Joutsivuo T
Hippokrates (Helsinki). 1997:98-112.
In medieval universities, human dissections were in general unusual, and public dissections were moreover strictly standardized. At public anatomical lessons three persons were needed to perform an autopsy. The Lector (a lecturer) read and commented on an authoritative text, which usually was Mondino dei Liuzzi's Anatomy. The Ostensor pointed out to the sector, normally a surgeon or a barber, the part of the body to be dissected. The procedure followed the text, the truth of which was not, questioned, and what was seen in a dissected body only confirmed what was stated in the text. In his De Humani corporis fabrica Vesalius criticized both the medieval method of dissection and the dependence of anatomy on authoritative texts. Vesalius wanted to unite the roles of lector, ostensor and sector. In Vesalius's view, a lecturer on anatomy must be able to dissect a cadaver himself and trust his own eyes more than authoritative text. Relying on his own eyes Vesalius gradually began to doubt the truth of various anatomical statements found in Galen's anatomical treatises. Galen (ca. 130-200) was the greatest medical authority during the Renaissance, and he was regarded as almost infallible. In Galen's person culminated the idealism of Renaissance humanism, according to which medical truth rested solely on ancient, especially Greek, heritage. The primary task of the medical humanist was to return to the ideas of the ancients. Vesalius's attitude toward this idealism was somewhat ambiguous. On one hand he found antique evidence for the view that anatomy should be based on one's own experience achieved by dissection of human cadavers. On the other hand he was forced to question the infallibility of Galen. Vesalius solved the discrepancy between the proof of his own eyes and the humanistic ideal by pointing out that anatomy had occupied a much higher level before Galen, in ancient Alexandria, and that Galen in his anatomical works had relied too much on animal dissection....
在中世纪的大学中,人体解剖总体上并不常见,而且公开解剖更是受到严格规范。在公开解剖课上,需要三个人来进行尸体解剖。讲师会阅读并讲解一本权威教材,通常是蒙迪诺·德·利齐的《解剖学》。示教者会指出要解剖的身体部位,通常是一名外科医生或理发师。解剖过程遵循教材内容,教材内容的真实性不容置疑,解剖尸体中看到的情况只是证实了教材中所述内容。维萨里在其《人体的构造》中批评了中世纪的解剖方法以及解剖学对权威教材的依赖。维萨里希望将讲师、示教者和解剖者的角色合而为一。在维萨里看来,解剖学讲师必须能够亲自解剖尸体,并且要更相信自己的眼睛而非权威教材。依靠自己的观察,维萨里逐渐开始怀疑盖伦解剖学论著中各种解剖学陈述的真实性。盖伦(约公元130 - 200年)是文艺复兴时期最伟大的医学权威,几乎被视为绝对正确。在盖伦身上,文艺复兴人文主义的理想主义达到了顶峰,按照这种理想主义,医学真理完全基于古代,尤其是希腊的遗产。医学人文主义者的首要任务是回归古人的思想。维萨里对这种理想主义的态度有些模糊。一方面,他找到了古代的证据来支持解剖学应基于通过解剖人体尸体获得的自身经验这一观点。另一方面,他又不得不质疑盖伦的绝对正确性。维萨里通过指出在古代亚历山大里亚时期,解剖学在盖伦之前就已达到了更高水平,而且盖伦在其解剖学著作中过于依赖动物解剖,从而解决了自己亲眼所见的证据与人文主义理想之间的矛盾……