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A short blog post introducing Galen for the Iris Project (irisonline.org) as part of the Iris Festival of Ancient and Modern Science.
This article examines the implications of Galen’s newly-rediscovered Peri Alupias (On Consolation from Grief) for our understanding of the function and contents of public libraries in late second-century A.D. Rome. As a leading intellectual gure at Rome, Galen’s detailed testimony substantially increases what we know of imperial public libraries in the city. In particular, the article considers Galen’s description of his use of the Palatine libraries and a nearby storage warehouse, his testimony on the contents, organization, and cataloguing of the books he found there, and his use of provincial public libraries for the dissemination of his own works.
In this article, I examine Galen’s credentials as an ethical philosopher on the basis of his recently discovered essay Avoiding Distress (Peri alypias). As compensation for the scholarly neglect from which Galen’s ethics suffers, I argue that his moral agenda is an essential part of his philosophical discourse, one that situates him firmly within the tradition of practical ethics of the Roman period. Galen’s engagement with Stoic psychotherapy and the Platonic-Aristotelian educational model affirms his ethical authority; on the other hand, his distinctive moralising features such as the autobiographical perspective of his narrative and the intimacy between author and addressee render his Avoiding Distress exceptional among other essays, Greek or Latin, treating anxiety. Additionally, I show that Galen’s self-projection as a therapist of the emotions corresponds to his role as a practising physician, especially as regards the construction of authority, the efficacy of his therapy and the importance of personal experience as attested in his medical accounts. Finally, the diligence with which Galen retextures his moral advice in his On the Affections and Errors of the Soul – a work of different nature and intent in relation to Avoiding Distress – is a testimony to the dynamics of his ethics and more widely to his philosophical medicine.
The paper focuses on the θεραπευταί of Imperial Pergamum, the religious entrepreneurs who operated within the complex of the healing sanctuary of Asclepius and who are usually seen as an innocuous cultic formation of elite patients. By contrast, this chapter argues that this group was one of the most dynamic, prolific groups of religious and to an extent medical experts. Examining this particular group of religious entrepreneurs has wider implications for both the history of medicine and the history of religion in the Imperial Era. Claims to a direct line of communication with Asclepius were made by both physicians and patients: the physicians craved divine legitimation of their methods, while the elite patients defied the need for expert intermediaries between god and knowledge and reclaimed ownership of their bodies.
VESALIUS, 2017
Galen was born in Pergamum in 129 A.D. After his medical training in Smyrna, Alexandria and Corinth, he established his reputation with his successful treatment of the gladiators in his home city. He moved to Rome in 162 A.D. where he lived for most of his life, becoming physician to the Imperial Court of Marcus Aurelius. His medicine was influenced mainly by the Hippocratic School and tradition to which he dedicated numerous commentaries. From his prolific work of nearly 500 treatises some survive in the original Greek, in which he wrote exclusively, and others in later Arabic and Latin translations. His philosophical treatise PERI ALYPIAS, until recently considered lost, was discovered in 2004, by Sorbonne scholars, in Codex 14 of the Vlatadon Monastery in Thessaloniki, Greece. Although the medical experiment is considered the product of the European Renaissance, Galen conducted and thoroughly described medical experiments, two of which are described in this paper, with highlights of his life, his parental relationships, his travels and his medical work. Résumé: Galien naquit à Pergame en 129 après J.C. Après ses années de formation médicale à Smyrne, Alexandrie et Corinthe, il établit sa renommée dans sa ville natale grâce aux soins qu’il prodigua avec succès aux gladiateurs. Il s’installa à Rome en 162 où il passa presque toute sa vie et devint le médecin de la cour impériale de Marc Aurèle. Sa médecine était influencée par l’école hippocratique principalement, à laquelle il consacra de nombreux commentaires. De cette œuvre prolifique près de 500 traités nous sont parvenus, certains dans leur langue grecque d’origine, d’autres par des traductions arabes et latines ultérieures. Son traité philosophique Peri Alypias, considéré comme perdu jusqu’à une période récente, fut retrouvé en 2004 par des universitaires de la Sorbonne dans le Codex 14 du monastère de Vlatadon, à Thessalonique en Grèce. Bien qu’on les présente comme l’apanage de la Renaissance européenne, Galien effectua et décrivit avec précision des expérimentations médicales, dont deux sont rapportées dans cet article, ainsi que les moments forts de sa vie, ses relations familiales, ses voyages et son œuvre médicale. Keywords: Galen - medicine - renaissance - clinical experiment
A brief exploration of the Galenic Renaissance and Early Christian Literature.
Arabic literature counts up several texts dealing with dispelling sorrow or avoiding grief. Before the discovery of Galen’s Peri Alupias, some of the editors or commentators of such Arabic treatises used to hypothesize that Galen’s treatise could be an influential model. This paper aims to offer a reappraisal of the question, focusing on two Arabic texts : On dispelling Sorrow of Al-Kindî and chapter 12 of Râzî ‘s Spiritual Medicine. Can we trace hints of Galen’s Peri alupias in their respective texts ? The study investigates firstly the formal filiations we can draw between Galen and both Arabic authors and secondly it emphasizes the inheritance or the rejection of the Galenic technê alupias by al-Kindî and Râzî.
This paper examines the authorial strategies deployed by Galen in his two main pharmacological treatises devoted to compound remedies: Composition of Medicines according to Types and Composition of Medicines according to Places. Some of Galen’s methods of self assertion (use of the first person; writing of prefaces) are conventional. Others have not received much attention from scholars. Thus, here, I examine Galen’s borrowing of his sources’ ‘I’; his use of the phrase ‘in these words’; and his recourse to Damocrates’ verse to conclude pharmacological books. I argue that Galen’s authorial persona is very different from that of the modern author as defined by Roland Barthes. Galen imitates and impersonates his pharmacological sources. This re-enactment becomes a way to gain experience (peira) of remedies and guarantees their efficacy.
Medicine and Paradoxography in the Ancient World, 2019
Galen's Treatise peri alupias (de indolentia) in Context. A Tale of Resilience, 2019
in Gill, C., Wilkins, J. and Whitmarsh, T. (eds.) Galen and the World of Knowledge, Cambridge University Press (2009): 35-58. , 2009
Early Science and Medicine, 2015
International Journal of Cardiology, 2014
Ancient Philosophy 39(1) (accepted for publication in 2017), 2019
Classical Philology, Vol. 108, No. 3, July 2013, pp. 240-251
Brill's Companion to the Reception of Galen, 2019
The Comparable Body: Imagination and Analogy in Ancient Anatomy and Physiology, 2017
(2019) ‘The curious case of Aelius Aristides. The author as sufferer and illness as “individualizing motif”, in Eve-Marie Becker and Jörg Rüpke (eds), Autoren in religiösen literarischen Texten der späthellenistischen und der frühkaiserzeitlichen Welt. Zwölf Fallstudien, Mohr Siebeck, 199-219., 2019
In Doru Costache and Mario Baghos (eds), John Chrysostom: Past, Present, Future, Sydney: Australian Institute for Orthodox Christian Studies, 2017, 193-215.