|
Voluntez tradukar ico:
In chapter 20 the author dismisses the theories of human nature associated with Empedocles and the pre-Socratic inquiry as irrelevant to medical practices. He argues that their theories lean towards philosophy and have more to do with the art of writing than with medicine. The author believes that the theory of human nature must be based on medicine, through the observation of the human organism within nature. He takes exception to thinkers such as Empedocles who attempted to provide such an understanding through his cosmological theories. Practically speaking, for medicine to be effective the physician needs to know the true nature of man and this must be determined through his relationship to food, drink, and other practices associated with the human organism (20.3). Therefore, the physician must understand the constituency of food and its effects on the body of the patient he is treating. Chapters 22-24 the author extends the nature theory to include bodily structures. He also expands his theory of knowledge by advocating the use of analogies to attain an understanding of that which cannot be observed directly within the human organism.
It is in chapter 13 that the author returns to his analysis of his opponent’s hypothesis theory. His goal is to explore the potential consequences of the principle in question. The proponents of cure by contraries assume that all diseases have their roots in the humors hot, cold, wet, dry, and that the cure for each disease is the opposite of the cause. The author imagines a situation where a person changes his food from cooked to raw and as a result becomes ill. Thus, the cause of a given illness is associated with a given humor and the cure as being that humor’s opposite. Hot therefore would cure cold and dry would be the cure for wet. The author sees this as an oversimplification. He argues that cooking is a process in which the original raw food losses some of its qualities and gains others by mixing and blending (13.3). Human beings are affected by the food they consume because every food has its own innate virtues. It is important for the physician to identify these virtues (14.1-2). The attainment of such knowledge demands a clear understanding of human nature. The human being, explains the author, contains a blend of many humors. When the humors are balanced or properly mixed the human being is healthy, but when they are unbalanced or improperly mixed and one is more concentrated than the other, pain and disease is the result (14.4-6).
Esas en chapitro 13 ke l'autoro retroiras a sua analizo di hipotezo teorio di lua opozanto. Lua skopo esas explorar la potenciala konsequantaji di la principo en questiono. La partizani di kuraco per kontreaji supozas ke omna maladi havas lua radiki en humori varma, kolda, humida, seka e ke la kuraco por omna malado esas l'inverso di la kauzo. L'autoro imaginas situeso ube persono chanjas lua nutrivo de koquita a kruda e kam rezulto divenas malada. Do, la kauzo di donita morbo esas asociita kun donita humoro e la kuraco kam esar l'inverso di humoro. Varma konseque risanigus kolda e seka esos la kuraco por humida. L'autoro vidas to kam hastoza simpligo. Il argumentas ke koquarto esas proceso en qua l'originala kruda nutrivo perdas kelka di sua qualesi e ganas altri per mixanta e inkorporita (13.3). Homala enti esas afektita per la nutrivo qua konsumas pro quo omna nutrivo havas lua propra inata vertui. Esas importanta por la mediko identifikar ta vertui (14.1-2). L'atingo di ta konoco demandas klara komprendo di homala naturo. Homala ento, explikas l'autoro, kontenas mixajo di multa humori. Kande la humori esas balancita o propre mixita la homala ento esas sana, ma kande li esas desequilibrigita o ne korekta mixita ed uno esas plu koncentrita ke l'altro, doloro e maladeso esas la rezulto (14.4-6).
In chapter 15 the author argues that whereas the proponents of humoral medicine see food purely as hot, cold, wet, or dry, human beings also possess a quality such as sweet or bitter. These qualities are the ones that cause serious harm to the body. In Chapter 16, the author presents a number of examples from common experience. For instance, in a fever hot and cold humors counteract each other in the body without the need of medical aid. As he points out in chapter 17, however, in some cases the fever persists. This is an indication that hot is not the sole cause of the fever. There must be some other inherent factor responsible for sustaining the fever. In chapters 18 and 19, he continues to develop the idea that recovery from disease comes about when there is a blending and coction of the humors. Coction is the act or process of attaining a more perfect or more desirable condition. The importance of coction in the author’s theory also reflects his close analogy between medicine and cooking. Just as the cook brings about coction in food external to the human organism; the physician brings about coction of the bodily humors.
En chapitro 15 l'autoro pledas pro ke la proponanti di humorala medicino vidas nutrivo nur kam varma, kolda, humida o seka, homala enti anke posedas qualeso kam dolca o bitra. Ta qualesi esas uni qua kauzas grava domajo a la korpo. En chapitro 15, l'autoro prizentas nombro di exampli de komuna experienco. Por exemplo, en febro varma o kolda humori kompensas l'uno l'altro en la korpo sen la bezono di medicinala helpo. Devas esar altra inherenta faktoro responsanta por sustenar la febro. En chapitri 18 e 19. il kontinuas a developar l'ideo ke sanesko de malado venas proxim kande esas mixo e koquado di humori. Koquado esas l'ago o proceso atingar plu perfekta o plu dezirinda stando. L'importo di koquado en la teorio di autoro anke reflektas lua proxim analogeso inter medicino e koquarto, jus kam koquar produktas koquado en nutrivo extera di homala organismo, la mediko aportas koquado en la korpala humori.
In chapters 9–12 the author argues that there is a corresponding relationship between the physician’s experience and knowledge and his ability to practice the art of medicine. The greater the general and specific knowledge attained by the physician, the more accurate his diagnostic and therapeutic skills to include preparation and administration of prescriptions or remedies. This is critical because the same illness manifests itself differently in each patient and treatment must correspond to individual symptoms, and not to the common symptoms. This also applies to dietary measures. Thus, in the preparation and administration of remedies or dietary measures, care must be given not only in selecting the quantity and quality of the preparation or remedy, but also to the timing of its administration which must take into account bodily rhythms. The physician, the author argues, must rely upon the reaction of the individual to the treatment. This is indeed a complex process which demands both the education and precision of the physician. Hippocrates argues even, if the ancient art of medicine “does not possess precision in everything; rather, since it has been able to come, by means of reasoning, from profound ignorance close to perfect accuracy, I think it much more appropriate to marvel at its discoveries as having been made admirably, correctly, and not by chance”.
Danko pro tua helpo. --[[Uzanto:Chabi1|Chabi1]] ([[Uzanto Debato:Chabi1|talk]]) 08:04, 6 di agosto 2014 (UTC)
|
