Humours - Philosophical Concept | Alexandria
Humours: an antiquated theory positing that human health and temperament are governed by the balance of four essential bodily fluids – blood, phlegm, yellow bile (choler), and black bile (melancholy). More than just a defunct medical model, the concept of the humours offers a lens into the history of science, medicine, philosophy, and the enduring human quest to understand ourselves. Perhaps what we dismiss as pseudoscience holds a mirror to our very human anxieties and aspirations.
The earliest known articulations of humoural theory can be traced back to ancient Greece, with roots in the writings of Hippocrates in the 5th century BCE. His treatises, forming part of the Hippocratic Corpus, detailed the significance of these fluids and their correspondence to the seasons and elements: blood with spring and air, phlegm with winter and water, yellow bile with summer and fire, and black bile with autumn and earth. This framework, a foundational element of Western medicine for over two millennia, was further systematized by the influential physician Galen in the 2nd century CE. Galen, through his extensive anatomical studies and philosophical interpretations, established a complex system of diagnostics and treatments based on humoural balance. Throughout the Roman era and into the Middle Ages, humoural theory was inseparable from notions of moral philosophy and understanding what the impact of the humours might have on one's moral bearing. Consider for instance how this philosophical idea was explored by the great intellectuals to come. These include people like the famed Islamic philosopher Avicenna or Hildegard of Bingen.
Over the centuries, humoural theory permeated various aspects of life, shaping not only medical practice but also artistic expression, literature, and social perceptions. The philosophical argument surrounding humours directly influenced the understanding of character; individuals were categorized into temperaments based on the dominant humour, leading to the familiar "sanguine," "phlegmatic," "choleric," and "melancholic" personality types. Shakespeare's plays, for example, are rife with characters embodying these humoural archetypes, offering a glimpse into how deeply ingrained this system was in the cultural consciousness. Intriguingly, the practice of bloodletting, a common treatment for humoural imbalance, persisted well into the 19th century, despite growing scientific skepticism. What began as an attempt at diagnostic insight soon morphed into a cognitive bias for the medical community. How such a longstanding theory could hold sway despite mounting evidence remains a potent question, urging us to consider the power of tradition and belief in the face of evolving knowledge. Perhaps the question becomes one that can only be answered by looking into experimental philosophy.
While modern medicine has long abandoned humoural theory, its impact endures as a testament to humanity's enduring quest for understanding. Traces of the humours linger in our language, with terms like "good humour" and "melancholy" still reflecting their ancient associations. More profoundly, the concept serves as a reminder of the complex interplay between the body, mind, and environment, an idea that resonates perhaps even more strongly in today's holistic approaches to health and well-being. Does the fading of humoural theory from the realm of hard science signify its obsoletion, or does it simply transcend traditional scientific inquiry, inviting us to explore its enduring relevance through a different lens?