In the face of such receptions, what is one to do? Both conceptions—Hippokrates as founder of scientific medicine, Hippokrates as founder of anti-science movements—derive their normative power from using the physician’s name and maxims as a fount of wisdom. None of these think pieces actually engage with the strange, diverse set of texts and ideas that comprise ancient medicine. It remains to be seen what public scholarly engagement with ancient medicine’s weirdness might look like.
Instead, there’s a tendency to overestimate the capacity of Classics, and academia in general, to inoculate against misinformation and bigotry. While the humanities certainly have the ability to cultivate “critical thinking,” thinking critically is not necessarily thinking ethically — nor is it immune to weaponization, as shown by the humanities degrees of many reactionary politicians from elite institutions. In the case of the pandemic, consider also the example of Italian philosopher Giorgio Agamben, a theorist of biopolitics who remains influential among left-wing academics. Since 2020, Agamben has on multiple occasions called COVID a state-manufactured hoax and compared COVID-19 precautions such as facemasks and vaccination to the treatment of Jews during the Holocaust—a comparison he shares with the far-right conspiracy theorist and US Republican Marjorie Taylor Greene.
At the core of this issue lie questions of appropriation and exceptionalism. Well-intentioned attempts to correct the record and restore the ancients’ “original” texts and ideas will never be as radical as they seem. Trying to purify lazy, harmful, or simply misguided receptions of medical material through pedantry is, to quote Holly Ranger, merely “the white will to power expressed in the desire to claim Daddy’s authority for oneself.”* We can’t trade Bad Hippokrates (what the Hippokratics didn’t say, or we wish they didn’t) for Good Hippokrates (who does not exist). Nor can we disavow the ambiguity of the act of receiving classical ideas, with all their baggage included.
If pandemics are indeed portals “to break with the past,” as Arundhati Roy has suggested, and “gateway[s] between one world and the next,” what worlds could historians of medicine, responding to the pandemic, create? Rightly, COVID-19 has forced scholars of ancient medicine to admit that our professional reflexes, methods, and assumptions do not always meet the demands of the moment. What, then, is the study of ancient medicine for? I would argue that dismantling the exceptionalism of classical material is one place to start.
*Ranger, H. "Critical Reception Studies: The White Feminism of Feminist Reception Studies," presented at: The Case for Critical Ancient World Studies. University of Oxford, September 7, 2020.