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I am originally from India. I am settled in United States since 1969. I love mathematics, philosophy and clarity in thinking.

Psychology (1-1000 CE): The Western Trajectory

Reference: SC: Psychology

From Greco-Roman Naturalism to Christian Supernaturalism

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Early Imperial Rome (1st-2nd Centuries):
Medical Systematization

The opening centuries of the Christian Era marked the culmination of Greco-Roman medical thought regarding mental disorders. 

Aulus Cornelius Celsus (c. 25 BCE-50 CE) produced the first systematic taxonomy of mental illnesses in his encyclopedic work De Medicina. His classification system represented a sophisticated attempt to categorize the diverse manifestations of psychological distress into distinct disease entities: phrenitis (delirium accompanied by fever), melancholia (depression), a disorder characterized by false images and disordered judgment (resembling modern schizophrenia), delirium arising from fear, lethargus (coma), and morbus comitialis (epilepsy). Celsus introduced the term insania (insanity) into medical vocabulary and advocated for a range of treatments that combined harsh interventions—bleeding, frightening the patient, emetics, total darkness—with more humane approaches such as music therapy, travel, sport, reading aloud, and massage.

Aretaeus of Cappadocia (active in the second half of the 2nd century CE) advanced clinical psychiatry through meticulous observation and detailed case documentation. His most significant contribution was recognizing the cyclical nature of certain mental conditions, observing that some patients alternated between periods of profound melancholia and states of mania—an early description of what contemporary psychiatry recognizes as bipolar disorder. Aretaeus differentiated nervous diseases from mental disorders and provided classic accounts of various forms of insanity, including hysteria, headaches, mania, and melancholia, describing patients as experiencing “aversion to food, despondency, sleeplessness, irritability, and restlessness”.

Galen of Pergamum (129-216 CE) synthesized and expanded upon Hippocratic humoral theory, asserting that mental disturbances resulted primarily from humoral imbalances in the brain that damaged its functioning. His therapeutic approach aimed at re-establishing the balance of bodily humors through evacuations, drugs, and dietary modifications. Galen’s most innovative contribution was his recognition of psychosomatic relationships—he famously documented a case in which a female patient’s pulse became irregular when the name of a specific male dancer was mentioned, leading him to conclude that the patient was “in love” and demonstrating that “thinking can lead to physiological consequences”. This observation represented “the first clear description of a psychosomatic (mind-body) relationship”. Galen emphasized the importance of counsel and education in treating psychological problems, recommending that therapy involve “a mature, unbiased older person” who would confront patients whose passions—anger, jealousy—were responsible for their psychological difficulties.

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The Christian Transformation (3rd-5th Centuries):
The Return of Supernatural Explanations

The rise of Christianity as the dominant religious and intellectual force in the Roman Empire precipitated a profound shift in explanations of mental illness. As Christianity spread, “ideas about sin dominated, and the ‘psychotherapists’ of the era were priests rather than physicians”. The Church became “the primary authority on health and illness, and religious interpretations replaced medical ones”. Mental disorders were increasingly viewed through the lens of demonology—the belief that demons or evil spirits could possess humans and cause abnormal behaviors. Church authorities often interpreted unusual behaviors, emotional disturbances, or psychological symptoms as evidence of demonic influence or punishment for sin. This represented a regression from the naturalistic explanations that had characterized Greco-Roman medicine.

Yet the picture was more complex than simple rejection of medical knowledge. 

Tertullian (c. 160-c. 220 CE), despite his theological rigor, “showed greater respect for physicians than many of his pagan contemporaries” and demonstrated extensive knowledge of contemporary medical thought. His anthropology emphasized “the indivisible unity of flesh and soul,” which paradoxically led him to maintain an “elevated view of the body” and appreciation for medical treatment. Early Christians generally “accepted Greco-Roman ideas that disease results from an imbalance of the humors and disconnect between mind and body”, attempting to remove excess humors through purgative medicines, bloodletting, and cauterization. Church fathers like Tertullian, Clement of Alexandria, and others “saw medicine as God’s gift”.

Origen (c. 184-c. 253 CE) developed a sophisticated theological psychology grounded in Platonic philosophy. His doctrine of the preexistence of souls posited that God originally created incorporeal “spiritual intelligences” (psychaí) devoted to contemplating their Creator. As the “fervor of the divine fire cooled,” these intelligences grew “bored of contemplating God” and their love “cooled off” (psýchesthai), transforming them into souls (psychē) encased in material bodies. For Origen, mental and spiritual conditions reflected the degree to which a soul had fallen from its original state of contemplation. He theorized that “a single lifetime is not enough for a soul to achieve salvation, for certain souls require more education or ‘healing’ than others”, prefiguring later concepts of spiritual development and therapeutic education. Origen’s framework integrated body and soul: “the purity and subtleness of the body with which a soul is enveloped depends upon the moral development and perfection of the soul to which it is joined”.

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Monastic Psychology (4th-5th Centuries):
The Desert Fathers and Acedia

The emergence of Christian monasticism in the deserts of Egypt, Syria, Palestine, and Mesopotamia between the 3rd and 7th centuries created a unique laboratory for psychological observation and spiritual therapy. The Desert Fathers, who sought lives of solitude, manual labor, contemplation, and silence, developed sophisticated understandings of mental and spiritual afflictions. These monks, who “we could also say were the first therapists,” created recommendations to heal the “sicknesses of the soul”.

Evagrius of Pontus (346-399 CE) produced Antirrhetikos, “the first and most complete early Christian book on demonology”. He systematized eight “wicked thoughts” (logismoi) that afflict Christians: gluttony (gastrimargia), sexual infidelity (porneia), greed (phylargia), pride (hyperephania), despair (lype), anger (orge), boasting (kenodoxia), and acedia (akedia). Acedia, “the most troublesome of all” the evil thoughts, was characterized by spiritual listlessness, torpor, restlessness, boredom, and indifference to religious practice. Evagrius associated acedia with “the plague that stalks at noonday” (Psalm 91:6), calling it “the noonday demon” that struck when monks were at their weakest—when the midday sun beat down, their energy waned, and their fasting stomachs growled. The afflicted monk experienced “an inert state without pain or care,” becoming “resistant to prayer and devotional reading,” unmoved by “rebuke or exhortation,” “spiritually numb and completely inert”.

John Cassian (360-435 CE), Evagrius’s student, transmitted these insights to Western monasticism through his Institutes and Conferences. Cassian’s vivid description of acedia’s manifestation in a monk’s cell captures its psychological reality: “He fancies that he is making no progress… he complains that he is unfruitful… he looks anxiously this way and that, and sighs that none of the brethren come to see him”. Cassian’s works profoundly influenced Western Christian spirituality—Benedict prescribed reading the Conferences in his monastic rule, and later Western thinkers including Gregory the Great, Alcuin, and Thomas Aquinas drew upon Cassian’s psychological insights. The monastic response to acedia involved “guarding the heart,” sobriety, hospitality, and meditation—practices that anticipated modern mindfulness-based therapies by nearly two millennia.

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Byzantine Medical Continuity (4th-7th Centuries):
Preserving and Advancing Greco-Roman Knowledge

While Western Europe increasingly interpreted mental illness through supernatural frameworks, the Byzantine Empire maintained and developed the Greco-Roman medical tradition. Byzantine physicians followed Hippocratic theory, diagnosing illnesses through examination of the four humors (blood, phlegm, yellow bile, black bile) connected to particular seasons and qualities (hot, cold, dry, moist). Treatment involved dietary changes, pharmaceuticals, bloodletting, and surgery to expunge problematic humors.

Oribasius (c. 320-400/403 CE), physician to Emperor Julian the Apostate, created Collectiones medicae (Medical Collections), “a kind of encyclopedia comprising all the anatomical and physiological medical knowledge of the time”. Though only about 25 of the original 70+ volumes survive, Oribasius’s work “paved the way for Galenism, as he was the first to consider Galen’s works as fundamental for the progress of medicine”. His systematic compilation preserved extensive material from Galen and earlier physicians that would otherwise have been lost, creating “a precious source on the history of ancient and early Byzantine medicine”.

Aetius of Amida (late 5th/early 6th century CE), physician to Emperor Justinian I, produced the Tetrabiblion (16 books), a comprehensive medical textbook that “gives significant information about surgical approaches” and detailed descriptions of various conditions. Aetius was reportedly “the first Greek physician who embraced Christianity”, representing the gradual integration of Christian identity with medical practice. His work “influenced Islamic and European medicine” and drew upon the knowledge of earlier physicians including Rufus of Ephesus, Leonidas, Soranus, and Philumenos.

Alexander of Tralles (c. 525-c. 605 CE) was “one of the most eminent physicians in the Byzantine Empire” who gained “great reputation, not only at Rome, but wherever he traveled in Spain, Gaul, and Italy”. His Therapeutics, written from extensive practical experience in extreme old age, demonstrated sophisticated understanding of mental disorders. Alexander classified melancholia into subtypes based on humoral imbalances: black bile melancholia characterized by depressed mood, anxiety, and delusions; yellow bile melancholia characterized by anger. He recognized that “anger resulted when one transitioned from melancholia to mania,” anticipating by over a millennium modern psychiatry’s recognition of “switch phenomena” in mood disorders. Alexander’s work described over 600 pharmaceutical preparations, including his Twelve Books which “exemplify the use of medicine to treat all types of diseases, including what he described as ‘melancholy’ which modern doctors would describe as depression”.

Paul of Aegina (c. 625-c. 690 CE), educated at Alexandria’s medical school, was acclaimed as the “Father of Early Medical Writing”. His Medical Compendium in Seven Books represented the culmination of Byzantine medical knowledge—“for many years in the Byzantine Empire, his work contained the sum of all available medical knowledge and was unrivaled in its accuracy and completeness”. Paul distinguished 62 types of pulse associated with various diseases and dealt extensively with apoplexy and epilepsy. His surgical expertise was legendary: he performed tonsillectomy, trephination, paracentesis, lithotomy, and breast amputation. Paul’s work achieved extraordinary influence in the Islamic world—his reputation “seems to have been very great, and it is said that he was especially consulted by midwives, whence he received the name of Al-kawabeli or ‘the Accoucheur’”. The Arabic translation by Hunayn ibn Ishaq in the 9th century transmitted Byzantine medical knowledge to Islamic civilization, where it would be transformed and expanded.

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Psychology Timeline (Modern Period)

Reference: SC: Psychology

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West

1800s

  • c. 1800 – Franz Joseph Gall developed cranioscopy, the measurement of the skull to determine psychological characteristics, which was later renamed phrenology; it is now discredited.
  • 1807 – Georg Wilhelm Friedrich Hegel published Phenomenology of Spirit (Mind), which describes his thesis-antithesis-synthesis dialectical method, according to which knowledge pushes forwards to greater certainty, and ultimately towards knowledge of the noumenal world.
  • 1808 – Johann Christian Reil coined the term “psychiatry”.

1810s

1820s

1840s

1850s

1860s

1870s

1880s

1890s

1900s

1910s

1920s

1930s

1940s

1950s

1960s

1970s

1980s

1990s

21st century

2000s

2010s

2020s

2020

2021

  • July – A study reports that adolescent loneliness in contemporary schools and depression increased substantially and consistently worldwide after 2012.
  • September – Psychologist and behavior geneticist Kathryn Paige Harden publishes The Genetic Lottery: Why DNA Matters for Social Equality, an argument for using genetics to create a just society – including in terms of psychology-related predispositions, similar to a bioethical argument made by Papaioannou in 2013.
  • October – The American Psychological Association releases guidelines for the optimal use of social media in professional psychological practice.
  • December – In applied behavioural science, “megastudies” as meta-analyses are proposed and demonstrated for investigating the efficacy of many different interventions designed in an interdisciplinary manner by separate teams, e.g. to inform policy.

2022

2023

  • February – A study hypothesizes mental health awareness efforts (in current forms) or increasingly glamorised and romanticised mental disorders on social media (e.g. quotes about depression on aesthetically appealing backgrounds shared more widely on certain social media – especially TikTok) may contribute to the recent substantial rise in reported mental health problems by intensifying and over-diagnosing of such. Around 2023, the rapid rise of TikTok prompts extensive research into potential harmful effects of such apps such as higher levels of mental problems correlating with higher levels of usage or addictive elements of this and similar apps.
  • March – Bioengineers show bodily system changes can induce anxiety, in specific altered heart rate by itself in risky contexts, after earlier studies also implicated immune system elements.
  • April – The first review of interventions against false conspiracy beliefs is published, indicating interventions “that fostered an analytical mindset or taught critical thinking skills” are most effective and that preventive action is important.
  • June – A time-use study provides the first comprehensive bird’s-eye view, with a “global human day” framework, of what humans currently spend their time on.

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East

  • 1872–1950 – Sri Aurobindo’s Integral Psychology
    Sri Aurobindo formulates an “integral” psychology that treats consciousness as fundamental, introduces the “psychic being” as evolving soul, and outlines a multi‑tiered model of mind (from physical mind up to supramental) with practices for their transformation.
  • 1905 – First psychology lab in India
    Sir Brojendra Nath Seal establishes what is widely regarded as India’s first psychology laboratory at Calcutta University, initiating institutional Western‑style psychological research in India.
  • 1916 – First Department of Psychology in India
    N. N. Sengupta founds the first Department of Experimental Psychology at the University of Calcutta, explicitly connecting laboratory methods with India’s long introspective traditions.
  • Mid‑20th century – Indian and Buddhist thought enter global psychology
    As humanistic and transpersonal psychologies emerge (c. 1960s), Indian concepts of self‑realization, samādhi, nirvāṇa, and Buddhist meditation are integrated into Western theories of self‑actualization and peak experiences.
  • 1926–2022 – Thich Nhat Hanh and engaged mindfulness
    Thich Nhat Hanh develops a modern, socially engaged Buddhist psychology, articulating the Five and Fourteen Mindfulness Trainings and presenting mindfulness as a whole‑life practice beyond symptom relief.

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Synthesis: Common Patterns and Divergent Paths

Reference: SC: Psychology

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Universal Recognition

All ancient civilizations recognized mental illness as a distinct phenomenon requiring explanation and treatment. Whether called unmada, kuang, até, or mania, each culture developed:

  • Classification systems distinguishing types of mental disturbance
  • Causal theories explaining origins
  • Treatment protocols addressing symptoms
  • Social frameworks for managing affected individuals

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Dual Causation Models

Most traditions maintained parallel supernatural and naturalistic explanations without seeing them as contradictory. Vedic medicine could simultaneously attribute unmada to demonic possession and dosha imbalance. Roman physicians could describe brain-based mechanisms while patients sought divine intercession. This pluralism reflected sophisticated understanding that multiple factors might contribute to mental disturbance.

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The Turn Toward Naturalism

Yet certain pivotal moments accelerated naturalistic thinking:

  • Hippocratic Greece (5th century BCE): Explicit rejection of supernatural causation, brain-centered psychology
  • Buddhist Abhidhamma (3rd century BCE onwards): Phenomenological analysis of mental factors without supernatural agency
  • Asclepiades’ Rome (1st century BCE): Molecular/atomic theory of disease, humane environmental treatment

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Cultural Emphasis Patterns

Eastern traditions (India, China, Buddhism) emphasized:

  • Mind-body integration rather than separation
  • Balance and harmony as health ideals
  • Emotions as physiological forces, not purely psychological
  • Preventive practices (meditation, seasonal regimens, lifestyle)
  • Spiritual/moral dimensions of mental health

Western traditions (Greece, Rome) emphasized:

  • Brain localization of mental functions
  • Material/humoral explanations for psychological phenomena
  • Classification and taxonomy of discrete conditions
  • Clinical observation and detailed symptom description
  • Progressive separation of natural from supernatural causation

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Treatment Sophistication

By the 1st-2nd centuries CE, the ancient world had developed remarkably sophisticated treatment approaches:

  • Ayurvedic psychotherapy (Satwavajaya) using cognitive techniques
  • Chinese acupuncture targeting specific mental-emotional states
  • Buddhist meditation for transforming unwholesome mental factors
  • Roman humane care with music, light, exercise, and supportive environments

Many of these approaches presaged modern treatments: cognitive therapy, environmental modifications, the importance of social support, and recognition that mental and physical health form an integrated whole.

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Limitations and Blind Spots

Ancient understanding also suffered significant limitations:

  • Confusion between neurological conditions (epilepsy, dementia, delirium) and psychiatric conditions (depression, psychosis)
  • Gendered theories often attributing women’s mental illness to “wandering wombs” or hysteria
  • Harmful treatments including bloodletting, violent purges, and occasional use of restraints or isolation
  • Persistent stigma in popular culture despite medical advances
  • Limited understanding of psychotic disorders’ underlying mechanisms

Nevertheless, the intellectual achievements of ancient civilizations in psychology and psychiatry remain profound. They recognized mental illness as a human condition requiring compassionate, systematic response—and in their best moments, developed treatments that honored the dignity and complexity of human consciousness.

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Ancient Rome: Clinical Psychiatry and Humane Treatment

Reference: SC: Psychology

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Progressive Physicians

Asclepiades of Bithynia (124-40 BCE) represents one of history’s most progressive psychiatric reformers. Practicing in Rome, he rejected Hippocratic humoral theory, instead proposing that disease resulted from blockages in the movement of önkoi (imperceptible atomic particles) through theoretical pores in the body—including the brain. This proto-molecular medicine led him to fundamentally different therapeutic approaches.

Most revolutionary were Asclepiades’ humane treatment methods:

  • Fresh air and natural light rather than darkness and dungeons
  • Music therapy using soothing sounds to calm agitated patients
  • Hydrotherapy with therapeutic baths
  • Massage and exercise programs
  • Proper diet to support recovery
  • Pleasant environments conducive to healing

His therapeutic motto—“cito, tuto, jucunde” (safely, swiftly, pleasantly)—stood in stark contrast to the chains, whipping, bloodletting, and forced emetics commonly employed. Asclepiades advocated releasing mentally ill persons from confinement and treating them with dignity, recognizing that the mind could be healed through gentle, supportive interventions.

Celsus (1st century CE) provided the first systematic taxonomy of mental illnesses (genera insaniae) in his De Medicina. He distinguished three primary types:

  1. Phrenitis: acute delirium accompanied by fever, fluctuating pulse rates, and spastic movements—likely organic delirium from physical illness
  2. Mania: characterized by chaotic thoughts, frenzy, anger, and delusions occurring without fever—corresponding to what we would call acute psychosis or manic episodes
  3. Melancholy: persistent sadness, fear, despair, and withdrawal from external reality into an “impenetrable inner world”—encompassing both depression and paranoid or catatonic states we might now associate with schizophrenia

Soranus of Ephesus (1st-2nd century CE), whose work was translated by Caelius Aurelianus, provided detailed clinical descriptions and developed sophisticated treatment protocols including restoration therapy after acute phases subsided.

Galen of Pergamon (129-216 CE) synthesized and expanded Greek medical knowledge, creating a comprehensive system that dominated Western medicine for 1,500 years. Galen:

  • Emphasized the brain’s central role in mental functioning, developing a proto-neurological approach
  • Described how imbalanced humors specifically affected brain operations
  • Recognized anxiety disorders, noting patients with symptoms resembling generalized anxiety or major depression—sweating, indigestion, palpitations, dizziness, insomnia, weight loss
  • Observed that anxiety could “develop into melancholia” when black bile accumulated in the brain, causing delirium, aggression, or suicidal behavior
  • Described brain injuries and their cognitive consequences

Aretaeus of Cappadocia (2nd century CE) provided remarkably modern clinical descriptions, noting melancholic patients’ “aversion to food, despondency, sleeplessness, irritability, and restlessness”. His observations of aura, convulsions, and postictal states in epilepsy closely resemble modern clinical understanding.

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Treatment Modalities

Roman therapeutic approaches combined:

  1. Environmental interventions: well-lit rooms, moderate temperatures, therapeutic gardens
  2. Physical therapies: massage, exercise, hydrotherapy at Roman baths
  3. Dietary regimens: carefully calibrated to restore humoral balance
  4. Pharmacological treatments: various herbs and compounds
  5. Bloodletting, emetics, and purging: to expel excess humors (though now recognized as harmful)
  6. Asclepian temple healing: serene sanctuaries providing relaxation, proper diet, dream interpretation, and social support
  7. Musical therapy: using soothing music therapeutically

Wealthy Roman families sometimes employed personal physicians specializing in mental conditions, providing individualized care in home settings.

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Persistent Popular Beliefs

Despite medical advances, popular Roman culture maintained traditional supernatural explanations. Cicero (106-43 BCE) distinguished between:

  • Insania: a relatively mild condition caused by moral weakness or failure of will
  • Furens: serious, total loss of mental reasoning making individuals unable to function—inflicted by the Furies (Erinyes), three bloodthirsty goddesses who drove mortals mad as divine punishment

The rise of Christianity saw a resurgence of demonic possession theories, temporarily eclipsing the naturalistic medical tradition.

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Ancient Greece: From Divine Madness to Brain Disease

Reference: SC: Psychology

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The Homeric Worldview

In Homer’s epics (8th century BCE), mental illness bore the unmistakable stamp of divine intervention. Até (madness, delusion, reckless behavior) descended upon individuals as an “invisible fluid” sent by angry deities or malevolent demons (alástores). When Odysseus or Agamemnon acted irrationally, Homer attributed this not to psychological or physiological causes but to external demonic forces clouding judgment.

The Homeric conception located the psychic center in the heart (kradiē or ētor) rather than the brain, viewing it as the seat of emotions and cognitive functions. No clear separation existed between psychic and somatic conditions—both belonged to the same continuum of divine influence upon the body.

Greek tragedy perpetuated these themes. Euripides and Aeschylus depicted Orestes suffering terrifying hallucinations, wild ravings, and suicidal despair after matricide—tormented by the Furies (Erinyes), avenging goddesses who drove mortals to madness as divine punishment. Popular treatments involved katharmos (purification) to remove religious pollution (miasma) and sacrifices to appease offended deities.

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The Hippocratic Revolution

The Hippocratic Corpus (5th-4th century BCE), particularly the treatise “On the Sacred Disease” concerning epilepsy, marked one of history’s most consequential intellectual revolutions. The author (traditionally Hippocrates) began with a direct challenge:

“I am about to discuss the disease called ‘sacred.’ It is not, in my opinion, any more divine or more sacred than other diseases, but has a natural cause, and its supposed divine origin is due to men’s inexperience and to their wonder at its peculiar character”.

This represented a fundamental shift: mental and neurological disorders arose from natural, not supernatural, causes. Epilepsy wasn’t divine punishment but a disease of the brain. The Hippocratic physicians argued that:

  • The brain is the seat of consciousness, emotion, sensation, pleasure, pain, thought, and madness
  • Mental illness results from material causes—specifically imbalances in bodily fluids
  • Treating madness as supernatural pollution represents “ignorance and wonder,” not medical knowledge

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The Humoral Theory

Hippocratic medicine developed the humoral theory, which dominated Western medicine for two millennia. Health depended on proper balance among four bodily fluids:

  • Blood (sanguine temperament): optimistic, cheerful
  • Phlegm (phlegmatic temperament): calm, composed
  • Yellow bile (choleric temperament): irritable, angry
  • Black bile (melancholic temperament): sad, fearful

Melancholia (literally “black bile”) became the paradigmatic mental illness—what we would call severe depression, attributed to excess black bile accumulating in the brain. Hippocratic texts described symptoms including persistent sadness, anxiety, despondency, sleeplessness, and social withdrawal.

Mania represented the opposite extreme—excessive excitement, delusions, agitation, and sometimes violence, associated with yellow bile imbalance. The physician Celsus described manic patients as those who “laugh and are cheerful without cause” and sometimes exhibit “incautious rage”.

Phrenitis—acute mental disturbance with fever, roughly corresponding to delirium—was distinguished from chronic conditions, showing awareness that temporary altered states differed from persistent mental illness.

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Philosophical Contributions

Plato (427-347 BCE) developed a sophisticated psychology in the Republic and Timaeus. His tripartite soul comprised:

  • Logistikon (reason): the thinking part that loves truth
  • Thymoeides (spirit): the source of anger and spirited emotions
  • Epithymetikon (appetite): the seat of physical desires and pleasures

Mental health consisted in proper hierarchy—reason governing spirit and appetite—just as justice in the state requires each class to fulfill its proper function. Plato explicitly linked morality and mental health, arguing that “nobody is wicked because of his own choice but because of the ‘evil condition’ of the body and because of bad education”. This didn’t excuse immoral behavior but recognized it as “contrary to nature and thus treatable”.

Aristotle (384-322 BCE) applied his hylomorphism to psychology: the soul stands to the body as form to matter. Unlike Plato’s dualism, Aristotle insisted the soul cannot exist without the body. He described the melancholic temperament—those dominated by black bile—as emotionally unstable, impulsive, prone to vivid dreams and prophetic visions, sleeping little, eating much yet remaining thin. The pseudo-Aristotelian Problems suggested melancholics were predisposed to madness because of black bile’s “precarious nature”.

The Stoics contributed the concept of ataraxia (undisturbed tranquility) achieved through internal control over reactions to external events—presaging cognitive therapy. 

The Epicureans argued that anxiety and fear arose from misunderstanding nature, particularly regarding death and divine punishment, suggesting education as treatment.

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