Alcmaeon of Croton
Alcmaeon, a Greek natural philosopher interested in particular in medicine and physiology, lived sometime around 500 BCE, during and near the times of Pythagorus (ca. 570 – 490 BCE) and Hippocrates (460 – ca. 370 BCE).[1] [2] [3] [4]
Andreas Vesalius’s biographer, C. D. O’Malley, credits Alcmaeon as the earliest known “genuine student of anatomy”:
The earliest known genuine student of anatomy appears to have been Alcmaeon of Crotona, who lived in southern Italy, c. 500 B.C. Only the slightest fragments of his writing remain, but from these it does appear that he was the first to make dissections of animals, probably goats, and although almost nothing is known of the results, he did make the very important declaration that the brain is the central organ of intelligence.[5]
J. B. Wilbur and H. J. Allen give this introduction to Alcmaeon:
Physiology and medicine were Alcmaeon's prime interest, which accounts for his concern with cognition and the nature of the soul. Because medicine had not yet emerged as a distinct discipline, however, Alcmaeon also expressed opinions on the immortality of the soul as well as on astronomy and cosmology--thus going beyond the limitations of his own medical empiricism. There are no fragments and little other information concerning his views on these last two subjects, but in any case it would seem that Alcmaeon's contributions are his ideas concerning knowledge and the soul.[6]
| His [Alcmaeon´s] medical interests can be best seen in his theory of health, which deserves quotation at length, even though its wording may not be entirely his own: What preserves health is the equal distribution of its forces - moist, dry, cold, hot, bitter, sweet, etc., - and the domination of any one of them creates disease: for the dominance of any is destructive. Disease comes about on the one hand through an excess of heat or cold: on the other hand through surfeit or lack of nutriment; its location is the blood, marrow or brain. Disease may also sometimes come about from external causes, from the quality of the water, local environment, overwork, hardship or something similar. Health, by contrast, is a harmonious blending of the qualities.[reference to: Aetius. On the Opinions of the Philosophers 5, 30, 1 = Alcmaeon DK]. |
In the accompanying textbox, note Alcmaeon's speaking of equal distribution of ...forces and harmonius blending of qualities for preserving health. Forces and qualities evoke the thought of physiological activities, equal or equable (no extremes, not readily disturbed), of equable physiological activities — harmonious blending of homeostatically-adjusted equable physiological activities. Alcmaeon's thoughts might reflect an intuition or adumbration, perhaps, of modern integrative physiology. He viewed health as a lack of conflict among forces, and, always, as beneficial consequences of the performance of balanced physiological function. Alcmaeon seems to have had a holistic philosophy of health, before the Hippocratic Corpus and later holistic approaches to health.
Despite the scant fragments of his writings, Alcmaeon’s ideas did not die with him. According to Galen, Alcmaeon authored a book, On Nature, to which, before it disappeared, Aristotle, Theophrastus, and others had direct access for some time after Alcmaeon’s death.
Alcmaeon’s rich trove of ideas have earned him, according to various scholars, the honorific cognomens, Father of Physiology, Father of Anatomy, Father of Psychology, Founder of Gynecology, Creator of Psychiatry, and indeed, by some, Father of Medicine.[2]
References
- ↑ 1.0 1.1 Nutton V. (2004) Ancient Medicine. New York: Routledge
- Nutton states: Whether he [Alcmaeon] flourished in the late sixth century BC [close to 500 BC] or a generation or so later, in the second quarter of the fifth [475-450 BC], is disputed. Tradition claimed him as a pupil of Pythagoras [c.582–c.507 BC] 'in his old age', but the textual and historical basis for this assertion is far from sound, and Alcmaeon's interests and the sophistication of some of his methods are better suited to the later date.
- ↑ 2.0 2.1 Longrigg J. (1993) Greek Rational Medicine: Philosophy and Medicine from Alcmaeon to the Alexandrians. New York: Routledge.
- Longrigg states: while a precise dating is impossible upon the available evidence, a period of activity around the second quarter of the fifth century BC would pose no insurmountable chronological problem with regard to the theories and views attributed to Alcmaeon.
- Longrigg gives a detail examination of the evidence for the dating of Alcmaeon’s life.
- ↑ Huffman, Carl, "Alcmaeon", The Stanford Encyclopedia of Philosophy (Winter 2008 Edition), Edward N. Zalta (ed.), Full-Text of Article.
- An extensive treatment of Almaeon's thinking and relationship to ancient Greek natural philosophy.
- ↑ Alcmaeon. (2009). In Encyclopædia Britannica. Retrieved November 07, 2009, from Encyclopædia Britannica Online.
- ↑ O'Malley CD. (1964) Andreas Vesalius of Brussels, 1514-1564. Berkeley: University of California Press.
- Note: Considered the definitive biography. Renown historian of medicine, F. N. L. Poynter, stated of Dr. O'Malley's book: "What strikes me immediately on reading Professor O'Malley's monumental work is the coolness of its judgment, the absence of any kind of special pleading or even of that warmth of expression which comes from the biographer's identification with his subject. This almost Olympian detachment is rare indeed and not to be found in any of the outstanding examples of the biographer's art which readily spring to mind." (See F. N. L. POYNTER. 1964. Andreas Vesalius of Brussels — 1514-1564: A Brief Survey of Recent Work. Journal of the History of Medicine and Allied Sciences 1964 XIX(4):321-326. PMID 14215447
- ↑ Wilbur JB, Allen HJ. (1979) The Worlds of the Early Greek Philosophers. Prometheus Books: Buffalo, NY.
- About this book, from its Preface: The authors of this book have tried to do two things in presenting the written materials ascribed to the early Greek philosophers (c. 585 B.C.-400 B.C.) and the historical context in which those writings occurred. The first was to present a more fully fleshed out picture of the ideas of these men than has been given in the past. Perhaps under the influence of a narrow empiricism there has been a preference for letting the fragments speak for themselves. The trouble with this approach is that, even where there is a goodly number of fragments left, as, for instance, by Heraclitus, an adequate context for interpretation is not always evident from the fragments alone. And in the case of a thinker such as Anaximander, on the other hand, where there is so little firsthand evidence, what does remain is obscure taken solely on its own terms. Opposed to this Scylla of parsimony, there is, of course, the Charybdis of prodigal speculation. But we did not wish to hew a predetermined course equidistant from these two extremes. Rather the goal was to suit our passage to the winds and waters, sometimes nearer one than the other, as seemed best....The second aim, also in the nature of a mean between extremes, was to find a happy balance between overwhelming the reader with all the scholarly paraphernalia of etymology and philology, and presenting a stripped-down version of the ideas that conveys no sense of the condition and source of our knowledge about them. While, for all but the specialist, the former detracts from the ideas presented, the latter fails to give a proper appreciation of the subject. In practice, this means that we<tried to indicate, whenever possible, who attributed an idea to a given philosopher while at the same time providing the student with the relevant passage so he can read for himself what, for instance, Heraclitus said about Pythagoras. For this reason, the fragments themselves as well as essential interpretive passages are included in the text. Testimonials by other thinkers, which are of great importance to our knowledge of the earliest of these Greek philosophers, are either included in the body of the text or referred to at the bottom of the page, depending upon their relevance. A guide to these testimonial sources appears at the end of the book, along with a selected bibliography for the period as well as for the thinkers.