感觉身体被掏空这并非本时代独有

杨瑞

“Im so tired.”

We hear this complaint all the time. These days， it seems everyone is exhausted. Everyone is at the end of their rope1）. Everyone needs some time off.

Indeed， 53 percent of American workers report feeling burnt out. Its easy to blame this on modern work culture. Meanwhile， were spending more and more time in front of our computer screens， to our own detriment2）： Recent research says emails cause emotional exhaustion. A 2014 study found that using a smartphone before bed made workers more tired and less productive the next day.

Exhaustion can feel like the by-product of a new and modern era， where work has slithered3） past the four walls of the office or the three walls of the cubicle into the home； where emails invite themselves on our beach vacations； where the media consistently reminds us of climate change， terrorism， and the chaotic political scene.

Surely， it wasnt always this way？ There was a time when the sun and the seasons dictated work schedules and instead of clocking in on Sunday people observed4） theSabbath5）， and everything was just so ... simple.

Right？

Actually， as much as wed like to think that our feelings of exhaustion are unique to today， it turns out our ancestors werent more relaxed or less worn out. “At any point in history， people have experienced exhaustion and theorized it in many different ways，” says Anna Katharina Schaffner， a medical researcher at the University of Kent and the author of the new book， Exhaustion： A History， which chronicles the trajectory6） of exhaustion discourse. “For each era， exhaustion was this hybrid7） creature， which was not only understood through biological and physical contexts， but at times， also wrapped up in the social and political climates as well.”

What could be comforting to the fried， 21st-century worker is that regardless of the epoch， regardless of whether humans were living in agrarian societies or were bystanders to a world that was modernizing at an unprecedented velocity， people were tired. Really tired. But how they sought to explain their weariness changed over time.

The first theories of exhaustion may date back to the 2th century when Greek physician Galen8） touted the importance of balance between the four bodily “humors9）”： blood， yellow bile10）， black bile， and phlegm11）. When an excess of black bile—the humor associated with melancholia—threw off the bodys internal scales， the individual exhibited symptoms emblematic of exhaustion， including lethargy12）， lack of energy， and sluggishness.

Though some people tended to naturally lean toward melancholia， Galen believed the condition could also be a result of individual behaviors such as eating the wrong foods， and excessive worry. In that respect， exhaustion existed in a very holistic13） realm and parts of that brand of thinking are very much present today. “Though the humors have disappeared as a medical model， the holistic theory of balance is something that is still currently practiced in many Eastern models of medicine，” Schaffner says. “Many people also believe that a disrupted body can lead to a disrupted mind.”

In the Middle Ages， exhaustion theories migrated from the medical realm to the church and the responsibility to remain energized was placed solely on the individual. Labeled as “acedia14），” exhaustion stemmed from participating in sinful activities that drained energy or submitting to an apathetic attitude that shunned interest in God and the divine good that he created. This explanation held the individual accountable for lacking the willpower to choose more godly and active pursuits. The solution to acedia was simple： upping ones commitment to God and work.

This was one of the only times in history that doing work was prescribed as an antidote15） to exhaustion， whereas now and even in the 19th century， its the last thing anyone would suggest.

In the years that followed， exhaustion leaped from one field to the next. It wasnt until the mid-19th century that medical theories once again took over， when American neurologist George Beard popularized the diagnosis of neurasthenia16）. The root of the condition was “weak nerves，” and when energy levels of the nervous system were depleted， an individual exhibited fatigue， anxiety， and even complete mental collapse.

While the idea that nerves are a part of the larger reservoir of human energy has been disproved， there is a part of 19th century exhaustion models that still resonates today. “Its the era thats the most similar to ours in terms of pointing the finger at modernization as the cause of exhaustion，” says Schaffner. “You had lots of people arguing that city life was draining peoples energy reserves and the lights， new inventions like the telegraph and the steam engine， and hustle and bustle were overstimulating society.”

The advent of electricity meant the worker didnt have to clock out when the sun went down and the rise of a more capitalistic way of thinking encouraged managers to take advantage. But if 19th century workers were “burnt out，” they didnt refer to it that way； the term wouldnt be coined for nearly another century.

In the early 1970s， German-American psychologist Herbert J. Freudenberger was working as a psychiatrist at St. Marks Free Clinic in New Yorks East Village. At the time， the decrepit neighborhood was one of the epicenters for the rampant drug use that was sweeping the city. While he was consulting with drug addicts and homeless youth with a group of volunteers， he began to notice that they were growing weary and emotionally depleted from the service work. In his 1974 book， he chronicled their decline and labeled them as “burnt out，” a term he ironically borrowed from the illicit drug scene in which they were working.

Following Freudenbergers poignant label， researchers began to study burnout in the service industry， describing the emotional exhaustion and gradual depletion of motivation that was experienced by those whose professional trajectories were devoted to helping others： nurses， doctors， and teachers. Today， the terms reach has expanded to anyone who experiences chronic stress and who is simply maxed out.

Whats clear from Schaffners book is that exhaustion is messy， and the theories behind it dont necessarily build on each other—they vacillate17） betweensomatic18） and psychic， between pointing the finger at modernization and placing the blame on the individual. Some explanations， like sin， fall out of fashion completely， while others like capitalism， continue to play a role in discourse today. But what the 21st century lacks， in stark contrast to eras past， is a clear medical paradigm19）.

“Ours is an eclectic age， a historical moment that is distinct because we have so many models that attempt to explain exhaustion，” Schaffner says. “Every other era tends to have one distinct theory that everyone believed. Now we live in an age where people choose what chimes with them， whether its holistic， biochemical，hormonal20）， or something else.”

Its hard to tell what the future of burnout will hold. While Schaffner maintains that given the ample time she has spent with the research， she speculates well come full-circle. “I would expect that a return to more holistic explanatory models like Galens will become prominent again； a model that looks more closely at the interplay between mind and body. Something like mindfulness， which is now a very popular method of coping with stress and exhaustion.”

The Myth of Modern

“我真是太累了。”

这样的抱怨不绝于耳。现今，似乎每个人都精疲力竭，每个人都快要被掏空，每个人都需要休息。

实际上，在美国，53%的劳动者都说自己感到十分疲倦。我们很容易把这种现象归咎于现代的工作文化。同时，我们在电脑屏幕前花费的时间越来越多，结果害了我们自己：近期的研究表明电子邮件会引起情绪上的精疲力竭。2014年的一项研究发现，睡前使用手机导致劳动者更加疲倦，第二天工作效率更低。

倦怠感觉像是摩登新时代的副产品。在这个时代，工作已悄然穿过办公室的四面墙壁或小隔间的三面隔板溜进家里；在这个时代，当我们在沙滩上度假时，邮件会不请自来；在这个时代，媒体会不停地提醒我们气候变化、恐怖主义和政治乱象。

当然，以前并非一直这样？曾几何时，太阳和四季决定了劳作的日程，周末人们过安息日而不是打卡上班，每一件事都是如此的……简单。

对吗？

其实，尽管我们喜欢把我们的疲惫感想像成当代所独有的，但事实证明我们的祖先也没有比我们更轻松或比我们少劳累。“无论哪个历史时期，人们都有精疲力竭的经历，并用各种方式将其理论化。每一个时代，倦怠都是混合产物，不能仅仅根据生理和物理环境去理解，同时也受到社会和政治气候的裹挟。”肯特大学的医学研究人员安娜·凯塔琳娜·沙夫纳说道。其新作《倦怠史》记录了倦怠论演变的轨迹。

对于这些生活在水深火热之中的21世纪的工作者来说，可以觉得宽慰的是，不管在什么时代，不管是生活在农业社会，还是作为旁观者看着这个世界以前所未有的速度实现现代化，人们都一样累。真的很累。但是他们试图解释疲倦的方式随着时间的推移而变化。

最早关于倦怠的理论可以追溯到公元2世纪。那时古希腊的医生盖伦宣扬保持四种体液（血液、黄胆汁、黑胆汁和黏液）平衡的重要性。当黑胆汁（和忧郁症有关的一种体液）过量，打破了身体内部的平衡，人就会出现象征疲惫的症状，包括昏睡、乏力、行动迟缓。

虽然一些人本身就有患忧郁症的倾向，但是盖伦认为这种症状也可以是个人行为的结果，例如吃了不好的东西或担心过度。从这方面来说，疲倦属于整体观医学领域的范畴，今天仍可见到这种思想的痕迹。“尽管体液已经不再作为医学模型，但整体平衡理论目前仍然运用在很多东方医学模型中。”沙夫纳说道，“许多人仍然相信身体崩溃可以导致思想崩溃。”

在中世纪，倦怠理论从医学领域进入教会。保持精力充沛的责任完全落在了个人肩上。疲惫不堪被贴上“倦怠”的标签，它是参加损耗精力的恶行造成的，采取对神及其创造物不感兴趣的冷漠态度也会形成倦怠。这种解释认为，如果缺乏意志力去选择更加神圣和积极的追求，个人应对此负责任。疲惫的解决办法很简单：加强对神和工作的信奉。

这是历史上唯一认定工作可以缓解倦怠的时代。但是现在，甚至是19世纪，这是人们最不推荐的方法。

接下来的几年，倦怠从一个领域跳到另一个领域。直到19世纪中期，美国神经学家乔治·比尔德普及了对神经衰弱症的诊断，医学理论才再次接手。倦怠的根源是“虚弱的神经”，神经系统的精力水平衰竭时，个体就会出现疲劳、焦虑甚至精神完全崩溃的症状。

有人曾经认为，神经是人类更大精力库的一部分。这一观点已经证明是错的，不过19世纪的倦怠理论模型有一部分直到今天仍然有道理。“在把矛头指向现代化，认为它是倦怠的原因这一点上，19世纪和我们这个时代最相似，”沙夫纳说道，“你身边有很多人都会说，城市生活在消耗人们的精力储备。灯光，诸如电报、蒸汽机这样的新发明，以及忙乱喧嚣的生活，这些过度地刺激着这个社会。”

电的出现意味着工作者不需要在太阳下山时下班了，出现了一种更加资本主义的思维，鼓励经营者要对电加以利用。但是如果说19世纪的劳动者感到“倦怠”，他们并不会用这个词来描述。这个词要到近一个世纪以后才出现。

20世纪70年代早期，德裔美国心理学家赫伯特·J. 弗罗伊登贝格尔在纽约东村的圣马可免费诊所做心理医师。当时，猖獗的吸毒行为横扫整个城市，而东村这个破旧的社区是毒品使用的中心。当他和一帮志愿者为瘾君子和无家可归的年轻人治疗时，他开始注意到，这些志愿者在服务工作中逐渐疲倦并精神衰竭。在他1974年出版的书中，他记录了这些人精力衰弱的过程，并给他们贴上了“倦怠”的标签。他不无讽刺地从他工作的地方——那个非法毒品泛滥地——借用了这个词。

后来的研究者采用了弗罗伊登贝格尔的这一切中要害的标签，开始研究服务业中的职业倦怠，记述那些职业生涯献给帮助别人的人（护士、医生和老师）是如何情感衰竭以及动力逐渐枯竭的。现在这个词的涉及范围已经扩展到任何经受过长期压力或到达自己极限的人。

我们从沙夫纳的书中可以很清楚地知道，倦怠是混乱而复杂的，有关倦怠的理论相互未必有依托——时而侧重身体，时而又侧重心理，有时把矛头指向现代化，有时又对个人进行责难。有些解释，如原罪说，已经完全过时了，但也有些解释，如资本主义说，如今还继续在倦怠论中扮演角色。但是21世纪和过去的时代突出的反差是，这个时代没有一个清晰的医学范式。

“我们这个时代是个折衷的时代，一个特点鲜明的历史时刻，因为我们有那么多的模式来对精疲力竭加以解释。其他的每个时代都有一个明确且每个人都相信的理论。现在我们生活的这个时代，人们会选择和自己共鸣的理论，这些理论可能是整体论，也可能是生物化学论、荷尔蒙论或其他的理论。

很难说倦怠感会有怎样的未来。沙夫纳坚称，她在这项研究上花的时间足够多，有理由推测我们会经历一个完整的轮回。“我估计又会回到盖伦的理论，整体论的解释模式将再次占据主导地位。这种模式更加注重身心的交互作用，比如全神贯注的冥想状态。这种状态现在是一种颇受欢迎的方法，用来应对压力和精疲力竭。

彩虹合唱团的新曲《感觉身体被掏空》前段时间火遍网络，原因是唱出了“劳苦大众”的心声：我太累了，我要休息。身心疲惫渐渐成为现代人生活的一种常态。但你要是以为疲惫感是我们这个时代独有的产物，那就大错特错了。事实上，“被掏空”的感觉由来已久。

12. lethargy [?leθ?（r）d?i] n. 昏睡

13. holistic [h???l?st?k] adj. 整体的；[医学]整体观医学的，身心相关学的

14. acedia [?si?d??] n. 倦怠

15. antidote [??nt??d??t] n. 解药；缓解办法；对抗手段

16. neurasthenia [?nj??r?s?θi?ni?] n. [内科]神经衰弱症

17. vacillate [?v?s?le?t] vi. 犹豫；踌躇；摇摆

18. somatic [s?um?t?k] adj. 躯体的；肉体的

19. paradigm [?p?r?da?m] n. 范例

20. hormonal [h??（r）?m??n（?）l] adj. 荷尔蒙的，激素的