Theoretical Assumptions
The most prominent theoretical perspective in Chiarugi's published writing is neurological, merged with philosophical perspectives on brain, mind and soul that were consistent with Catholic theory. He argued that moral (i.e. psychological) or physical forces disrupted the internal workings of the nervous system. He wrote of an interplay between passions (which could be too extreme or prolonged), reasoning (which could become faulty) and the brain. He conceived of neural functioning as involving force and, in a hydrodynamic sense, fluids. Blood flow to the brain was thought to add to neural fluid pressure. He conceived of disorder as either involving over-excitement or under-excitement of the brain and nervous system. Signs of the former, such as heightened altertness, pulse and appetite, indicated the need for sedation; signs of the latter indicated the need for stimulation. He argued that the soul of a person was perfect even if the mind was led astray due to its close integration with the brain. He examined post-mortem brains of patients and claimed to observe some pathological abnormalities, arguing that others might not be visible to the naked eye.
Overall, Chiarugi's treatise on insanity and its classification has been described as learned - drawing on over 50 ancient, German, Swiss, French, British and Italian texts - but narrowly traditional in content and perspective. He did not mention at all the work of John Locke, whose associationist ideas were controversial with Catholic doctrine at the time. It is said that he did not enable a full psychological understanding of the clinical issues shown by patients.
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