From Clouds to the Brain. Celine Cherici

From Clouds to the Brain - Celine Cherici


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since no experiment could be undertaken without prior anatomical knowledge of the central nervous system, and on the other hand, to the experimental dimension of the recordings that Malacarne planned to make. The analogy of the cerebral structures with the galvanic column is traditionally attributed to Luigi Rolando (1773–1831), who from 1809 [ROL 09] stimulated the different parts of the column with current and thus caused violent convulsive phenomena in animal cerebella. In 1810, von Paula Gruithuisen (1774–1852) [GRU 10] described the cortical substance as an inexhaustible source of nerve power and stressed that it was a secretory organ. Reil imagined the cerebellum as a kind of voltaic pile, based on its histological aspect and the idea of a natural circuit. In 1840, Baillarger (1809–1890) [BAI 40] described the cell layers of the cerebral cortex and recommended that with its six alternating sheets of white and gray substances, it would be most similar to a battery and therefore suspected of making animal-electric fluid. The analogy of brain structures with a battery provided a morphophysiological model of a natural circuit conducting electricity from one point in the body to another:

      Although animal fluid and electric fluid were often compared, there was still some ambiguity: their different applications did not require the same equipment. Animal fluid referred to the organic secretion of an energy similar to electricity. However, imagining a brain conceived as the driving force of the human machine, in a holistic perspective, included the production of normal and pathological thought, ideas and mental content. Considered to be responsible for behaviors considered as deviant, disturbances of the electrical cerebral organization needed to be medically and technically taken care of. This research was the catalyst the historical and conceptual articulation of the dominant influence of physics on the life sciences and of a medical discourse that attempted to understand the particularity of cerebral mechanisms in their organic and moral dimensions. Thus, galvanism referred to an imagination of the power of the human brain and contributed to basic cerebral myths on its unknown powers, such as telepathy or telekinesis:

      When the Voltaic pile produces incredible phenomena, when all the bodies of nature act and react upon each other, when electricity perhaps presides over all physical and vital phenomena, when its powerful action is perhaps not alien to the reproduction and evolution of living bodies, can we say that nervous action, the nervous fluid, the animal electricity, the magnetic fluid, any word, emanating from the brain of man, whose two substances and their numerous and deep convolutions perhaps form an animated electric instrument, can it be affirmed, I say, that this nervous fluid, after having been powerfully directed at the fingertips, cannot go beyond the limit of the nails? Can it not ally, unite and correspond with another person’s nervous system and impress them? [PIG 39, p. 41, author’s translation]

      The animal vital principle, formerly called ‘The Nervous Fluid’ is the connecting medium between mind and body; the source and regulating spring of animal sensation and expression, action and motion, both voluntary and involuntary; comprehending the circulation of the blood, respiration and all the other vital functions, or living actions. [YAT 10, p. 3]

      This harmonious communication between all levels of the organism took place, under what he called, the electrical influence formed in the lungs by the action of respiration, producing oxidation and chemical changes in the blood. Indeed, he took up the theme, largely theorized after 1740, of the influence of natural electricity present everywhere and absorbed by the mechanics of the body. The consideration was that the brain plays a central role in this modeling of the body as it separates electricity from the blood and transmits it throughout the vascular and muscular system, producing action.

      Electricity developed as an exploratory science of the central nervous system of control and improvement. This conceptual framework, linked to the current concept of increasing and improving capabilities, triggered a flurry of advertising promoting the merits of electrical accessories capable of improving mores by improving behavior. The fact that electrical treatments were seen as cures for virtually all diseases of the body and mind, from neurasthenia to epilepsy, was a result of this societal imaginary. The term culture, applied to electricity, took on its full meaning:

      The history of electricity ranges from sensationalism to the moral control of the instincts that lie dormant in every person. From the representation of internal electricity as an indispensable ingredient of life to external electricity applied to moral disorders, we pass from the myth of Frankenstein to that of Hyde between 1803 and 1840. Carpenter (1813–1885) assumed that society was anxiety-provoking, disrupting the links between body and mind, leading to nervous diseases related to the eruption of uncontrollable behavior on the surface of the brain and nerves [CAR 46]. Critical of phrenological localizations, he developed a dynamic and functional brain model, ranging from the most automatic brain layers to those most likely to generate free will. His representations of an organic and hierarchical human nature were based on the evolutionary model developed by Jackson:

      On both comparative and anatomical issues he highlighted phrenology’s flaws, and presented an alternative physiology of the mind rooted in anatomical considerations. The human mind was split not into faculties but into levels: automatic reflexes, which were the most basic; instinctual behaviour, of only limited psychological function; and consciousness, the highest level, which was anatomically located in the cerebral cortex. While all cerebral control of the body was mediated in the same way, through the reflex machinery Hall elucidated, there was a key difference between purely reflex and volitional actions, as the latter were dependent on the action of the will. The highest level, consciousness, interacting through the highest centres of the brain, was constituted and acted as a whole: this was the indivisible and non-material aspect of the human mind. [FIN 12b, p. 45]


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