PubMed · 11629696
The source did not provide an abstract. Follow the original record for more information.
Explore connections, maps & timelines
Y Texera Arnal. 1987. [Not Available].. https://pubmed.ncbi.nlm.nih.gov/11629696/
Cite the original work for its findings. Save a collection to share your selection of sources.
KEEP EXPLORING
How do scientists become famous? Carl Linnaeus was an expert at self-promotion who used portraits to gain patronage and consolidate his reputation. His sexualized classification system was hugely controversial, yet his successors celebrated him as a great hero of botany.
The voyages of scientific discovery conjure in our minds images of Sir Hans Sloane bioprospecting in Jamaica in 1687 or Joseph Banks voyaging aboard the Endeavour to Tahiti and New Zealand in 1768. But women also set foot on rickety and unsure ocean-going vessels in the 18th century in the service of science. The German-born Maria Sibylla Merian voyaged from Amsterdam to Surinam in South America in 1699 to search for exotic caterpillars. She sought one that would produce a thread to rival silk, a costly and much sought-after fabric in early-modern Europe. In the process, she produced one of the most celebrated 18th-century natural history books.
This paper considers the science of the poet Goethe as furnishing a complementary epistemology for complementary and alternative medicine (CAM), standing alongside and very different from conventional scientific methodology. Through reference to key texts it explores the phenomenological "science of qualities" that aims to allow the scientist, through robust training, to appreciate and intuit the wholeness inherent in nature, so that Goethe could claim the human being to be the most sensitive instrument. Goethe's color theory-a challenge to Newtonian thinking-and his study of plants are explored to illustrate a profoundly different way of looking at nature that celebrates the subjective and relational as a route to perceiving the whole. Ideas toward application of Goethe's approach within CAM are considered and the relevance of this approach as an alternative methodological enquiry toward consideration of wholeness and healing are offered.