Bodily humours - Philosophical Concept | Alexandria
Bodily humours: a theory proposing that the human body is governed by a delicate balance of four essential fluids—blood, phlegm, yellow bile (choler), and black bile (melancholy)—a concept once so ubiquitous it shaped medicine, art, and personality theory, yet now largely relegated to the annals of history. Could this ancient framework, seemingly discredited by modern science, still offer insights into our understanding of health and temperament?
The roots of humoral theory can be traced back to ancient Greece, with tentative early mentions in the writings associated with Alcmaeon of Croton (around 5th century BCE). The precise origins are shrouded in mystery, but it gained considerable traction with Hippocrates (c. 460–370 BCE) and his school, who emphasized balance ( equilibrium or isonomia ) as the key to health. However, it was the philosopher Empedocles and his theory of the four elements (air, water, fire, and earth), and their qualities (hot, wet, cold, and dry) that provided a philosophical basis for the idea of bodily humours. Later, the physician Galen of Pergamon (129–c. 216 CE), writing during the Roman Empire, systematized humoral theory into a comprehensive medical system, linking each humour to a season, an element, and a temperament. Galen's interpretation would dominate medical thinking for over 1500 years. Icons of history in philosophy, such as Aristotle, integrated bodily humours into their theories.
Over the centuries, humoral theory insinuated itself into nearly every aspect of European life. The supposed dominance of a particular humour was believed to determine temperament: a sanguine person (excess of blood) was cheerful and optimistic; a phlegmatic individual (excess of phlegm) was calm and unemotional; a choleric type (excess of yellow bile) was irritable and ambitious; and a melancholic person (excess of black bile) was prone to sadness and introspection. This framework influenced medical treatments, dietary recommendations, and even artistic depictions of human character and "ethics game". Bloodletting, purging, and special diets were common practices aimed at restoring humoral balance. Shakespeare's plays abound with references to the humours, reflecting their pervasive influence on Renaissance thought, and the theory's relevance to moral philosophy. The eventual decline of humoralism began in the 17th century with the rise of modern anatomy and physiology, yet vestiges of the theory persisted well into the 19th century, often clashing with new scientific paradigms. Though discredited as a literal explanation of human physiology, the concept's long reign prompts reflection about the roles of cognitive bias and intuitions. Might the persistence of certain cultural humours drive contemporary virtue signaling?
While modern medicine has moved beyond humoral theory, its legacy endures. The idea that physical and mental health are interconnected, and the importance of balance in the body, resonates with contemporary holistic wellness approaches in the 21st century. Expressions like "good humor" or "ill humor" still pepper (or phlegm!) conversations, echoes of this ancient understanding of our minds and bodies. What does the story of the bodily humours reveal about the history of science, the evolution of epistemology, and the enduring human quest to understand ourselves?