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Histoire de la médecine, d'Hippocrate à Broussais, et ses successeurs
A hýbris, cujo conceito é discutido brevemente no artigo, normalmente é tratada, na cultura grega arcaica e clássica, como um atentado contra mortais ou imortais. Para que exista uma hýbris, é necessário haver um excesso em relação a certo limite e uma contrapartida punitiva, a partir de uma themistosýnē, de um senso específico de justiça, um pouco diverso da dikaiosýnē. Este artigo propõe que se pense na hýbris contra a phýsis (cujo conceito também é discutido brevemente), como uma forma de entender-se tanto a contrapartida punitiva que redunda em doença (individual ou coletiva) quanto a forma de evitar ou contornar as consequências ou mesmo o cometimento da hýbris a partir da aplicação de conhecimentos específicos.
RESUMO A hýbris, cujo conceito é discutido brevemente neste artigo, normalmente é tratada, na cultura grega arcaica e clássica, como um atentado contra mortais ou imortais. Para que exista uma hýbris, é necessário haver um excesso em relação a certo limite e uma contrapartida punitiva, a partir de uma themistosýnē, de um senso específico de justiça, um pouco diverso da dikaiosýnē. Este artigo propõe que se pense na hýbris contra a phýsis (cujo conceito também é discutido brevemente), como uma forma de entender-se tanto a contrapartida punitiva que redunda em doença (individual ou coletiva) quanto a forma de evitar ou contornar as consequências ou mesmo o cometimento da hýbris a partir da aplicação de conhecimentos específicos. PALAVRAS-CHAVE: hýbris; natureza; medicina hipocrática; thémis; excesso. ABSTRACT: Hybris, the concept which is briefly discussed in this article, is frequently looked upon, in archaic and classical Greek culture, as an outrage against mortals or immortals. For a hybris to exist, an excess is required regarding a given threshold and a retaliatory counterpart, from a themistosynē, a specific sense of justice, a little different from dikaiosynē. This article proposes to think of hybris against physis (a concept which is also briefly discussed here), as a way of understanding both the punitive counterpart that results in illness (individual or collective) and the means to avoid or circumvent the outcome or even the perpetration of hybris through the application of particular knowledge.
In the 18th century, Guilielmus Piso arrives in Brazil as the archiater in thecourt of John Maurice of Nassau. Upon his return to Europe, he takes on the task ofwriting a descriptive treatise of these Western Indies. For this purpose, he makes useof the mental framework bequeathed by his education, setting up therefore thetreatise On Airs, Waters and Places about Brazil. In the same manner and by the samemeans found in the homonymous treatise of the Corpus Hippocraticum , and fortifiedby the authority of Latin (and Galenic) tradition, Piso undertakes an analysis of theman from this Land and his customs, taking as the axis of the “anthropological” partof his treatise the relation between a conception of nature that is merely aninterpretation of the Hippocratic φύσις and the indolent ἦθος, which, by its turn,gave birth to a long-term imaginary lasting until the 21st century.
This is the first book to consider digestive health in the nineteenth century from the combined angles of politics, literature, art, ethnography, psychiatry, emotional health, intellectual processes, morality, and spirituality. The chapters address the meanings and significance of digestive health in modern France, Northern America, Germanic Europe, Italy, colonial Australia and Britain. By revealing the particular nineteenth-century focus on digestive function and its influence on both emotion and cognition, the volume makes a new contribution not only to the history of literature, science and medicine, but also to current debates about the relationship between the gut and the brain. Here we help to show how medical breakthroughs are often historically preceded by intuitive models imagined throughout cultural production of different kinds.
This essay analyses the symbolism of the “second brain”, revealing the functions and meanings of this physiological imaginary during the nineteenth century. This imaginary often served a normative system: the stomach was allegorical since knowing how to digest meant knowing how to live, and metonymic since the physiology of digestion served as a model for the physiology of the brain, thought and the body. In both cases, digestion offered a model of meaning and interpretation. On an aesthetic level, the new norm played on the ambivalence of taste to give a physiological foundation to aesthetic canons being defended. “Dietetic” criticism of works of art revealed how physiological and literary discourse interacted in this period in the service of ideology.
In the 18th century, Guilielmus Piso arrives in Brazil as the archiater in the court of John Maurice of Nassau. Upon his return to Europe, he takes on the task of writing a descriptive treatise of these Western Indies. For this purpose, he makes use of the mental framework bequeathed by his education, setting up therefore the treatise On Airs, Waters and Places about Brazil. In the same manner and by the same
means found in the homonymous treatise of the Corpus Hippocraticum , and fortified by the authority of Latin (and Galenic) tradition, Piso undertakes an analysis of the man from this Land and his customs, taking as the axis of the “anthropological” part of his treatise the elation between a conception of nature that is merely an interpretation of the Hippocratic φύσις and the indolent ἦθος, which, by its turn, gave birth to a long-term imaginary lasting until the 21st century.
Se ha convertido en error histórico que aún a la fecha se repite: el tomar los métodos de una ciencia o disciplina y transportarlos a otras, sin más lo cual a veces ha traído consecuencias negativas o al menos, nos han introducido en confusiones y aberraciones. Un caso palpable lo tenemos al aplicar la terminología médica, al campo de la psicología. Esto no quiere decir que no halla relación entre ellas, sino que no podemos aplicar el esquema de lo orgánico, así como así, al universo de lo mental. Nos viene bien aquí, recordar las palabras muy atinadas de Michel Foucault: “Si definir la enfermedad y la salud psicológicas resulta tan difícil, ¿no será porque nos esforzamos en vano en aplicarles masivamente los conceptos destinados a la medicina somátical?”1
Este artículo reconstruye el importante lugar ocupado por las pasiones en los discursos teóricos y las retóricas profesionales de la medicina española del siglo XIX. Con el fin de ampliar sus recursos explicativos y terapéuticos frente a la enfermedad, pero, sobre todo, de avalar su competencia como expertos en el estudio y la regulación de las pasiones, los médicos españoles asumieron y difundieron toda una serie de planteamientos (como la necesidad de su investigación fisiológica, la insistencia en su potencial patógeno y en la peligrosidad social de su contagio, o la importancia de su análisis semiológico, su diagnóstico diferencial y su terapéutica específica) que no sólo aportaron los fundamentos conceptuales de disciplinas y prácticas emergentes como el alienismo, la higiene o el tratamiento moral, sino que cabría verlos retrospectivamente como anticipadores de presupuestos centrales de las modernas ciencias de la mente. Sin embargo, esta medicalización de las pasiones tuvo finalmente como consecuencia su paulatino descrédito frente al concepto (supuestamente más fisiológico, exento de consideraciones morales y, por tanto, más objetivo) de las emociones, hasta el punto que, para finales del siglo XIX, las pasiones habían desaparecido prácticamente de los discursos científicos en torno a la afectividad y el psiquismo.
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