Thesis (Ph. D.)--University of Texas at Austin, 2005. / Supervisors: Lesley Dean-Jones and Robert J. Hankinson. Vita. Includes bibliographical references.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-23T17:35:30Z No. of bitstreams: 1 Regina Helena Terlizzi.pdf: 1030683 bytes, checksum: 643882a701a65758ca594f16d9596dc4 (MD5) / Made available in DSpace on 2016-08-23T17:35:30Z (GMT). No. of bitstreams: 1 Regina Helena Terlizzi.pdf: 1030683 bytes, checksum: 643882a701a65758ca594f16d9596dc4 (MD5) Previous issue date: 2016-04-04 / The Corpus Hippocraticum or Hippocratic Collection brings together a group of Greek medical treatises from V and IV centuries BC, among which we find the register of fundamental speeches from Hippocratic authors in defense of the existence of medical activity as art in Greek culture. The diversity of problems and the intensity of polemics from epistemological nature should be comprehended in the context of an intense intellectual activity, which reaches several domains of human knowledge and which characterizes the so-called Pericles century. In order to establish medicine as art, Hippocraticals must present the basis of the method which enabled them the advance in knowledge of natural causes for human diseases. As such knowledge supposes a series of notions elaborated by philosophy, cause (aitia) and nature (physis), there is an interweaving of matters and theories which positively brings both knowledge fields closer, until the point in which a categorical medical divergence is installed related to the philosophical method. The polemics, as the treatises certify, end up opposing, on one hand, those who defend the insertion of philosophical assumptions in medicine, according to which it could not go on without previous knowledge regarding human nature and the elements which constitute it; on the other hand, those who affirm that the existence of an old medicine which long ago could find its own means of investigation, therefore, should be considered standalone related to philosophy. As to better know the arguments level involved in these discussions, we will analyze four Hippocratic treatises where epistemological matter are approached in a more specific way: On the sacred disease, The art, On ancient medicine, On the nature of man / O Corpus Hippocraticum ou Coleção Hipocrática reúne um conjunto de tratados médicos gregos dos sécs. V e IV a.C., entre os quais encontramos o registro de discursos fundamentais de autores hipocráticos em defesa da existência da atividade médica como arte na cultura grega. A diversidade dos problemas e a intensidade das polêmicas de natureza epistemológica devem ser compreendidas no contexto de uma intensa atividade intelectual que alcança vários domínios do conhecimento humano e que caracteriza o chamado século de Péricles. Para estabelecer a medicina como arte, os hipocráticos devem apresentar os fundamentos do método que lhes permitiu o avanço do conhecimento das causas naturais das doenças humanas. Como tal conhecimento pressupõe uma série de noções elaboradas pela filosofia, causa (aitia) e natureza (physis), ocorre um entrelaçamento de questões e teorias que aproxima positivamente os dois campos de conhecimento, até o ponto no qual se instala uma divergência médica categórica em relação ao método filosófico. As polêmicas, como atestam os tratados, acabam opondo por um lado, aqueles que defendem a inserção de pressupostos filosóficos na medicina, segundo os quais ela não poderia avançar sem um conhecimento anterior sobre a natureza do homem e os elementos que o constituem, e por outro, aqueles que afirmam a existência de uma medicina antiga que há muito tempo soube encontrar os seus próprios meios de investigação e que, portanto, deve ser considerada autônoma em relação à filosofia. Para conhecermos o teor dos argumentos envolvidos nessas discussões, analisaremos quatro tratados hipocráticos onde as questões de ordem epistemológica são abordadas de forma mais específica: Da doença sagrada, Da arte, Da medicina antiga, Da natureza humana

Revision of author's Thesis (Ph. D.)--Universität Freiburg im Breisgau, 1993. / Includes bibliographical references (p. [299]-323) and indexes.

Thesis (doctoral)--Universite Paris 6--Pierre et Marie Curie, 1998. / Title from Summary page ; description based on resource as of 2005-06-17. "Année 1998." Includes bibliographical references.

Revision of author's Thesis (Ph. D.)--Universität Freiburg im Breisgau, 1993. / Includes bibliographical references (p. [299]-323) and indexes.

Issued also as thesis, Univ. de Paris. / "Bibliographie": p. [89]

In my first chapter, I investigate how, according to Hesiod in his Works and Days, one achieves prosperity and well-being, namely by not provoking Zeus who “punishes those whose actions harm justice.” I suggest that the moral and practical elements of Hesiod’s teachings may be conceived of in similar terms of maintaining a disposition whereby one is content to possess resources proportionate to one’s level of activity and needs. In the second chapter, I examine how the conceptions of limit and proportion elucidated in my first chapter feature in medical texts. I investigate Alcmaeon’s description of health and disease in terms of a political distribution of power. A body, according to Alcmaeon, is healthy when its qualities are equally proportioned (isonomia) and one does not dominate (monarchia) the whole mixture (krasis). Alcmaeon describes health as the proportionate blending of qualities which formulates the definition of health as the equality of shares of powers and anticipates Hippocratic humorism. Hippocratic humorism, like the traditional, magicoreligious model of health, conceives of health similarly to Alcmaeon, in terms of a proper proportion and balance. In my third chapter, I investigate Plato’s conception of the soul and of justice. I explicate Plato’s conception of the soul as discussed in his Republic, Phaedrus, and Laws, and suggest that a similar view of the soul and of justice, as a proper proportion of internal constituents, persists. I then apply this view of justice as the proper proportion of parts to the polis and argue that disproportion within a polis leads to stasis – a disease of a political body. In conclusion, I argue that Greek medical, ethical, and political thought share a conceptual framework and are predicated on notions of balance, proportion, and equilibrium. Prosperity, bodily health, justice of the soul, and justice of the city are conceived of in similar terms of a proper proportion. / Thesis / Master of Arts (MA) / Greek medical authors are obviously interested in the nature of health and disease, but the repeated mention of health and disease in epic poetry, philosophy, and political thought is more surprising. Hesiod writes that Zeus punishes the entire city of an unjust man with plague because he harms Justice. Plato refers to injustice as a disease of the soul, and justice as a soul in good health. Euripides, in his Herakles, writes that Thebes itself was sick with stasis. These authors indicate that the Greek conception of health was conceived of in broad terms which were applied to other spheres, such as ethics and politics. But what are these terms? What is the basic conceptual framework that underlies Greek medical, ethical, and political thought that allowed authors to apply similar metaphors of health and disease to these different spheres? In this thesis, I suggest that underlying Greek medical, ethical, and political thought is the same conceptual framework of proportion, balance, and equilibrium.

This thesis looks to re-evaluate the East Greek intellectual view of non-Greeks in the middle to late fifth century. To do this I examine how ethnic difference is understood in the Hippocratic treatise Airs, Waters, Places (as well as the rest of the fifth-century Hippocratic corpus) and Herodotus' Histories, which together represent the new ethnographic thought of the fifth century. I will argue that neither author understood there to be any essential difference between Greeks and non-Greeks, nor represented non- Greeks as anti-Greeks, as many scholars today hold. Furthermore, I will argue that the idea of a Greek/barbarian dichotomy was to a considerable extent a construction of Athenian ideology, which stood in contrast to an East Greek cosmopolitanism that understood ethnic difference not in terms of differences in nature but of cultural variation within a common human condition. / Thesis / Master of Arts (MA)

Thesis Univ. College London, 2006. / Includes bibliographical references and indexes.

Plato’s Symposium masterfully depicts several different explanations of the phenomenon of Eros or love. The physician Eryximachus depicts Eros as a cosmic force that can bring harmony to a number of areas, from medicine and music to astronomy and divination. Most readers of the Symposium have read Eryximachus in an unflattering way, as a pompous know-it-all who fails to give a speech that meets either his high aspirations or his high opinion of himself. In this paper I argue that this reading of Eryximachus and his speech is unpersuasive. My defense of Eryximachus has three components: (1) Plato treats Eryximachus sympathetically in the Symposium and elsewhere, and has him deliver a modest and perfectly coherent speech about the science of Eros. (2) Eryximachus’s speech can only be properly understood if we read it in the context of Hippocratic medical theory, which infuses the speech throughout. (3) Outside the Symposium, Plato views medicine as a model technē, and health as a central philosophical concept; inside the Symposium, Plato has his mouthpiece Socrates give a speech on behalf of the priestess Diotima that agrees with Eryximachus on nearly every point of his speech. This indicates that Plato would have viewed Eryximachus’s speech quite favorably, and that modern readers should follow suit. I conclude by suggesting how this reading of Eryximachus should influence how we read the Symposium as a whole. / text