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Medical ethics is one of the oldest and most important branches of applied ethics. Development of medicine and revolutions in human life as well as advancement of mental and physical health in human civilizations have led to great progress of ethical debates in this field of human sciences. Islamic civilization, as one of the dynamic and lasting human civilizations which promises Islamic spirituality in all aspects of material life, could not possibly ignore medical ethics or an ethical approach to personal and public hygiene along with social health. In Islamic civilization, medical ethics is derived from Quran, Prophet Muhammad and Imam Ali’s (PBUT) traditions. Ethics in medical profession can be classified under various branches, and its instances can be traced in different civilizations. Healthcare and hygiene comprise a vast collection of ethical topics, in which the issues of medical ethics, nursing ethics, pharmaceutical ethics and ethical issues related to medical and social work centers are considered as its subcategories. In fact, medical ethics is concerned with issues related to the physician, his relationship with the patient and his close relatives, physician’s interactions with other physicians, conditions and characteristics of the hospitals, monitoring medical centers and authorities in the field of healthcare, etc. This article seeks to study medical ethics in the Fatimid civilization which ruling Egypt from 358 to 567 A.H. In this regard, ethical issues in the area of healthcare and medical centers of the Fatimid Egypt as well as supervision over medical authorities will be taken into consideration and then, distinguished Fatimid Egypt physicians in the field of medical ethics will be discussed.
Ancient Greek medical literature and ancient Greek art are two valuable sources, in order to be understood the concept of cephalic deformities and especially hydroceph-aly in Greek antiquity. Ancient Greek physicians considered hydrocephaly as a wider pathological phenomenon, than its definition by modern medicine. This difference probably is a result of the profound attachment of ancient Greek physicians to the theory of the four humors. On the other hand, ancient Greek artists represented human figures having the characteristics of many cephalic deformities among them also hy-drocephaly as we conceive it today either as the only pathological characteristic of the figure or as a secondary one.
Ancient Iran, due to its geographical vastness, hosted various religions freely practicing their beliefs at local or national scales. Supported by the rich or the courtiers, such religions could play significant roles locally or nationwide. Buddhism has been especially addressed in both Iran and Non-Iranian territories. Considering the significant role of Iranians in spreading Buddhism in Eastern nations and specifically China, the questions raised here are “what role have Iranian Buddhists played in conveying Iranian medical knowledge to China? and To what extent has Chinese medicine been influenced by Iranian medical tradition?” Based on a prescriptive/analytical perspective, one may come to know that the relation between Iranian and Chinese medical traditions has been reciprocal in which Iranian medical scholars gained Chinese medical knowledge from Buddhists and spread Iranian medical traditions in China through authoring specialized books. Buddhists’ acquaintance with Mani and his followers who practiced medicine, paved the way for this knowledge exchange.
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This article is a brief history and the manuscript of the book “Mokhtasar Andar Elm Teb” by Zrdglym. This manuscript is now, with No. 604 in Leiden library. In this version, the text states the manuscripts of three books respectively entitled “Andar Elm Teb”, ”Bahnameh” and the third book did not mention. This version is about 167 pages in which 70 pages are about “Andar Elm Teb”. In this article, Zardglym biography is made, then the authenticity of this work is investigated and analyzed. Finally, a list of the contents of the book in details is scrutinized. A survey was conducted and found that the author of the second book attributed to Zardglym. Although the third book is attributed to Zardglym, comparing to its introduction and its texts, it is the manuscript of Seyed Esmail Gorgani.
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