And to put it bluntly, they are all in the same stage of elaborately learned superstition as medical science was early in the last century, when physicians put their faith in bloodletting, to draw out the evil humors which were believed to cause disease. With bloodletting, it took years of learning to know precisely which veins, by what rituals, were to be opened for what symptoms. A superstructure of technical complication was erected in such deadpan detail that the literature still sounds almost plausible. However, because people, even when they are thoroughly enmeshed in descriptions of reality which are at variance with reality, are still seldom devoid of the powers of observation and independent thought, the science of bloodletting, over most of its long sway, appears usually to have been tempered with a certain amount of common sense. Or it was tempered until it reached its highest peaks of technique in, of all places, the young United States. Bloodletting went wild here. It had an enormously influential proponent in Dr. Benjamin Rush, still revered as the greatest statesman-physician of our revolutionary and federal periods, and a genius of medical administration. Dr. Rush Got Things Done. Among the things he got done, some of them good and useful, were to develop, practice, teach and spread the custom of bloodletting in cases where prudence or mercy had heretofore restrained its use. He and his students drained the blood of very young children, of consumptives, of the greatly aged, of almost anyone unfortunate enough to be sick in his realms of influence. His extreme practices aroused the alarm and horror of European bloodletting physicians. And yet as late as 1851, a committee appointed by the State Legislature of New York solemnly defended the thoroughgoing use of bloodletting. It scathingly ridiculed and censured a physician, William Turner, who had the temerity to write a pamphlet criticizing Dr. Rush’s doc- trines and calling ”the practice of taking blood in diseases contrary to common sense, to general experience, to enlightened reason and to the manifest laws of the divine Providence.” Sick people needed fortifying, not draining, said Dr. Turner, and he was squelched.
Medical analogies, applied to social organisms, are apt to be farfetched, and there is no point in mistaking mammalian chemistry for what occurs in a city. But analogies as to what goes on in the brains of earnest and learned men, dealing with complex phonemena [sic] they do not understand at all and trying to make do with a pseudoscience, do have point. As in the pseudoscience of bloodletting, just so in the pseudoscience of city rebuilding and planning, years of learning and a plethora of subtle and complicated dogma have arisen on a foundation of nonsense. The tools of technique have steadily been perfected. Naturally, in time, forceful and able men, admired administrators, having swallowed the initial fallacies and having been provisioned with tools and with public confidence, go on logically to the greatest destructive excesses, which prudence or mercy might previously have forbade. Bloodletting could heal only by accident or insofar as it broke the rules, until the time when it was abandoned in favor of the hard, complex business of assembling, using and testing, bit by bit, true descriptions of reality drawn not from how it ought to be, but from how it is. The pseudoscience of city planning and its companion, the art of city design, have not yet broken with the specious comfort of wishes, familiar superstitions, oversimplifications, and symbols, and have not yet embarked upon the adventure of probing the real world.
Shared as food for thought, not only for my friends at Interaction 11.