Professional Documents
Culture Documents
Series 2 Medical Dialectic
Series 2 Medical Dialectic
I.
This paper deals with Naussbaum’s conception of the value-relative, concerning
the medical characteristics of the Philosophy-Medicine analogy.1
The good human life must, according to Aristotle, be such that a human being can
live it: it must be practicable and attainable for the human being. Naussbaum puts this
Aristotelian requirement in a much stronger position. She argued that for Aristotle, the
good life must be “common to many”: for it (the good life) is capable of belonging to
anyone who is not by nature maimed with respect to arête, through some sort of learning
and effort. Along this line Aristotle moves on with providing a clearer picture of the life
which will only be accepted as complete by a being who identifies itself as human: a life
in community with others.2
1
See Naussbaum, Martha. The Therapy of Desires: Theory and Practice in Hellenistic Ethics. 1994. New
Jersey: Princeton University Press, Chapter 2, which explores how Aristotle perceives the ideal relation of
theory and practice, or what Naussbaum calls the Aristotelian “Medical Dialectic”
2
Ibid. pp. 63-64
1
From this it is taken to follow that a true account of good human life must deliver
not a life that is self-sufficient for the person all by himself, living a solitary life, but self-
sufficient for the person along with parents and children and wife and in general loved
ones and fellow citizen.
This means, for Naussbaum, Aristotle is seeking for a certain kind of community
where one can seek and live a flourishing life with others.3
This clearly rules out as a false belief, or as ethically false, those views of the
human good that do away with broad ties of citizenship or with the nuclear family.
II.
Though this is somewhat displayed also by other cultures in the world, it finds a
very special expression in Filipino traditional beliefs and practices.
For instance, most Filipinos define what is acceptable and not acceptable based
from the dichotomy which is set and observed by their family, by their friends, and by
their community: from choosing a girlfriend or boyfriend to choosing the best clothes to
wear, from choosing a career to choosing the best neck tie to buy.
Life’s difficult circumstances also become bearable when one is in the company
of others. In times of great grief, for instance, condolences and personal presence of
relatives, friends, and neighbors never ceases, day and night, up to the time of the burial.
Most often than not, it extends until the first death anniversary is over.
3
Ibid. p. 64
2
Perhaps the best example demonstrating the value of the Filipino communal life
is the practice of “bayanihan”. Of course you can no longer see it in urban areas like
Manila, but in the provinces where the incursion of Capitalism in people’s way of life is
still minimal. One can witness how the community literally carry or build each other’s
houses, free of charge.
Hence, when Aristotle claimed that the belief that the good life is a solitary life is
a false belief and should be rejected, the Filipinos would be the first ones to agree.
The drug offered by Naussbaum’s medical ethical philosophy, how bitter it might
be, has a good chance to be considered “acceptable” to the taste of the Filipino psyche.
It could be a potent drug to cure the ailing and suffering soul of a people who
already suffered too much for so long.