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• Sifilografía: A History of the Writerly Pox in the Eighteenth-Century Hispanic World by Juan Carlos González Espitia
• Cristian Berco

In Sifilografía, Juan Carlos González Espitia engages in a wideranging cultural history of syphilis across the eighteenth-century Hispanic world. Not only does this work, therefore, tackle a relatively understudied period for this venereal disease but it also provides a nuanced reading of its multiple cultural reverberations in these societies. Drawing from medical, prescriptive, humorous, and even artistic sources, González Espitia succeeds in weaving a tapestry that reveals the underside of syphilitic discourses.

What emerges from his careful analysis are various tensions across discursive and geographical spaces: whether tackling Enlightenment thought and both its challenge to Galenic frameworks and discomfort with prostitution as a threat to moral order, or whether unspooling the thread of debates around the origins of syphilis and their effect on emerging notions of American self-worth and identity, González Espitia adroitly manages to approach syphilis as both lived reality and cultural metaphor. In doing so, he reveals the centrality of this disease.

The book is divided into short, tightly argued chapters which, though at first glance appear to move across traditional thematic boundaries in haphazard fashion, nevertheless underscore broader argumentative columns. After detailing his methodological and theoretical approach, González Espitia engages eighteenth-century medical and institutional culture. Chapters 2 to 6, therefore, focus on syphilis and its intersection with Enlightenment thought. From a somewhat conventional interpretation of the changing state of medical practice in the eighteenth century to a fascinating analysis of the power dynamics embedded in the usually overlooked preliminary sections of printed works, González Espitia leaves few stones unturned. Other chapters include reflections on Feijoo and contemporaries' slow [End Page 169] introduction of experimental thinking and methods, the role of the hospital and other institutions of control in Enlightenment policy and practice, and the uneven incorporation of emerging notions of germs, blood circulation and chemical treatments into medical understandings of syphilis.

These sections on Enlightenment ideologies and how they intersect with medical, scientific, and institutional practices around syphilis provide a solid basis that then allow González Espitia to broaden his scope. After all, while syphilis was a reality threaded across patients' bodies and institutional architecture, it also served as a useful metaphor to explore the burning issues of the time. The trinity of chapters 7 through 9, thus, adroitly focus on that perennial problem around syphilis—the question of its name and origin. Tracking the complex tensions around the propensity to assign syphilis a gallic name as well as ongoing debates about the potential American origin of the disease, González Espitia makes an effective case for the emergence of an American sense of identity and self worth in relation to these questions. Indeed, syphilis became a perfect vehicle for these identitary concerns to manifest well before independence movements in the Americas.

The following chapters (10 through 16) will continue this exploration of syphilis as metaphor and somatic reality, further illuminating cultural threads around the disease. In what amounts to a series of well argued case studies, González Espitia further nuances some of the main themes of his research: syphilis as both a visible and emblematic site of moralistic control and as subterranean locus for desires, tensions, and identities that ultimately destabilize the Enlightenment project. Among other topics, he therefore explores the multifaceted role of humor: not only do these works provide moral critiques of the ills of the day but they serve to make sense of the reality of venereal disease, including complex tensions around prostitutes who were, at once, seen as necessary to contain otherwise unstructured male desire while also being condemned as vectors of disease. Of particular interest to readers might be especially innovative readings of works as diverse as Lizardi's The Mangy Parrot and Moratín's Arte de las putas to Goya's series of Caprichos or even the bureaucratic reports of Francisco Cabarrus.

As erudite and innovative as...

审核人：

• Sifilografía：胡安·卡洛斯·冈萨雷斯·埃斯皮提亚（Juan CarlosGonzálezEspitia）在18世纪西班牙裔世界中的作家痘史
• 克里斯蒂安·贝科（Cristian Berco）

在Sifilografía，胡安·卡洛斯·冈萨雷斯·埃斯皮提亚（Juan CarlosGonzálezEspitia）在18世纪的西班牙世界从事着范围更广的梅毒文化历史研究。因此，这项工作不仅解决了这一性病的相对未被研究的时期，而且还提供了在这些社会中对其多种文化回响的细读。冈萨雷斯·埃斯皮提亚（GonzálezEspitia）从医学，规范，幽默甚至艺术方面汲取灵感，成功编织出挂毯，揭示了梅毒话语的底蕴。

从他的仔细分析中得出的结论是，话语和地理空间之间存在着各种紧张关系：是应对启蒙思想及其对加利尼框架的挑战，还是对作为道德秩序威胁的卖淫感到不适，或者是否使围绕梅毒和血统起源的争论不休而息。冈萨雷斯·埃斯皮提亚（GonzálezEspitia）对新兴的美国自我价值和身份观念产生了影响，因此他们设法将梅毒当作现实和文化隐喻来对待。通过这样做，他揭示了这种疾病的中心性。

这本书分为短小，争论激烈的章节，尽管乍一看似乎以偶然的方式跨越了传统的主题界限，但仍然强调了更广泛的辩论专栏。在详细介绍了他的方法论和理论方法之后，冈萨雷斯·埃斯皮提亚（GonzálezEspitia）参与了18世纪的医疗和机构文化。因此，第2章至第6章重点讨论梅毒及其与启蒙思想的交汇。从18世纪对医学实践变化状态的某种常规解释，到对通常被忽视的印刷作品前期部分中嵌入的动力动力学的迷人分析，GonzálezEspitia几乎没有任何改变。其他章节还包括对费约和当代人的缓慢反思的总结[结束第169页]介绍实验性思想和方法，医院和其他控制机构在启蒙政策和实践中的作用，以及将新出现的细菌，血液循环和化学治疗等概念不合理地纳入梅毒的医学理解中。

这些关于启蒙思想的章节以及它们如何与梅毒周围的医学，科学和机构实践相交提供了坚实的基础，从而使冈萨雷斯·埃斯皮提亚（GonzálezEspitia）得以扩大自己的范围。毕竟，尽管梅毒是贯穿患者身体和机构架构的现实，但它还是一个有用的隐喻，可以用来探讨当时的紧迫问题。因此，第7章至第9章的三位一体集中于围绕梅毒的长期问题，即梅毒的名称和来源。追踪围绕梅毒以高卢名称命名的倾向的复杂紧张局势，以及有关该疾病潜在美国起源的持续辩论，冈萨雷斯·埃斯皮提亚（GonzálezEspitia）为这些问题相关的美国认同感和自我价值的出现提供了有效的例证。确实，

接下来的章节（第10至16章）将继续对梅毒作为隐喻和躯体现实的探索，进一步阐明围绕该疾病的文化脉络。在一系列经过充分论证的案例研究中，冈萨雷斯·埃斯皮提亚进一步细化了他的研究的一些主要主题：梅毒既是道德控制的可见和象征性场所，又是欲望，紧张和身份的地下场所，最终破坏了稳定启蒙项目。因此，他在其他主题中探讨了幽默的多方面作用：这些作品不仅提供了对当下疾病的道德批判，而且还使人们了解了性病的现实，包括围绕妓女的复杂紧张关系，这些妓女既是当下的，又是当下的妓女。 ，被视为遏制原本无组织的男性欲望所必需，同时也被视为疾病的媒介。读者特别感兴趣的可能是像利萨尔迪（Lizardi）一样多样化的作品的创新性阅读。Mangy Parrot和Moratín的Arte de las putas对Goya系列的Caprichos甚至是Francisco Cabarrus的官僚报道。

博学多才，创新如...