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By Cynthia Skenazi

In Aging Gracefully within the Renaissance: tales of Later lifestyles from Petrarch to Montaigne Cynthia Skenazi explores a shift in attitudes in the direction of getting older and gives a old point of view on a very important challenge of our time. From the overdue fourteenth to the top of the 16th centuries, the aged topic turned some degree of recent social, scientific, political, and literary recognition on either side of the Alps. A flow of secularization tended to dissociate previous age from the Christian coaching for loss of life, re-orienting the concept that of getting older round pragmatic concerns equivalent to health and wellbeing care, intergenerational relationships, and amassed insights one may perhaps desire to move alongside. Such alterations have been observed by way of increasingly more own bills of later lifestyles. indexed through Choice magazine as one of many remarkable educational Titles of 2014 This identify is out there on-line in its entirety in Open Access

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605. See also Galen’s comments on Hippocrates’s De humoribus 3, 3 in Opera omnia, vol. 16, pp. 357–63. 24 chapter one when it is drunk it fills the veins (venas) quickly with blood. Furthermore, in true Galenic spirit, Dondi believes that water and fruit are cool; consequently both are detrimental to an old man with a cold body. As for the second of Dondi’s prescriptions, old men are frail and cannot endure prolonged hunger. In contrast to Dondi’s theoretical knowledge, Petrarch relies largely on self-observation.

P. 6. 4 Both views persisted in Renaissance texts, as we will see. Today the word “health” usually suggests “absence of illness,” yet this complex and subjective notion does not exclude the presence of latent risk factors or possible medical interventions. ” HippocraticGalenic medicine explained all processes of life as the interaction of four basic qualities (hot, cold, dry, and moist). Human life involved a continuous combustion of the body’s innate heat and radical moisture, the latter fueling the former, analogous to the flame fed by the burning wick and oil in a lamp.

XIII, 15 and 16). Ironically, Petrarch’s reactions to standard medical treatment improved the doctor’s health of mind. ”27 In Petrarch’s letters, it is the patient rather than the doctor who takes on this pedagogical role. In some way, book XII’s two letters remind physicians of their professional duties as defined by Plato’s Laws (IV, 720b–e): a conscientious doctor does not limit himself to writing prescriptions, but enters into conversation with the patient, listens to his observations and daily habits, and leads him to the right kind of life.

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