Aristotle on the Nature and Politics of Medicine

Baker, Samuel

doi:10.1515/apeiron-2019-0052

Cited by 8 publications

(3 citation statements)

References 47 publications

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“…7.4, 1326a10 -16). 29 K tomu viz například Bartoš (2021), Baker (2021), Levin (2014). 30 K tomu viz například Edelstein (1967).…”

Section: A Platónunclassified

Řekni mi, kde to bolí, a já ti řeknu, jaký jsi člověk: funkce bolesti v klasické řecké filosofii a lékařství

Linka

2024

filozofia

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In this article, I explore the role of pain in ancient Greek medicine and philosophy, focusing on the period from the 5th century BC to the end of the 4th century BC. I analyze how Greek physicians, perceived pain and its significance in understanding the human body, diagnosis, and treatment. Additionally, I show that this framework for comprehending pain is also present in the philosophies of Plato and Aristotle. Despite initial differences in approach, both physicians and philosophers aim to understand, incorporate, and potentially utilize pain for beneficial purposes, given its inherent connection to certain positive aspects of human life. This article not only addresses the specific issue of pain in ancient medicine and philosophy but also examines the relationship between these two domains of human knowledge and practice.

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“…7.4, 1326a10 -16). 29 K tomu viz například Bartoš (2021), Baker (2021), Levin (2014). 30 K tomu viz například Edelstein (1967).…”

Section: A Platónunclassified

Řekni mi, kde to bolí, a já ti řeknu, jaký jsi člověk: funkce bolesti v klasické řecké filosofii a lékařství

Linka

2024

filozofia

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“…However, the proper application of the medical expertise is producing health and the medical expert (iatros) is basically an expert healer, because health is the natural end of medicine. If a medical expert uses the medical art to produce disease, she would be acting contrary to the nature of that art (for a more extensive discussion, see Baker, 2021).…”

Section: Expertise As Informant Reliabilitymentioning

confidence: 99%

We should redefine scientific expertise: an extended virtue account

Tunç

2022

Euro Jnl Phil Sci

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An expert is commonly considered to be somebody who possesses the right kind of knowledge and skills to find out true answers for questions in a domain. However, this common conception that focuses only on an individual’s knowledge and skills is not very useful to understand the epistemically interdependent nature of contemporary scientific expertise, which becomes increasingly more relevant due to the rise of large interdisciplinary research collaborations. The typical scientific expert today relies substantially on complex scientific instruments and numerous other experts in forming expert judgment. Moreover, we have research collaborations where multiple scientists interact in a way that gives rise to distributed cognitive systems, which can act as a single informant. Accordingly, our concept of scientific expertise should not consist only in individual knowledge and skills, but also accommodate epistemic dependence and collective knowledge production. To this aim, this paper proposes a reconstruction of the concept of scientific expertise as informant reliability by building on the virtue-epistemological account of epistemic competences and theories of extended and distributed cognition. Considered in reference to the social epistemic function of expertise, a scientific expert should be conceived as a reliable informant in a scientific domain, which implies that when consulted on matters in that domain they assert competently, honestly, and completely. Competent expert assertion involves the epistemic responsibility to draw on nothing but the highest degree of epistemic competence relevant to the given context. Thus, being a reliable informant may require one to draw on an extended epistemic competence that goes beyond one’s individual competence, or to form supra-individual or group-informants that manifest collectively the kind of complex epistemic competence required for the investigation of certain research questions.

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“…Ám Arisztotelész arra is felhívta a figyelmet, hogy az orvosi munka eredménye gyakorta hiányos és befejezetlen. Az elégtelen gyógyítási folyamat mint eszköz sokszor nem képes kielégítô mértékben biztosítani a cél, az egészségjavulás elérését (5) A szégyen pozitív szerepének gondolata nem halt ki teljesen a filozófiában. A középkor tekintélyes keresztény filozófusa, Aquinói Tamás (1225-1274) megújította Arisztotelésznek a szégyennek az erény elôfeltételérôl szóló koncepcióját (7).…”

Section: A Medicinától Távol Tartott Szégyenunclassified

„Elég jó” orvosnak lenni : A szégyen felismerése és elfogadása

Kelemen¹

2022

LAM

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A szégyen témaköre – akár a hibák eltussolását eredményező toxikus, akár a betegbiztonság javítására serkentő adaptív formában – két és fél évezreden át szinte hiányzott a medicina történetéből. A szerző a szégyen orvosi problematizálásának útját követi nyomon, elsősorban azon magyar pszichoanalitikus orvosok munkásságának tükrében, akik ebben a folyamatban szerepet játszottak. Az „elég jó” orvos koncepció tükrében vizsgálja a perfekcionizmus negatív, kiválóságot aláásó következményeit.

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Aristotle on the Nature and Politics of Medicine

Cited by 8 publications

References 47 publications

Řekni mi, kde to bolí, a já ti řeknu, jaký jsi člověk: funkce bolesti v klasické řecké filosofii a lékařství

Řekni mi, kde to bolí, a já ti řeknu, jaký jsi člověk: funkce bolesti v klasické řecké filosofii a lékařství

We should redefine scientific expertise: an extended virtue account

„Elég jó” orvosnak lenni : A szégyen felismerése és elfogadása

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