By Jennifer Kosak
This ebook demonstrates the significance of Greek scientific inspiration within the paintings of Euripides. the 1st a part of the publication argues for the importance of the therapeutic determine in Euripidean drama, whereas the second one half analyzes the function of conventional and rationalist therapeutic options within the building of Euripidean plots and arguments. The paintings can be of curiosity to these pursuing stories in Greek drama, Greek highbrow heritage and Greek drugs.
Read Online or Download Heroic Measures: Hippocratic Medicine In The Making Of Euripidean Tragedy (Studies in Ancient Medicine) (Studies in Ancient Medicine) PDF
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Additional resources for Heroic Measures: Hippocratic Medicine In The Making Of Euripidean Tragedy (Studies in Ancient Medicine) (Studies in Ancient Medicine)
Example text
Lloyd has argued, are not used to undermine the essential faith the medical writers have in the fundamental soundness of their technê; paradoxically, they may serve the purpose of creating more confidence in scientific principles of the technê. As Lloyd writes: ‘… while detailed accounts of failure in individual cases are confined to the more technical works that record actual clinical practice, even more theoretical or philosophically oriented treatises occasionally include among their otherwise doctrinaire assertions a note to the effect that medicine is not certain.
Their subject matter is alive and, even worse, equipped with an unpredictable and freely operating human will. They realize that as a result their technê cannot achieve, and should not aim for, the sort of clarity, precision, and reliability achieved by other technai’ (56). 44 Like Solon, fifth-century authors such as Euripides emphasize the imperfections of technê and the failures of its practitioners, but they go further in examining the motivations of technitai and the problems posed by the existence of technê itself.
33 For an extensive discussion of the rhetorical nature of On the Sacred Disease, see Laskaris (2002). 32 chapter one tans, all indeed who pretend to be reverent of the gods and to be especially knowledgeable in some way. ’ And having selected suitable words, they established their healing methods with a view towards security for themselves, prescribing purifications and charms … In the rest of the treatise, the author goes on to make a number of observations about human physiology and the nature of the sacred disease which effectively undermine the position he attributes to all the charlatans —but what is of interest at this point is his final comment in the treatise, in which he himself employs the rhetoric of banausia against the healers of another ilk whom he is attacking.
