α β γ δ ε ζ η θ ι κ λ μ ν ξ ο π ρ ς σ τ υ φ χ ψ ω Α Β Γ Δ Ε Ζ Η Θ Ι Κ Λ Μ Ν Ξ Ο Π Ρ C Σ Τ Υ Φ Χ Ψ Ω ἀ ἁ ά ὰ ᾶ ἄ ἅ ἂ ἃ ἆ ἇ ᾳ ᾷ Ἀ Ἁ Ἄ Ἅ Ἂ Ἃ Ἆ Ἇ ἐ ἑ έ ὲ ἔ ἕ ἒ ἓ Ἐ Ἑ Ἔ Ἕ ἠ ἡ ή ὴ ῆ ἤ ἥ ἢ ἣ ἦ ἧ ῃ ῇ ᾗ Ἠ Ἡ Ἤ Ἥ Ἦ Ἧ ἰ ἱ ί ὶ ἴ ἵ ἲ ἳ ἶ ἷ ῖ Ἰ Ἱ Ἴ Ἵ Ἶ Ἷ ὀ ὁ ό ὸ ὄ ὅ ὂ ὃ Ὀ Ὁ Ὄ Ὅ Ὂ Ὃ ῥ ὐ ὑ ύ ὺ ὔ ὕ ὒ ὓ ὖ ὗ ῦ Ὑ Ὓ Ὕ Ὗ Ῠ Ῡ Ὺ Ύ ὠ ὡ ώ ὼ ὤ ὥ ὢ ὣ ὦ ὧ ῳ ῶ ῷ ᾧ ᾤ Ὠ Ὡ Ὤ Ὥ Ὢ Ὣ Ὦ Ὧ Schließen Bewegen ?
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Erkenntnis in der Medizin (189 Aufrufe)
Γραικύλος schrieb am 13.02.2024 um 00:03 Uhr (Zitieren)
Hippokrates, Vorschriften 1:
[...] Healing is a matter of time, but it is sometimes also a matter of opportunity. However, knowing this, one must attend in medical practise not primarily to plausible theories [λογισμῷ], but to experience combined with reason [ἀλλὰ τριβῇ μετὰ λόγου].

For theory is a composite memory of things apprehended with sense-perception [μετ’ αἰσθήσιος]. For the sense-perception, coming first in experience and conveying to the intellect [διάνοια] the things subjected to it, is clearly imaged, and the intellect, receiving these things many times, noting the occasion, the time and the manner, stores them up in itself und remembers.

Now I approve of theorising also if it lays its foundation in clear fact, it is found to exist in the domain of intellect, which itself receives from other sources each of its impressions. So we must conceive of our nature as being stirred and instructed under compulsion by the great variety of things; and the intellect, as I have said, taking over from nature the impressions, leads us afterwards into truth. But if it begins, not from a clear impression, but from a plausible fiction, it often induces a grievous and troublesome condition.
[...]

[Hippocrates, Vol. 1. Ed. by W. H. S. Jones. Cambridge (Mass.)/London 1923, pp. 312-315]
 
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