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In earlier scholarship, the late antique medical compilations of Oribasius of Pergamon, Aetius of Amida and Paul of Aegina were rather neglected and were believed to add nothing new themselves to what Galen, in particular, had to say. By now, scholarship has undergone a positive change in attitude towards these authors and their works. This book contributes to this modern picture of late antiquity as a vibrant and fascinating period through close analysis of the work of Aetius of Amida (6th century CE). It offers the very first modern translation of chapters 1–10 of the sixth book of Aetius’ Libri medicinales as well as a detailed commentary on these chapters. Together with an extensive introduction it thus makes Aetius’ treatise accessible to a wider audience and takes into account Aetius’ craft as a compiler by analyzing his literary and compilation techniques. Book 6 of Aetius’ compilation is especially interesting because it deals with diseases of the brain and thus also discusses mental illnesses such as phrenitis, melancholia or mania. Therefore, this volume also sheds light on the treatment of brain diseases in late antiquity and furthers our understanding of the history of mental disorders in ancient medical texts.
In the 6th century CE, Aetius of Amida wrote a medical compilation (Libri medicinales) addressing nearly all areas of medicine. Until now, this treatise has been rather neglected. This book offers the first modern translation and commentary of parts
This volume aims to provide an interdisciplinary examination of various facets of being alone in Greco-Roman antiquity. Its focus is on solitude, social isolation and misanthropy, and the differing perceptions and experiences of and varying meanings and connotations attributed to them in the ancient world. Individual chapters examine a range of ancient contexts in which problems of solitude, loneliness, isolation and seclusion arose and were discussed, and in doing so shed light on some of humankind’s fundamental needs, fears and values.
From an archaic, unfamiliar and Greek-sounding disease described by the Hippocratics, 'phrenitis', to meningitis, stress syndrome and delirium: this book takes the reader on a journey through key phases of Western ideas about human physiology and mental health and reflects on loss and survival in the history of disease.
"A thoroughly admirable and informative introduction to our knowledge of epilepsy in the Western world from antiquity to the early twentieth century." - American Scientist Owsei Temkin presents the history of epilepsy in Western civilization from ancient times to the beginnings of modern neurology. First published in 1945 and thoroughly revised in 1971, this classic work by one of the history of medicine's most eminent scholars now returns to print available in both paperback and eBook formats.
GOD DOES NOT WANT people to suffer ILLNESS IN THE LIGHT OF the Orthodox Faith HEALING MENTAL ILLNESS. The experience of the Christian East in the first centuries (FOOLS-FOR-CHRIST) "Crazy" for the sake of Christ IMAGE OF THEOSIS
This book chronicles the conceptual and methodological facets of psychiatry and medical psychology throughout history. There are no recent books covering so wide a time span. Many of the facets covered are pertinent to issues in general medicine, psychiatry, psychoanalysis, and the social sciences today. The divergent emphases and interpretations among some of the contributors point to the necessity for further exploration and analysis.
This is a unique, extensively illustrated dictionary of terms, people, events, and dates spanning the entire history of medicine. It is a monumental work of scholarship totaling some 700 double-column pages with a large number of rare and exceptional illustrations from many original sources painstakingly compiled over years of far-searching inquiry involving more than 5,000 books and hundreds of journals. It is a major resource of hard-to-find information about notable medical figures, instruments, conditions, procedures, and dates and a storehouse of captivating anecdotes and background material. The book contains a wealth of material for concise historical introductions to a broad range of subjects and is the sine qua non authority on both well and little known facts of medical history. With this single volume-an unprecedented tour de force representing more than 7,000 hours of exhaustive research-clinicians and researchers from all fields of medicine can quickly and easily find authoritative, detailed definitions and descriptions, with dates, of medical terms and of the people and events contributing to the development of medicine from earliest times to the present day. The entries range widely from such as abacterial pyuria to zygote, including Latin and Greek origins of terms, compact biographies with dates, eponymic information of all kinds, and rarely seen drawings and photographs of antique medical instruments and little-known conditions.
Until the launch of this series over fifteen years ago, the 15,000 volumes of the ancient Greek commentators on Aristotle, written mainly between 200 and 600 AD, constituted the largest corpus of extant Greek philosophical writings not translated into English or other European languages. This text by Philoponus rejects accounts of soul, or as we would say of mind, which define it as moving, as cognitive, or in physical terms. Chapter 3 considers Aristotle's attack on the idea that the soul is in motion. This was an attack partly on his teacher, Plato, since Plato defines the soul as self-moving. Philoponus agrees with Aristotle's attack on the idea that a thing must be in motion in order to cause motion. But he offers what may be Ammonius' interpretation of Plato's apparently physicalistic account of the soul in the Timaeus as symbolic. What we would call the mind-body relation is the subject of Chapter 4. Plato and Aristotle attacked a physicalistic theory of soul, which suggested it was the blend, ratio, or harmonious proportion of ingredients in the body.Philoponus attacked the theory too, but we learn from him that Epicurus had defended it. In Chapter 5, Philoponus endorses Aristotle's rejection of the idea that the soul is particles and of Empedocles' idea that the soul must be made of all four elements in order to know what is made of the same elements. He also rejects, with Aristotle, definitions of the soul as moving or cognitive as ignoring lower forms of life. He finally discusses Aristotle's rejection of Plato's localisation of parts of the soul in parts of the body, but asks if new knowledge of the brain and the nerves do not require some kind of localisation.