When Jupiter Meets Saturn: Aby Warburg, Karl Sudhoff, and Astrological Medicine in the Age of Disenchantment.

As disenchantment began to be recognized as a recurring, never-ending process in recent scholarship, "When Jupiter Meets Saturn" argues that Aby Warburg and Karl Sudhoff's debate on Reformation astrological medicine provided a new theory of the emergence of modern science and rationality. Drawing on their encounter and divergence in interwar Germany, especially their curatorial collaboration for the 1911 Internationale Hygiene-Ausstellung, the article shows that Warburg and Sudhoff generated completely opposite historical evaluations of astrological medicine using the very same materials. Approaching history as healers, they developed different ways of seeing from medical epistemologies and brought out entangled temporalities from images.

Do Ayurveda students need a course in Medical Astrology?

Ayurveda is based largely upon two classics - Charaka-Samhita, representing the school of medicine, and Sushruta-Samhita representing that of surgery. These two texts mark the historic switch in the Indian medical tradition, from faith-based therapeutics to its reason-based variant [1]. The Charaka-Samhita, which acquired its present form in circa 1st century CE, uses two remarkable terms to designate the distinctness of these approaches: daiva-vyapashraya (literally, dependence on the unobservable) and yukti-vyapashraya (dependence on reason) [2].

Nautical astrology: a forgotten early modern tradition.

While the link between navigation and astronomy is quite evident and its history has been extensively explored, the prognosticatory element included in astronomical knowledge has been almost completely left out. In the early modern world, the science of the stars also included prognostication known today as astrology. Together with astronomical learning, navigation also included astrology as a means to predict the success of a journey. This connection, however, has never been adequately researched. This paper makes the first broad study of the tradition of astrology in navigation as well as its role in early modern globalization. It shows how astrological doctrine had its own tools for nautical prognostication. These could be used when dealing with the uncertainty of reaching the desired destination, to inquire about the condition of a loved one, or an important cargo. It was widely used, both in time and geographical context, by navigators and cosmographers for weather forecasting and elections for the start of a successful voyage.

Confessionalization and comets. John Bainbridge on the comet of 1618.

At first sight, the English astronomer John Bainbridge's treatise on the great comet of 1618 appears rather idiosyncratic. It regards the comet as a favourable omen and applies an astrological explanation that is completely metaphorical. At closer look, however, Bainbridge's interpretation appears well in line with the meaning commonly attributed to comets at the time. We should realize that an important function of the discourse on prodigious phenomena, such as comets, was to uphold and strengthen the confessional social order. Moreover, the treatise was addressed to the King rather than to the common population. To understand the early modern interpretation of comets, the processes of confessionalization and de-confessionalization deserve more consideration.

Fixating on the future: An overview of increased astrology use.

BACKGROUND: Interest in astrology has surged recently, possibly due to the uncertain conditions in the world due to the Covid-19 pandemic. While belief in astrology is common and socially legitimized in many cultures, a few instances of excessive engagement with astrological services or "fortune-telling addiction" are indicating a risk of adverse mental health consequences. AIM: To understand the existing research base on correlates of belief in astrology and fortune-telling. Method: We have carried out a scoping review to synthesize the available literature base on belief in astrology and to review the evidence for "fortune-telling addiction" using Arksey and O'Malley's methodological framework. Databases of PubMed, ProQuest, EBSCO, and SCOPUS were searched for relevant studies published in peer-reviewed journals. RESULTS: The search findings revealed the association of belief in astrology with cognitive, personality, and psychological factors such as thinking style, self-concept verification, and stress. Case studies on "fortune-telling addiction" have conceptualized it as a possible behavioral addiction and have reported symptoms such as distress, cravings, and salience. CONCLUSIONS: However, further research on the condition along with its psychosocial determinants is necessary for the development of preventative and curative intervention efforts.

The Hirschfeld horoscope: Archival trails and urban subcultures.

This article explores what it means to work with decontextualized or mysterious archival traces within collections that already contain obscured provenance. In particular, it compels us to consider what a single object can tell us about the individual, Dr. Magnus Hirschfeld, and what it can teach us about the larger queer community from which it may have originated. Astrology, the occult, and new forms of spirituality proliferated in Weimar Germany, emerging from the late 19th century psy sciences and evolving within Berlin's urban landscape. The extent to which these occult and alternative pathways held a queer dimension is unknown, but not improbable.

Astrology in the crossfire: the stormy debate after the comet of 1577.

The new star of 1572 and the comet of 1577 had a major impact on the ways in which astronomical research developed in the late sixteenth and early seventeenth centuries. Behind this gradual but significant change there was an extended epistemological reform which placed increasing emphasis on reason and experience and strove to exclude arguments from Scripture and authority from scientific debate. This paper argues that the humanist debate on astrology after 1577, which was initiated by highly prestigious members of a supraconfessional Republic of Letters, can be seen as an element of this process. Unlike earlier detractors of astrology, these new critics chiefly employed philosophical and scientific arguments concerning the legitimation of the entire art. By analysing a variety of accounts, this paper will reveal how great and complex the stakes in the debate over astrology were. They concerned not only the crucial problem of predestination and God's interventionalism (hence also the possibility of miracles), but also the idea of science, the concept of the human mind, and ultimately the humanist ideal of the virtuous, rational, and responsible citizen.

The Image of Disease in Religious, Medical-Astrological and Social Discourses: Old Polish Literature as an Example of Early Modern European Mentality.

Today, the world is struggling with a coronavirus epidemic. People explain differently the causes and sense of this disease. Old Polish literature about diseases is representative for European thought in the modern era. The problem of the disease appears in old Polish literature in various discourses. The three most important are religious, medical-astrological and social discourse. In this article, I discuss basic paradigms of thinking connected with these discourses and the relationship between them. In the religious discourse, it is God who decides about health and illness. The pathological state of the organism can be both a trial and a punishment for the sinner. The medical and astrological discourse is based on ancient medicine, medieval medicine and astrology. It assumes a close dependence of human health on the balance of the fluids in the body and on the planetary system. The social discourse is dominated by epidemics of infectious diseases. It is a collection of advices for organizing a society during a pandemic.

Cicero's demarcation of science: A report of shared criteria.

The problem of establishing intensional criteria to demarcate science from non-science, and in particular science from pseudoscience, received a great amount of attention in the 20th century philosophy of science. It remains unsolved. This article compares demarcation criteria found in Marcus Tullius Cicero's rejection of genethliac astrology and other pseudo-divinatory techniques in his De divinatione (44 BCE) with criteria advocated by a broad selection of modern philosophers of science and other specialists in science studies. Remarkable coincidences across two millennia are found on five basic criteria, which hints at a certain historical stability of some of the most fundamental features of a concept of "science" broadly construed.

The bounded heavens: defining the limits of astrological practice in the Iberian indices.

This paper explores the rules for the expurgation of texts of astrology in the Iberian Indices of forbidden books. It addresses the prohibitions put forward in Rule IX of the Index of Trent and the bull Coeli et terrae of Sixtus V, and studies its impact on the rules and their interpretation in the Spanish and Portuguese Indices, in particular, those published in the first decades of the seventeenth century: the Spanish Index librorum prohibitorum et expurgatorum of 1612 and the Portuguese Index auctorum damnatae memoriae of 1624. It shows how these indices offer a more meticulous examination of the prohibitions providing not only more detail regarding the different practices of astrology, but also explicitly accept the doctrine of inclinations of Thomas Aquinas as a central rule to deal with astrological judgments on human behaviour. It also highlights some specific details of the practice of censorship of astrological books by examining case studies of censored Portuguese and Spanish astrological publications. These provide new dimensions and highlight significant differences between the theoretical rules, practical guidelines, and actual restriction of astrological content.

Preludes to the Inquisition: self-censorship in medieval astrological discourse.

Astrologers have exercised self-censorship throughout the centuries in order to fend off criticism. This was largely for religious reasons, but social, political, and ethical motivations also have to be taken into account. This paper explores the main reasons that led astrologers to increase censorship in their writings in the decades that preceded the Church's regulations and offers some examples of this self-imposed restraint in astrological judgements.

Disentangling stereotypes from social reality: Astrological stereotypes and discrimination in China.

Because stereotypes and social reality are mutually reinforcing, it is often unclear whether a given stereotype has emerged from preexisting social reality, or has shaped social reality over time to resemble the stereotype (e.g., via discrimination). To address this chicken-or-egg problem, we advance an integrative model that captures not only endogenous stereotype formation from social reality, but also exogenous stereotype formation without social reality. When arbitrary social categories are introduced, the cultural meanings of category cues (e.g., semantic category names) can be exogenously projected as stereotypes onto those social categories. To illustrate exogenous stereotype formation, we examined a novel form of stereotyping and discrimination in China based on astrological signs, which were introduced into China from the West. Studies 1a, 1b, and 2 revealed that astrological stereotypes are salient in China (but not in the United States). These stereotypes were likely produced exogenously because of how the signs were translated into Chinese. In particular, Virgos are stereotyped as having disagreeable personalities, likely because of Virgo's Chinese translation as "virgin" (Study 3). This translation-based stereotype led Chinese individuals to discriminate against Virgos in romantic dating (Study 4) and in simulated job recruitment (Studies 5 and 6). Studies 7 and 8 confirmed that astrological stereotypes are inaccurate and astrological discrimination is irrational: Astrological sign predicted neither personality (N = 173,709) nor job performance (N = 32,878). Overall, our research disentangles stereotypes from social reality by providing a real-world demonstration that stereotypes can form without preexisting social reality, yet still produce discrimination that can then shape social reality. (PsycInfo Database Record (c) 2021 APA, all rights reserved).

Reconstructing Thomist astrology: Robert Bellarmine and the papal bull Coeli et terrae.

Historians have portrayed the papal bull Coeli et terrae (1586) as a significant turning point in the history of the Catholic Church's censorship of astrology. They argue that this bull was intended to prohibit the idea that the stars could naturally incline humans towards future actions, but also had the effect of preventing the discussion of other forms of natural astrology including those useful to medicine, agriculture, and navigation. The bull, therefore, threatened to overturn principles established by Thomas Aquinas, which not only justified long-standing astrological practices, but also informed the Roman Inquisition's attitude towards this art. The promulgation of the bull has been attributed to the 'rigour' of the incumbent pope, Sixtus V. In this article I revise our understanding of this bull in two ways. First, I reconsider the Inquisition's attitude towards astrology in the mid-sixteenth century, arguing that its members promoted a limited form of Thomist astrology that did not permit the doctrine of inclination. Second, using Robert Bellarmine's unpublished lectures discussing Aquinas's views of astrology, I suggest that this attitude was common during the sixteenth century, and may have been caused by the crisis of Renaissance astrology precipitated by the work of Giovanni Pico.

Bartomeu de tresbens, físic i astròleg del rei pere el cerimoniós i l'infant joan: entre el servei a la corona i al municipi / Bartolomeu de tresbens, physician and astrologer in the service of King peter the ceremonious and the infant John: between the service to the Crown and teh municipality

Bartomeu de Tresbens fou un metge, astròleg i filòsof al servei de dos reis de la Corona d'Aragó, Pere IV el Cerimoniós i el seu fill, el duc Joan, futur Joan I el Caçador, entre els anys 1360 i 1375, aproximadament. La seua important obra de contingut astrològic a penes ha estat estudiada, si n'exceptuem el Llibre de les nativitats. De la mateixa manera, la major part de la seua biografia ens és desconeguda. Conservem documents, correspondència fonamentalment, de la seua relació amb la monarquia, però també altres registres que el relacionen amb els municipis de Barcelona i Cervera. Molt particularment, en aquest segon cas, Tresbens va estar temptat per les autoritats municipals per fer de metge i possiblement de mestre. Aquest estudi fa un repàs a la seua biografia però se centra particularment en les negociacions del metge amb Cervera. Una estratègia amb la qual Tresbens sembla que volia asegurar un lloc on passar la resta dels seus dies i amb un sou desmesurat

Bartomeu de Tresbens was a physician, astrologer and philosopher at the service of two kings of the Crown of Aragon, Peter IV the Ceremonious and his son, Duke John, the future John I the Hunter, between 1360 and 1375, approximately. is major work of astrological content has hardly been studied, except for the Llibre de les nativitats (Book of Nativities). Similarly, most of his biography is not known. The documents, which are mainly the correspondence of its relationship with the monarchy, are preserved, but also other records that connect him to the municipalities of Barcelona and Cervera. Particularly in the latter case, Tresbens was tempted by the municipal authorities for being the physician and possibly teacher of the town. This study gives an overview of his biography but it focuses particularly on the negotiations of the doctor with Cervera, in the context of the local medical and health care. This was a strategy which seems Tresbens wanted to make to find a place to spend the rest of his days with an excessive salary

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Henry Bate's Tabule Machlinenses: the earliest astronomical tables by a Latin author.

The known works of the medieval astronomer/astrologer Henry Bate (1246-after 1310) include a set of planetary mean motion tables for the meridian of his Flemish hometown Mechelen. These tables survive in three manuscripts representing two significantly different recensions, but have never been examined for their principles of construction or underlying parameters. Such analysis reveals that Bate employed an unusual value for the length of the tropical year (c.365 1/4 - 1/112 days), which was probably derived by comparing ancient and contemporary observations of the vernal equinox. In addition, there are clear signs that Bate kept revising his parameters for the mean motions of Venus and the three superior planets, none of which can be traced back to earlier sources. Together with some of Bate's preserved statements, these findings support the conclusion that the Tabule Machlinenses were unique among the astronomical tables produced in medieval Latin Christendom for using independently derived parameters that were the result of new observations. Bate's achievement connects him to a wider milieu of astronomers operating in late-thirteenth-century Paris, who put an increased emphasis on observation and the critical examination of received data.

Hiding in plain sight: Jung, astrology, and the psychology of the unconscious.

Astrology was a lifelong interest for C.G. Jung and an important aid in his formulation of psyche and psychic process. Archetypally configured, astrology provided Jung an objective means to a fuller understanding of the analysand's true nature and unique individuation journey. Jung credits astrology with helping to unlock the mystery of alchemy and in so doing providing the symbol language necessary for deciphering the historically remote cosmology of Gnosticism. Astrology also aided Jung's work on synchronicity. Despite astrology's worth to Jung's development of analytical psychology, its fundamental role in guiding his discoveries is all but absent from historical notice. The astrological natal chart seems rarely used clinically, and many clinicians seem unaware of its value as a dynamic diagram of the personality and the potentialities within which nature and nurture foster and/or discourage for individual growth and development over the lifespan. This paper charts Jung's interest in astrology and suggests why his great regard for it and other paranormal or occult practices remains largely neglected and unknown.

Modern health worries - the dark side of spirituality?

Modern health worries (MHWs) are widespread in modern societies. MHWs were connected to both negative and positive psychological characteristics in previous studies. The study aimed to investigate the relationships among intuitive-experiential information processing style, spirituality, MHWs, and psychological well-being. Members of the Hungarian Skeptic Society (N = 128), individuals committed to astrology (N = 601), and people from a non-representative community sample (N = 554) completed questionnaires assessing intuitive-experiential information processing style, spirituality, modern health worries (MHWs), and psychological well-being. Astrologers showed higher levels of spirituality, intuitive-experiential thinking, and modern health worries than individuals from the community sample; and skeptics scored even lower than the latter group with respect to all three constructs. Within the community sample, medium level connections between measures of spirituality and the experiential thinking style, and weak to medium level correlations between spirituality and MHWs were found. The connection between MHWs and experiential thinking style was completely mediated by spirituality. Individuals with higher levels of spirituality are particularly vulnerable to overgeneralized messages on health related risks. Official communication of potential risks based on rational scientific reasoning is not appropriate to persuade them as it has no impact on the intuitive-experiential system.

Gone fishing in a fluid trial.

OBJECTIVE: To maximise the yield of existing data by assessing the effect on mortality of being born under the zodiac sign Pisces in a trial of intravenous (IV) fluids. DESIGN, SETTING AND PARTICIPANTS: A retrospective observational study, with no predefined hypothesis or statistical analysis plan, of 26 Scandinavian intensive care units between 2009 and 2011. Patients aged 18 years or older with severe sepsis and in need of fluid resuscitation, randomised in the Scandinavian Starch for Severe Sepsis/ Septic Shock (6S) trial. MAIN OUTCOME MEASURE: Ninety-day mortality. RESULTS: We included all 798 randomised patients in our study; 70 (9%) were born under the sign of Pisces. The primary outcome (death within 90 days after randomisation) occurred in 25 patients (35.7%) in the Pisces group, compared with 348 patients (48%) in the non-Pisces group (relative risk, 0.75; 95% CI, 0.54-1.03; one-sided P = 0.03). CONCLUSIONS: In a multicentre randomised clinical trial of IV fluids, being born under the sign of Pisces was associated with a decreased risk of death. Our study shows that with convenient use of statistics and an enticing explanatory hypothesis, it is possible to achieve significant findings in post-hoc analyses of data from large trials.