Scientia aliena

Overview & Synopsis

Medical authors either seek for innovation through criticism of their predecessors, or regard themselves as perpetuators of a tradition considered to be a foundation of reliable theory and practice. Galen, competing with his fellow physicians and frequently alluding to their work, enriches, unifies and transforms the so-called “Hippocratic” medicine. Medieval and Renaissance physicians pursue this tradition. Razes (9th cent.), in treatises such as al-Manṣūrī, Smallpox and measles, Doubts about Galen, engages in a permanent and hard-hitting dialogue with his predecessors, including Galen, citing them, calling into question their authority and pointing out that respect for tradition and adaptation to new realities are not contradictory. We can compare his method with Leonhart Fuchs’ (16th cent.) attempt in his Paradoxa medicinae and his commented editions of Galen, to “resolve” Galen’s apparent contradictions. Razes often seeks advice from oral sources such as travellers or merchants: how can such sources be reliable and contribute to enhancing medical knowledge? How can Razes “reconcile” oral and bookish culture? Renaissance humanists provide numerous references to non-medical texts such as Greek and Latin poetry, tragedy and comedy, history, natural philosophy: to what extent do those references go beyond erudition and rhetoric, highlighting medical issues or fueling medical polemics? References to religious texts will also be considered: is there an appropriate context for Biblical passages and Christian exegetes? Are they actually useful for medical scholars or paramedical professionals, despite their moral connotations? Although Razes is particularly stingy with Koranic citations, we can find some examples of religious or moral references in his treatises. Our aim is to study the different ways to insert aliena scientia such as non medical textual and oral sources into medical (including pharmaceutical or paramedical) works stemming from different academic and professional traditions: how is this scientia “embedded” in a medical context? What is its role in the healing process in particular and in advancing knowledge in general?