o Discuss the advantages and limitations of this technology.
o Is There a Difference between Telemedicine and Telehealth?
o What is Telehealth?
Sample Solution
knowledge of unchanging truths and natural laws. No ancient thinker better captures this complex nexus of ideas about âseeingâ and âknowingâ than Plato in the fourth century BCE: âI will therefore now proceed to speak of the higher use and purpose for which God has given them to us. The sight in my opinion is the source of the greatest benefit to us, for had we never seen the stars, and the sun, and the heaven, none of the words which we have spoken about the universe would ever have been uttered. But now the sight of day and night, and the months and the revolutions of the years, have created number, and have given us a conception of time, and the power of enquiring about the nature of the universe; and from this source we have derived philosophy, than which no greater good ever was or will be given by the gods to mortal man. This is the greatest boon of sight: and of the lesser benefits why should I speak? Even the ordinary man if he were deprived of them would bewail his loss, but in vain. Thus much let me say however: God invented and gave us sight to the end that we might behold the courses of intelligence in the heaven, and apply them to the courses of our own intelligence which are akin to them, the unperturbed to the perturbed; and that we, learning them and partaking of the natural truth of reason, might imitate the absolutely unerring courses of God and regulate our own vagariesâ. According to Plato, eyes are seminally important. That is because not only the clearest knowledge of the natural world proceed from the sense of sight, but, over and above this, the sustaining principles of order and harmony are also most evident through it. By virtue of sight not only knowledge but wisdom may therefore be attained. The Platonic privileging of sight gains ground by the late fourth century AD, when philosopher Calcidus translated part of Platoâs Timaeus from Greek into Latin. The translation was accompanied by Calcidusâ extensive commentary, in which he also stressed the importance of vision. Calcidus commented (1962, p.44) âNeither navigation nor agriculture nor even the skill of painting and sculpture is able to produce its own work rightly without sightâ. This translation played a paramount role in the dispersal of ocularcentrism in the western world. As Anna Somfai describes it( Somfai, 2011) âFor about a thousand years Plato meant almost exclusively the Timaeus and the Timaeus meant primarily Calcidiusâ reading and commentary.â Sight was considered as the model for how knowledge is obtained and incorporated by the mind. The connection between sight and understanding is already embedded in the Gree>
knowledge of unchanging truths and natural laws. No ancient thinker better captures this complex nexus of ideas about âseeingâ and âknowingâ than Plato in the fourth century BCE: âI will therefore now proceed to speak of the higher use and purpose for which God has given them to us. The sight in my opinion is the source of the greatest benefit to us, for had we never seen the stars, and the sun, and the heaven, none of the words which we have spoken about the universe would ever have been uttered. But now the sight of day and night, and the months and the revolutions of the years, have created number, and have given us a conception of time, and the power of enquiring about the nature of the universe; and from this source we have derived philosophy, than which no greater good ever was or will be given by the gods to mortal man. This is the greatest boon of sight: and of the lesser benefits why should I speak? Even the ordinary man if he were deprived of them would bewail his loss, but in vain. Thus much let me say however: God invented and gave us sight to the end that we might behold the courses of intelligence in the heaven, and apply them to the courses of our own intelligence which are akin to them, the unperturbed to the perturbed; and that we, learning them and partaking of the natural truth of reason, might imitate the absolutely unerring courses of God and regulate our own vagariesâ. According to Plato, eyes are seminally important. That is because not only the clearest knowledge of the natural world proceed from the sense of sight, but, over and above this, the sustaining principles of order and harmony are also most evident through it. By virtue of sight not only knowledge but wisdom may therefore be attained. The Platonic privileging of sight gains ground by the late fourth century AD, when philosopher Calcidus translated part of Platoâs Timaeus from Greek into Latin. The translation was accompanied by Calcidusâ extensive commentary, in which he also stressed the importance of vision. Calcidus commented (1962, p.44) âNeither navigation nor agriculture nor even the skill of painting and sculpture is able to produce its own work rightly without sightâ. This translation played a paramount role in the dispersal of ocularcentrism in the western world. As Anna Somfai describes it( Somfai, 2011) âFor about a thousand years Plato meant almost exclusively the Timaeus and the Timaeus meant primarily Calcidiusâ reading and commentary.â Sight was considered as the model for how knowledge is obtained and incorporated by the mind. The connection between sight and understanding is already embedded in the Gree>
