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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Royal Commission on Animal Magnetism | 5/17 | https://en.wikipedia.org/wiki/Royal_Commission_on_Animal_Magnetism | reference | science, encyclopedia | 2026-05-05T03:45:20.529918+00:00 | kb-cron |
=== A concept that must not be reified === It is clear from his Mémoire (1799) that Mesmer was very aware of the human propensity – in the normal, conventional use of language (la langue de convention) – to speak of "properties" or "qualities" (i.e., these "metaphysical abstractions", illusions de la méthaphysique), as if they were "substances": in Mesmer's words, "substantivise the properties", substantisia les propriétés (Mesmer 1799, pp. 15–17). – in other words, "reification", in the manner of Whitehead's "fallacy of misplaced concreteness". Mesmer was also well aware of the extent to which, through the "distortion" caused by these "substantive words" (mot substantif) – which inappropriately "personified" (personnifia) these metaphysical abstractions (p. 16) – one is induced to believe in the actual physical existence of the "substance" itself. Given these observations, Mesmer was most emphatic in his continuous warnings that his abstract "principles" should not be "substantivised". It is significant that Mesmer (1799) describes how, once he had formulated the abstract, overarching (metaphorical) construct/concept of "animal magnetism" as the therapeutic agent (a quarter of a century earlier) – and with his hope that this newly described "principle of action" (principe de action), when considered as an agent, "could become a means of healing and, even, one of preserving/defending oneself against disease" (p. 7, Mesmer's emphasis). – the primary focus of his enterprise had become the threefold quest for the acquisition of an understanding of:
=== Based on natural principles ===
Mesmer held the materialist position – that his therapies, which involved easily understood, systematic natural principles, were "physiological", rather than "psychological" interventions – in contrast to the supernatural positions of, say, the exorcist Johann Joseph Gassner (1727–1779),
By contrast with many "faith healers", [Gassner] had a quasi-scientific method of diagnosis, according to which he separated diseases that should be treated by a physician from those that he should treat. He first admonished the patient that faith in the name of Jesus was essential. He then obtained consent to use the method of "trial" exorcism. He entreated the Devil to defy Jesus by producing the patient's symptoms. If the convulsions or other symptoms appeared, Gassner believed they were the work of the Devil; he proceeded to exorcise the responsible demon. If symptoms failed to appear, he could not attribute them to a demon and sent the patient to a physician. the mystic José Custódio de Faria, a.k.a. "Abbé Faria" (1756–1819), and the magnetists, such as d'Eslon, and, later, Charles Lafontaine (1803–1892), whose demonstrations of "animal magnetism" were attended by James Braid in November 1841,
Mesmer's approach to healing and his healing theory were physically oriented. His explanation of the phenomena of animal magnetism was consistently formulated in terms of matter and motion, and he believed that every aspect of animal magnetism could sooner or later be verified through physical experimentation and research. When Mesmer took a patient, his first concern was to determine whether the ailment was organic or functional. If it was organic, the result of physical damage to the tissue, he considered it, following [his] Proposition 23, beyond the aid of animal magnetism. If it was functional, a physiological disorder affected by the nerves, it fell within the class of diseases he felt uniquely qualified to handle with his therapeutic technique.
== Charles d'Eslon == Charles d'Eslon (1750–1786), "a disciple of the [eminent French] surgeon J.L. Petit", was a docteur-régent of the Paris Faculty of Medicine, and the one-time personal physician to the King's brother, Charles Philippe, Count of Artois – who, later (following the Bourbon Restoration in France) became King Charles X.
=== Association with Mesmer ===
D'Eslon, a one-time patient, pupil, and associate of Mesmer, published a work on Mesmer's version of animal magnetism (while still associated with Mesmer), Observations sur le Magnétisme Animal (1780), which presented details of 18 cases (10 male, 8 female) treated by Mesmer. In stressing the efficacy of Mesmer's "animal magnetism" interventions, d'Eslon defended (at p. 124) the absence of clear explanations (from Mesmer) of the mechanism through which "animal magnetism" effects its "cures" with an observation that, although the purgative actions of rhubarb and "Shir-Khesht manna" (or "purgative manna") are well known to the medical profession, the mechanisms involved are not; and, so, in these cases, "facts" and "experience" are "our only guides" – and, in a similar fashion, asserts d'Eslon, "in relation to Animal Magnetism, it is the same, I don't know how it works, but I do know that it does work". D'Eslon also directly addressed the charge that Mesmer had "discovered" nothing, and that the "extraordinary things" (des choses extraordinaires) that Mesmer had demonstrably effected were due to his "captivation of the imagination" (en séduisant l'imagination), with the comment that
If [it were to be true that] Mesmer had no other secret than that he has been able to make the imagination exert an influence upon health, would he not still be a wonderful doctor? If treatment by the use of the imagination is the best treatment, why do we not make use of it?
=== Ostracism === On 7 October 1780 – still associated with Mesmer and still a member of the Paris Faculty of Medicine – d'Eslon made an official request "that an investigation of the authenticity and efficacy of Mesmer's claims and cures be made. The Faculté rejected his plea, and in refusing accused [d'Eslon] personally of misdemeanour".
On 15 May 1782, d'Eslon presented the Faculty with his arguments in the form of a 144-page pamphlet; and then, "on 26 October 1782, [d'Eslon] was finally struck from the [Faculty's] roster and forbidden to attend any meeting for a period of two years" (Duveen & Klickstein, 1955, p. 286).