The production of visual models is a cognitive mechanism integral to thought. Their invention depends on the reciprocal interaction between mental imaging and strategies of textual and graphic mediation. Such devices as lists, tables, diagrams, charts and maps do not merely compile and communicate information but also have a generative power: they formalize abstract concepts, provide grids through which to process data, set in motion analytic operations that give rise to new ideas, and create interpretive frameworks for understanding the world. The medieval and early modern periods stand as a formative era during which visual structures, imagined or materialized, increasingly shaped and systematized knowledge. Yet these periods have been sidelined as theorists interested in the epistemological potential of visual strategies have defined the field of research in terms of the modern natural sciences.

The historical approach pursued by our interdisciplinary research team offers a corrective to the current scholarly trajectory. As we analyze the fundamental principles underlying visual modes of conceptualization, we will also investigate the cultural parameters that modulated diverse applications in Jewish and Christian societies. At issue are the specific ways in which visual schema function in religious and scientific discourses, how intellectual agendas and spiritual values across confessional and cultural divides might lead to analogous or different types of devices, and the impact of exchange or appropriation on the reception and circulation of particular solutions. The chronological, geographical, and civilizational scope of our collective enterprise is unprecedented.

 

During the Middle Ages, in Christian Europe, the religious and linguistic borders between Jews and the surrounding Christian culture always remained less permeable than those in Muslim countries, and very little knowledge was appropriated from the neighbouring Scholastic Christian culture. in the Midi (the southern area of contemporary France) hardly any philosophical or scientific works were translated from Latin into Hebrew. One could perhaps even go so far as to speak of a "Latino-phobic attitude on the part of medieval Jews of the Midi in general.

However, the field of medicine is an exception to this generalization. As far back as the 12th century, and again in the 14th and the 15th, scores of medical works were translated from Latin into Hebrew. Jewish and Christian doctors frequently cooperated with each other and treated patients together. Our research group is focusing on the macro-phenomenon of the role played by medieval doctors in bringing about a cultural transfer from Latin into Hebrew cultures, or from Christians to Jews.

Doctors hold a singular position within the social system of knowledge, since all members of all religions and cultures have similarly constructed human bodes, and all human beings, regardless of their religious and cultural backgrounds, suffer from similar illnesses and seek to be healed from these illnesses. Patients always attempt to seek out the best possible medical treatment, thus putting the Jewish doctors in constant and direct competition with the environing non-Jewish health system. Therefore, medicine was usually a unified knowledge system in which Jewish doctors were compelled to keep up with the tendencies of medicine in the host societies and "modernize".

The study of the history of "Medicine and the Jews" as part of the development of Jewish culture in its Christian European environment is much more than the study of the appropriation of professional and scientific knowledge by one specific socio-religious group. It is rather a comprehensive enquiry into the catalytic role Jewish physicians played in the processes of change which Jewish cultures underwent in southern Europe during the Middle Ages.