetes. Often the abscess will start as an internal wound caused by ulceration, hard stool or penetrative objects with insufficient lubrication. This wound typically becomes infected as a result of the normal presence of feces in the rectal area, and then develops into an abscess. This often presents itself as a lump of tissue near the anus which grows larger and more painful with time. Like other abscesses, perianal abscesses may require prompt medical | Abscess |
treatment, such as an incision and debridement or lancing. An "incisional abscess" is one that develops as a complication secondary to a surgical incision. It presents as redness and warmth at the margins of the incision with purulent drainage from it. If the diagnosis is uncertain, the wound should be aspirated with a needle, with aspiration of pus confirming the diagnosis and availing for Gram stain and bacterial culture. An abscess is a defensive reaction of the tissue to prevent the spread of infectious materials to other parts of the body. The organisms or foreign materials kill the local cells, | Abscess |
resulting in the release of cytokines. The cytokines trigger an inflammatory response, which draws large numbers of white blood cells to the area and increases the regional blood flow. The final structure of the abscess is an abscess wall, or capsule, that is formed by the adjacent healthy cells in an attempt to keep the pus from infecting neighboring structures. However, such encapsulation tends to prevent immune cells from attacking bacteria in the pus, or from reaching the causative organism or foreign object. An abscess is a localized collection of pus (purulent inflammatory tissue) caused by suppuration buried in a | Abscess |