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#!!/&nbsp; !/</a></div> <div style="font-family:Tahoma, Geneva, sans-serif;font-size:14px;"><p class='pcAuthor'><span class='pcName'>Lydia Spyridonova</span><span class='pcAffil'>, Russian Christian Academy for the Humanities, St Petersburg</span><span class='pcDegree'>, CSc in History</span><br /> <span class='pcName'>Andrey Kurbanov</span><span class='pcAffil'>, Russian Christian Academy for the Humanities, St Petersburg</span><span class='pcDegree'>, CSc in History</span></p> <p class='pcTitleD'>Perception of Anaesthesia in the Greek thought<a href="#supFtn" name="supRtn">*</a></p><p class='tcKeywords'>anaesthesia, Plato s <i>Philebus</i>, Origen, Evagrius of Pontus, John Climacus</p><br /> <p class='tcGrant'><a href="#supRtn" name="supFtn">*</a>This paper is part of the research project ! 18-011-00669 funded by the <I>Russian Foundation for Basic Research</i>. AA;54>20=85 2K?>;=5=> ?@8 D8=0=A>2>9 ?>445@6:5 $$ 2 @0<:0E =0CG=>3> ?@>5:B0 ! 18-011-00669.</p><br /> <p class='hcAbstract'>The Greek word <i>anaesthesia (</i>½±¹Ã¸·Ã¯±) has passed as a loanword into many languages and introduced into scientific language from the 2nd half of the XIXth century onwards. Today, it defines the insensibility to pain and other sensation, induced to permit the performance of painful procedures, but the original philosophical meaning of this term have not been analyzed yet. In this communication, we will examine the etymological, linguistic, philosophical, theological and literary aspects of this word in the Greek thought. <i>&nbsp;</p> <p class='hcAbstract'>Anaesthesia</i> is derived from the adjective ½±¯Ã¸·Ä¿Â, which, in turn, is a compound word consisting of ½ privative and ±4ø·Ã¹Â (perception). It is important, that the Greek concept of ±4ø·Ã¹Â, particularly of Plato, includes not only the physical senses but also an endless list of mental states and conditions including, notably, such intentional states as desire and fear (156b). &nbsp;</p> <p class='hcAbstract'>Plato, in <I>Philebus</i>, discussing perception and memory, uses the word <i>anaesthesia </i>with a philosophical meaning as the oblivion of the soul from the mental representations of senses of the body (34a), and hence <i>anaesthesia </i>is unawareness. The term <i>anaesthesia</i>  was traditionally used by Aristotle to mean insensibility  to pleasure or pain; in the <I>Ethics</i>, he describes <i>anaesthesia </i>as a state between º¿»±Ã¯± (profligacy) and ÃÉÆÁ¿Ãͽ· (temperance) (1221a.2); he stated, that <i>akolasia</i>, or excess of feeling, is more opposed to <i>sophrosyne, </i>or<i> </i>moderation in sensual desires<i>,</i> than is <i>anaesthesia </i>(1109a.1 5). &nbsp;</p> <p class='hcAbstract'>In order to get a good view of the patristic period, the usage of this term may be divided into two opposite ways.  On the one hand, <i>anaesthesia</i> is a concept with a strong negative connotation, such as state of human nature that is deaf and insensible to higher truths. For Origen, God made man a living soul, but sin makes man an insensible soul and, in fact, dead (Contra Celsum, lib. III, 43, 75; VIII, 20; II, 20; In Jeremiam, hom. VI, §2.21; Dialogus cum Heraclide, 5, 22; etc). Evagrius even observes that <i>anaesthesia</i> is a demonic obstacle to both <i>empatheia</i> and <i>apatheia</i> (Capita, 80 Àt). This subject was also taken up by John Climacus, who dedicated the XVIII step of his <I>Ladder of</i> <I>Divine Ascent</i> to <i>anaesthesia </i>that is the deadening of spiritual feelings and the death of the human soul (cap. 18, col. 932.1 6). &nbsp;</p> <p class='hcAbstract'>On the other hand, the Christian writers often speak about the perfect <i>anaesthesia</i> (ĵ»µ¯± ½±¹Ã¸·Ã¯±) that is a positive one. Gregory of Nyssa attributes it to the impassibility of the Christian martyrs (In Canticum canticorum (hom. 15), vol.6, p.312.6); these martyrs were not insensible but merely unaffected by pain. John Climacus maintains that  truly blessed is he who has acquired perfect <i>anaesthesia</i> to every body and colour and beauty (cap. 15, col. 881.14 16). Therefore, the perfect <i>anaesthesia</i>, according to the Christian writers<i>, </i>is indeed unresponsiveness to the senses of the human body, but not that of the soul.</p> </div> </td> <td style="background:url(tabs/tii_69.png) repeat-y"></td> </tr> <tr> <td><img src="tabs/tii_72.png" alt="" /></td> <td style="background:url(tabs/tii_74.png) repeat-x"></td> <td><img src="tabs/tii_79.png" alt="" /></td> </tr> </table> <p class="MsoNormal" align="right" style='text-align:right'><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'>© ;0B>=>2A:>5 >1I5AB2>, 2018 3. </span></p> <p align="right" style='margin-top:0mm;margin-right:3pt;margin-bottom: 0mm;margin-left:-36.0pt;margin-bottom:.0001pt;text-align:right'><b><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'><a href="../index3.htm">  !!# $ &</a></span></b></p> <!-- InstanceEndEditable --> </td> </tr> </tbody> </body> <!-- InstanceEnd --></html>