Vanini, Giulio Cesare (1585–1619)

Author(s):  
April G. Shelford

Although he wrote little, Giulio Cesare Vanini occupies a secure place in European intellectual history. His philosophical atheism connects the developments in late Italian Renaissance thought with the audacious libertins érudits of seventeenth-century France. He is identified with the Aristotelian naturalism of Padua and disseminated the Machiavellian view of religion as a political tool. Conflicts with ecclesiastical authorities in Italy, England and France forced him to travel widely. He fled Paris when the condemnation of his second book was imminent, briefly finding refuge in Toulouse under a false name. In 1619, unaware of his true identity, the Parlement there executed him for atheism, blasphemy and impiety.

Author(s):  
Howard Hotson

Alsted and Bisterfeld, Hartlib and Comenius, Welsch and Leibniz all proposed to emend the Encyclopaedia of 1630, and all failed. Contemplating the failure of these attempts opens up the broadest vista attained by this study. The idea of an ‘enkyklios paideia’, a cycle or circle of instruction or education, is an ancient one which gradually took literary shape during the Middle Ages and Renaissance. Three successive generations of reform—led by Agricola, Ramus, and Keckermann—and a fourth generation of collective effort by a whole community generated the most perfect literary manifestation of this idea in Alsted’s Encyclopaedia (section 11.i). For at least two generations after its appearance in 1630, scholars across Europe acknowledged the Encyclopaedia as the leading work of its kind and sought to revise or replace it. During this lengthy period, the connotations of the term ‘encyclopaedia’ shifted from designating a ‘cycle of studies’ to a genre of books which sought to summarize the circle of learning in print (section 11.ii). But with the failure to replace Alsted’s work, the systematically organized, pedagogically orientated, Latin encyclopaedias worthy of the name exploded into innumerable discrete topics which were reorganized in alphabetical order in the various European vernaculars to create a new genre of academic reference works inappropriately labelled ‘(en)cyclopaedias’ first by Chambers in 1728 and then by D’Alembert and Diderot in 1751. The implications of this transformation for the shape of European knowledge were profound. The demise of the age-old tradition culminating in Alsted’s Encyclopaedia can therefore be regarded as a major watershed in European intellectual history created by the simultaneous political, military, confessional, and intellectual crises of the mid-seventeenth century (section 11.iii).


2009 ◽  
Vol 28 (4) ◽  
pp. 5-39
Author(s):  
Prudence Allen ◽  
Filippo Salvatore

In this paper the Italian Humanist Lucrezia Marinelli (1571-1653) will be examined from the two complementary perspectives on her place in the late Italian Renaissance Studies and her contribution to the philosophy of woman. Marinelli is remarkable in both areas of intellectual history; and her relatively unknown contributions make it even more exciting to present to the English speaking public an assessment of her work. In Part I of this paper, Filippo Salvatore, examines her writing as an epic poet in the first part of the seventeenth century; in Part II Sr. Prudence Allen, considers her significance as a philosopher of the concept of woman at a crucial turning point in western intellectual history; finally, in Part III, Filippo Salvatore underlines Marinelli's significance as a political thinker.


Author(s):  
Rudolf Schuessler

The scholastic controversy on probable opinions in the seventeenth century was one of the most extensive and acrimonious debates of the early modern era. Historiography has treated it as a quarrel over moral casuistry, but this underestimates its import. The scholastic preoccupation with the ‘use of opinions’ should be understood as a search for a general framework for dealing with reasonable disagreement between competent evaluators of truth claims (not only moral ones). In the early modern era, scholastic analyses as well as regulations concerning the prudent and legitimate use of opinions acquired an unprecedented scope and depth. For the first time in European intellectual history, detailed theories of reasonable disagreement emerged, based on explicit characterizations of competing probable opinions as reasonably tenable.


Author(s):  
Matthew Walker

The Introduction uses a major source from the beginning of the period—Sir Christopher Wren’s Letter from Paris of 1665—to introduce the key themes of the book. In particular, the Introduction discusses the recourse to an intellectual-historical method in order to rethink major themes in English architectural culture at the time. It also explains the makeup of architectural knowledge in the period and justifies the book’s focus on aesthetic knowledge rather than practical. Finally, it uses seventeenth-century sources to formulate an appropriate definition of classical architecture (on which this book is exclusively focused). The Introduction concludes with a summary of the ensuing chapters and a proposition that architecture was among the most serious and important of all intellectual pursuits in a formative period in English intellectual history.


1993 ◽  
Vol 86 (1) ◽  
pp. 81-103 ◽  
Author(s):  
Gerard Reedy

As archbishop of Canterbury after 1691, John Tillotson (1630–1694) guided the Church of England in the years following the accession of William and Mary in 1688. Whether he guided the church wisely has always been a matter of contention, because Tillotson not only took the oaths to the new monarchs but also helped to fill the vacated offices and sees of those who had not. Although apparently of a genial disposition, with personal gifts of generosity and piety, Tillotson made many enemies because of his church politics. The theological importance of his writings and their place in intellectual history have also provoked controversy. I believe that he is one of the great, yet much misunderstood, writers of late seventeenth-century England; this article offers a new model for interpreting his intellectual significance.


2006 ◽  
Vol 47 (1) ◽  
pp. 127-129
Author(s):  
Edmund P. Cueva

This is an unusual but good and sensible book. I write that it is unusual because The Idea of the Theater in Latin Christian Thought does not follow the predictable pattern of looking at the “materiality of medieval theater practices and historiography” (2). It instead looks at theatre as it appears in medieval thought and as “moments in European intellectual history” (4). Dox leads the reader through a thorough and erudite survey of the writings of some of the Latin Christian authors. She begins with Saint Augustine of Hippo and ends with Bartholomew of Bruges. The text has three major goals. First, the author examines what different postclassical, Christian authors knew about or thought of Greco-Roman theatre as a function of written discourse. The second goal is to keep the discussion of the late-antique and medieval understanding of ancient classical theatre in the intellectual contexts in which the texts were used. Lastly, Latin Christian views on classical theatre are examined in detail. The conclusion of this analysis demonstrates that the idea of “truth” as different from “falsehood” in the writings by the Latin Christian authors was the focus of their texts, rather than any actual interest in classical tragedy and comedy as genres in their own right.


1984 ◽  
Vol 18 (3) ◽  
pp. 343-360 ◽  
Author(s):  
Andrew Delbanco

In the twenty years since Perry Miller's death there have been many new beginnings in the field he inspired. We have witnessed an impressive recovery of the Puritans' gift for metaphoric adventure, and a number of town and family studies have given us a fuller sense of Puritan life “from the bottom up.” More recently, there have appeared some sensitive explorations of “lay piety,” and of the expressive significance of artifacts, shaped space, dress, gravestones, and the like — “evidence as powerful as any sermon of the deeper values that existed in tension at the core of seventeenth-century New England culture.” Yet despite these advances and the many spirited revisions of Miller's own views on more traditional issues in intellectual history such as the precise nature of “non-separating congregationalism,” the validity of “declension” as a way of describing generational change, and the importance of Ramistic rationalism to Puritan thought, a suspicion is in the air that we may be stalled.


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