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One of the key themes of the Enlightenment was the search for universal laws and truths that would help illuminate the workings of the universe. It is in such attitudes that we trace the origins of modern science and medicine. However, not all eighteenth century scientists and physicians believed that such universal laws could be found, particularly in relation to the differences between living and inanimate matter. From the 1740s physicians working in the University of Medicine of Montpellier began to contest Descartes's dualist concept of the body-machine that was being championed by leading Parisian medical 'mechanists'. In place of the body-machine perspective that sought laws universally valid for all phenomena, the vitalists postulated a distinction being living and other matter, offering a holistic understanding of the physical-moral relation in place of mind-body dualism. Their medicine was not based on mathematics and the unity of the sciences, but on observation of the individual patient and the harmonious activities of the 'body-economy'. Vitalists believed that Illness was a result of disharmony in this 'body-economy' which could only be remedied on an individual level depending on the patient's own 'natural' limitations. The limitations were established by a myriad of factors such as sex, class, age, temperament, region, and race, which negated the use of a single universal treatment for a particular ailment. Ultimately Montpelier medicine was eclipsed by that of Paris, a development linked to the dynamics of the Enlightenment as a movement bent on cultural centralisation, acquiring a reputation as a kind of anti-science of the exotic and the mad. Given the long-standing Paris-centrism of French cultural history, Montpellier vitalism has never been accorded the attention it deserves by historians. This study repairs that neglect.
This study is a cultural history of Montpellier vitalism, regarded by many historians as the leading school of medicine in the French Enlightenment. Offering a holistic understanding of physical-moral relation in place of Descartes' mind-body dualism, Montpellier vitalism supplied essential discursive foundations of the medical enlightenment.
This volume examines the varied ways in which the senses were perceived afresh during the Enlightenment. In addition to introducing new philosophical and scientific models which sometimes upended the classic hierarchy of the senses, this period witnessed major changes in living and working habits, including urbanization, travel and exploration, the invention of new sonic and visual media, and the rise of comfort and pleasure as values that cut across a range of social classes. As this volume shows, those developments inspired a wealth of sensorially stimulating styles of design, art, music, poetry, foodstuffs, material goods and modes of worship and entertainment. The volume also demonstrates the period's countervailing concern with managing the senses, evident in fields like natural philosophy, medicine, education, religion, and public hygiene. Finally, it explores some of the Enlightenment's desensualizing tendencies, like the separation of sensuous body from discerning mind in certain arenas of science and manufacturing, and the late 18th-century shift away from a politics of publicity, or intense visual and aural scrutiny, toward the secret ballot. A Cultural History of the Senses in the Age of Enlightenment presents essays on the following topics: the social life of the senses; urban sensations; the senses in the marketplace; the senses in religion; the senses in philosophy and science; medicine and the senses; the senses in literature; art and the senses; and sensory media.
This book reveals how, when, where, and why vitalism and its relationship to new scientific theories, philosophies and concepts of energy became seminal from the fin de siècle until the Second World War for such Modernists as Sophie Taeuber-Arp, Hugo Ball, Juliette Bisson, Eva Carrière, Salvador Dalì, Robert Delaunay, Marcel Duchamp, Edvard Munch, Picasso, Yves Tanguy, Gino Severini and John Cage. For them, Vitalism entailed the conception of life as a constant process of metamorphosis impelled by the free flow of energies, imaginings, intuition and memories, unconstrained by mechanistic materialism and chronometric imperatives, to generate what the philosopher Henri Bergson aptly called Creative Evolution. Following the three main dimensions of Vitalist Modernism, the first part of this book reveals how biovitalism at the fin de siècle entailed the pursuit of corporeal regeneration through absorption in raw nature, wholesome environments, aquatic therapies, electromagnetism, heliotherapy, modern sports, particularly rugby, water sports, the Olympic Games and physical culture to energize the human body and vitalize its life force. This is illuminated by artists as geoculturally diverse as Gustave Caillebotte, Thomas Eakins, Munch and Albert Gleizes. The second part illuminates how simultaneously Vitalism became aligned with anthroposophy, esotericism, magnetism, occultism, parapsychology, spiritism, theosophy and what Bergson called "psychic states", alongside such new sciences as electromagnetism, radiology and the Fourth Dimension, as captured by such artists as Juliette Bisson, Giacomo Balla, Albert Besnard, Umberto Boccioni, Eva Carrière, John Gerrard Keulemans, László Moholy-Nagy, James Tissot, Albert von Schrenck Notzing and Picasso. During and after the devastation of the First World War, the third part explores how Vitalism, particularly Bergson’s theory of becoming, became associated with Dadaist, Neo-Dadaist and Surrealist notions of amorality, atemporality, dysfunctionality, entropy, irrationality, inversion, negation and the nonsensical captured by Hans Arp, Charlie Chaplin, Theo Van Doesburg, Kazimir Malevich, Kurt Schwitters and Vladimir Tatlin alongside Cage’s concept of Nothing. After investigating the widespread engagement with Bergson’s philosophies and Vitalism and art by Anarchists, Marxists and Communists during and after the First World War, it concludes with the official rejection of Bergson and any form of Vitalism in the Soviet Union under Stalin. This book will be of vital interest to gallery, exhibition and museum curators and visitors, plus readers and scholars working in art history, art theory, cultural studies, modernist studies, occult studies, European art and literature, health, histories of science, philosophy, psychology, sociology, sport studies, heritage studies, museum studies and curatorship.
This book provides a full account of the concept of fiber and fiber theory in eighteenth-century British medicine. It explores the pivotal role fiber played as a defining, underlying concept in anatomy, physiology, pathology, therapeutics, psychology, and the life sciences. With the gradual demise of ancient humoralism, the solid fibers appeared on the medical scene both as the basic building unit of the body and as a dynamic agent of life. As such, fiber stands at the heart of eighteenth-century medicine, both iatromechanism and iatro-vitalism. Touching on the cultural aspects of fiber, the Baroque, and the culture of sensibility, this book also challenges the widely held assumption that the eighteenth century was the age of the nerve and instead offers an alternative model of fiber.
A microhistory of eighteenth-century systemic change that places ordinary French lives alongside global advances Provincializing Global History explores the subtle transformation of the coastal province of the Languedoc in the eighteenth century. Mining a wealth of archival sources, James Livesey unveils how provincial elites and peasant households unwittingly created new practices. Managing local political institutions, establishing new credit systems, building networks of natural historians, and introducing new plants and farm machinery to the region opened up the inhabitants of the province to new norms and standards. The practices were gradually embedded in daily life and allowed the province to negotiate the new worlds of industrial society and capitalism.
This edited volume explores the intersection of medicine and philosophy throughout history, calling attention to the role of quantification in understanding the medical body. Retracing current trends and debates to examine the quantification of the body throughout the early modern, modern and early contemporary age, the authors contextualise important issues of both medical and philosophical significance, with chapters focusing on the quantification of temperaments and fluids, complexions, functions of the living body, embryology, and the impact of quantified reasoning on the concepts of health and illness. With insights spanning from the sixteenth century to the nineteenth century, this book provides a wide-ranging overview of attempts to ‘quantify’ the human body at various points. Arguing that medicine and philosophy have been constantly in dialogue with each other, the authors discuss how this provided a strategic opportunity both for medical thought and philosophy to refine and further develop. Given today’s fascination with the quantification of the body, represented by the growing profusion of self-tracking devices logging one’s sleep, diet or mood, this collection offers an important and timely contribution to an emerging and interdisciplinary field of study.
The turn of the twentieth century represented a crossroads in the French experience of modernization, especially in regard to ideas about gender and sexuality. Drawing together prominent scholars in French gender history, this volume explores how historians have come to view this period in light of new theoretical developments since the 1980s.
Published in association with the UCLA Center for Seventeenth- and Eighteenth-Century Studies and the William Andrews Clark Memorial Library.
In her study of eighteenth-century literature and medical treatises, Mary McAlpin takes up the widespread belief among cultural philosophers of the French Enlightenment that society was gravely endangered by the effects of hyper-civilization. McAlpin's study explores a strong thread in this rhetoric of decline: the belief that premature puberty in young urban girls, supposedly brought on by their exposure to lascivious images, titillating novels, and lewd conversations, was the source of an increasing moral and physical degeneration. In how-to hygiene books intended for parents, the medical community declared that the only cure for this obviously involuntary departure from the "natural" path of sexual development was the increased surveillance of young girls. As these treatises by vitalist and vitalist-inspired physiologists became increasingly common in the 1760s, McAlpin shows, so, too, did the presence of young, vulnerable, and virginal heroines in the era's novels. Analyzing novels by, among others, Jean-Jacques Rousseau, Denis Diderot, and Choderlos de Laclos, she offers physiologically based readings of many of the period's most famous heroines within the context of an eighteenth-century discourse on women and heterosexual desire that broke with earlier periods in recasting female and male desire as qualitatively distinct. Her study persuasively argues that the Western view of women's sexuality as a mysterious, nebulous force-Freud's "dark continent"-has its secular origins in the mid-eighteenth century.