The training of medical students reflects current medical trends and has grave repercussions on the future development of the medical art. This is as true today as it was in Antiquity. There was, however, one period and place at the crossroads of civilisations and cultures in which the educational trends were to have a particularly important influence on how medicine evolved. This was Alexandria in Late Antiquity. In a climate where medicine and philosophy were heavily intertwined, teachers used formal philosophical concepts in order to organise medical knowledge. Their educational techniques provided the tools with which Islamic authors during the medieval period such as Avicenna (Ibn Sinā, d. 1037) arranged their great medical encyclopaedias. These works in Latin translation later became the core curriculum in the nascent universities of Europe.
In many Hippocratic writings, the writers' attention is often focused on registering and discussing medical errors. Far from being sporadic and fortuitous, these discussions represent a privileged rhetorical resource in order to produce different effects. The aims of my paper will be: 1) to determine some of the most important contexts in which errors become the object of medical discourse; 2) to distinguish, per exempla, the typologies of errors made object of discourse; 3) to give an epistemological outline which may clarify which functions these discourses have and whether these functions respond coherently to a conscious plan of medical knowledge.
Several testimonies from both pagan and Christian sources, though generally neglected, allow us to reconstruct the medical curriculum in the Greek part of the Roman Empire, in particular Alexandria. This curriculum turns out to be remarkably comprehensive, as can be explained by the particular roles of physicians in classical society. In this paper we will clarify the part played by several physicians in the cultural context of their time, even outside their professional domain, as well as the relations between the sciences and the humanities, which were entirely complementary in those days, even from a practical point of view.
This paper investigates whether the recipes preserved in the main gynaecological treatises--Diseases of Women 1 and 2, Barrenness and Nature of Women--may have been used as a teaching device. I ask two questions: first whether the recipes could have been included in oral lectures before being written down; and second whether the written recipes could have served as a basis for teaching.
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