Philosophy reigns supreme in Schott’s essay on virtuous and wise tales regarding people who essentially do not “[live] one’s own words before expecting others to follow them.”.

This is the initial volume in a new series entitled Ars medicinae: The Science of Medicine and Human Salvation. The name of the association behind the series is Initiative Gesundheit, which is made up of physicians, researchers, and university teachers working in the sciences and the humanities. This first publication is designed to reflect the broad range of subjects to be addressed in the volumes to come, the immense variety of which has prompted the editors to opt for a format (...) that will do justice to this multiplicity.The leitmotif for the first installment is "health," a concept that both delineates the boundaries of the topics envisaged and provides an introduction to the issues and problems involved.In line with the interdisciplinary approach adopted by Initiative Gesundheit, the essays assembled in this volume approach the subject from the perspectives of medicine, medical history, philosophy, theology, and philology. Historically, the purview extends from antiquity to the present day. (shrink)

In Renaissance and early modern times, the concept of imagination was essential for the philosophical explanation of magic processes, especially in the anthropology of Paracelsus. He assumed that imaginatio was a natural vital power including cosmic, mental, psychical, and physical dimensions. The Paracelsians criticized traditional humor pathology ignoring their theory of ‚natural magic’. On the other hand, they were criticized by their adversaries as charlatans practicing ‚black magic’. About 1800, in between enlightenment and romanticism, the healing concept of ‚animal magnetism’ (...) evoked an analogous debate, whether ‚magnetic’ phenomena originated from a real power or were just due to fantasy or imagination . At the end of the 19th century, the French internist Hippolyte Bernheim created — against the background of medical hypnosis as a consequence of Mesmerism — his theory of suggestion and autosuggestion: a new paradigm of psychological respectively psychosomatic medicine, which became the basis for the concept of ‚placebo’ in modern biomedicine. From now on, all the effects of ‚alternative medicine’ could easily be explained by the ‚placebo-effect’, more or less founded — at least unconsciously — on fraud. (shrink)

Psychological traumatisation, as we understand it today, was—in terms of the history of ideas—anticipated by various approaches which have had a lasting impact on modern psychiatry, psychotherapy, and psychosomatic medicine. On the one hand, there is the traditional concept of possession and exorcism with its impressive psychodynamics. On the other hand, there is the theory of the imagination, of an illusion in the sense of a pathogenic infection. Especially the pathological teachings of Paracelsus (sixteenth century) and Johann Baptist van Helmont (...) (seventeenth century)—the latter having advanced the former’s alchemist approach—demonstrate the extent to which demonological, parasitological, and psychological ideas were amalgamated in their ontological notion of a disease. Only the introduction of hypnotism in the middle of the nineteenth century made possible a psychological or psychodynamic understanding of psychological trauma in the modern sense. Hypnotism was striving to strictly dissociate from the magical and natural philosophical speculations of mesmerism and its theory was quite compatible with the model representations of scientific medicine. Sigmund Freud was able to tie in his ideas of hysteria and neurosis with this concept and especially to define repression of (infantile) sexuality as the cause of a culturally ineluctable psychological trauma. Finally, a brief survey of medical history is given to explore artificial trauma as a healing factor. (shrink)