This work discusses Masi Elizade’s philosophy (Aristotelic-Thomist), its relation to Aristotle’s concepts of virtue, vice and mean (moderation) and the practical application of all this.
There is a view of man, disease and cure present in Hahnemann’s work, which is similar to the Aristotelic concept of man as described by TomÃ¡s de Aquino some centuries later. Our source materials to explain this were : the Actas del Instituto Internacional de Altos EstÃºdios HomeopÃ¡ticos James Tyler Kent, Organon by Hahnemann and Nicomachean Ethics by Aristotle. Those works allowed a deeper comprehension of the role of the Aristotelic philosophy in the homeopathic Aristotelic-Tomist conception in Hahnemann.
Masi Elizalde introduces the concept of Miasmatic Dynamics, which involves the suffering of patients and their respective reactions. With this view we can prescribe the remedy and follow the evolution of the patient. This allows an evaluation of primary psora and whether it is active or latent.
With his method, Masi Elizalde assumes that the Hahnemannian definition of vital energy superimposes itself almost exactly on the Tomist conception of “vegetative soul”, the notion mentioned at the 15th paragraph. Hahnemann says that the affection of the morbidly deranged, spirit-like dynamis (vital force) that animates our body in the invisible interior, and the totality of the outwardly cognizable symptoms produced by it in the organism and representing the existing malady, constitute a whole; they are one and the same. The relationship between vegetative soul and vital energy is the ignition point of Masi Elizalde´s method. Most important to him is not the fact that man is a unity, but that the functions of the organism are disturbed in the diseased condition and the vital energy functions to regularize the organism. In this way the organism expresses signs and symptoms of one disease by the disarrangement of the vital energy. The symptoms disappear with its rearrangement. It is important to point out that the vegetative soul has three different parts, which are responsible for nourishment, growth, development and reproduction. This “vegetative soul” presents the symptoms that express one disease.
Masi shows how disease can arise, affirming that changes in feelings and behavior (Hahnemann’s idea of how disease was reflected), occur exclusively at the passion level.” At this point we can find the connection with Aristotelian thought and this point is most important for the Aristotelic-Tomist conception of Masi Elizalde.
With this connection, Masi Elizalde gives a strong argument for the role of the Aristotelian method in the Hahnemannian concept of man, disease and health. Human passions are directly connected to human action – which involves a transcendence that Hahnemann indicates when he emphasizes “the actions which exalt the dignity“.
We could show many other influences of Greek philosophy in Hahnemann´s concepts, but in this paper we intend to discuss the Aristotelian concepts of virtue, vice and mean, and their practical applications.
We can see in the 9th paragraph of the Organon, an understanding that passions can allow action to express either disease or health. In this text Hahnemann says:
In the healthy condition of a man, the spiritual vital force (autocracy), the dynamis that animates the material body (organism), rules with unbounded sway, and retains all the parts of the organism in admirable harmonious, vital operation, as regards both sensations and functions, so that our indwelling, reason-gifted mind can freely employ this living, healthy instrument for the higher purposes of our existence.
Hahnemann demonstrates how health appears, and in order to discuss it we have to consider two important points: (i) In a healthy state both sensation and function have to be in admirable harmony, which is proportionate to the vital energy and (ii) This state allows man to use his reason-gifted mind – this alive instrument – freely to reach the higher purpose of his existence. It is possible to demonstrate how the Aristotelian philosophy is present in Hahnemannian philosophy, but what matters here, is that paragraph nine sends us directly to Aristotelian philosophy, in particular to Aristotle´s explanation of human actions. While Aristotle says that actions can be good or not, Hahnemann, as shown by Masi Elizalde, points out that an action which conducts man to dignity can also conduct him to its opposite.
From paragraph 9 we can also understand that feeling and acting are present in an inseparable way. There is no acting without feeling. It is important to understand the process which makes the reason-gifted mind be deprived of the necessary freedom. This obstructs man’s attempt to reach the higher purposes of his existence. Hahnemann does not explain exactly how it happens, but clearly says that the reason-gifted mind cannot work without freedom. We have to see how it happens and, more specifically, we have to look at the way man acts in disease and expresses, by these actions, his illness. Some light is shed on this by James Tyler Kent, when he says that thinking, willing and acting are the three things that make up the science of the life of the human race. Kent says that if man did what he did not will, he would be only an automaton.
It is clear that paragraph 9 makes a strong connection with human action. Reaching the higher purposes of our existence is something that has to be desired. The desire will be the basis of this movement. Sensations and functions should be in harmony, so that this transcendent end can be desired and reached. In disease however, sensations and functions are not in harmony, so the reason-gifted mind is unable to make man act in a correct way which expresses health. In this case, man´s actions conduct him to a different path from the one proscribed by Hahnemann as healthy. Here, desire impels man’s actions in a direction that characterizes disease. Therefore desire is present in both cases: health and disease. The end to be reached is what will determine the state of health or disease.