The contributions of Descartes and others, combined with advances in physics, gave impetus to the attempt to explain vital actions of the human body on mechanical grounds. Samuel Hahnemann C.E), his full name as written on his birth certificate is Christian Friedrich Samuel Hanemann (without h), grew up in the rationalistic thinking of the Enlightenment. 5 In the first half of the 19th century, the Hahnemannian therapeutic system was abused, as were every other threat to the livelihoods of mainstream conventional systems; but his therapeutic system spread throughout the civilized world.
The idea of reductionism, which is inherent in modern science and which has only been strengthened by the theory of evolution, could be described as the reduction of spirit to. The vitalist view is that the functional polarity of the vital level is represented by the human essence (Gr. Wesen) and the vital energy (Gr. Lebenskraft) that animates the human organism. The foundation of Descartes' theory is "the true difference between the substance of soul and body".
So Hahnemann disagrees with people like Rene Descartes, the father of modern philosophy, who believes in the absolute separation of soul and body. From reading about Hahnemann and the Muslim philosophers, the vital force is a level between the levels of the soul. Amazingly, Hahnemann of 19th century Germany uttered a similar tune regarding therapeutic use.
He wrote: “The material organism is incapable of sensation, function, or self-preservation without the vital energy; it is dead and subject only to the physical laws of the outer world; it decays and is dissolved back into its chemical constituents; It might be understood from an observation of the philosophical works of Ibn Sina, Mulla Sadra and others that Hahnemann's notion of vital force or vital energy is related to the nature, function and degrees of the soul. In other words, they believe that the life force acts as a link between body, soul and spirit.
It is the role of the vital energy to maintain a perfect equilibrium within the elements of the body and between the elements of the body and the environment. Because of the source of the divine spirit, which is from God Himself, the soul can potentially, if properly cultivated, achieve actualization. Referring to the vital force of the human organism, Hahnemann sought to establish an understanding of the importance of the immaterial cause of disease.
He explains that “its morbid disorder becomes known only by the manifestation of the disease in the sensation and functions of those parts of the organism exposed to the senses of the observer and the physician…. In this regard, Beninghousson, a disciple of Hahnemann, summarized the method of how to find the complete symptom of the sick person. The body, then, is a subsequent level of the soul and the existential traces (th r) and properties of the separated soul, which is manifested in the body.
The fruits of his labor constitute one of the major collections of works by and about Paracelsus.
However, in the history of medicine, this therapeutic law was first mentioned by Hippocrates (462–377 B.C.E.), but it was Samuel Hahnemann C.E.) who established it as a basic principle and introduced it to the modern world. In other words, Hahnemannian principles are traceable to spiritualism and the general religious background of nineteenth century Germany. Nevertheless, the healing system based on Hahnemann principles deals directly with the chemistry and structure of the physical body by emphasizing directly with substances and energies of the mental, emotional, spiritual and physical realm.
As a subjective medicine, it directly deals with energy that can be disturbed by the mental and emotional activity of the individual. Of course, like Descartes, Hahnemann is not opposed to the concept of a "scientific inquiry"; the difference lies in the seriousness with which the two thinkers approach human nature: Hahnemann seems to see no legitimacy in questioning the integrated mind-body relationship, while Descartes wrestles with classical metaphysical problems within the strict confines of rationalism steps. In his letter to the town clerk of Kothen in 1828: "I have only accomplished what an individual can do with his feeble means, guided by the unseen powers of the Almighty, listening, observing, attuning to his instructions, paying the utmost attention to and religious attention to this inspiration”.
Earlier at Haehl, Richard highlighted the following statement by Hahnemann: "I acknowledge with sincere gratitude the infinite mercy of the One great Giver of all good". Another letter reads: "I acknowledge with sincere gratitude the infinite mercy of the One great Giver of all good" See Haehl, Richard, Samuel Hahnemann his life and work. Motivated by the uniqueness of Friedrich Samuel Hahnemann's thought pattern and his contributions, this paper examines the relevance of Hahnemann's principles to the anthropology of transcendent philosophy.
From the preceding survey of some of Hahnemann's statements and writings, it is possible to conclude that in the process of his theoretical and practical responses to the challenges of the conventional medical system, Hahnemann had adapted some of the pre-Socratic philosophical views of human nature. . However, his views deal with two broad issues, one pertaining to human nature and the other in terms of law. Hahnemann's principles are perhaps the strongest challenge yet to the worldview espoused by Descartes, the 17th-century philosopher who sees mind and body as distinct entities that must be treated separately.
But, like Descartes, Hahnemann is of course not opposed to the concept of a "scientific inquiry," the difference being in the seriousness with which the two thinkers approach transcendental issues: Hahnemann seems to see no legitimacy in relying entirely on rationalism. , positivism and other schools of thought, while Descartes struggles with classical metaphysical problems, stepping within the strict confines of rationalism. Unlike modern scientific anthropology and philosophical anthropology which have a remarkable influence on the conventional medical system, Hahnemann believes that the human being is an integrated whole that is constantly acting on different levels: the spiritual, the mental, the emotional, the physical while the spiritual and mental levels are most important. Nevertheless, Hahnemann's principles and his medical practices were criticized and ridiculed by the scientific community from his lifetime.
The scope of Hahnemann's vision is such that he not only faced the main ideas of Descartes, the father of modern philosophy, but also important for the anthropology of transcendental philosophy, as well as for the integrated approach to the natural and applied sciences and the human sciences. . Hahnemann's principles of law of similitudes, potentiation and microdosing preceded nanoscience and technology whereby a recent study found that medicine prepared based on Hahnemann's principle of microdosing containing metals such as gold, copper and iron still retain the potency of them even when diluted. to a nanometer or a billionth of a meter.
