Science and Romanticism

Hering's Law of Cure, a foundational concept in homoeopathic philosophy, outlines the predictable direction in which true healing unfolds from within outward, from above downward and in the reverse order of the appearance of symptoms. This article reinterprets the classical doctrine through the lens of modern homoeopathic practice, emphasizing the journey of symptoms from the innermost layers of human experience mental and emotional toward the periphery of the body. "From Depth to Surface" captures this dynamic unfoldment, where cure is not merely the disappearance of symptoms but a reversal of disease expression through time, space and hierarchy of organs. By integrating historical insights, clinical evidence and philosophical reflections, the article reveals how Hering's Law remains a timeless compass in assessing progress and prognosis. This healing philosophy challenges superficial notions of recovery, advocating instead for a deeper, orderly and individualized path to restoration.

This white paper establishes how the Divine communicates within Unified Theistic Naturalism (UTN). Contrary to traditions that imagine God or the Divine speaks through words, voices, or inner dictations, UTN affirms: the Divine has no voice. The Divine speaks only through silence-presence that reveals itself as Perfect Action.

While Steiner did not directly state it as such, in one of his lectures to 'young doctors' in 1924, he said the following rather enigmatically and almost as an aside: He [physician] must deny himself the healing forces which he applies to his patients. What does this actually mean?

a definition of the constitution in homeopathic text books. In fact, I cannot find one. The closest may be when Barbara Harwood, as Principal of the College of Homeo­ pathy, wrote in a personal summary for students that the constitution is a ‘frequently used term with differ­ ent meanings’, before opting for ‘the narrowest definition’ as: ... the nature part of the nature / nurture argument. Constitutional refers to what is present at conception. ... the being-ness of the individual before they assume a personality. It includes characteristics such as variations of body type, metabolism, connective tissue type, palms of hands (short palms, long fingers variations) their intrinsic impressionability, basic deep level attraction, repulsion. (1998) In The Organon, Hahnemann refers to ‘different physical constitutions’ (e.g. aphorisms 5; 77; 102) associated with the birth state, suggesting: ‘Especially where we consider the great number of extrinsic factors and the indescrib­ able divers...

Hahnemann's little known and read, yet foundational writing of 1796 sets down a fundamental aspect of Hahemann's medical system: that between prescribing based on cause and based on symptoms. The latter he termed homeopathy, but this is a more difficult approach and the causal-based prescribing is what should be applied where possible.

In this literary study essay, I ask what might be revealed to us when rereading Frankenstein from a reconceptualized perspective of curriculum, a perspective sensitive to the educational lived experience of the human person. To do this, I provide commentary on key passages along the novel, focusing on three salient features that emerge from that hermeneutical reading: the existential aspect of becoming (and its inherent sense of solitude, alienation, but also hope), the need for transcending mere being and becoming, aspiring to not only fulfilment but also goodness, and the caution that however carefully planned, the educational process of becoming can go wrong, including tragic consequences. Positioned within a reconceptualist tradition of curriculum, the analysis presented here presents a cautionary tale about overemphasizing a single aspect in educational experience, such as cognitive competencies, skills or political stances, while neglecting a relation to ethics, morals, attunement to self and other, and what makes us more fully human. Methodologically, the essay shows a concrete example of a literary study as educational research.

This paper aims to provide the first comprehensive evaluation of Carl Gustav Carus's writings on race and human inequality. We demonstrate that Carus, an eminent nineteenth-century physician emblematic of romantic medicine, was deeply engrossed in racial science, exploring anatomical, anthropological, and craniological dimensions of race across no less than twenty-five works spanning three decades. Carus's engagement with race stemmed from naturphilosophisch anatomical and physiological considerations, which evolved into physiognomic and psychological inquiries. While previous research has construed Carus as a precursor of Arthur de Gobineau, we argue that he was intellectually much more closely aligned with the 'American School' of ethnology, represented by figures such as Samuel G. Morton, George R. Gliddon, and Josiah C. Nott. Closely monitoring international discourses of scientific racism, Carus sought to propagate these notions among German readers and position himself within international debates. The international reception, however, was limited by the Romantic framework of Carus's scientific racism, which was unintelligible to contemporaries. While sharing an implicit methodological bias with Morton and his followers, affirming white superiority and legitimising colonisation, the Romantic underpinning of his race treatises made it difficult for mid-nineteenth-century race theorists to fully endorse him. Nonetheless, Carus, often lauded as polymath with a humanistic orientation, besides his achievements, helped to create a theoretical basis for the othering and dehumanisation of large parts of the global population.

The nature of the universe remains an open question in both physics and philosophy. Traditional materialist views collapse under quantum observations, while emerging theories suggest simulation models or cosmic dreaming. Unified Theistic Naturalism (UTN) offers a different perspective: the universe is not an illusion, nor a digital artifact, but a sacred unfolding of Presence itself. Presence is not a material thing-it is Being. Matter, energy, space, and time are sacred expressions of the Divine cadence, moving seamlessly through what UTN identifies as Perfect Action. This paper introduces the foundational observation that the apparent "substance" of reality is the living cadence of Being, dissolving the need for simulation metaphors and restoring direct communion with existence. Paradise, under UTN, is not deferred to an afterlife or a higher realm; it is the daily experience when oscillation ceases and presence is fully seen.

Unified Theistic Naturalism (UTN) unveils a simple but profound realization: paradise is not a future achievement, but the natural state when life moves in cadence with the Divine. This white paper introduces the Seeker, the Sufferer, and the Seer — three conditions reflecting humanity’s relationship to oscillation and presence. Through the cessation of oscillation, life unfolds through Perfect Action, revealing paradise not as an ideal to pursue, but as the seamless unfolding of being. UTN offers no methods, no practices, no striving — only the remembrance of what has always been: daily paradise, now.

Recently, some colleagues (Saine, 14), have doubted the veracity of terming Dr. Constantine Hering's observations a law, when they do not observe every aspect fulfilled in a case. This paper seeks to restore faith in this law as an indispensable clinical tool, with the help of reliable perspectives from homeopaths of great capability. Dr. Hering described his observations as a "law of order" (of symptom expression) in his Preface (12, Appendix 1) to the 1845 American edition of The Chronic Diseases by Samuel Hahnemann. (9, Appendix 2) Nearly a hundred years ago, master homeopaths: JT Kent, HC Allen, JH Allen, PC Muzumdar and others, understood the application of Hahnemann's theory of miasms in clinical case management in addition to Hering's Law of Direction of Cure. They regarded this law on par with the Law of Similars and were tremendously successful. Essential to observing and accurately applying the law is to first thoroughly understand the expression and progress of disease in an individual case. Second, perceive the conceptual details of the law accurately interpreted in that case, aptly supported by miasmatic interpretation of the phenomenology that develops. Dr. Praful Vijaykar, (7, 15, 16) a contemporary homeopath, has correlated the "law of order" observed by Hering, with the embryological development of a fetus. He also uses this explain the concept of 'suppression' in homeopathy; recognizing a pattern of deteriorating disease opposite to the direction of cure, individual to every case (15).

Mary Shelley’s Frankenstein has been read and re-read for decades as a cautionary myth about science. The interpretation is well known: a gentler, gradualist science is preferable to the aggressive Enlightenment rationality that spawned the Creature. However, I argue in this essay that such a distinction between ‘safe’ and ‘dangerous’ science is already largely effaced in the novel itself. By reading Frankenstein alongside Adorno and Horkheimer’s Dialectic of Enlightenment, I aim to demonstrate that Shelley levels a radical critique of how modern science mediates our moral world by dissolving the boundaries between civilization and nature, enlightenment and barbarism.

In December 2022 activity at the Goetheanum, the center for Anthroposophy, in Dornach, Switzerland, was high, with preparations for a major science course in addition to the usual Christmas plays. Sometime before the start of the course, Rudolf Steiner spoke with Ita Wegman and Albert Steffen, two close collaborators. Steffen an artist, had provided a home for Steiner and his wife down the hill from the Goetheanum, and Ita Wegman, a physician, had been working with Steiner on bringing the principles of anthroposophy into medicine. Steiner spoke of his deep disappointment over past efforts to bring the anthroposophical perspective into the natural sciences and take them beyond their material orientation. As Ita Wegman wrote later, Steiner felt the effort had failed and he was filled with a real sorrow. Steiner told her that "something else had to happen…an inner attitude had to develop in the human being, so that he could perceive and utterly affirm the spirit underlying matter." Steiner added that this would require a soul courage in order to be able to face opposition and attacks. Wegman wrote that at that moment "the impulse arose from deep in my heart to do that." 1

Below the level of propositions present in Lucretius’s poem, there is also a practical set of in- structions for how to ‘read’ the nature of things more broadly. What if there is a performative materialism? In other words, what if we took Lucretius’s direc- tions and performances seriously as practical injunctions? Might they, or some version of them, be used as practical exercises to help us understand the nature of things differently and uniquely irreducible to textual interpretation?

Samuel Taylor Coleridge fu non solo un grande poeta, ma anche una delle voci più autorevoli su molte questioni riguardanti la filosofia e la scienza del suo tempo. La "Teoria della vita" costituisce la sua meditazione più estesa e argomentata sull’essenza della vita biologica. In questo breve scritto, Coleridge elabora una concezione qualitativa e organica della natura che combina le più recenti acquisizioni della fisiologia e della chimica con le suggestioni provenienti dalla filosofia romantica tedesca, e arriva a sostenere, contro Cartesio e Newton, che l’intera natura pulsa di una vita onnipresente.

The progress of the Natural Sciences at the dawn of the 19 th century was decisive in the metaphysical debates between philosophers, as well as in literary circles around Europe. Driven by the breakthroughs in Biology, Chemistry, and Physiology, Medicine became an essential source of influence in philosophical research. The purpose of this paper is twofold: on the one hand, it will attempt to demonstrate the influence that Medicine had on the arguments advanced by a central philosopher during the 1800s, Arthur Schopenhauer, and, on the other hand, it will also trace such influence within Gothic fiction. The result will be a sober witness to the interdisciplinary nature of Philosophy, Medicine, and Literature.

Disease suppression, the practice of managing symptoms without addressing the underlying cause, has been a topic of debate in medical circles for centuries. This comprehensive review explores the concept of disease suppression, its historical context, and the role of homeopathy as an alternative approach to disease management. In modern medicine, suppression often involves the use of pharmaceuticals or interventions that alleviate symptoms or inhibit disease processes. While these approaches can provide immediate relief, there are growing concerns about potential long-term consequences. Homeopathy, a system of alternative medicine developed by Samuel Hahnemann in the late 18th century, offers a different perspective on disease and healing, emphasizing the body's ability to heal itself when properly stimulated. This article aims to provide a balanced view of both conventional suppressive treatments and homeopathic interventions, examining their principles, benefits, and limitations across various medical specialties.

 Background: This case report explores the use of homeopathic sarcodes in managing hypothyroidism, an endocrine disorder. The study found that homoeopathic medicines correct metabolism without adverse effects. A 15-yearold female with hypothyroidism was prescribed thyroidinum 6x two times a day for a month, resulting in normal parameters.

This article takes as starting point the myth of alchemy in Mary Shelley´s Frankenstein or the Modern Prometheus, often interpreted as a warning of the risks and dangers of science and technology demonized in the form of the creature. Set in the Romantic period, the paper argues that the novel stages an ambiguous relationship between the advances in natural science and the philosophical and spiritual concerns that Mary Shelley inherited from her father, the philosopher William Godwin, which she discussed with her husband, the poet Percy B. Shelley. In the context of contemporary interdisciplinary discourses that contemplate 'consilience' between the humanities and the sciences, this paper offers a reading of Frankenstein and of Percy B. Shelley's essay "A Defence of Poetry" as critical of empirical science in their ambiguous positioning with regards to alchemy and contemporary science. Furthermore, the research seeks to establish links with eco-cybernetic theories which bring to the fore a renewed interest on humanistic aspects.

Letter to Editor Dear Editor, In the present time of the COVID pandemic and amid the largest vaccination drive that is known to mankind, clarity on Hahnemann's position on vaccination is more important than ever for homoeopaths. Until now, the debate on whether Hahnemann was in the favour of vaccination [1] or not [2] rested entirely on the different ways of interpretation of aphorism 46 and its footnote in the 6 th edition of Organon. As in several other subjects, only semantic study of Organon is liable to bring multiple interpretations unless read with the broader Hahnemannian literature, such as his other books, letters, articles, biographies, and case records. So far, the comprehensive research on Hahnemann's position on vaccination has been lacking and perhaps is the main reason for the emergence of different schools of thought among the homoeopaths.

The essay focuses on writers who explored elasticity’s metaphorical potential and allowed scientific perspectives of various phenomena associated with it to inform their philosophical and poetic writings. It argues that Hemsterhuis sets a precedent for speculative thinking about elasticity that is then integrated and expanded within Early German Romanticism and Naturphilosophie. It also shows how, around 1800, the philosophical discussions of elasticity are just as interested in metaphors of coil-springs as they are in those elastic phenomena that involve the media of light or air, and how Novalis proposes a way to synthesize these diverse yet related metaphors.

In the ever-evolving landscape of technology, Artificial Intelligence (AI) has emerged as a revolutionary force that continues to shape various aspects of our lives. From transforming industries to redefining how we interact with machines, AI's pervasive influence has captured the collective imagination of modern society. However, as we marvel at the wonders of AI's capabilities, it becomes crucial to pause and reflect on the ethical and moral implications of creating intelligent machines. Mary Shelley's magnum opus, "Frankenstein," published nearly two centuries ago, remains an enduring cautionary tale about the perils of unchecked ambition and the consequences of playing god. The narrative of Victor Frankenstein's relentless pursuit of creating life, only to be haunted by the unforeseen horrors of his creation, has resonated across generations. This tale of hubris, moral dilemmas, and the intricate relationships between creator and creation continues to transcend time, finding a striking resonance in contemporary discussions on AI and its potential implications. The research article endeavors to delve into the parallels between AI and "Frankenstein," unraveling the profound ethical dilemmas faced by AI developers, policymakers, and society at large. By drawing upon the cautionary lessons embedded within Shelley's classic tale, we aim to extract timeless wisdom that can guide us in the responsible and humane development of AI technologies. While AI holds the potential to revolutionize our lives positively, the dark echoes of Victor Frankenstein's missteps serve as a stark reminder of the need for ethical frameworks and interdisciplinary collaboration to ensure that AI remains a powerful force for good.

Mary Shelley's Frankenstein, or the Modern Prometheus-conceived by the author in Geneva in June 1816 in a literary contest also involving P.B. Shelley, Lord Byron and John Polidori, and published in 1818 ̶ was celebrated in 2018 by many conferences and seminars as an incomparable work of gothic, dystopian, feminist and science-fiction imagination. My paper, moving from an overview of the critical reception of the novel, aims to contribute to these celebrations by paying particular attention to Mary Shelley's reconceptualization of the body, with regard to its meaning in the societal structure of the time and, more generally, in power relationships.

This paper was stimulated by reading 'What is Cure?' by Tracy D. Kolenchuk. This is a surprisingly simple question that seems to have no rational answer. despite the almost six years of research by that author, as he concludes that there is "no scientific nor medical definition of cure in any current theory or practice of medicine." Mr. Kolenchuk undertook his lengthy search for an answer to the question, What is cure?, because he was working on a project to set healthcare on a rational basis. This is an issue that is also one I have been working on for years. What follows is my answer to the lack of a rational healthcare system, and the answer to the most important questions it needs to answer: What is Life? What is Health? What is Not Health? What is Cure?

The majority of warts are asymptomatic aesthetic issues. Unlike other local maladies, it offers a hint for selecting a cure based on its appearance. In certain circumstances, warts might be persistent; hence, Hahnemann recommended using an external application in conjunction with internal treatment only in such cases. Many remedies have been mentioned in homoeopathy; however, there are only a few records of their use documented in the literature.

The majority of warts are asymptomatic aesthetic issues. Unlike other local maladies, it offers a hint for selecting a cure based on its appearance. In certain circumstances, warts might be persistent; hence, Hahnemann recommended using an external application in conjunction with internal treatment only in such cases. Many remedies have been mentioned in homoeopathy; however, there are only a few records of their use documented in the literature.

The majority of warts are asymptomatic aesthetic issues. Unlike other local maladies, it offers a hint for selecting a cure based on its appearance. In certain circumstances, warts might be persistent; hence, Hahnemann recommended using an external application in conjunction with internal treatment only in such cases. Many remedies have been mentioned in homoeopathy; however, there are only a few records of their use documented in the literature.

The majority of warts are asymptomatic aesthetic issues. Unlike other local maladies, it offers a hint for selecting a cure based on its appearance. In certain circumstances, warts might be persistent; hence, Hahnemann recommended using an external application in conjunction with internal treatment only in such cases. Many remedies have been mentioned in homoeopathy; however, there are only a few records of their use documented in the literature.

This chapter (Ch. 9) addresses noetic contemplation through Coleridge’s higher logic, or rather ‘Noetic’, of the ‘tetrad’, relating absolutes (the Trinity, reality, being, the good, etc.), and his pentad, relating non-absolutes (human institutions, natural powers, and phenomena).

Section 9.1 argues that these forms ‘tautegorically’ represent Coleridge’s metaphysics and compares these forms to C. S. Peirce’s ‘abductive’ logic.

Section 9.2 discusses Coleridge’s historical sources, mainly Schelling and other Naturphilosophen.

Section 9.3 argues that Coleridge crucially differs from Schelling here with a divergent conception of the indifference-point, or Coleridgean mesothesis, and its relation to the Absolute.

Section 9.4 illuminates Coleridge’s neglected distinction between his tetracti, which are always and entirely noetic, constellating absolutes (ideas or powers), and his pentads, which are either noetic, containing an absolute term, or logical, constellating only non-absolutes.

Section 9.5 pauses for transitional remarks before the pentads are interpreted in Chapter 10 with respect to the humane value of contemplation and the realization of ideas.

A celebratory essay, on S. T. Coleridge's 250th anniversary, of his theory of ideas interpreted in a cosmic sense. This essay explores Coleridge metaphysics of universal ideas and what he meant by 'the Ideas of Being, Form, Life, the Reason, the Law of Conscience, Freedom, Immortality, God!' ‗[T]he ideas of … eternity, … will, absolute truth, of the good, the true, the beautiful, the infinite'. For Coleridge, ‗an Idea … is not merely formal but dynamic', clarifying, in Greek, that ‗every Idea is a Power'. Ideas as powers evolve through energies, forces, and accidents to circle back up to the idea of ideas: lógos, which for Coleridge included Heraclitus's Logos, the constant intelligence behind the universal flux, and the Christian Word, which was in the beginning, and is with God, and is God. This ‗Logos, Idea Idearum', essentially the archetype or apex of all ideas, has been exalted, opposed, submerged, but never irrelevant.

When Samuel Hahnemann devised homoeopathy he constructed multiple arguments that both vehemently supported his new system and criticized the conventional medical practice of his day. At the end of the 19th century when homeopathy had grown within Britain and America, homeopaths failed to make use of some of Hahnemann’s most successful arguments. Instead, homeopaths found themselves lose significant cognitive ground to their long time conventional rivals with the dawn of the 20th century, a ground they have not yet recovered. This paper uses the theoretical framework of Berger and Luckmann to analyse the dynamics of the arguments used against homeopathy and suggests that homeopaths failed to adopt a universalizing medical explanation that was available to them: the reverse action of drugs. Had they used this argument homoeopaths could have explained conventional medicine successes within their own universe of meaning and thus neutralized the impact of conventional on...

I began studying classical homoeopathy in January 1994 and starting adding radionic instruments and techniques in October 1995. As I have learned the two disciplines side by side and have found both approaches attractive, it has taken me some considerable time to decide which of the two is most appropriate for me as a practitioner. I have concluded that in spite of the genius of the homoeopathic method as set out by Hahnemann, there are often notably in complex cases a far wider range of problems to be addressed than can be uncovered by standard homoeopathic diagnostic means. Indeed, it could probably be argued that without the use of the radiesthetic sensibility in some form, there is currently no method available to discover some of the problems which are routinely treated by the radionic approach.

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Th is article explores André-Marie Ampère's autobiography in order to analyse the dynamics of science in early 19th century French institutions. According to recent works that have emphasised the value of biographies in the history of science, this study examines Ampère's public self-representation to show the cultural transformations of a life dedicated to science in post-revolutionary French society. With this aim, I have interpreted this manuscript as an outstanding example of the scientifi c rhetoric fl ourishing in early 19th century French Romanticism, which celebrated the life and works of men of science by means of biographies. Following this approach, Ampère's account has been analysed in relation to certain commonplaces shared with other autobiographies of that time, such as his traumatic experience linked to the French Revolution. Finally, this article discusses Ampère's autobiography as revealing an emerging model of scientifi c personae, i.e. a new collective way of thinking, feeling and perceiving, which announced the category of the modern scientist.

Nachsommer 1857 erscheint, hat das Bild der klassischen Antike, wie es durch Winckelmann und Goethe einen hohen Grad der Verbindlichkeit erhalten hatte, längst an Faszination und normativer Kraft eingebüßt. Im Gefolge des Historismus, der jeder Epoche ihr Eigenrecht zuerkannte, waren historische Vorstellungen an die Stelle normativer getreten. In Stifters Nachsommer ist davon freilich nur wenig zu spüren. Der Roman wendet sich ostentativ gegen aktuelle Zeittendenzen und scheint für ein Festhalten an einer zeitlos-idealen Antike einzutreten. Die ausführlichen Gespräche, die der Ich-Erzähler Heinrich Drendorf mit seinem Gastgeber Risach über antike Kunst führt, wiederholen und zementieren überkommene Auffassungen. In Superlativen beschwört Risach Größe und Einfachheit der antiken Kunst; er nennt die griechische Dichtung »das Höchste« und »was die Griechen in der Bildnerei geschaffen haben, […] das Schönste, welches auf der Welt« überhaupt bestehe (N 2, S. 159). 1 Stifters Antike orientiert sich, wie in der Forschung einhellig anerkannt, an Leitvorstellungen Winckelmanns, 2 und die im Nachsommer geführten Kunstgespräche treten in die Spuren der ästhetischen Debatten des ausgehenden 18. Jahrhunderts.