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Odoardo Gualandi[edit]

Odoardo Gualandi[1] represents a practical philosophical culture adequatly described in a study of Montaigne's Essays as a culture '...that centers on the persona of the priest-philosopher who both teaches and embodies a re-invented, more methodical and applied form of moral philosophy, who interacts in civic life with the secular noble elite, and with scholars and bibliographers, offering physic for the soul.'[2] He was reputed for his clear explanation of moral philosophy in general and that of Aristotle in particular. That reputation was based on just one book, De civili facultate..., published after his death. It shows Gualandi as an eclectic Aristotelian who attracted attention not so much as an original thinker as well as for the way he organized the material in his explanation of ethics and politics. His fame as a teacher lasted till the beginning of the eigtheenth century. Since then his name and work passed into forgetfulness.

Titlepage of De civili facultate, Gualandi's main philosophical work


Life and work[edit]

Poets, rhetoricians and philosophers[edit]

Ethics and politics[edit]

Spreading and reception[edit]


Life and work

Gualandi descended from an old and famous patrician family from Pisa.[3] At the university of Bologna he graduated summa cum laude in civil and canon law.[4] This is all we know about his origin and youth.[5] From 1557 till 1588 he was Bishop of Cesena in northern Italy. In that capacity Gualandi was a valuable member for Cesena's community and left many traces in the history of the town. In 1564 and 1566 he organized a diocesan synod on health care,[6] and he also founded an orphanage in 1576.[7] In 1569 he was one of the first to respond to the call by the Council of Trent (1545-1563) to ensure better seminaries and to establish a seminar in each and every diocese.[8] Two years later he facilitated the establishment of a university in Cesena.[9] In 1572 the cathedral of Cesena, the San Giovani Battista, was substantially rebuilt and renovated at his instigation.[10] Another synod in 1582 resulted in Gualandi's first publication, Constitutiones, et decreta condita ab illustri...Adoardo Gualando...Caesenae. 1584. In 1588 Gualandi retired and succeeded as Bishop of Cesena by his nephew Camillo Gualandi. During his retirement Gualandi wrote his only known philosophical treatise, De civili facultate Libri XVI. It was published by his nephew in 1598, i.e. a year after his death in Rome, 17 March, 1597.[11]


Poets, rhetoricians and philosophers

At his inauguration as Bishop in Cesena the Accademia de' Riformati, a literary society, established about 1557 by the historian and poet Giuliano Fantaguzzi, organized a festive reception.[12] Gualandi was so taken with this initiative that he proposed to hold the meetings of the society henceforth in the episcopal palace. For over thirty years he was patron of this Accademia where, like with other academies, the focus on literature was combined with a strong interest in philosophy.[13] Possibly it also was through this society that Gualandi met the eclectic philosopher, man of letters and astronomer Jacopo Mazzoni (1548-1598), a prominent member of the Academy.[14] They probably became good friends. Gualandi introduced Mazzoni to cardinal Filippo Boncompagno and once gave him a commentary on Pindarus.[15] During the first decade of his episcopacy Gualandi was also well acquainted with the humanist and preceptor of, among others, Jacopo Zabarella, Francesco Robortello (1516-1567) who taught, among other subjects, ethics from an aristotelian point of view.[16] Gualandi praised the famous Cesenat physician Nicolò Masinius (1533-1602) who als was a philosopher and informant of Vasari concerning the art in Cesena.[17] Another member of the Accademia de' Riformati. The communal library of Cesena, the Bibliotheca Malatestiana, owns a manuscript by Masinius, dated 1584 and titled Animadversiones ad regimen puerorum spectantes. It is procured with two prefaces, one of which is addressed to Adoardo Gualandi.[18] Masinius' nephew, the painter and architect Francesco Masini, also dedicated a treatise to Gualandi.[19] The latter was greatly interested in literature indeed. He was praised for his poetics.[20] The Florentine poet and historian Benedetto Varchi (1503-1565) devoted a sonnet to Gualandi.[21]


Ethics and politics

After his retirement Gualandi wrote De civili facultate libri XVI.[22] The book remained incomplete. At the instigation of his nephew and successor as Bishop of Cesena, Camillo Gualandi, the work was published posthumously in 1598. The title alone already divulges something about Gualandi's ideas regarding the nature of ethics and politics in general as well as about their relationship. These ideas are closely allied to those of the philosopher, humanist and translator Johannes Argyropoulos (1415-1487), as well as those of the historian and translator Bernardo Segni (1504-1558). In the Latin and Italian translations of Aristotle's Ethica Nicomachea the term politikos[23] is interpreted in different ways. Differences that correspond to varying views on the relationship between ethics and politics. A translation, for example, as 'politica' stresses the communitarian aspect of Aristotele's views. In that context the primary object of ethics is not the body of the individual person but the corpo civile della societa, i.e. the body politic or nation as a whole. Bruni's choice for a translation as 'civilis' shows that he conceded to a certain ambiguity. The term refers both to the social character of man as well as to the social structure in which man lives. Finally, someone like Argyropoulos translates the word with 'facultas civilis' and thus resolves the ambiguity. To him civility as an ability of the individual man ranks first. 'Civil faculty' is also the expression used by Segni in his Italian translation. According to Matteo Rolandi the use of that expression signifies that in Segni's view the architectonic element of ethics is not to be looked for primarily in society, but in the acting of the individual, in human being as such, either as political action for the common good, or for the pursuit of power. The highest goal of man, happiness, is the object of the architectonic element of ethics. That is of political science, or, in other words, of the law giving science that stipulates the norms for proper regulation in all fields. The conclusion that in that case ethics would be subordinate to politics is unacceptable to Segni. To him it is just ethics that is the structuring discipline and guiding principle of all other moral disciplines.[24] Gualandi also uses the expression civilis facultas which carries the same meaning as moralis facultas for him. Thus, he rightly states that his treatise on political philosophy at the same time is an exposition of moral philosophy in general. Philosophia civilis is nothing else but philosophia moralis.[25] The civilis facultas, i.e. politics, or the art of citizenship is, according to Gualandi, the highest ars and consequently also architectonic, that is, the structuring element.[26] As an ars the civilis facultas does not, like scientia, supply knowledge of truth, purely theoretical knowledge, but applied knowledge in the form of an action plan to realize the goal of politics.[27] That is exactly what he misses in Aristotle's work, but whom he otherwise highly appreciates as a philosopher. After all, Aristotle was the only classical philosopher to present us, in his Ethica Nicomachea, with a complete philosophy of life. What he says about our education as social beings, about the development of our ability to live together, our talent for citizenship ('ad civilem formandum artificem') only requires replenishment. Gualandi misses instruction in the Ethica Nicomachea regarding right, decency, virtue, dignity, honour, faith and trust. Without these, he states, there can be no well functioning society. Gualandi addresses matters of public interest here and therefore indispensable to all. He aims to teach us how to attune the powers of the soul in such a way that this will result in a unity aiming at tranquility of the soul ('animi tranquilitas'), and a constitution 'ad bene beateque vivendum'.[28] At the end of the sixteenth century, that replenishment of Aristotle was dearly needed according to Gualandi. There were conflicts all over Europe. Rulers forgot their duties. Guided by anger and avidity, rulers, swept their subjects, for no particular reason, into ruin. In fact these rulers are sick, insane. Their minds have to be cured. According to Gualandi philosophy can, and has to, bring relief here. In De civilis facultate he describes in what way the goal of politics, a peaceful and prosperous society can be realized. According to a letter to the reader from Giuseppe Iseo,[29] also someone Gualandi might have met through the 'Riformati', he did not want to imitate but to complete Aristotle and in doing so, equal or even surpass his great precursor. This does not mean that he was an Aristotelian. Neither was he a Platonist as in some referenceworks unjustly is said.[30] Gualandi was a pronounced eclectic. He drew in other words from many sources. His book teems with references to scientists and philosophers among which Platonists, Aristotelians, Stoics, Epicurists, Cynics, atomists and sofists, to theologeans, writers and poets like Homer, Hesiod, Terentius, Vergil, and Ovid, but also to rhetoricians like Demosthenes and Quintilianus, lawgivers such as Ulpianus, historians like Plutarch and Xenophon, as well as to the physicians Galen and Hippocrates. Thus he uses sources from Greek and Roman antiquity as well as patristic (Augustinus) and scholastic writings (Thomas Aquinas, Duns Scotus, Eustratius). However he does not mention any contemporaries. Apart from this eclecticism Gualandi's didactically inspired choice of Aristotelian texts also mark De civili facultate as a typical product of the Renaissance. The same is true for the themes he broaches such as, for example, the question of the highest good, the relationship between happiness on earth and heavenly happiness, that is, between felicitas and beatitudo, the relationship between the vita contemplativa and the vita activa, the Aristotelian virtues, justice in particular, the relationship between the moral and the intellectual virtues or the relationship between virtue and pleasure. Last but not least typical for the Renaissance is the completion of ethics instruction with political philosophy, and especially the discussion of the relationship between ethics and politics.[31] In Gualandi's view politics consists of two parts: first man as an individual and second man as a member of a community.[32] In Book I of De civili facultate Gualandi discusses the question of the highest good. The next four parts, books II to V, cover man as such which in fact means an exposition of moral psychology. Man as a member of society constitutes the theme of the next eleven parts, i.e., Books VI to XVI. Books VI and VII address society in general, its nature, necessity, its origin and its foundation. The theme of books VIII and IX is philosophy of law. In Books X to XIV Gualandi discusses the notions of virtue, honor and fame, that is, the qualifications a ruler or magistrate can and has to acquire by acting virtuously, in order to perpetuate a peaceful and prosperous society. The last two parts of De civili facultate are dedicated to dignity. First Gualandi discusses the different degrees of dignity. He compares in that respect the active and the contemplative life, the components of a society and those of a republic, the parts of man and his mental powers, plus the external senses as well as their objects. Finally, in the last book he explains how the dignity of a discipline can be determined and then compares a number of groups of disciplines in terms of their dignity.


Spreading and reception

De civili facultate was published in 1598. Apparently it was much in demand for in 1604 a second edition followed.[33] The book could be found in libraries all over Europe.[34] The German Lutheran minister Paulus Bolduan included the book in his Bibliotheca philosophica.[35] Gabriel Naudé (1600-1653), librarian of Mazarin, recommends it in his political bibliography for its style and method.[36] Hermann Conringh and Hugo de Groot repeat that recommendation.[37] Daniel Morhof (1639-1691, literary historian and polyhistor, brackets him together with Descartes and Campanella as methodological innovator.[38] The German theologian Johann Franz Buddeus praises him for his original method too.[39] At the end of the seventeenth century Thomas Pope Blount marks him as one of the famous writers of his day.[40] Particularly in the seventeenth century Gualandi was praised for his linguistic usage. He is referred to not only as a teacher of moral philosophy but also, and especially in the eighteenth century, in his capacity of jurisconsult and philosopher of law.[41] His book is often mentioned because of the original arrangement of the material in its presentation and explanation of moral philosophy.[42] The 'protestant scholastic' Rudolphus Goclenius (1547-1628) adopts a few notions from De civili facultate in his famous Lexicon philosophicum.[43] Others refer approvingly to various views of Gualandi in the fields of psychology,[44] ethics[45] and political philosophy.[46] There are also, albeit not much, critical commentaries. For example from the theologian and philosopher Bartholomaeus Keckermann (c. 1572 - c. 1608) concerning Gualandi's ideas about magnanimity, and from the physician, philosopher and theologian Giovanni Battista Persona (1575-1620) who questions Gualandi's statements about the subject of moral virtue, as well as his definition of prudence.[47] Gualandi's qualification of the Pope as being holy is met with criticism in Holland.[48] After the seventeenth century Gualandi's book falls into oblivion. His name is only mentioned in Tiraboschi's history of Italian philosophy from the sixteenth century.[49] In the other histories of philosophy, especially those written after the eighteenth century, Gualandi's name is conspicuous in its absence.[50] Until the second half of the nineteenth century his name is mentioned in several encyclopaedias.[51] Since then, Gualandi and his work, De civili facultate, were not mentioned anymore, until recently, when, at the close of the twentieth century his name appeared again in a philosophical referencework.[52]  


Bibliography[edit]

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Websites[edit]

https://it.wikipedia.org/wiki/Gualandi


See also[edit]

Renaissance philosophy

Aristotelian ethics

Jacopo Mazzoni

Rudolph Goclenius

Bartholomaus Keckermann

Camillo Gualandi


Notes[edit]

  1. ^ His first name is also written as Edoardo, Adoardo , Adoardus, Odoardus, Aduardus, Adouardus, Eduardus and Oduardus. As for his last name he is also referred to as Gualando, Gualandius and Gualandinus.
  2. ^ See Boutcher, Warren The school of Montaigne in early modern Europe. Volume two: the reader-writer. Oxford University Press. 2017.
  3. ^ In the Middle Ages the Gualandi family supported the Ghibellines and it was one of the families that the Archbishop Ruggieri degli Ubaldini incited against Ugolino della Gherardesca. The Gualandi family is also cited by Dante Alighieri in the Inferno (XXXIII, 33). (https://it.wikipedia.org/wiki/Gualandi) See also Grassi, Ranieri - Descrizione storica e artistica di Pisa. Parte storica. Pisa. 1836.
  4. ^ See Braschio, J.B. Memoriae Caesenates sacrae et profanae. Romae. 1728, pp. 375-378; and Fontana, Augusto Amphitheatrum legale. Parma. 1688: p. 455.
  5. ^ There would be a written sketch of Gualandi in the collection of manuscripts of the Biblioteca Palatina di Firenze: Abbozzi di memorie, storiche, osservazioni, etc. sopra 50 uomini illustri Pisani. Cartaceo in fol. del Sec. XVIII. Zie Codici Manoscritti Italiani dell' J. e. R. Biblioteca Palatina di Firenze illustrati di Giuseppe Molini. Fascicolo primo. Firenze. 1833. Further among the manuscripts of Gioacchino Sassi conserved in the Malatestian Library, the communal library of Cesena, there would be a pencil-sketch of him. (See Le vite dei Cesenati. Volume II. A cura di Pier Giovanni Fabbri. Editrice Stilgraf. Cesena. 2008. p. 129). According to Braschio 'Et ipsius Odoardi effigies, expressa naturalitèr arte pictoris, continetur in Icone Altaris Capituli Canonicorum Cathedralis, a parte dextera.' (Braschio, J.B. op. cit.)
  6. ^ See http://users.libero.it/giocama/ospedali1.html
  7. ^ See Opere drammatiche del conte Gio. Francesco Fattiboni cesenate. Tomo primo. Cesena. 1777, pp. 51-52.
  8. ^ See Braschio, op. cit. Gualandi for that matter did not himself attend the last session of that council. Pope Pius IV had forbidden him to take part in it because of his friendship with the cardinal and Archbishop of Naples, Alfonso Carafa. Two members of the Carafa family had recently been killed by order of that same pope. Through his contact with the Archbishop of Naples, Gualandi was also on friendly terms with Giovanni Pietro Carafa, Alfonso’s great-uncle. As Pope Paul IV, Giovanni Carafa ruled the Roman Catholic Church and the Vatican, from May 23 1555 until his death on 18 August 1559. This highly placed friend of Gualandi was known as the father of the Roman Inquisition. During his papacy he set up the Index of forbidden books. He was succeeded by Pope Pius IV. See further Paolo Sarpi. Istoria del concilio di Trentino. Londra. 1619, p. 518.
  9. ^ See www.homolaicus.com/arte/cesena/storia/cronologia.pdf. See also Pier Giovanni Fabbri. Op. cit. (2008), p. 28.
  10. ^ Gualandi promoted a complex series of remodelling and redecoration works: the crypt (located in the centre of the main aisle) was closed, and the chapels and presbytery were subsequently redesigned and decorated with Ionic pillars in golden wood. (Zie http://serviziweb.comune.cesena.fc.it/sezione%20monumenti/sangiovanni.htm. Website van de comuni di Cesena.)
  11. ^ In some sources Gualandi is said to have written also a Tractatus de philosophia. I could find no such tract. (See for example Discorso Accademico Sull' Istoria Letteraria Pisana. Ranieri Prosperi. Pisa. 1787, p. 119)
  12. ^ See Quadrio, Francesco S. - Della storia e della ragione d'ogni poesia. Volume primo. Bologna. 1739, p. 63. According to some this is about the Accademia degli Offuscati. (See Series episcoporum Caesenatium a Ferdinando Ughellio contexta a Nicolao aliquantulum aucta & emendata nunc a Francisco Antonio Zaccaria...ad nostrum tempus perducta. Caesenae. 1779, p. 70.) I think the academy in question is confused here with a similar institution, established, also in Cesena, by Scipione Chiaramonte but then only in 1631. (See Masini, Cesare - Genealogia della famiglia Masini. Venezia. 1748.)
  13. ^ See Giornale de' letterati, Volumes 79-80. Tom. 79. Pisa. 1790, p. 191. See also La Vita di Jacopo Mazzoni patrizio cesenate scritta dall'abate Pierantonio Serassi. Roma. 1740: pp. 12, 160. See about the combination of literature and philosophy, especially at the Florentine Academy, Lines, David A. 'Rethinking Renaissance Aristotelianism: Bernardo Segni’s Ethica, the Florentine Academy, and the Vernacular in Sixteenth-Century Italy'. In: Renaissance Quarterly 66 (2013): p. 856
  14. ^ Mazzoni is one of the most important exponents of the tradition of the comparationes. In De triplici hominum vita, activa nempe, contemplativa et religiosa, methodi tres (1576) he collected five thousand conclusions that would show that Plato, Aristotle and other philosophers were compatible. Giovanni Pico della Mirandola formulated not more than ninehundred conclusions. Mazzoni promised to settle the disagreements between Plato and Aristotle as well as those between the Greeks, the Arabs and the Latins. In In universam Platonis et Aristotelis philosophiam praeludia, sive de comparatione Platonis et Aristotelis liber primus, published in 1597, however he reconsidered the idea that their views are not incompatible.. (See Mahoney, Edward P. - 'Aristotle and some late medieval and Renaissance philosophers' In: Pozzo, R. The impact of Aristotelianism on modern philosophy. Catholic university of America press. 2004: p. 21.)
  15. ^ See La vita di Jacopo Mazzoni...Serassi, p. 29 and J. Mazzoni. Ragioni delle cose dette...Cesena. 1587, p. 50.
  16. ^ See De Maio, Romeo - Riforme e miti nella Chiesa del Cinquecento. Guida editori. Napoli. 1992 (1e ed. 1973), pp. 124 and 337.
  17. ^ Gualandi qualified him as a medico praestantissimo. (See the lemma in the Dizionario Biografico degli Italiani.Vol. 71 (2008) about Nicolò Masini. See also Le vite dei Cesenati. Volume V. Nel 150 dell' Unita d'Italia. A cura di Pier Giovanni Fabbri. Editrice Stilgraf. Cesena. 2011. Appendice p. 551) For several years Niccolò Masini taught natural philosophy at the university of Cesena. (See Pier Giovanni Fabbri. Op. cit. (2008), p. 28)
  18. ^ See Paul Oskar Kristeller. Iter Italicum: A finding list of uncatalogued or incompletely catalogued humanistic Mss of the Renaissance in Italian and other libraries. Vol. I. Italy. Agrigento to Novara. Brill. 1977.; Vol. V, Alia itinera III and Italy III. Brill. 1990: p. 527.
  19. ^ Franciscus Masinius Architectus, & Pictor laude dignus Raphaelis Urbinatis Discipulus, in cujus vita descripta à Vasario hic Civis nostcr commendatur. Diſcorso di Franciſco Maffini Sopra un modo nuovo facile, e reale di trasportare su la Piazza di S. Pietro la Guglia che in Roma detta di Cesare. A Monſig. Adoardo Gualandi Per il Raverio 1686 (Thesaurus antiquitatum et historiarum Italiae. Joannis Georgii Graevii. Leiden. 1723, p. 68)
  20. ^ S. Verdoni. Della difesa della Comedia di Dante. Parte prima. Cesena. 1588, p. 31.
  21. ^ See De' Sonnetti di M. Benedetto Varchi. Parte prima. Fiorenze. 1555, p. 153. As a member of the Accademia degli Infiammati in Padua Varchi, by the way, also lectured on Aristotle's Nicomachean Ethics. See Lines, D.A. 'Aristotle's Ethics in the Renaissance'. In: The reception of Aristotle's Ethics. Jon Miller (ed.). Cambridge University Press. 2012: 171-193. In 1593 there was also published a pastoral poem in honor of Gualandi and his nephew Camillo. (Antonii Hadriani. Gualandus Ecloga. De laudibus. Padua. 1593.)
  22. ^ Gualandi, Adoardi De civili facultate libri XVI... In quibus doctissimè, ac luculenter universa de moribus Philosophia explicatur. Romae. apud Aloysium Zannettum. 1598.
  23. ^ See Ethica Nicomachea, 1102a, 10-15 (I, 13).
  24. ^ See Rolandi, M. "Facultas civilis". Etica e politica nel commento di Bernardo Segni all 'Etica Nicomachea. In: Rivista di filosofia neo-scolastica. Vol. 88, No. 4. (ottobre-dicembre 1996), pp. 553-594. See also Lines, David A. 'Rethinking Renaissance Aristotelianism: Bernardo Segni’s Ethica, the Florentine Academy, and the Vernacular in Sixteenth-Century Italy'. In: Renaissance Quarterly 66 (2013): 824–65. and Lines, David A. 'Ethics, politics and history in Bernardo Segni (1504-1558). Machiavellianism and anti-Medicean sentiment'. In: Christoph Strosetzki (Hg.) Ethik und Politik des Aristoteles in der frühen Neuzeit. Felix Meiner Verlag. Hamburg. (2016): 45–68.
  25. ^ De civili facultate, .Lib. 1, Praefatio, p. 4. Andrew Aidy sets in his Clavis philosophiae moralis (Heidelberg. 1614) philosophia moralis equal to scientia moralis, also called architectonica. In his paraphrase of Aristotelis politicorum Libri VIII, (Leiden. 1681) Daniel Heinsius uses the expression scientia civilis.
  26. ^ Op.cit., Lib. 1, Praefatio, p. 1; Lib 1, cap. 1, p. 5; Lib. 10, cap. 9, p. 201.
  27. ^ Op. cit., Lib. 8. cap. 1, p. 146; Lib. 10, cap. 5, p. 193; Lib. 16, cap. 1, p. 333.
  28. ^ Op. cit., Lib. 3, cap. 10, p. 63.
  29. ^ Isei, canon of the St. Peter in Rome, completed in 1581 a Discorso sopra il poema di Torquato Tasso and later on Commenti alle opere di Lucio Celio Lattanzio Firmiano. (See Muoni, Damiano - L'antico stato di Romano di Lombardia. Milano. 1871.)
  30. ^ See Biografia universale antica e moderna. Supplimento, ossia ..., Volume 9, Venezia. 1841, p. 649. See also Dizionario biografico universale ...Volume Terzo. Firenze. 1844-45, p. 106. And further Discorso accademici sull' istoria letteraria Pisana. Per Ranieri Prosperi. Pisa. 1787: p. 119. Also according to the Nouvelle Biographie Générale by M.M. Firmin Didot Frères Gualandi would have had a reputation as a 'partisan déclaré des doctrines platoniciennes'. (Tome 22. Paris. 1858, p. 302). This misunderstanding probably goes back to Tiraboschi, Girolamo - Storia della letteratura italiana: Dall' anno MD fino all' anno MDC, Tomo VII, Parte seconda, Modena. MDCCXCI, p. 451. Tiraboschi had a broad definition of 'platonist'. With him that may have been a former member of the vanished Platonic Academy or whose friends or teachers were members, propagators of Plato's philosophy or people resisting empty doctrines, whether or not presented as Aristotelianism. Tiraboschi took his list of 'platonists' from a letter of Bonifazio Vannozzi (1540-1621), secretary to papal legate Cardinal Caetani, in which apart from Gianfrancesco Pico della Mirandola, Tiepoli, Contarini, and both Patrizi's, Adoardo Gualandi is mentioned too. However, these names do not so much refer to 'platonists' as to people that were critical of Aristotle. (See Delle lettere miscellanee del sig. Bonifazio Vannozzi. Venetia. 1606, p. 105.)
  31. ^ See on ethics in the Renaissance Lines, D.A., "Humanistic and scholastic ethics" In: The Cambridge Companion to Renaissance philosophy. Edited by James Hankins. Cambridge. 2007: 304-318; Kraye, Jill "11 Morall philosophy" In: The Cambridge history of Renaissance philosophy. General Editor C.B. Schmitt. Cambridge. 1988: 301-386.
  32. ^ Many writers divided ethics into three parts: ethics, economy and politics. Propagators of a bipartion of moral philosophy were Vermigli, Zwinger, Simone Simoni, Giphanius, Piccart, Waele, and Accoramboni. (See The Cambridge Companion to Renaissance philosophy, p. 318, note 53.)
  33. ^ The catalogue of the library of Lipeni (Lipen), (1630-1692), rector in Stettin and Lübeck, suggests that there was another edition in 1600. (See note 34.)
  34. ^ This can be concluded from descriptions of libraries, especially in auction catalogues. See for the library of the cleric and architect Domenico Paganelli (1545-1624) Maria Celeste Cola. Palazzo Valentini a Roma. Roma. 2012; Georgio Draudio. Bibliotheca classica sive catalogus officinalis. Frankfurt. 1611; Georgii Mathiae Kȍnigii - Bibliotheca Vetus Et Nova... Altdorf. 1678; M. Martini Lipenii Bibliotheca realis philosophica...Tomus primus. Frankfurt. Vogel. 1682; Biblioteca Heinsiana sive Catalogus librorum...Johannes de Vivie. Leiden. 1683; Bibliotheca Carpzoviana. Lipsiae. 1700; Biblioteca Carlsoniana...collecta per Petrum Husson. Den Haag. 1711; Bibliotheca Marckiana...auctio in taberna libraria Abrahami de Hondt. Den Haag. 1712; Bibliotheca Menarsiana ou Catalogue de la bibliotheque de Jean Jacques Charron...Den Haag. 1720; Biblioteca Hulsiana sive catalogus librorum...Tomus 1...Den Haag. 1730; Bibliotheca Emtinckiana sive catalogus librorum....publica distractio...Pars Secunda...S. Schouten. Amsterdam. 1753; Ferwerda, Abraham. Catalogus universalis cum pretiis of de Boek-Negotie. Leeuwarden. 1771; Catalogue des livres de la bibliotheque choisie de feu monsieur F.A.E. Bruynincx...Anvers. 1791; Catalogues de livres du collège des ci-devant Jésuites de Louvain. 1779.
  35. ^ Bibliotheca philosophica sive Elenchus scriptorum philosophicorum...Pauli Bolduani. Jenae.1616. Advised by people like Melanchthon and Petrus Ramus, Bolduan would have confined himself to the best works in their kind. (See Jasenas, Michael A history of the bibliography of philosophy. Georg Olms Verlag. Hildesheim. 1973: p. 33). Carus characterizes this work as the first 'philosophische Bücherverzeignis'. (See Friedrich August Carus. Ideen zur Geschichte der Philosophie. Leipzig. 1809.)
  36. ^ Naudé writes that among the moderns, that is his contemporaries, there are many that have written on ethics. In stead of mentioning all of them he prefers to point only to the best. He relies on his readers to have enough foreknowledge of the old philosophers te be able to make on the basis of that knowledge a wise choice from the contemporary literature: '...Optimum tamen erit melioribus se quamprimum addicere, ut Adouardo Gualando, et Francisco atque Alexandro Piccolomineis qui artem integram nobiliori quadam methodo, & maiori vi ac copia spirituum tradidere...' (Gabrielis Naudaei Bibliographia politica. Venetiis. 1633, p. 15) See also Boutcher, Op. cit.
  37. ^ See Hermann Conringh. Opera. Tomus III. Politica. Brunswijk. 1730, p. 69) (1e druk 1635, 2e dr. 1637); H. Grotii et aliorum dissertationes de studiis instituendis. Amsterdam. 1645.
  38. ^ There is talk of '...novatores ethici quoad methodum ...' (D.G. Morhofii. Polyhistor. 4e ed. Tomus 2-3. Polyhistor philosophicus et practicus. Lubecae. 1747 (1e druk 1688), p. 557.) As for Gualandi Morhof alluded with that qualification to the, in his view, curious combination of moral and civil philosophy. He wondered whether Gualandi had the same thing in mind as Francis Bacon with his doctrine of Iurisprudentiae universalis in De augmentis, Lib. 8.
  39. ^ Io. Francisci Buddei, Isagoge historico-theologica ad theologiam universam. Lipsiae. 1730, p. 271.
  40. ^ Thomas Pope Blount. Censura celebriorum authorum. London. 1690, p. 657. In the beginning of the seventeenth century the book was for sale in London. (See Catalogus librorum...quos...selegit Robertus Martine...Londini, 1635.) There was a copy of the first edition of De civili facultate in the Bodleian library in Oxford. (See Hyde, Thomas Catalogus impressorum librorum Bibliothecae Bodleianae in Academia Oxoniensi. 1674.)
  41. ^ See for example Iuliani Viviani Praxis iuris patronatus acquirendi conservandique. Venetiis. 1670. p. 64, 77; Fontana, Augusto Amphitheatrum legale. Parma. 1688; Martini Hassen. Synopsis Scientiae de prudentia morali universa. Wittenberg. 1721, p. 166; M. Johann Andreae Fabricii. Abriss einer allgemeinen Historie der Gelehrsamkeit. Dritter Band. Leipzig. 1754.
  42. ^ Gualandi's work was widely available in German-speaking areas. There was also a copy of De civili facultate in the library of the German students in Padua. (See Bibliotheca Medico-Philosophico-Philologica Inclytae Nationis Germanae artistarum quae Patavij degit ... Franciscus Stokhamer et Andres Bridler (Bibliothecarij), Padua. 1677.) Maybe that explains why the few critical reactions to his work are from German protestant scholastics.
  43. ^ Goclenius, Rodolph Lexicon philosophicum quo tanquam clave philosophiae fores aperiuntur. Francofurti. 1613. Goclenius refers to notions from Gualandi's De civili facultate in the entries on the terms acceptio, affici, amor, ars, increpatio, ius, obligatio, definitio and laus.
  44. ^ Reference to Gualandi's ideas about the will in Canonherio, Petro Andrea Dissertationes politicae ac discursus varii in C. Cornelii Taciti annalium libros. Frankfurt. 1610, p. 68; reference to Gualandi's discussion of the five powers of the soul in book 3, cap. 10. (See Miguel Gomez de Luna y Arellano Iuri, ratio & rationis imperium. Madrid, 1629, pp. 74 and 79); reference to Gualandi's book in connection with the relationship of the rational and irrational powers. (See p. 113) And in connection with a wise use of the senses (See p. 116, D. Michaelis de luna et Arellano. Opera tripartita. Tomus primus. Antwerpen. 1651. In notes about passions and faculties of the soul, attributed to the English mathematician and philosopher Walter Warner (ca. 1557-1643) the writer refers to Gualandi's view of the appetite. (See Prins, Jan Walter Warner (ca. 1557-1643) and his notes on animal organisms. Utrecht, 1992, p. 188, note 2.)
  45. ^ See in connection with the relationship of prudence to the other virtues and the problem of evil as such Bartholomeus Keckermann. Disputationes practicae nempe ethicae, oeconomicae, politicae. Hanover. 1608: Disp. 22, p. 42, and Disp. 27, p. 191. See also Bartholomaei Keckermanni Operum omnium quae extant. Tomus secundus in quo speciatim, methodice & uberrime, de Ethica, Oeconomica, Politica disciplina: necnon de Arte Rhetorica agitur.. Genevae. 1614, Disp. 22, p. 633; Lib. 9, cap. 5, p. 644; Lib. 3, cap. 4, Disp. 27, p. 710. See as for Gualandi's specification of the 'recta ratio' as a ratio, instructed by the facultas civilis, i.e. the art of politics M. Tullii Ciceronis. De officiis Libri tres. Et in illos Samuelis Rachellii .. Commentarius ... Frankfurt. 1668: par. 36 of the Prolegomena In M. Tullii Ciceronis de Officiis Libros Tres quibus natura HONESTI, aliaque ad Jus Naturae spectantia explicantur.
  46. ^ See in connection with a specification of the notion of 'nobility' Conringii. Opera omnia. Tomus III. Varia scripta. Politica. Brunswijk. 1730: §. X. and §. XI.
  47. ^ See Bartholomeus Keckermann. Disputationes practicae...1608, Disp. xxiv, pp. 106, 107 and 108, Disp. xxvii, p. 191; Bartholomaei Keckermanni Operum omnium quae extant. Tomus secundus...1614, Disp. 24, p. 674. See also Io. Bapt. Persona. Noctes solitariae sive de iis quae scientifice scripta sunt ab Homero in Odyssea. Venetie. 1613: Colloquium 29, pp. 191-200.
  48. ^ Zie Johannes Mauritius (c. 1660-c. 1721). t Heylig jaar 1700. Amsterdam. 1700. p. 92-9; J.V. Herwerden. Armageddon - Proefnemend onderzoek. Amsterdam. 1756. p. XLIII.
  49. ^ See note 30. Tiraboschi presented his history as a supplement of Jacobi Bruckeri Historia critica philosophiae a mundi incunabulis ad nostram usque aetatem deducta (Lipsia, 1741-1744 et 1767). In that book Gualandi is already no longer mentioned.
  50. ^ Auction catalogues suggest that halfway through the eighteenth century Gualandi's book was hard to get. See Catalogus Bibliothecae luculentissimae, et exquisitissimis ac rarissimis... libris ... quorum auctio publica fiet ... per ... Joannen Swart. Den Haag. 1741; Bibliotheca anonymiana sive catalogus continens exquisitissimos & rarissimos libros ... Isaacum Beauregard. 1743.
  51. ^ See Allgemeines Gelehrten-Lexikon. C. Jȍcher. Zweyter Theil. Leipzig. 1750. See further note 30.
  52. ^ In Syllabus auctorum. Vol. 9 van Risse, Wilhelm Bibliographica philosophica vetus : repertorium generale systematicum operum philosophicorum usque ad annum MDCCC typis impressorum, Hildesheim. G. Olms. 1998 there is mention of 'Adovardus Gualandus (fl. 1598) episcopus Caesenae'. (p. 131)
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