LOUIS DE CASENEUVE’S ΔΩΔΕΚΆΚΡΟΥΝΟΣ HIEROGLYPHICORUM ET MEDICORUM EMBLEMATUM: EMBLEMS AS A LANGUAGE OF THE 17TH CENTURY MEDICINE

Статья посвящена почти неизвестному в исследовательской литературе барочному эмблематическому трактату «Δωδεκάκρουνος. Двенадцатиструйный источник иероглифических и медицинских эмблем» (1626) французского медика Луи де Казнёва (?–1645), принадлежащему к дискурсивной формации гуманистической медицины – области ученой культуры раннего Нового времени, возникшей в первой половине XVI столетия и продолжавшей существовать, постепенно маргинализируясь, по крайней мере до начала эпохи Просвещения. Трактат де Казнёва охватывает все значимые разделы и сюжеты современной автору медицины: первая из эмблем выступает символическим изображением самого трактата, следующие четыре представляют темпераменты, три посвящены разного рода патологиям (одна – гуморальной патологии, еще одна представляет собой своего рода «патологическую энциклопедию», третья – умственным расстройствам и дурным страстям), одна – терапии и еще одна – прославлению врача и врачебного искусства. «Двенадцатиструйный источник», как кажется, является единственным в своем роде идеографическим словарем медицины начала XVII столетия – других сочинений, которые были бы сходны с ним по жанру, нам обнаружить не удалось. Мы анализируем это сочинение на фоне масштабных трансформаций в ученой культуре XVI–XVII веков: расцвета и упадка «эмблематического мышления», появления новаторских форм экфрасиса и менипповой сатиры, рождения медицины, основанной на практиках наблюдения. Сочинение де Казнёва рассматривается как специфический гибрид нескольких жанров ученой литературы раннего Нового времени: эмблематического трактата, экфрасиса, медицинского учебника, ученой мениппеи. Демонстрируется, как де Казнёв, создавая в своем трактате резервуар визуальных топосов гуманистической медицины, использует для этого синтез разных форм воплощения и трансформации смысла (в раннее Новое время существовал специальный термин для обозначения модификации смысла невербальными средствами: restrictio). Это были такие формы, как создание виртуальных анаморфических ландшафтов, вольная комбинация почерпнутых у античных авторов мифологических архетипов, использование métaphores mutuelles. Предметом специального внимания стало проблематическое сопряжение в трактате разных эпистемологических программ: перипатетизма, вульгаризованного платонизма и герметизма. Кроме того, виртуальные ландшафты, которые открываются перед читателем в эмблемах и эпиграммах де Казнёва, рассматриваются в контексте ранненововременного феномена «философских садов» – «садов знания», как раз в начале XVII века стремительно эволюционирующих от барочной эстетики удивления, meraviglia, к этосу наблюдения, классификации и эксперимента. В приложении к статье приводится поэтический перевод эпиграмм ко всем тринадцати эмблемам трактата. The article deals with one of the most magnificent samples of the early 17th century emblematic literature – Δωδεκάκρουνος Hieroglyphicorum et Medicorum Emblematum (1626) by the French physician Louis de Caseneuve (Lat. Ludovicus Casanova). This text may be considered as the only extant full-scale emblematic treatise in the field of medicine; therefore, its study enables its reader to take a closer look at the early modern medical imaginotheca. The composition of this text aims at encompassing all the traditional branches of medical knowledge: the first emblem symbolically represents the Δωδεκάκρουνος itself; in the following four, the author represents the temperaments, combining their traditional iconographic attributes very freely; other three are dedicated to different pathologies (humoral pathology caused by the excess of black bile, melancholicus aeger; then follows a kind of a “pathological encyclopedia”, a list of the diseases of all the organs of the body; the third one deals with the mental illnesses and evil passions); the penultimate one to the therapy, and the last one to the glorification of physicians and medical science. Δωδεκάκρουνος may be viewed as belonging to the discursive formation of medical humanism – one of the extinct dialects of the early modern learned culture that emerged in the first half of the 16th century in the texts of such authors as Niccolo Leoniceno, Fortunato Liceti, Jean Frenel, and Jakob Schegk. About a century after de Caseneuve’s treatise was published, medical humanism definitely came to an end together with emblematic, humanist dialectics, sacred physics, Ciceronianism, iatrochemistry, Jesuit “middle knowledge”, moral logic, et al. A special focus has been made on the mixture of genres of the learned culture carried out in the treatise: Δωδεκάκρουνος is simultaneously an emblematic treatise, an ekphrasis, a medical manual, and, last but not least, a specific learned “Menippean satire”. The polyvalence of the text, visible in this fusion of genres, is corroborated by a broad use of illusionistic verbal and visual effect – anamorhosis. The anamorphic effect, a conscious ambivalence of signification, may be found not only in the emblems and epigrams, but in the “serious” scientific parts of the text as well. This ambivalence manifests itself in a certain epistemological tension which may be detected throughout the text: the “episteme of similarity”, heavily present all over the treatise, especially in its “humoral” section, coexists with the resolute Aristotelian philosophical credo and the gesture of recognition towards the Hermetic medicine.

Promoting Empirical Knowledge in Habsburg Europe

Recent studies on the functions performed by natural and mathematical sciences in Renaissance courts have shown how closely and extensively the domains of medicine, astrology and politics interacted with each other. The dedicatory letters to Cardinal and Prince-Bishop Bernardo Cles printed in works of medicine, astronomy and natural philosophy by scholars like Marco Antonio Rozoni (1524), Sebastian Münster (1527), Luca Gaurico (1531) Pietro Antonio Mattioli (1533) and Ludovico Nogarola (1536) reveal how much attention Ferdinand I’s Supreme Chancellor, a prelate and politician of unquestioned authority and power, devoted to such influential domains of natural science. In particular, they suggest that Bernardo was not unfavorable to a view of natural knowledge inspired by the anti-astrological skepticism of Giovanni Pico della Mirandola. What is more, his intellectual proximity to learned physicians working in the wake of Nicolò Leoniceno’s medical humanism lends credit to the image of a patron, and a ruler, who was oriented to rely preferably on natural knowledge grounded in repeatable sensorial experience.

Medical Humanism in Neurosurgery

Patient-centered care means organizing health care that is respectful and responsive to the patient needs, preferences, and values, and ensuring that the patient values guide all clinical decisions. Teaching of medical humanism becomes a necessity to help neurosurgery residents in their future practice to do what they are already doing but in a more humanistic and empathic attitudes. A training programme to teach medical humanism core values through lectures, role modeling, and training in interpersonal skills, literature and humanities study can improve attitudes and behaviors. A set of 10 medical humanism values relevant to contemporary challenges, research, and practice of neurosurgery practice that can help residents and practicing physicians to maintain humanism behaviors in their practice are presented. A humanistic neurosurgeon provide a skilled, compassionate, and empathic care to her/his patients, and demonstrates respect for their values, autonomy, beliefs and cultural backgrounds. Neurosurgery is an apprenticeship profession, where humanism values can be taught and behaviors associated with humanism can be learned.

Putting the Ghost into Language: Cartesian Echoes in Contemporary French Medical Humanism

This article offers a definition of medical humanism and identifies four key contemporary medical humanists in France. It then makes two claims about the historical provenance of their humanism. First, they define it in opposition to a process of iatric medicalization that they trace to certain conceptual errors made by Descartes. But second, they remain more Cartesian than they seem to realize because they accept Descartes's knotting together of humanity, ethics and language. By looking at Gori and Del Volgo, Roudinesco and Ricoeur, the author is able to show how French medical humanism repeats the Cartesian gesture of locating humanity in language - thus facing the problem of the moral standing of so-called "marginal" human persons and non-human animal persons. The author concludes with a call to radicalize French medical humanism in pursuit of a more inclusive medical "personism".

Medical Humanism and Blackwood’s Magazine at the Fin de Siècle

If Blackwood’s helped to generate a recuperative medical humanism in the first half of the nineteenth century, what was its legacy? This ‘Coda’ turns to the fin de siècle to trace some key examples of a resurgence of the magazine’s mode of medical humanism at a time of perceived crisis for the medical profession, when many began ‘to worry that the transformation of medicine into a science, as well as the epistemological and technical successes of the new sciences, may have been bought at too great a price’....