Physiology, Vitalism, and the Contest for Body and Soul in the Antebellum United States.

In the early nineteenth century, physiology became an increasingly popular and powerful science in the United States. Religious controversy over the nature of human vitality animated much of this interest. On one side of these debates stood Protestant apologists who wedded an immaterialist vitalism to their belief in an immaterial, immortal soul - and therefore to their dreams of a Christian republic. On the other side, religious skeptics argued for a materialist vitalism that excluded anything immaterial from human life, aspiring thereby to eliminate religious interference in the progress of science and society. Both sides hoped that by claiming physiology for their vision of human nature they might direct the future of religion in the US. Ultimately, they failed to realize these ambitions, but their contest posed a dilemma late nineteenth-century physiologists felt compelled to solve: how should they comprehend the relationship between life, body, and soul? Eager to undertake laboratory work and leave metaphysical questions behind, these researchers solved the problem by restricting their work to the body while leaving spiritual matters to preachers. In attempting to escape the vitalism and soul questions, late nineteenth-century Americans thus created a division of labor that shaped the history of medicine and religion for the following century.

Missing Part of Vitalism: Information.

No Abstract Available.

Vitalism, Holism, and Metaphorical Dynamics of Hans Spemann's "Organizer" in the Interwar Period.

This paper aims to provide a fresh historical perspective on the debates on vitalism and holism in Germany by analyzing the work of the zoologist Hans Spemann (1869-1941) in the interwar period. Following up previous historical studies, it takes the controversial question about Spemann's affinity to vitalistic approaches as a starting point. The focus is on Spemann's holistic research style, and on the shifting meanings of Spemann's concept of an organizer. It is argued that the organizer concept unfolded multiple layers of meanings (biological, philosophical, and popular) during the 1920s and early 1930s. A detailed analysis of the metaphorical dynamics in Spemann's writings sheds light on the subtle vitalistic connotations of his experimental work. How Spemann's work was received by contemporary scientists and philosophers is analyzed briefly, and Spemann's holism is explored in the broader historical context of the various issues about reductionism and holism and related methodological questions that were so prominently discussed not only in Germany in the 1920s.

"What is Dead May Not Die": Locating Marginalized Concepts Among Ordinary Biologists.

Historians and biologists identify the debate between mechanists and vitalists over the nature of life itself with the arguments of Driesch, Loeb, and other prominent voices. But what if the conversation was broader and the consequences deeper for the field? Following the suspicions of Joseph Needham in the 1930s and Francis Crick in the 1960s, we deployed tools of the digital humanities to an old problem in the history of biology. We analyzed over 31,000 peer-reviewed scientific papers and learned that bioexceptionalism participated in a robust discursive landscape throughout subfields of the life sciences, occupied even by otherwise unknown biologists.

Locating hygienic medicine within the intellectual history of hygiene: cases of E. W. Lane and T. R. Allinson.

Nineteenth century hygiene might be a confusing concept. On the one hand, the concept of hygiene was gradually becoming an important concept that was focused on cleanliness and used interchangeably with sanitation. On the other hand, the classical notions of hygiene rooted in the Hippocratic teachings remained influential. This study is about two attempts to newly theorise such a confusing concept of hygiene in the second half of the century by Edward. W. Lane and Thomas R. Allinson. Their works, standing on the borders of self-help medical advice and theoretical treatises on medical philosophies, were not exactly scholarly ones, but their medical thoughts - conceptualised as hygienic medicine - show a characteristically holistic medical view of hygiene, a nineteenth-century version of the reinterpretation of the nature cure philosophy and vitalism. However, the aim of this study is to properly locate their conceptualisations of hygienic medicine within the historical context of the second half of the nineteenth century rather than to simply introduce the medical ideas in their books. Their views of hygiene were distinguished not only from the contemporary sanitary approach but also from similar attempts by contemporary orthodox and unorthodox medical doctors. Through a chronological analysis of changes in the concept of hygiene and a comparative analysis of these two authors' and other medical professionals' views of hygiene, this paper aims to help understand the complicated picture of nineteenth-century hygiene, particularly during the second half of the century, from the perspective of medical holism and reductionism.

From Organismic Biology as History and Philosophy to the History and Philosophy of Biology-the Work of Hans-Jörg Rheinberger in the German Context.

In this paper, I ask about the broader context of the history and philosophy of biology in the German-speaking world as the place in which Hans-Jörg Rheinberger began his work. Three German philosophical traditions-neo-Kantianism, phenomenology, and Lebensphilosophie-were interested in the developments and conceptual challenges of the life sciences in the late nineteenth and early twentieth centuries. Their reflections were taken up by life scientists under the terms theoretische Biologie (theoretical biology) and allgemeine Biologie (general biology), i. e., for theoretical and methodological reflections. They used historical and philosophical perspectives to develop vitalistic, organicist, or holistic approaches to life. In my paper, I argue that the resulting discourse did not come to an end in 1945. Increasingly detached from biological research, it formed an important context for the formation of the field of history and philosophy of biology. In Rheinberger's work, we can see the "Spalten" and "Fugen"-the continuities and discontinuities-that this tradition left there.

Reductionism, Vitalism, and Holism.

The reductionist strategy, adopted by physics and chemistry, which was based on the effort to reduce the concepts necessary for the statement of scientific explanations to a minimum, was attractive to those who worked in the biomedical field. On the other hand, the vitalistic point of view opposed mechanism, believing that there were processes in living organisms that do not obey the laws of physics and chemistry. Finally, the holistic approach is focused on the evidence that the organized whole is almost always much more than the sum of its parts, and have led to direct attention to emerging qualities in a highly organized system which is a living being.

Correlation between Vitalism and Genetics According to the Paradigm of Complexity.

BACKGROUND: In homeopathic philosophy, vital force is a non-material substrate that is responsible for maintaining the body's sensations and functions and where homeopathic medicines act. In genetics, the body's vital functions are controlled by biochemical information, which is contained in the cell genome and consists of a protein encoding portion (exome) and another that regulates this encoding scheme (epigenome). Both the philosophical vital force and the genome present properties of complex and dynamic self-organisation systems. AIMS: This study aimed to explore and develop a philosophical-scientific correlation between vitalism and genetics according to the complexity paradigm. RESULTS: Vital principle and genome present inseparable composition among distinct existing components that influence one another and form a network of connections that create complex and dynamic self-organisation behaviour. Described in both models, 'vortex' indicates the existence of a force coming from within the system that is externalised as an emergent, information-transmitting phenomenon. Supporting this correlation, some experimental studies show that homeopathic medicines act on the genome by modulating gene expression. CONCLUSIONS: In line with the similarity of existing characteristics and properties, the genome may be considered as hypothetical biological substrate of organic vital force.

Explaining illness with evil: pathogen prevalence fosters moral vitalism.

Pathogens represent a significant threat to human health leading to the emergence of strategies designed to help manage their negative impact. We examined how spiritual beliefs developed to explain and predict the devastating effects of pathogens and spread of infectious disease. Analysis of existing data in studies 1 and 2 suggests that moral vitalism (beliefs about spiritual forces of evil) is higher in geographical regions characterized by historical higher levels of pathogens. Furthermore, drawing on a sample of 3140 participants from 28 countries in study 3, we found that historical higher levels of pathogens were associated with stronger endorsement of moral vitalistic beliefs. Furthermore, endorsement of moral vitalistic beliefs statistically mediated the previously reported relationship between pathogen prevalence and conservative ideologies, suggesting these beliefs reinforce behavioural strategies which function to prevent infection. We conclude that moral vitalism may be adaptive: by emphasizing concerns over contagion, it provided an explanatory model that enabled human groups to reduce rates of contagious disease.

Narrating Resuscitation: Theory, Knowledge, and the Cultural Life of Eighteenth-Century Vitalism.

This paper considers the relationship between the practice of resuscitation in mid- to late eighteenth-century Britain, and vitalist physiology and medicine. It explores how the mix of mystery and fact presented in the scene of reanimation, and manifested in the resuscitated body as the site of such a compelling conjunction, is negotiated in contemporary vitalist theories of life and theoretical reflections on natural philosophical method. In this, it gives a particular prominence to the Scottish vitalists, especially William Cullen. It considers the attractions of resuscitation for addressing the particular epistemological predicament faced by vitalism: its combination of post-Newtonian empiricism and the inevitable conjecture-or "provisionally inexplicable explicative device"-necessary when faced with the mysteries of life. Finally, the cultural life of vitalism is considered in the work of William Hawes, Humane Society founder, and John Thelwall, radical journalist.

Instrumental causes and the natural origin of souls in Antonio Ponce Santacruz's theory of animal generation.

This article studies the theory of animal seeds as purely material entities in the early seventeenth-century medical writings of Antonio Ponce Santacruz, royal physician to the Spanish king Philipp IV. Santacruz adopts the theory of the eduction of substantial forms from the potentiality of matter, according to which new kinds of causal powers can arise out of material composites of a certain complexity. Santacruz stands out among the late Aristotelian defenders of eduction theory because he applies the concept of an instrument of direction developed by the medieval Avicenna commentator Gentile da Foligno and gives a novel turn to this concept by interpreting animal seeds as separate instruments. The article situates Santacruz's theory in the context of early modern debates about the concept of the eduction of forms, as well as in the context of early modern debates about the concept of separate instruments. Particular attention is paid to Santacruz's responses to the biological views of Julius Caesar Scaliger and Thomas Feyens. Santacruz's response to Scaliger turns out to be central for his explication of the eduction relation, and Santacruz's response to Feyens turns out to be central for his explication of the nature of instrumental causation.

A Vital Mediation: The Sanatorium, before and after Antibiotics.

As drug-resistant strains of tuberculosis spread across India, commentators have warned that we are returning to the sanatorium era. Such concerns might be symptomatically read in terms of loss; however, prophecies of return might also signal that there is something to be regained. Rather than lamenting the end of the antibiotic era, I shift the focus to ask about the sanatorium, not simply as a technology of the past, but as a technology of an imminent future. In examining late nineteenth- and early twentieth-century conversations about treating tuberculosis in India, I demonstrate how the the sanatorium was figured as a therapeutic technology that mediated the relationship between the body and its colonial milieu. In this light, I argue that contemporary prophecies of a future past register not simply the loss of antibiotic efficacy, but also a desire to return to a therapeutics that foregrounds issues of vitality, mediation, and environment.

The role of domain-general cognitive resources in children's construction of a vitalist theory of biology.

Some episodes of learning are easier than others. Preschoolers can learn certain facts, such as "my grandmother gave me this purse," only after one or two exposures (easy to learn; fast mapping), but they require several years to learn that plants are alive or that the sun is not alive (hard to learn). One difference between the two kinds of knowledge acquisition is that hard cases often require conceptual construction, such as the construction of the biological concept alive, whereas easy cases merely involve forming new beliefs formulated over concepts the child already has (belief revision, a form of knowledge enrichment). We asked whether different domain-general cognitive resources support these two types of knowledge acquisition (conceptual construction and knowledge enrichment that supports fast mapping) by testing 82 6-year-olds in a pre-training/training/post-training study. We measured children's improvement in an episode involving theory construction (the beginning steps of acquisition of the framework theory of vitalist biology, which requires conceptual change) and in an episode involving knowledge enrichment alone (acquisition of little known facts about animals, such as the location of crickets' ears and the color of octopus blood). In addition, we measured children's executive functions and receptive vocabulary to directly compare the resources drawn upon in the two episodes of learning. We replicated and extended previous findings highlighting the differences between conceptual construction and knowledge enrichment, and we found that Executive Functions predict improvement on the Vitalism battery but not on the Fun Facts battery and that Receptive Vocabulary predicts improvement the Fun Facts battery but not on the Vitalism battery. This double dissociation provides new evidence for the distinction between the two types of knowledge acquisition, and bears on the nature of the learning mechanisms involved in each.

Anatomical Mercury: Changing Understandings of Quicksilver, Blood, and the Lymphatic System, 1650-1800.

The use of mercury as an injection mass in anatomical experiments and preparations was common throughout Europe in the long eighteenth century, and refined mercury-injected preparations as well as plates of anatomical mercury remain today. The use and meaning of mercury in related disciplines such as medicine and chemistry in the same period have been studied, but our knowledge of anatomical mercury is sparse and tends to focus on technicalities. This article argues that mercury had a distinct meaning in anatomy, which was initially influenced by alchemical and classical understandings of mercury. Moreover, it demonstrates that the choice of mercury as an anatomical injection mass was deliberate and informed by an intricate cultural understanding of its materiality, and that its use in anatomical preparations and its perception as an anatomical material evolved with the understanding of the circulatory and lymphatic systems. By using the material culture of anatomical mercury as a starting point, I seek to provide a new, object-driven interpretation of complex and strongly interrelated historiographical categories such as mechanism, vitalism, chemistry, anatomy, and physiology, which are difficult to understand through a historiography that focuses exclusively on ideas.

Teleomechanism redux? Functional physiology and hybrid models of life in early modern natural philosophy.

The distinction between 'mechanical' and 'teleological' has been familiar since Kant; between a fully mechanistic, quantitative science of Nature and a teleological, qualitative approach to living beings, namely 'organisms' understood as purposive or at least functional entities. The beauty of this distinction is that it apparently makes intuitive sense and maps onto historico-conceptual constellations in the life sciences, regarding the status of the body versus that of the machine. I argue that the mechanism-teleology distinction is imprecise and flawed using examples including the 'functional' features present even in Cartesian physiology, the Oxford Physiologists' work on circulation and respiration, the fact that the model of the 'body-machine' is not a mechanistic reduction of organismic properties to basic physical properties but is focused on the uniqueness of organic life; and the concept of 'animal economy' in vitalist medicine, which I present as a 'teleomechanistic' concept of organism (borrowing a term of Lenoir's which he applied to nineteenth-century embryology)--neither mechanical nor teleological.

A life dedicated to research and ideal: Johannes Müller between empirical universality and idealistic vitalism mirrored in lecture notes from 1851.

Until the mid-nineteenth century, "physiology" was a comprehensive theory of life, expounded and shaped by Johannes P. Müller (1801-1858). Biologists and medical doctors still refer to him today. In the summer term of 1851, Müller gave a lecture on the Comparative Anatomy of animals. This lecture was attended and recorded by Ernst Zeller (1830-1902), a future physician and zoologist, and has recently been published together with a German transcript. In this paper, we situate Johannes Müller within the intellectual history of his time. Through his "empirical idealism," we show how he opposed the speculative tendencies of the romantic understanding of nature, the emerging evolutionism, and the growing splits in the natural sciences. Müller focused on recognizing living nature as a whole and realizing ideal "phenomena" through his empirical research. He considered the notion of the soul of the world. Müller's lecture transcript serves as a poignant testament to German scientific culture in the mid-nineteenth century, a few years before the publication of Darwin's Origin of Species. It also provides valuable insights into the self-contained epistemological foundations of morphology.

["Purified empiricism": Johann Christian Reil's (1759-1813) attempts at a foundation of medicine in relation to its tradition, kantianism, and speculative philosophy]. / "Geläuterte Empirie": Johann Christian Reils (1759-1813) Versuche zur Grundlegung der Medizin im Spannungsfeld von Tradition, Kantianismus und spe- kulativer Philosophie.

Johann Christian Reil's (1759-1813) importance lies in his theoretical approach to medicine. Following Kant in his early work, he attempts to combine medical experience with an underlying conceptual structure. This attempt is directed against both the chaotic empiricism of traditional medicine and speculative theories such as vitalism. The paper starts from his early reflections on the concept of a life force, which he interprets in the way of a non-reductive materialism. In the following, the basic outlines of his Theory of Fever will be shown. The Theory is a systematic attempt at finding a new foundation for diagnosis and therapy on the basis of the concept of fever, which is understood as modification of vital processes. The paper ends with a discussion of his later work, which has remained controversial so far. It shows that the combination of practical empiricism and scientific theory remained rather unstable in this early phase of the development of modern medicine.

The third-way third wave and the enduring appeal of bioexceptionalism.

We may induce from a longue durée examination of Anglo-American History of Biology that the impulse to reject reduc - tionism persists and will continue to percolate cyclically. This impulse I deem "bioexceptionalism": an intuition, stance, attitude, or activating metaphor that the study of living beings requires explanations in addition to exclusively bottom-up causal explanations and the research programs constructed upon that bottom-up philosophical foundation by non-organismal biologists, biochemists, and biophysicists - the explanations, in other words, that Wadding - ton (1977) humorously termed the "Conventional Wisdom of the Dominant Group, or cowdung." Bioexceptionalism might indicate an ontological assertion, like vitalism. Yet most often in the last century, it has been defined by a variety of methodological or even sociological positions. On three occasions in the interval from the late nineteenth century to the present, a small but significant group of practicing biologists and allies in other research disciplines in the UK and US adopted a species of bioexceptionalism, rejecting the dominant explanatory philosophy of reductionistic mechanism. Yet they also rejected the vitalist alternative. We can refer to their subset of bioexceptionalism as a "Third-Way" approach, though participants at the time called it by a variety of names, including "organicism." Today's appeals to a Third-Way are but the latest eruption of this older dissensus and retain at least heuristic value apart from any explanatory success.

Historical notes on immaturity. Part 1: measures of viability.

The interest in the limit of viability originated from various sources, including legal requirements, the rejection of mechnical life support, competition for resources, concerns about handicaps, and proximity to the fetus with its limited rights. Gestational age was determined from menstrual history by Hippocratic writers, who established the tenacious idea that 7-, but not 8-month infants could survive. Naegele's rule, already published by Boerhaave in 1744, was correct when applied to the last day of menstruation. Birth weight and length were not measured until the end of the 18(th) century. This remarkable disinterest resulted from superstition, grossly inaccurate measurements by the authorities Mauriceau and Smellie, and the conversion chaos of the pre-metric era. A table is provided with historic mass and length units allowing to determine birth weight and body length in the older literature. The idea of viability is a remnant of vitalism, a medical doctrine popularized in 1780 by Brown. Many short-lived statements defined its limit, but until now what was meant by viability remained nebulous.

To feel what others feel: two episodes from 18th century medicine.

In the late 18th century two medical fashions--Mesmerism in France and the Perkins 'tractor' in the USA and England--appealed to the principle that a single universal force acts on all of us and is responsible for health and illness. This principle served both fashions well, as it made it all the easier for those who came within their force fields to experience the sort of sensations that other subscribers to the fashion also seemed to feel. The first research on what is now known as the placebo effect was in connection with these two movements. The propensity to feel what we suppose or imagine that others like us feel remains even now one of the channels of the placebo effect.