Databases by Marco Forlivesi
Historical studies have revealed the complexity of the pathways through which university philosop... more Historical studies have revealed the complexity of the pathways through which university philosophical culture has taken part in the development of knowledge from the Late Middle Ages to our times. Nonetheless, till now a full class of documents has been considered only erratically: the inaugural lectures (also known as 'paginae') of the single university courses given from the Renaissance to the beginning of the eighteenth century. Scholars of university history know that each of the countless inaugural lectures till extant in archives and libraries is an interesting document, revealing the tenets of university culture in a specific place and time; however, few research campaigns have been conducted on these documents with the aim of improving sistematically our understanding of the history of university culture in general, or of specific trends in it. Main obstacles to these enterprises are the large number of extant documents and their dispersion. DArIL aims to facilitate scholars to overcome these difficulties, providing them with an access to a digital collection of searchable descriptions, digital photo-reproductions and codified transcriptions of 'paginae'.
DArIL è un sistema finalizzato a rendere fruibili online, secondo una pluralità definita di modal... more DArIL è un sistema finalizzato a rendere fruibili online, secondo una pluralità definita di modalità, i testi delle lezioni inaugurali prodotte nell'ambito delle università e dei collegi in età di antico regime. La sua base dati è costituita da fotoriproduzioni digitali e trascrizioni semi-diplomatiche di documenti stilati in un arco temporale che va dal Rinascimento ai primi anni del XIX secolo. Il documento descrive le regole di acquisizione delle fotoriproduzioni dei documenti che si desidera rendere accessibili tramite DArIL, le regole di denominazione dei file destinati a contenere le informazioni che costituiscono la base dati dell'archivio elettronico, le regole di edizione dei testi e le regole di costruzione dell'apparato elettronico, ossia le regole di codifica di quei fenomeni strutturali, semantici e critici che vengono messi a disposizione dell'utilizzatore dell'archivio.
Books by Marco Forlivesi
M. Forlivesi, La filosofia universitaria tra XV e XVII secolo, (La filosofia e il suo passato, 51), CLEUP: Padova, 2013. ISBN: 9788867871155., 2013
Dagli anni a cavallo tra XII e XIII secolo, quando i pensatori latini incontrarono le opere fisic... more Dagli anni a cavallo tra XII e XIII secolo, quando i pensatori latini incontrarono le opere fisiche e metafisiche di Aristotele, all’ultimo quarto del XVII, quando la “pars valentior” degli autori europei volse le spalle ad alcune delle tesi fondamentali della fisica dello Stagirita, le università pubbliche e gli “studia” degli ordini religiosi furono teatro di una rigogliosa fioritura speculativa. Di questo lungo periodo di tempo, i secoli XIII e XIV sono consueto oggetto di studio da parte degli storici della filosofia medievale; al contrario, l’età che si estende dal XV al XVII secolo è un territorio ancora poco esplorato. In questi secoli, nell’ambito delle università e degli “studia” in genere un dichiarato tradizionalismo fu tutt’uno con una costante genesi di nuove idee; una moltitudine di scrittori fu protagonista di un impetuoso confronto tra le differenti anime della classicità e del medioevo; i primi risultati del pensiero scientifico moderno vi germogliarono o furono avversati; molti degli elementi fondamentali del pensiero moderno ebberò là i loro natali. Di questa fertile età dai molti nomi – il più celebre e infelice dei quali è certamente “seconda scolastica” – si occupa il presente volume, offrendo al lettore una presentazione del pensiero sviluppatosi in essa e dei legami che lo congiunsero alle altre componenti della cultura europea del tempo.
M. Forlivesi, Scotistarum Princeps. Bartolomeo Mastri (1602-1673) e il suo tempo, (Fonti e studi francescani, 11), Padova: Centro Studi Antoniani, 2002. ISBN: 8885155421
Among the 17th-century promoters of Scotism, Bartolomeo Mastri (1602-1673) was conspicuous for th... more Among the 17th-century promoters of Scotism, Bartolomeo Mastri (1602-1673) was conspicuous for the breadth of his work, his knowledge of the authors and debates of his time, and in particular for his refined interpretations of the philosophy and theology of John Duns Scotus. These qualities have made him an important, though not always explicitly declared, point of reference for more than a few modern readers of Scotus’ doctrines, and they make him a precious source for understanding 17th-century academic thought. This monograph traces the history of Mastri’s training, his teaching, and the reasons, sources, structure, and purposes of his individual works. It also reveals the background to the controversies which he took part in and the history of his posthumous fortune. This essay does not directly address philosophical issues, yet it lays the groundwork for a correct interpretation of them. Among the results of this research, the following can be listed by way of an example. First, it has been proved that Mastri’s philosophical course was already published and circulated in the 1640s. Therefore, it is no longer correct to place and study this thinker among the academic authors of the last quarter of the 17th century, as has been done (actually, these are authors whose speculative traits are appreciably different from those of the authors of the first half of the 17th century). Second, a strong link has been demonstrated to exist between the policy and the educational structures of the religious orders in the age of the Counter Reformation on one hand, and, on the other, the rise and decline of the literary genre of the philosophical and theological cursus between the end of the 16th and the second half of the 17th century. Third, an introductory analysis has been provided of the different attitudes which, during the 17th century, the followers of some medieval authors took towards the works of their masters.
M. Forlivesi, Conoscenza e affettività. L'incontro con l’essere secondo Giovanni di san Tommaso, (Lumen, 8), Bologna: Edizioni Studio Domenicano, 1993. ISBN: 887094140X
This essay examines the doctrines concerning the different kinds of interactions between cognitio... more This essay examines the doctrines concerning the different kinds of interactions between cognition and affection that were formulated by the Iberian Dominican Thomist João Poinsot (1589-1644) between 1630 and 1644. The Iberian thinker was only partially aware of the debates that agitated the academic world during the second quarter of the 17th century; nonetheless, his positions are interesting and complex. Poinsot’s thought is enhanced – without him being aware of it, apparently – by several Nominalistic and Scotistic contributions. His doctrine concerning the nature of signs is a good example of a combination of elements from different origins. In it, one can find the theories regarding signs which were developed by the Nominalists, the theories on the nature of relation which were held by the “orthodox” Thomistic school, and the theories which were developed by Scotus on the type of relation that exists between knowledge and the known object. Finally, all of this is maintained within the framework of a Cajetanist conception of the cognitive process. Equally interesting is the Poinsotian doctrine of the relationship between the appetitive faculties and their objects. Poinsot believes that this relationship is specifically different from that which exists between the cognitive faculties and their objects; nevertheless – indeed, because of this – he thinks that affectivity is an essential and specific mode of access to the world. An enquiry into the characteristics of the presence of the object to affectivity, and inside affectivity, leads our author to elucidate further the nature of the properly cognitive information that the subject is able to gain from such a presence and to explain the fact that objects of ordinary experience are qualified by affective connotations. In particular, the fact that the object of knowledge is usually affectively connoted - but we could also say “affectively collocated” - is explained by Poinsot by using the mind’s power to connect in an implicit judgement both the characteristics of the object grasped by knowledge and the affective states that those known characteristics generate.
O. Brino - M. Forlivesi (eds.), Finitudine senza dogmi. Studi offerti a Roberto Garaventa, (Filosofia, 124), Brescia: Morcelliana, 2022, ISBN: 9788837237738, 2022
I contributi raccolti nel presente volume si confrontano con i temi della riflessione teorica e s... more I contributi raccolti nel presente volume si confrontano con i temi della riflessione teorica e storica di Roberto Garaventa, per molti anni docente di storia della filosofia presso l'Università di Chieti-Pescara. Sono oggetto di particolare attenzione le questioni della finitudine e della caducità umane e quella, strettamente connessa alle precedenti, della libertà religiosa e della sua comunicazione.
I. Ventura - M. Forlivesi (eds.), thematic issue of "Itinerari", LXI/1 (2022). ISBN: 9788857596099. ISSN: 2036-9484., 2022
La filosofia e la sua storia. Studi in onore di Gregorio Piaia, (La filosofia e il suo passato, 64), Padova: CLEUP, 2017, 2 tomi, tomo 1 a cura di M. Forlivesi, tomo 2 a cura di M. Longo - G. Micheli. ISBN: 9788867877638., 2017
Gregorio Piaia si è formato presso l'Università di Padova, dove si laureò il 17 febbraio 1968 con... more Gregorio Piaia si è formato presso l'Università di Padova, dove si laureò il 17 febbraio 1968 con una tesi coordinata da Carlo Giacon sul tema dell'averroismo politico nel pensiero di Marsilio da Padova. Tra i suoi maestri è da ricordare ancora Giovanni Santinello, del quale fu il principale collaboratore nel guidare il gruppo di lavoro formato da giovani studiosi impegnati nel progetto di una grande Storia delle storie generali della filosofia, uscita in prima edizione in lingua italiana tra il 1979 e il 2004 ed ora in corso di traduzione e aggiornamento in lingua inglese. La vita "pubblica" di Piaia si è svolta essenzialmente nella sua funzione di professore universitario, all'inizio come docente in formazione presso l'università di Padova, poi quale professore associato presso l'Università di Verona, infine dal 1987 di nuovo a Padova, dove in qualità di professore ordinario tenne per quasi trent'anni la cattedra di storia della filosofia. Padova, Verona, il Veneto: certamente questi sono stati i riferimenti territoriali entro i quali si è compiuta la carriera accademica del bellunese Piaia. Ma egli estese ben presto l'ambito della sua attività di docente oltre questi limiti geografici, in Europa e nelle Americhe. Lo stesso spirito di apertura ha animato l'attività scientifica di Gregorio Piaia, che non si è svolta in limiti territoriali o di scuola precisi ma all'interno di una vasta "repubblica delle lettere" dai contorni più internazionali che nazionali: ne è testimonianza il suo ruolo di direttore o redattore di importanti riviste e la sua presenza nelle più rilevanti società di promozione degli studi filosofici e storico-filosofici. Non meno degna di nota, infine, è la sua costante attenzione e disponibilità nei confronti dei giovani studiosi. Il presente volume intende essere modesto segno della stima di cui gode e dell'ampiezza dei suoi interessi di ricerca.
M. Lamanna - M. Forlivesi (eds.), thematic issue of "Quaestio", 14 (2014). ISBN: 9782503550947. ISSN: 1379-2547.
The philosophy and theology of the Valencian Jesuit Benet Perera (Pererius) offer an outstanding ... more The philosophy and theology of the Valencian Jesuit Benet Perera (Pererius) offer an outstanding point of view that enables scholars not only to examine some of the most relevant discussions faced and nourished by the Society of Jesus in the first decades of its life, but also to disclose the role played by Jesuit authors in the history of Early Modern thought.
During his many years of teaching at the Collegio Romano, Perera treated a number of controversial topics and discussions, such as the debates on a correct philosophical educational methodology, on the nature of metaphysics and of “scientia de anima”, on the epistemological role of mathematics and on the principles of biblical exegesis. A number of his theses circulated widely and were fiercely debated both within the Society of Jesus and in the European scholarly milieu. His daring usage of non-Christian sources (particularly Averroes), for example, was strongly opposed in Jesuit Colleges both in Italy and Germany. While his clear distinction between the realms of ontology and rational theology generated a steadfast opposition among the Lutherans, it was appreciated by the Calvinists; by contrast, his psychology was appreciated by both Lutherans and Calvinists.
This thematic volume aims to provide an introduction to Benet Perera’s philosophy, focusing in particular on the epistemological aspects that constitute the core of his thought.
M. Forlivesi - R. Quinto - S. Vecchio (eds., with G. Liboni - C. Tarlazzi), "Fides virtus". The Virtue of Faith from the Twelfth to the Early Sixteenth Century, (Archa Verbi. Subsidia, 12), Münster: Aschendorff, 2014. ISBN: 9783402102282., 2014
Tracing the history of the doctrines on the nature of faith is an immense endeavour. What the Mid... more Tracing the history of the doctrines on the nature of faith is an immense endeavour. What the Middle Ages and the Renaissance felt on this subject resulted in a huge literary production, involving an extensive number of authors and taking a variety of themes into account. Compared to this vast literature, the contributions constituting the present volume have a limited and defined scope: they aim to analyse 12th- to 16th-century doctrines specifically concerned with faith as a theological virtue. In this perspective, a number of recurrent problems of exegetical, theological, pastoral, or political nature have been identified. Among the most significant challenges faced by medieval and Renaissance authors, one can notice the attempt to hold together two key-features defining faith: on the one hand, the gnoseological "weakness" of faith, which is considered an assent, maybe a sort of obscure understanding, yet not a sight, either of God or of anything else; on the other hand, the absolute "certitude" and "truth" of faith, which were the matter of no controversy. These features gave rise to a crucial gnoseological problem, that is to say, how a person adhering to the allegedly true and undeniable faith can really know that his/her faith is not a mere opinion. Another exemplary case concerns the reasoning on faith’s political and ecclesiological dimension. In this respect, faith is not seen primarily as an intellectual attitude, but rather as a sort of theological-anthropological prerequisite, generating, when present, a person’s belonging (or, when absent, a person’s not belonging) to the political community of believers. Precisely the political dimension of faith makes the problem of infidelitas so immediate and momentous for many medieval and Renaissance authors, and elicits the will to reduce the extent of infidelitas and the number of infideles thanks to a widespread work of predication, persuasion and repression. Facing problems like the ones now recalled, medieval and Renaissance authors, in a supreme effort to solve them, begot the kaleidoscopic variety of differing theories that is the subject of the present publication and that – paradoxically as it may seem – paved the way for medieval, Renaissance and modern discourses on relativism and toleration.
The volume contains contributions by Paolo Bettiolo, Magdalena Bieniak, Christopher Burger, Charles M.A. Caspers, Mark J. Clark, Marcia L. Colish, Carlo Delcorno, William Duba, Michael Embach, Matthew Gaetano, Christophe Grellard, Fortunato Iozzelli, Tiziano Lorenzin, Fabrizio Mandreoli, Thomas Marschler, Constant J. Mews, Hideki Nakamura, Richard G. Newhauser, Antonino Poppi, Riccardo Saccenti, Silvia Serventi and Francesco Siri.
Gr. Piaia - M. Forlivesi (eds), Innovazione filosofica e università tra Cinquecento e primo Novecento - Philosophical Innovation and the University from the 16th Century to the Early 20th, Padova: CLEUP, 2011. ISBN: 9788861297357.
This thematic collective volume aims to break new ground in the field of the (self-)comprehension... more This thematic collective volume aims to break new ground in the field of the (self-)comprehension of university culture and dynamics, explicitly bringing into focus the theme of the relationships between philosophical innovation and the university. The subject is considered historically, through the reconstruction of several exemplary cases ranging from Portugal to Russia, from the 16th century to the early 20th, which are examined by specialists of the different historical and geographical contexts.
Abstracts, 9 - Gregorio Piaia, Introduzione: la dialettica tra innovazione filosofica e università nell’Europa moderna, 19 - Danuta Quirini-Popławska, Attempts to Modernize the Curriculum at the Academy of Kraków in the 16th Century and the Influence of Sebastian Petrycy on Polish Philosophical Thought, 31 - Simona Langella, Le innovazioni di Francisco de Vitoria all’università di Salamanca e la loro istituzionalizzazione, 51 - Annarita Angelini, "L’université de tout le monde universel": il progetto di Pietro Ramo, 71 - Marco Forlivesi, Filippo Fabri vs Patrizi, Suárez e Galilei: il valore della “Metafisica” di Aristotele e la distinzione delle scienze speculative, 95 - Mykola Symchych, Jesuit Influences, Modernization and Anti-Modernization in Ukrainian Academic Philosophy from the End of the 16th to the End of the 18th Century, 117 - Konstantin Sutorius, "Logic" at the Moscow Slavic-Greek-Latin Academy in the First Half of the 18th Century, 141 - Dmitry Shmonin, Institutionalization of Philosophy in Russia: The First Universities in the 18th Century, 165 - Santi Di Bella, Il dibattito sulla retorica come disciplina accademica nell'"Aufklärung", 185 - Gualtiero Lorini, Lessico e metodo dell’ontologia wolffiana: una premessa all’innovazione filosofica in Germania nel XVIII secolo, 205 - Mário S. de Carvalho, Il destino della metafisica nella modernizzazione dell’università portoghese all’epoca di Luís António Verney (1713-1792), 227 - Francesca D’Alberto, Friedrich Schleiermacher riformatore dell’università tedesca, 245 - Andrea Bellantone, Università, politica e filosofia in Francia: dall'"idéologie" all’eclettismo, 267 - Angelo Campodonico, The Idea of University in John Henry Newman, 287 - Francesca Rizzo, Per un’indagine su De Sanctis politico della cultura, 311 - Emilia Scarcella, L’insegnamento della storia all’Istituto di Studi Superiori di Firenze: la lezione di Pasquale Villari, 331 - Rosella Faraone, Filosofia, formazione, politica. La riflessione gentiliana sull’insegnamento della filosofia, 349 - Paolo De Lucia, Agostino Gemelli, l’università Cattolica e il pensiero rosminiano: progetto universitario e politica culturale, 371 - Indice dei nomi, 387
M. Forlivesi (ed.), thematic issue of "Medioevo", 34 (2009). ISBN: 9788871156569. ISSN: 03912566.
During the 20th century, several accurate historical reconstructions of the thought of authors su... more During the 20th century, several accurate historical reconstructions of the thought of authors such as Francisco Suárez and the Protestant thinkers were formulated; nonetheless, the representations of the history of metaphysics that have enjoyed most success were those proposed by Martin Heidegger and Étienne Gilson. The former formulated the theory that, since the Middle Ages at least, the history of metaphysics was characterized by the unification into a single science of the study of being as being (ontology) and the study of the first being (rational theology). Heidegger judged this unification to be unwarranted and historically fatal, and – redefining a term coined by Kant – he named the resulting discipline (which was for him aberrant) “ontotheology”. Gilson was responsible for the theory that the deutero¬scholastic authors (and specifically Suárez) developed an ontology which was “pure”, i.e. independent of existence; an independence that Gilson judged to be nefarious. The readings of the history of philosophy proposed by these two authors have given rise to a substantial amount of research. Although within the framework of the above interpretation, this research and the printed studies resulting from it have expanded the range of texts considered worthy of analysis, have redrawn, recombined and corroded the “historiographical” paradigms from which they derived and, above all, have kept alive the interest in the issue of the development of the conceptions of the nature of metaphysics. Nevertheless, it is doubtful whether the paradigms put forward by Heidegger and Gilson are valid keys for access to historical reality. The essentially theoretical nature of these paradigms, the paucity of their textual and documentary basis, and their inability to account for an increasing number of texts and data suggest that they have to be considered more as samples of the philosophy of history than as reconstructions of a section of the history of philosophy. The wish not to be confined to a historiography ruled by theoretical intent and focused on few predetermined thinkers led to devote this issue of ‘Medioevo’ to the history of the doctrines on the subject/object of metaphysics in the period from the Later Middle Ages to the Early Modern Age. This issue makes available to the scholarly community researches on thinkers and themes previously scarcely explored; we hope that it can bring to light the historical significance of authors and debates that were until now considered as “minor” and contribute to a more accurate, and therefore a more interesting, representation of the history of metaphysics.
Marco Forlivesi, Presentazione, p. 7 – Marco Forlivesi, Approaching the Debate on the Subject of Metaphysics from the Later Middle Ages to the Early Modern Age: The Ancient and Medieval Antecedents, p. 9 – Claus A. Andersen, «Metaphysica secundum ethymon nominis dicitur scientia transcendens». On the Etymology of ‘metaphysica’ in the Scotist Tradition, p. 61 – Antonino Poppi, L’oggetto della metafisica nella “Quaestio de subiecto metaphysicae” di Giacomino Malafossa (1553), p. 105 – Isabelle Mandrella, Le sujet de la métaphysique et sa relation au conceptus entis transcendentissimi aux 16ème et 17ème siecles, p. 123 – Pier Paolo Ruffinengo, L’oggetto della metafisica nella scuola tomista tra tardo medioevo ed età moderna, p. 141 – Maria Muccillo, Un dibattito sui libri metafisici di Aristotele fra platonici, aristotelici e telesiani (con qualche complicazione ermetica): Patrizi, Angelucci e Muti sul soggetto della metafisica, p. 221 – Riccardo Pozzo, Cornelius Martini sull’oggetto della metafisica, p. 305 – Marco Lamanna, «De eo enim Metaphysicus agit logice». Un confronto tra Pererius e Goclenius, p. 315 – Massimiliano Savini, Una metafi sicasotto tutela: “gnostologia”, “noologia” e “ontologia” nel pensiero di Abraham Calov, p. 361 – Marco Sgarbi, «Unus, verus, bonus et Calovius». L’oggetto della metafisica secondo Abraham Calov, p. 381 – Sven K. Knebel, “Metaphysikkritik”? Historisches zur Abgrenzung von Logik und Metaphysik, p. 399 – Claus A. Andersen, The “Quaestio de subiecto metaphysicae” by Giacomino Malafossa from Barge (ca1481-1563). Edition of the Text, p. 427 – Daniel Heider, The Unity of Suarez’s Metaphysics, p. 475 – Francesco Piro, Lo scolastico che faceva un partito a se (“faisait band a part”). Leibniz su Durando di San Porziano e la disputa sui futuri contingenti, p. 507 – Abstracts, p. 545 – Indice dei nomi, p. 551.
M. Forlivesi (ed.), Antonio Bernardi della Mirandola (1502-1565). Un aristotelico umanista alla corte dei Farnese, (Studi pichiani, 13), Firenze: Leo S. Olschki Editore, 2009. ISBN: 9788822258465.
Antonio Bernardi was a leading figure of the multifaceted community of the Renaissance Aristoteli... more Antonio Bernardi was a leading figure of the multifaceted community of the Renaissance Aristotelian humanists. Having entered the court of Pope Paul III Farnese, he enjoyed substantial freedom of expression, which he used to full effect in expounding publicly his distinctive interpretations of Aristotle’s texts. Although he was the first Italian writer to mention Peter Ramus, he tenaciously advocated the excellence of Aristotelian doctrines, though rejecting at the same time the entire history of the interpretation of the Stagirite’s thought.
Marco Forlivesi, Introduzione, p. VII - Bruno Andreolli, Un filosofo per la corte. Antonio Bernardi tra i Pico e i Farnese, p. 1 - Graziella Martinelli Braglia, L’erudito e l’ecclesiastico. I ritratti di Antonio Bernardi, p. 13 - Cesare Vasoli, Filosofia, logica, dialettica e retorica nel VII degli “Eversionis singularis certaminis libri” di Antonio Bernardi, p. 25 - Maria Muccillo, La tesi “vere aristotelica” di Antonio Bernardi sul libro delle “Categorie” di Aristotele e la sua fortuna nella tradizione antiperipatetica rinascimentale, p. 45 - Antonino Poppi, Antonio Bernardi e la Scuola filosofica padovana del Cinquecento, p. 85 - Annarita Angelini, “Dialecticae praestantia et divisio”. Achille Bocchi, ad Antonio Bernardi, illustrissimo filosofo, p. 115 - Cristóvão Marinheiro, L’ordre des sciences théoriques dans l’“Eversio” de Bernardi et sa réception dans l’aristotélisme ibérique, p. 141 - Marco Cavina, “Res diversae diversos habeant ordines”. Aristotelismo e duello: Antonio Bernardi nelle diatribe di metà Cinquecento, p. 153 - Umberto Casari, Antonio Bernardi nel giudizio storiografico di Girolamo Tiraboschi, p. 169 - Marco Forlivesi e Cristóvão Marinheiro, Appendice: elementi di biografia e bibliografia, p. 183 - Indice dei nomi di persona, p. 195.
M. Forlivesi (ed.), Rem in seipsa cernere. Saggi sul pensiero filosofico di Bartolomeo Mastri (1602-1673), (Subsidia mediaevalia Patavina, 8), Padova: Il Poligrafo, 2006. ISBN: 8871155343.
In the first half of the 17th century an exuberant philosophical thought developed in the Europea... more In the first half of the 17th century an exuberant philosophical thought developed in the European universities and in the “studia” of religious orders. Having matured during four centuries of debate among the heirs of the medieval and classical philosophical traditions, animated by a galaxy of innovative thinkers, and stirred by the results of early-modern scientific thought, the academic philosophy of the period provides modern authors with the threads to weave their own philosophical systems, without however exhausting in this its potential. Among the 17th-century promoters of Scotism, Bartolomeo Mastri was conspicuous for the breadth of his work, his knowledge of the debates of his time, and for his refined interpretations of the doctrines of Scotus. These qualities have made him a point of reference for more than a few modern readers of Scotus’ doctrines and a precious source for an understanding of 17th-century academic thought. In 2002, to celebrate the 4th centenary of his birth, an international conference was held in Meldola, Mastri’s native town (near Forlì). This volume presents the results of the meeting, in a series of papers exploring his philosophical thought.
Marco Forlivesi, A Man, an Age, a Book, p. 23 - Alessandro Ghisalberti, Mastri e la storia della filosofia medievale, p. 145 - Gregorio Piaia, Mastri e la storia della filosofia moderna, p. 151 - Matteo Veronesi, Il Dottore Ubertoso: Mastri e la dimensione letteraria dei discorsi filosofici, p. 165 - Francesco Bottin, Bartolomeo Mastri: dalla “subtilitas” scotiana all’ermeneutica “generalis”, p. 189 - Paola Müller, La dottrina delle “fallaciæ in dictione” nelle “Disputationes in Organum” di Bartolomeo Mastri e Bonaventura Belluto, p. 205 - Paul Richard Blum, Astrazione per indifferenza: Bartolomeo Mastri all’inizio della metafisica moderna, p. 223 - Lukáš Novák, Scoti de conceptu entis doctrina a Mastrio retractata et contra Poncium propugnata, p. 237 - Marco Forlivesi, The Nature of Transcendental Being and Its Contraction to Its Inferiors in the Thought of Mastri and Belluto, p. 261 - Piero Di Vona, La “disputatio de natura entis” nel “cursus” filosofico di Bartolomeo Mastri, p. 339 - Luigi Iammarrone, Necessità e contingenza in Bartolomeo Mastri e in alcuni rappresentanti dell’esistenzialismo contemporaneo, p. 347 - Ulrich G. Leinsle, Schwester „formalitas“ oder Bruder „modus“? Mastri im Streit um modale Entitäten, p. 363 - Michael Renemann, Mastri on “præcisio obiectiva”, p. 399 - Sven K. Knebel, What about Aureol? Mastri’s Contribution to the Theory of the Distinction of Reason, p. 415 - John P. Doyle, Mastri and Some Jesuits on Possible and Impossible Objects of God’s Knowledge and Power, p. 439 - Jacob Schmutz, Bartolomeo Mastri et la mouche, 469 - Fabio Gambetti, Il trattato “De Deo” nelle “Disputationes theologicæ” di Bartolomeo Mastri, p. 521 - Jean-Pascal Anfray, Prescience divine, décrets concomitants et liberté humaine d’après Bartolomeo Mastri, p. 555 - Riccardo Quinto, Bartolomeo Mastri e la teologia, p. 593 - Bernardino da Armellada, Grazia santificante e accettazione divina secondo Bartolomeo Mastri, p. 621 - Antonino Poppi, Libertà e moralità nell’opera di Bartolomeo Mastri, p. 643 - Santo Burgio, Il probabilismo moderato nella “Theologia moralis” (1671) di Bartolomeo Mastri, p. 685 - Alessandro Ghisalberti, Il “Compendium Theologiæ moralis Bartolomæi Mastrii” di Giacomo Garzi, p. 701 – Appendici, p. 721 - Indice dei nomi di persona, p. 739.
A. Ghisalberti (curatore scientifico) - M. Forlivesi (curatore editoriale), Dalla prima alla seconda Scolastica. Paradigmi e percorsi storiografici, (Philosophia, 28), Bologna: ESD, 2000. ISBN: 887094414X.
This book aims to substantiate, through a series of essays on specific topics, the historiographi... more This book aims to substantiate, through a series of essays on specific topics, the historiographical hypothesis according to which in the philosophical thought developed from the 13th to the 17th century not only discontinuities occur, but also unity. This does not mean rejecting the traditional division of the history of philosophy in medieval, Renaissance and modern philosophy. Rather, it means to maintain that the canonical partition is not the only possible representation of the history of philosophy that unfolds during the aforementioned centuries. The essays in this volume, beyond the specific issues they consider, converge in highlighting precisely the following point: focusing the attention on the connections between the philosophical doctrines developed during those centuries can be historiographically profitable as much as drawing boundaries between them.
Alessandro Ghisalberi, Prefazione, p. 9 – Andrea A. Robiglio, La nozione di “velleitas” in Tommaso d’Aquino, p. 15 – Antonio Petagine, L’intelletto e il corpo: il confronto tra Tommaso d’Aquino e Sigieri di Brabante, p. 76 – Alessandro Ghisalberti, Fine ultimo e conoscenza intellettiva: una questione della scuola averroista bolognese del sec. XIV, p. 120 – Paola Müller, Le “fallaciae in dictione” in Guglielmo di Ockham, p. 143 – Marco Laffranchi, L’interpretazione “retorica” del linguaggio dei trascendentali in Lorenzo Valla, p. 167 – Paola Negro, Intorno alle fonti scolastiche di Hugo Grotius, p. 200 – Marco Forlivesi, Materiali per una descrizione della disputa e dell’esame di laurea in età moderna, p. 252.
Articles and contributions by Marco Forlivesi
in "Medioevo", 47 (2022), pp. 117-169., 2022
Jacopo Mazzoni's "De triplici hominum vita" (1576, re-issued in 1577) is a work highly representa... more Jacopo Mazzoni's "De triplici hominum vita" (1576, re-issued in 1577) is a work highly representative of the cultural atmosphere of the late Renaissance. It is an ambitious text of 5197 'conclusiones' comprising knowledge of the liberal arts, philosophy and theology that Mazzoni originally intended to discuss publicly in Rome in 1576, and did so in Bologna in 1577. The present study focuses on the Platonic sources used by Mazzoni in the sections concerning the nature of the heavens and the nature of the soul: two topics intensely debated in the second half of the sixteenth century. A historically significant example of Mazzoni's erudition and critical thought is the way in which he belies Copernicus by questioning the meaning of those 'auctoritates' (Plato and the Pythagoreans) with which the Copernicans sought to substantiate their theory. Indeed, his stance on this point, which does not seem to have been the subject of any study until now, is important for evaluating the reception of Copernicanism in Italy.
in I. Agostini - S. Langella - R. Ramis Barceló (eds.), Che cos’è la seconda scolastica, Instituto de Estudios Hispánicos en la Modernidad - Editorial Sindéresis, Madrid - Porto 2023, pp. 83-132., 2023
The present study stems from two observations. The first is that the notion of ‘scholasticism’ in... more The present study stems from two observations. The first is that the notion of ‘scholasticism’ in general, the notion of ‘scholastic theology’ and the notion of ‘scholastic philosophy’ have had discrete historical developments. The second that there is a lack of research focusing specifically on the history of the notion of ‘scholastic philosophy’. Aiming to overcome this lacuna, the essay presents a concise history of the development of the notion of ‘scholastic philosophy’. The survey has led to two findings. On the historical level, evidence is provided that the notion of ‘scholastic philosophy’ is a late Renaissance or early modern creation and is imbued with substantial ideological elements. On the historiographical level, attention is drawn to its inadequacy as an effective description of any aspect of medieval or early Renaissance thought.
in M. Longo - G. Micheli (eds.), La filosofia e la sua storia. Studi in onore di Gregorio Piaia, (La filosofia e il suo passato, 64), Padova: CLEUP, 2017, vol. 2, pp. 325-343., 2017
The historiographical notion of Second Scholasticism is used extensively today to indicate an ind... more The historiographical notion of Second Scholasticism is used extensively today to indicate an indefinite group of thinkers whose common characteristics merely consist in the fact that they wrote their works between the second half of the fifteenth and the first decades of the eighteenth centuries and that they had a connection to some kind of institutional context. Interestingly, the vagueness of this notion is a key reason for its success. Moreover, although this notion is widely used, it does not seem that its genesis and the ideological presuppositions from which it stems are equally well-known. In this contribution, I focus on the latter subject: how, when and why this notion emerged.
in "Noctua", 2 (2015), pp. 253-384 (post-print version)., 2015
During the century following the Council of Trent, a gradual development of two trends within Cat... more During the century following the Council of Trent, a gradual development of two trends within Catholic religious orders became evident: the first consisted in unifying and strengthening the Order’s culture by focussing on one author of reference; the other in elaborating a new way of presenting that author’s doctrines. In the case of the Friars Minor Conventuals, these trends were fostered and codified in the second decade of the seventeenth century by the minister general of the Order, Giacomo Montanari from Bagnacavallo. Through his work and directives, he promoted the idea that a specific kind of intellectual activity was a prime way to lead an authentic religious life and, at the same time, he established the limitations within which it should be carried out. This activity consisted in providing the Order with new works featuring innovative didactic characteristics and a renewed defence of the doctrines of John Duns Scotus; its limitations consisted in the obligation to root firmly any philosophical and theological speculation in the thought of the medieval master. Bartolomeo Mastri and Bonaventura Belluto’s philosophy cursus ad mentem Scoti was probably the major result of this impetus. The following essay examines the ways in which this process occurred and the outcomes to which it led.
in M. Sgarbi (ed.), 'Francisco Suárez and His Legacy. The Impact of Suárezian Metaphysics and Epistemology on Modern Philosophy', Milano: Vita e Pensiero, 2010, pp. 77-90., Jan 1, 2010
nec temere novas excogitent, nisi ex constantibus solidisque principiis.
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During his many years of teaching at the Collegio Romano, Perera treated a number of controversial topics and discussions, such as the debates on a correct philosophical educational methodology, on the nature of metaphysics and of “scientia de anima”, on the epistemological role of mathematics and on the principles of biblical exegesis. A number of his theses circulated widely and were fiercely debated both within the Society of Jesus and in the European scholarly milieu. His daring usage of non-Christian sources (particularly Averroes), for example, was strongly opposed in Jesuit Colleges both in Italy and Germany. While his clear distinction between the realms of ontology and rational theology generated a steadfast opposition among the Lutherans, it was appreciated by the Calvinists; by contrast, his psychology was appreciated by both Lutherans and Calvinists.
This thematic volume aims to provide an introduction to Benet Perera’s philosophy, focusing in particular on the epistemological aspects that constitute the core of his thought.
The volume contains contributions by Paolo Bettiolo, Magdalena Bieniak, Christopher Burger, Charles M.A. Caspers, Mark J. Clark, Marcia L. Colish, Carlo Delcorno, William Duba, Michael Embach, Matthew Gaetano, Christophe Grellard, Fortunato Iozzelli, Tiziano Lorenzin, Fabrizio Mandreoli, Thomas Marschler, Constant J. Mews, Hideki Nakamura, Richard G. Newhauser, Antonino Poppi, Riccardo Saccenti, Silvia Serventi and Francesco Siri.
Abstracts, 9 - Gregorio Piaia, Introduzione: la dialettica tra innovazione filosofica e università nell’Europa moderna, 19 - Danuta Quirini-Popławska, Attempts to Modernize the Curriculum at the Academy of Kraków in the 16th Century and the Influence of Sebastian Petrycy on Polish Philosophical Thought, 31 - Simona Langella, Le innovazioni di Francisco de Vitoria all’università di Salamanca e la loro istituzionalizzazione, 51 - Annarita Angelini, "L’université de tout le monde universel": il progetto di Pietro Ramo, 71 - Marco Forlivesi, Filippo Fabri vs Patrizi, Suárez e Galilei: il valore della “Metafisica” di Aristotele e la distinzione delle scienze speculative, 95 - Mykola Symchych, Jesuit Influences, Modernization and Anti-Modernization in Ukrainian Academic Philosophy from the End of the 16th to the End of the 18th Century, 117 - Konstantin Sutorius, "Logic" at the Moscow Slavic-Greek-Latin Academy in the First Half of the 18th Century, 141 - Dmitry Shmonin, Institutionalization of Philosophy in Russia: The First Universities in the 18th Century, 165 - Santi Di Bella, Il dibattito sulla retorica come disciplina accademica nell'"Aufklärung", 185 - Gualtiero Lorini, Lessico e metodo dell’ontologia wolffiana: una premessa all’innovazione filosofica in Germania nel XVIII secolo, 205 - Mário S. de Carvalho, Il destino della metafisica nella modernizzazione dell’università portoghese all’epoca di Luís António Verney (1713-1792), 227 - Francesca D’Alberto, Friedrich Schleiermacher riformatore dell’università tedesca, 245 - Andrea Bellantone, Università, politica e filosofia in Francia: dall'"idéologie" all’eclettismo, 267 - Angelo Campodonico, The Idea of University in John Henry Newman, 287 - Francesca Rizzo, Per un’indagine su De Sanctis politico della cultura, 311 - Emilia Scarcella, L’insegnamento della storia all’Istituto di Studi Superiori di Firenze: la lezione di Pasquale Villari, 331 - Rosella Faraone, Filosofia, formazione, politica. La riflessione gentiliana sull’insegnamento della filosofia, 349 - Paolo De Lucia, Agostino Gemelli, l’università Cattolica e il pensiero rosminiano: progetto universitario e politica culturale, 371 - Indice dei nomi, 387
Marco Forlivesi, Presentazione, p. 7 – Marco Forlivesi, Approaching the Debate on the Subject of Metaphysics from the Later Middle Ages to the Early Modern Age: The Ancient and Medieval Antecedents, p. 9 – Claus A. Andersen, «Metaphysica secundum ethymon nominis dicitur scientia transcendens». On the Etymology of ‘metaphysica’ in the Scotist Tradition, p. 61 – Antonino Poppi, L’oggetto della metafisica nella “Quaestio de subiecto metaphysicae” di Giacomino Malafossa (1553), p. 105 – Isabelle Mandrella, Le sujet de la métaphysique et sa relation au conceptus entis transcendentissimi aux 16ème et 17ème siecles, p. 123 – Pier Paolo Ruffinengo, L’oggetto della metafisica nella scuola tomista tra tardo medioevo ed età moderna, p. 141 – Maria Muccillo, Un dibattito sui libri metafisici di Aristotele fra platonici, aristotelici e telesiani (con qualche complicazione ermetica): Patrizi, Angelucci e Muti sul soggetto della metafisica, p. 221 – Riccardo Pozzo, Cornelius Martini sull’oggetto della metafisica, p. 305 – Marco Lamanna, «De eo enim Metaphysicus agit logice». Un confronto tra Pererius e Goclenius, p. 315 – Massimiliano Savini, Una metafi sicasotto tutela: “gnostologia”, “noologia” e “ontologia” nel pensiero di Abraham Calov, p. 361 – Marco Sgarbi, «Unus, verus, bonus et Calovius». L’oggetto della metafisica secondo Abraham Calov, p. 381 – Sven K. Knebel, “Metaphysikkritik”? Historisches zur Abgrenzung von Logik und Metaphysik, p. 399 – Claus A. Andersen, The “Quaestio de subiecto metaphysicae” by Giacomino Malafossa from Barge (ca1481-1563). Edition of the Text, p. 427 – Daniel Heider, The Unity of Suarez’s Metaphysics, p. 475 – Francesco Piro, Lo scolastico che faceva un partito a se (“faisait band a part”). Leibniz su Durando di San Porziano e la disputa sui futuri contingenti, p. 507 – Abstracts, p. 545 – Indice dei nomi, p. 551.
Marco Forlivesi, Introduzione, p. VII - Bruno Andreolli, Un filosofo per la corte. Antonio Bernardi tra i Pico e i Farnese, p. 1 - Graziella Martinelli Braglia, L’erudito e l’ecclesiastico. I ritratti di Antonio Bernardi, p. 13 - Cesare Vasoli, Filosofia, logica, dialettica e retorica nel VII degli “Eversionis singularis certaminis libri” di Antonio Bernardi, p. 25 - Maria Muccillo, La tesi “vere aristotelica” di Antonio Bernardi sul libro delle “Categorie” di Aristotele e la sua fortuna nella tradizione antiperipatetica rinascimentale, p. 45 - Antonino Poppi, Antonio Bernardi e la Scuola filosofica padovana del Cinquecento, p. 85 - Annarita Angelini, “Dialecticae praestantia et divisio”. Achille Bocchi, ad Antonio Bernardi, illustrissimo filosofo, p. 115 - Cristóvão Marinheiro, L’ordre des sciences théoriques dans l’“Eversio” de Bernardi et sa réception dans l’aristotélisme ibérique, p. 141 - Marco Cavina, “Res diversae diversos habeant ordines”. Aristotelismo e duello: Antonio Bernardi nelle diatribe di metà Cinquecento, p. 153 - Umberto Casari, Antonio Bernardi nel giudizio storiografico di Girolamo Tiraboschi, p. 169 - Marco Forlivesi e Cristóvão Marinheiro, Appendice: elementi di biografia e bibliografia, p. 183 - Indice dei nomi di persona, p. 195.
Marco Forlivesi, A Man, an Age, a Book, p. 23 - Alessandro Ghisalberti, Mastri e la storia della filosofia medievale, p. 145 - Gregorio Piaia, Mastri e la storia della filosofia moderna, p. 151 - Matteo Veronesi, Il Dottore Ubertoso: Mastri e la dimensione letteraria dei discorsi filosofici, p. 165 - Francesco Bottin, Bartolomeo Mastri: dalla “subtilitas” scotiana all’ermeneutica “generalis”, p. 189 - Paola Müller, La dottrina delle “fallaciæ in dictione” nelle “Disputationes in Organum” di Bartolomeo Mastri e Bonaventura Belluto, p. 205 - Paul Richard Blum, Astrazione per indifferenza: Bartolomeo Mastri all’inizio della metafisica moderna, p. 223 - Lukáš Novák, Scoti de conceptu entis doctrina a Mastrio retractata et contra Poncium propugnata, p. 237 - Marco Forlivesi, The Nature of Transcendental Being and Its Contraction to Its Inferiors in the Thought of Mastri and Belluto, p. 261 - Piero Di Vona, La “disputatio de natura entis” nel “cursus” filosofico di Bartolomeo Mastri, p. 339 - Luigi Iammarrone, Necessità e contingenza in Bartolomeo Mastri e in alcuni rappresentanti dell’esistenzialismo contemporaneo, p. 347 - Ulrich G. Leinsle, Schwester „formalitas“ oder Bruder „modus“? Mastri im Streit um modale Entitäten, p. 363 - Michael Renemann, Mastri on “præcisio obiectiva”, p. 399 - Sven K. Knebel, What about Aureol? Mastri’s Contribution to the Theory of the Distinction of Reason, p. 415 - John P. Doyle, Mastri and Some Jesuits on Possible and Impossible Objects of God’s Knowledge and Power, p. 439 - Jacob Schmutz, Bartolomeo Mastri et la mouche, 469 - Fabio Gambetti, Il trattato “De Deo” nelle “Disputationes theologicæ” di Bartolomeo Mastri, p. 521 - Jean-Pascal Anfray, Prescience divine, décrets concomitants et liberté humaine d’après Bartolomeo Mastri, p. 555 - Riccardo Quinto, Bartolomeo Mastri e la teologia, p. 593 - Bernardino da Armellada, Grazia santificante e accettazione divina secondo Bartolomeo Mastri, p. 621 - Antonino Poppi, Libertà e moralità nell’opera di Bartolomeo Mastri, p. 643 - Santo Burgio, Il probabilismo moderato nella “Theologia moralis” (1671) di Bartolomeo Mastri, p. 685 - Alessandro Ghisalberti, Il “Compendium Theologiæ moralis Bartolomæi Mastrii” di Giacomo Garzi, p. 701 – Appendici, p. 721 - Indice dei nomi di persona, p. 739.
Alessandro Ghisalberi, Prefazione, p. 9 – Andrea A. Robiglio, La nozione di “velleitas” in Tommaso d’Aquino, p. 15 – Antonio Petagine, L’intelletto e il corpo: il confronto tra Tommaso d’Aquino e Sigieri di Brabante, p. 76 – Alessandro Ghisalberti, Fine ultimo e conoscenza intellettiva: una questione della scuola averroista bolognese del sec. XIV, p. 120 – Paola Müller, Le “fallaciae in dictione” in Guglielmo di Ockham, p. 143 – Marco Laffranchi, L’interpretazione “retorica” del linguaggio dei trascendentali in Lorenzo Valla, p. 167 – Paola Negro, Intorno alle fonti scolastiche di Hugo Grotius, p. 200 – Marco Forlivesi, Materiali per una descrizione della disputa e dell’esame di laurea in età moderna, p. 252.
Articles and contributions by Marco Forlivesi
During his many years of teaching at the Collegio Romano, Perera treated a number of controversial topics and discussions, such as the debates on a correct philosophical educational methodology, on the nature of metaphysics and of “scientia de anima”, on the epistemological role of mathematics and on the principles of biblical exegesis. A number of his theses circulated widely and were fiercely debated both within the Society of Jesus and in the European scholarly milieu. His daring usage of non-Christian sources (particularly Averroes), for example, was strongly opposed in Jesuit Colleges both in Italy and Germany. While his clear distinction between the realms of ontology and rational theology generated a steadfast opposition among the Lutherans, it was appreciated by the Calvinists; by contrast, his psychology was appreciated by both Lutherans and Calvinists.
This thematic volume aims to provide an introduction to Benet Perera’s philosophy, focusing in particular on the epistemological aspects that constitute the core of his thought.
The volume contains contributions by Paolo Bettiolo, Magdalena Bieniak, Christopher Burger, Charles M.A. Caspers, Mark J. Clark, Marcia L. Colish, Carlo Delcorno, William Duba, Michael Embach, Matthew Gaetano, Christophe Grellard, Fortunato Iozzelli, Tiziano Lorenzin, Fabrizio Mandreoli, Thomas Marschler, Constant J. Mews, Hideki Nakamura, Richard G. Newhauser, Antonino Poppi, Riccardo Saccenti, Silvia Serventi and Francesco Siri.
Abstracts, 9 - Gregorio Piaia, Introduzione: la dialettica tra innovazione filosofica e università nell’Europa moderna, 19 - Danuta Quirini-Popławska, Attempts to Modernize the Curriculum at the Academy of Kraków in the 16th Century and the Influence of Sebastian Petrycy on Polish Philosophical Thought, 31 - Simona Langella, Le innovazioni di Francisco de Vitoria all’università di Salamanca e la loro istituzionalizzazione, 51 - Annarita Angelini, "L’université de tout le monde universel": il progetto di Pietro Ramo, 71 - Marco Forlivesi, Filippo Fabri vs Patrizi, Suárez e Galilei: il valore della “Metafisica” di Aristotele e la distinzione delle scienze speculative, 95 - Mykola Symchych, Jesuit Influences, Modernization and Anti-Modernization in Ukrainian Academic Philosophy from the End of the 16th to the End of the 18th Century, 117 - Konstantin Sutorius, "Logic" at the Moscow Slavic-Greek-Latin Academy in the First Half of the 18th Century, 141 - Dmitry Shmonin, Institutionalization of Philosophy in Russia: The First Universities in the 18th Century, 165 - Santi Di Bella, Il dibattito sulla retorica come disciplina accademica nell'"Aufklärung", 185 - Gualtiero Lorini, Lessico e metodo dell’ontologia wolffiana: una premessa all’innovazione filosofica in Germania nel XVIII secolo, 205 - Mário S. de Carvalho, Il destino della metafisica nella modernizzazione dell’università portoghese all’epoca di Luís António Verney (1713-1792), 227 - Francesca D’Alberto, Friedrich Schleiermacher riformatore dell’università tedesca, 245 - Andrea Bellantone, Università, politica e filosofia in Francia: dall'"idéologie" all’eclettismo, 267 - Angelo Campodonico, The Idea of University in John Henry Newman, 287 - Francesca Rizzo, Per un’indagine su De Sanctis politico della cultura, 311 - Emilia Scarcella, L’insegnamento della storia all’Istituto di Studi Superiori di Firenze: la lezione di Pasquale Villari, 331 - Rosella Faraone, Filosofia, formazione, politica. La riflessione gentiliana sull’insegnamento della filosofia, 349 - Paolo De Lucia, Agostino Gemelli, l’università Cattolica e il pensiero rosminiano: progetto universitario e politica culturale, 371 - Indice dei nomi, 387
Marco Forlivesi, Presentazione, p. 7 – Marco Forlivesi, Approaching the Debate on the Subject of Metaphysics from the Later Middle Ages to the Early Modern Age: The Ancient and Medieval Antecedents, p. 9 – Claus A. Andersen, «Metaphysica secundum ethymon nominis dicitur scientia transcendens». On the Etymology of ‘metaphysica’ in the Scotist Tradition, p. 61 – Antonino Poppi, L’oggetto della metafisica nella “Quaestio de subiecto metaphysicae” di Giacomino Malafossa (1553), p. 105 – Isabelle Mandrella, Le sujet de la métaphysique et sa relation au conceptus entis transcendentissimi aux 16ème et 17ème siecles, p. 123 – Pier Paolo Ruffinengo, L’oggetto della metafisica nella scuola tomista tra tardo medioevo ed età moderna, p. 141 – Maria Muccillo, Un dibattito sui libri metafisici di Aristotele fra platonici, aristotelici e telesiani (con qualche complicazione ermetica): Patrizi, Angelucci e Muti sul soggetto della metafisica, p. 221 – Riccardo Pozzo, Cornelius Martini sull’oggetto della metafisica, p. 305 – Marco Lamanna, «De eo enim Metaphysicus agit logice». Un confronto tra Pererius e Goclenius, p. 315 – Massimiliano Savini, Una metafi sicasotto tutela: “gnostologia”, “noologia” e “ontologia” nel pensiero di Abraham Calov, p. 361 – Marco Sgarbi, «Unus, verus, bonus et Calovius». L’oggetto della metafisica secondo Abraham Calov, p. 381 – Sven K. Knebel, “Metaphysikkritik”? Historisches zur Abgrenzung von Logik und Metaphysik, p. 399 – Claus A. Andersen, The “Quaestio de subiecto metaphysicae” by Giacomino Malafossa from Barge (ca1481-1563). Edition of the Text, p. 427 – Daniel Heider, The Unity of Suarez’s Metaphysics, p. 475 – Francesco Piro, Lo scolastico che faceva un partito a se (“faisait band a part”). Leibniz su Durando di San Porziano e la disputa sui futuri contingenti, p. 507 – Abstracts, p. 545 – Indice dei nomi, p. 551.
Marco Forlivesi, Introduzione, p. VII - Bruno Andreolli, Un filosofo per la corte. Antonio Bernardi tra i Pico e i Farnese, p. 1 - Graziella Martinelli Braglia, L’erudito e l’ecclesiastico. I ritratti di Antonio Bernardi, p. 13 - Cesare Vasoli, Filosofia, logica, dialettica e retorica nel VII degli “Eversionis singularis certaminis libri” di Antonio Bernardi, p. 25 - Maria Muccillo, La tesi “vere aristotelica” di Antonio Bernardi sul libro delle “Categorie” di Aristotele e la sua fortuna nella tradizione antiperipatetica rinascimentale, p. 45 - Antonino Poppi, Antonio Bernardi e la Scuola filosofica padovana del Cinquecento, p. 85 - Annarita Angelini, “Dialecticae praestantia et divisio”. Achille Bocchi, ad Antonio Bernardi, illustrissimo filosofo, p. 115 - Cristóvão Marinheiro, L’ordre des sciences théoriques dans l’“Eversio” de Bernardi et sa réception dans l’aristotélisme ibérique, p. 141 - Marco Cavina, “Res diversae diversos habeant ordines”. Aristotelismo e duello: Antonio Bernardi nelle diatribe di metà Cinquecento, p. 153 - Umberto Casari, Antonio Bernardi nel giudizio storiografico di Girolamo Tiraboschi, p. 169 - Marco Forlivesi e Cristóvão Marinheiro, Appendice: elementi di biografia e bibliografia, p. 183 - Indice dei nomi di persona, p. 195.
Marco Forlivesi, A Man, an Age, a Book, p. 23 - Alessandro Ghisalberti, Mastri e la storia della filosofia medievale, p. 145 - Gregorio Piaia, Mastri e la storia della filosofia moderna, p. 151 - Matteo Veronesi, Il Dottore Ubertoso: Mastri e la dimensione letteraria dei discorsi filosofici, p. 165 - Francesco Bottin, Bartolomeo Mastri: dalla “subtilitas” scotiana all’ermeneutica “generalis”, p. 189 - Paola Müller, La dottrina delle “fallaciæ in dictione” nelle “Disputationes in Organum” di Bartolomeo Mastri e Bonaventura Belluto, p. 205 - Paul Richard Blum, Astrazione per indifferenza: Bartolomeo Mastri all’inizio della metafisica moderna, p. 223 - Lukáš Novák, Scoti de conceptu entis doctrina a Mastrio retractata et contra Poncium propugnata, p. 237 - Marco Forlivesi, The Nature of Transcendental Being and Its Contraction to Its Inferiors in the Thought of Mastri and Belluto, p. 261 - Piero Di Vona, La “disputatio de natura entis” nel “cursus” filosofico di Bartolomeo Mastri, p. 339 - Luigi Iammarrone, Necessità e contingenza in Bartolomeo Mastri e in alcuni rappresentanti dell’esistenzialismo contemporaneo, p. 347 - Ulrich G. Leinsle, Schwester „formalitas“ oder Bruder „modus“? Mastri im Streit um modale Entitäten, p. 363 - Michael Renemann, Mastri on “præcisio obiectiva”, p. 399 - Sven K. Knebel, What about Aureol? Mastri’s Contribution to the Theory of the Distinction of Reason, p. 415 - John P. Doyle, Mastri and Some Jesuits on Possible and Impossible Objects of God’s Knowledge and Power, p. 439 - Jacob Schmutz, Bartolomeo Mastri et la mouche, 469 - Fabio Gambetti, Il trattato “De Deo” nelle “Disputationes theologicæ” di Bartolomeo Mastri, p. 521 - Jean-Pascal Anfray, Prescience divine, décrets concomitants et liberté humaine d’après Bartolomeo Mastri, p. 555 - Riccardo Quinto, Bartolomeo Mastri e la teologia, p. 593 - Bernardino da Armellada, Grazia santificante e accettazione divina secondo Bartolomeo Mastri, p. 621 - Antonino Poppi, Libertà e moralità nell’opera di Bartolomeo Mastri, p. 643 - Santo Burgio, Il probabilismo moderato nella “Theologia moralis” (1671) di Bartolomeo Mastri, p. 685 - Alessandro Ghisalberti, Il “Compendium Theologiæ moralis Bartolomæi Mastrii” di Giacomo Garzi, p. 701 – Appendici, p. 721 - Indice dei nomi di persona, p. 739.
Alessandro Ghisalberi, Prefazione, p. 9 – Andrea A. Robiglio, La nozione di “velleitas” in Tommaso d’Aquino, p. 15 – Antonio Petagine, L’intelletto e il corpo: il confronto tra Tommaso d’Aquino e Sigieri di Brabante, p. 76 – Alessandro Ghisalberti, Fine ultimo e conoscenza intellettiva: una questione della scuola averroista bolognese del sec. XIV, p. 120 – Paola Müller, Le “fallaciae in dictione” in Guglielmo di Ockham, p. 143 – Marco Laffranchi, L’interpretazione “retorica” del linguaggio dei trascendentali in Lorenzo Valla, p. 167 – Paola Negro, Intorno alle fonti scolastiche di Hugo Grotius, p. 200 – Marco Forlivesi, Materiali per una descrizione della disputa e dell’esame di laurea in età moderna, p. 252.
Firenze, Salone Multimediale del Comune di Firenze
Sabato, 23 giugno 2018 ore 17