Because many homoeopathic physicians have started that the study of homoeopathic philosophy is not of sufficient value to justify the labor and effort involved in such study is the reason for the title of this paper and the companion paper of Dr. E. Garcia- Trevino.
It might be well to have some standard definition of philosophy in order to clarify the work we wish to present.
Webster defines philosophy: I. the love of wisdom; 2. the knowledge of phenomena as explained by, and resolved into, causes and reasons, powers and laws; 3. a systematic body of general conceptions and principles, ordinarily with implication of their practical application as a practical philosophy of life; 4. practical wisdom, calmness of temper and judgment; equanimity.
Will Durant in his book entitled, The Story of Philosophy, clearly and charmingly shows how the status and progress of individuals, states, races, and eras have corresponded to the type of philosophic concepts they imbibed. Furthermore he reveals that only with the aid and light conduct and accomplishments of the race. To quote a brief excerpt from the introduction to his book:.
Every science begins as philosophy and ends as art; it arises in hypothesis and flows into achievements.
Philosophy is a hypothetical interpretation of the unknown, as in metaphysics; or of the inexactly known, as in ethics of political philosophy; it is the front trench in the siege of truth. Science is the captured territory; and behind it are those secure regions in which knowledge and art build out imperfect and marvelous world.
Philosophy seems to stand still, perplexed; but because she leaves the fruits of victory to her daughters, the sciences and herself on divinely discontent, to the uncertain and unexplained.
As the speculative side of this subject is assigned to Dr., Trevino, I will present a few of its practical and commonplace phases for your consideration.
First and paramount above all other reasons for the existence and use of homoeopathic philosophy is the distinctive concept it holds of the nature or health and disease. This concept is as essential in homoeopathic practice as is the Law of Similars, in fact, it is indispensable for the successful application of the law, involving in its scope the evolution and prognosis in all sick states before, during, and after the administration of the similar remedy. Without the Hahnemannian perception of the vital force and its relation to health and sickness the application and use of the law is restricted and confined to very narrow limitations.
To know that health is harmony in the play of vital processes, and disease has its beginnings in the disturbance of this harmony, is the fundamental tenet of our philosophy. In more modern terms, ill health begins in some unbalance of the electro- magnetic processes which precipitates a changed body chemistry; this change, if not soon reversed, results in tissue changes, morbid anatomy or pathology-the end results of disease. Traditional medicine regards pathology as the disease itself and seeks to extirpate it, thinking thereby to cure the patient.
Here we see the opposing philosophies of the two schools of medical thought. One, the homoeopathic, recognizing and operating on the functional or causative plane of life; the other school, the mechanical, operative on the material plane, which corresponds to the effects of disease only. The homoeopathic concept of life processes alone can explain the reason for the similar remedy in the minimum dose, and the phenomena of health and sickness in all of its ramifications.
The observations of many able prescribers, over a long period, have given us a number of aphorisms that are invaluable to the homoeopathist in the successful application of the true art of healing.