A Case for Being Timeless
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The same process is true for "teuchos", which has two possible translations : "urn" or "container".
As for Latin, the words "pellis", "cutis" et "corium" are historically linked to skin, and they all have in common the notion of container, coverage and protection. Thus, the skin is never enough alone, since it is always supposed to hide something else.
A Case for Being Timeless
Besides, when it comes to give a name to pathologies, it has to be reminded that numerous Latin physicians Celsus, Cassius Felix, Caelius Aurelianus, Scribonius Largus have, little by little, added Greek termes from Galen and Hippocrates to improve their own descriptions. From this evolution, it resulted some attempted definitions, however quite few, unclear and insufficiently detailed to identify diseases with certainty.
The ambiguity of the terms that now describe "leprosy", "scabies" or "herpes" proves it. In other words, the semantic field from which is originated the word skin, but also the lack of accuracy in the first dermatological studies, indicate how superficial it was regarded. For ancient physicians, it was only an external surface of little use, without interest for the study of human body. Until the Renaissance, external parts of the body were, most of the time, seen as a consequence of internal ones.
This idea was put into practice in the 13th and 14th centuries, in which the first public dissection with a view to teaching emerged. Indeed, each time the first incisions were made, the skin was immediately put aside in order to start focusing on internal organs, muscles and flesh. We should also quote the title of the first book entirely dedicated to skin diseases : De morbis cutaneis et omnibus corporis humani excrementis written by Girolamo Mercuriali in , defining the skin only as a way to eliminate the most important internal elements involved in a pathology.
Thanks to the work of Andreas van Wesel , a flamish doctor who revealed significant anatomic facts in his book De humanis corporis fabrica , the medical profession began giving importance to epidermis. Distancing himself from the concepts used by his teachers, Van Wesel analyses the skin through its layers and its substance, dwelling on the intermediary role it plays between flesh and nerves.
These observations strongly challenged the scientific authority wielded so far by ancient scholars like Aristotle and Galen. While the former regarded the skin as a layer deprived of sensitivity, the latter never noticed the subcutaneous layer of fat. Then, this breakthrough served as prerequisite to conduct dermatological research in the following centuries. However, it was not until the 18th century that the monopoly on cutaneous diseases, held by generalists and surgeons, ended.
Not only is it explained by the persistent influence of Hippocratic and Galenic ways of thinking, but also because skin complexity was really understood after the work of Malpighi , who used the microscope in his studies shortly after its invention. Another fundamental shift is the growing desire to classify diseases with rigour, especially from a clinical approach.
Jacob Joseph Plenck developed a "doctrina of cutaneous diseases" in , based on the analysis of symptoms, and the foundation of current clinical dermatology is credited to two British doctors : Robert Willan and Thomas Bateman.
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Thus, the word "willanism" became a definition to describe the fact of diagnosing and classifying diseases after the identification of basic lesions. On cutaneous disease illustrates this classification including morphology. Such a method enabled essential advancements in the description of misknown diseases, like herpes, eczema, leprosis, lichen For Alibert, understanding a disease cannot be reduced to, far from it, observing basic visible signs.
If God exists outside of time, then God can observe all events throughout the course of our history as if they were simultaneous. Thus, God knows what our future holds without also affecting our present — or our free will. Perfection does not allow for change, but change is a necessary consequence of any person who experiences the changing circumstances of the historical process.
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Eternal in the sense of everlasting, on the other hand, presumes a God who is part of and acts within history. Such a god exists through the course of time like other persons and things; however, unlike other persons and things, such a god has no beginning and no end.
Arguably, an everlasting God cannot know the details of our future actions and choices without impinging upon our free will. There are several arguments used to make a case for the idea that God is very definitely in time.