Journal Articles by Mattia Mantovani
Kristeller-Popkin Travel Fellowship 2024, awarded by the Board of Directors of the Journal of the... more Kristeller-Popkin Travel Fellowship 2024, awarded by the Board of Directors of the Journal of the History of Philosophy
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The first know criticism in writing of the Discourse on Method accused Descartes of being an atom... more The first know criticism in writing of the Discourse on Method accused Descartes of being an atomist, and thereby set the tone of the debate that followed. The paper examines the reasons for Libert Froidmont’s critique, and for his misunderstanding with respect to Descartes’ physics. It argues that, by contrast, the Louvain professor of sacred scripture had good grounds for interpreting Descartes as a “Democritus revived” in matters of perception theory. The paper reconstructs the logic of Froidmont’s objections, and identifies a common source for them: Aristotle’s arguments against Democritus in On Sense and the Sensible. Froidmont’s critique thereby brings to light an important, hidden source of Descartes’ theory of perception, as already revealed by a close examination of his first extant major work, the Rules for the Direction of the Mind. The paper concludes by considering Descartes’s reworking of the standard Aristotelian distinction between “proper” and “common sensibles” into an argument for the epistemological and metaphysical priority of shapes, magnitudes and motions – the main attributes of Descartes’ “extended thing”.
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The paper considers Descartes’ theory that brain-states are “instituted by nature” in such a mann... more The paper considers Descartes’ theory that brain-states are “instituted by nature” in such a manner as to bring about certain mental states, whereby Descartes intended to account for the mismatch between what bodies are – nothing but “extended things” – and how we perceive them to be. I spell out this theory by studying its evolution throughout Descartes’ writings and its relation to the Scholastic background. In particular, I suggest that Descartes’ theory of an “institution of nature” should be understood as a response to Antonio Rubio’s claim that the “sensible likenesses” (species) of objects are “naturally designed” so as to cause perceivers to assimilate the object’s form. With his theory of an “institution of nature” – I argue – Descartes intended to shift the explanation as to why perceivers have certain sense-perceptions from external objects to the perceivers themselves, thereby making a case for the peculiar human character of our sense-experience and paving the way for an ecological and species-dependent account of perception.
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The article advances a reading of Descartes's Meditations on First Philosophy that dispenses with... more The article advances a reading of Descartes's Meditations on First Philosophy that dispenses with "clear and distinct ideas". Since Descartes's lifetime, these concepts have become a trademark of his philosophy and a target for his critics, on account of their vagueness and inconsistency. The article provides evidence that, by and large, "clear and distinct ideas" were intended by Descartes to convey in simpler, catchier terms a much more elaborate argument, ultimately grounded on the system of the mind's faculties. The article argues that, through this enquiry, Descartes meant to provide a space of reasons wherein to establish key contentions of his philosophy, to include those involving the existence of both mind and bodies. The article concludes by showing that the traditional portrayal of Descartes as an unmitigated intuitionist is, at best, one-sided.
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The article is devoted to Roger Bacon’s understanding of perspectiva as “the first of all natural... more The article is devoted to Roger Bacon’s understanding of perspectiva as “the first of all natural sciences.” After considering a few alternative medieval definitions and classifications of this discipline – such as al-Fārābī’s, Grosseteste’s and Kilwardby’s – I study Bacon’s arguments for according to perspectiva so exceptional a role. I show that Bacon’s arguments are grounded in his peculiar understanding of the visual process: according to Bacon, vision is indeed the only sense in which perception takes place “by reasoning” (per sillogismum). I argue that this theory of perception also lays the foundations for Bacon’s – prima facie amiss – claim that “concerning vision alone, and no other sense, have philosophers developed a separate science.” I explore this point by contrasting with one another Bacon’s conception of perspectiva and of music, and close with some more general remarks on the implications of Bacon’s account of the visual process for his theory of knowledge. Based on his theory of a “vision by reasoning,” I conclude that Bacon came to reinterpret perspectiva as the organon of visual knowledge.
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This paper studies the "human circulatory statues" which Salomon Reisel designed in the 1670s in ... more This paper studies the "human circulatory statues" which Salomon Reisel designed in the 1670s in order to demonstrate the circulation of the blood and its effect on the brain. It investigates how Reisel intended this project to promote Descartes' philosophy, and how it relates to contemporary diagrammatic schematizations of the blood circulation system. It further explores Reisel's claims concerning the epistemological and practical advantages of working with a three-dimensional model and argues that Reisel intended his statua to address the concerns of his fellow physicians and, more specifically, to help in diagnostics. I consider the background, strategy and legacy of the essays in which Reisel presented his devices, as well as their relevance to the general project of the scientific journal -- one of the earliest -- in which they appeared: the Miscellanea Curiosa. Reisel was a leading physician who acted throughout his life as a mediator between the Royal Society and the Academia Naturae Curiosorum. His articles, the paper argues, have much to tell us much about the role played by the recently established scientific academies and their journals in shaping the transmission of early modern science and medicine, in terms both of theories and of the knowledge embodied in scientific instruments.
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The paper investigates the 17th-Century debate on whether the agreement of all human beings upon ... more The paper investigates the 17th-Century debate on whether the agreement of all human beings upon certain notions – thereby designated as the “common” ones – prove these notions to be innate. It does so by focusing on Descartes’ and Locke’s rejections of the philosophy of Herbert of Cherbury, one of the most important early modern proponents of this view. The paper opens by considering the strategy used in Herbert’s arguments, as well as the difficulties involved in them. It shows that Descartes’ 1638 and 1639 reading of Herbert’s On Truth – both the 1633 second Latin edition and Mersenne’s 1639 translation – was instrumental in shaping Descartes’ views on the issue. The arguments of Locke’s Essay opposing Herbert’s case for innatism are thus revealed to be ineffective against the case which Descartes makes for this same doctrine, since Descartes had in fact framed his conception of innateness in opposition to the very same theses as Locke was arguing against. The paper concludes by explaining how two thinkers as antithetical as Locke and Descartes came to agree on at least one point, and a truly crucial one: namely, that universal consent counts as a criterion neither for innatism nor for truth.
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Taking its cue from a line of Dante’s Comedy that interpreters had been so far unable to understa... more Taking its cue from a line of Dante’s Comedy that interpreters had been so far unable to understand, the paper studies the diffusion of Arabic numerals in 1300 Florence. Focusing on the numerous early commentators of Dante’s masterpiece, it shows how during the first decades of the 14th century the new system of numeration took hold among non-specialists and ended up impacting on their more general understanding of semiotic and – quite unexpectedly – religion. The paper shows in fact that the belief (supported by some passage of the Bible) according to which God would register the well- and wrong-doings of human beings in some sort of “accounting books” was far from being a dead metaphor for Christian believers of the Central Italy of the time, but guided their approach to the after-life and was significantly affected by the advent of a new system of numerical notation.
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Edited Volumes & Special Issues by Mattia Mantovani
The present collection of articles offers the first large-scale study
of the Latin reception of A... more The present collection of articles offers the first large-scale study
of the Latin reception of Aristotle’s De sensu et sensato. Its fifteen
contributions range from the first commentaries on Aristotle’s tract
in the mid-thirteenth century to the waning of Scholastic Aristotelianism
by the mid-seventeenth century and the emergence of
new philosophies in the vernacular.
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The volume offers the first large-scale study of the teaching of Descartes’s philosophy in the ea... more The volume offers the first large-scale study of the teaching of Descartes’s philosophy in the early modern age. Its twenty chapters explore the clash between Descartes’s “new” philosophy and the established pedagogical practices and institutional concerns, as well as the various strategies employed by Descartes’s supporters in order to communicate his ideas to their students. The volume considers a vast array of topics, sources, and institutions, across the borders of countries and confessions, both within and without the university setting (public conferences, private tutorials, distance learning by letter) and enables us thereby to reconsider from a fresh perspective the history of early modern philosophy and education.
https://brill.com/display/title/63299
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Book Chapters by Mattia Mantovani
In 1662 Descartes’s philosophy was condemned by Louvain theological faculty. One year later, this... more In 1662 Descartes’s philosophy was condemned by Louvain theological faculty. One year later, this condemnation – the first by a Catholic university – led to the inclusion of Descartes’s works in the Index of Prohibited Books. A proper comprehension of how Descartes’s philosophy was received in Louvain is therefore vital to understand the early history of Cartesianism, especially in the academic setting. To this effect, in this chapter I consider the responses to Descartes’s philosophy by Louvain professors from 1637 to 1671, that is to say, from the critique of Descartes’s first publication by a member of this university (Libert Froidmont) to the year in which, reportedly, the vast majority of professors of the philosophical faculty ended up endorsing Cartesian ideas. The main sources at our disposal – students’ dictates, disputations, and the different editions of Vopiscus Fortunatus Plemp’s works – reveal an intense, almost obsessive interest in Descartes’s theory of perception, down to the most minute details of his physiology. In my chapter, I try to account for this apparent oddity, and show how much the reception of Descartes’s theory of perception reveals about Descartes’s own philosophical agenda and the reasons behind its acceptance, or rejection, in the academic milieu.
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The essay investigates the theory of perception of the leading vision theorists of the 13th centu... more The essay investigates the theory of perception of the leading vision theorists of the 13th century – Roger Bacon, Witelo, and John Pecham – and shows how it calls into question the opposition between “materialists” and “dematerializers” famously advocated in the Sorabji-Burnyeat debate. It shows how the Perspectivists reworked the received Aristotelian distinction between proper and common sensibles as to distinguish between two stages of the perceptual process: a vision “by naked sense” and a “vision by syllogism”. Indeed, according to Bacon and followers light and colour are the only visible features of objects to be apprehended in a bare sensory act, as a result of their “tinging” the eye and the brain. The Perspectivists thereby aimed at refuting Albert’s and Aquinas’ claim that the eye undergoes no material change in the act of perception, but only a “spiritual” one. At the same time, the Perspectivists argued that the apprehension of the so-called “common sensible” is the result of sophisticated perceptual inferences – of “syllogisms” carried out by the intellect itself. The essay concludes that Bacon, Witelo and Pecham were not pressing for a “dematerialization” of the perception of proper and common sensibles alike, nor for the opposite view. Rather, they were intellectualizing the perception of non-proper sensibles, and this largely as a result of having understood light and colour perception in straightforward “material” terms.
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Medieval Perceptual Puzzles:Theories of Sense-Perception in the 13th and 14th Centuries, 2019
In our daily lives, we are surrounded by all sorts of things – such as trees, cars, persons, or m... more In our daily lives, we are surrounded by all sorts of things – such as trees, cars, persons, or madeleines – and perception allows us access to them. But what does ‘to perceive’ actually mean? What is it that we perceive? How do we perceive? Do we perceive the same way animals do? Does reason play a role in perception? Such questions occur naturally today. But was it the same in the past, centuries ago? The collected volume tackles this issue by turning to the Latin philosophy of the 13th and 14th centuries. Did medieval thinkers raise the same, or similar, questions as we do with respect to perception? What answers did they provide? What arguments did they make for raising the questions they did, and for the answers they gave to them? The philosophers taken into consideration are, among others, Albert the Great, Roger Bacon, William of Auvergne, Thomas Aquinas, Duns Scotus, John Pecham, Richard Rufus, Peter Olivi, Robert Kilwardby, John Buridan, and Jean of Jandun.
Contributors are Elena Băltuță, Daniel De Haan, Martin Klein, Andrew LaZella, Lukáš Lička, Mattia Mantovani, André Martin, Dominik Perler, Paolo Rubini, José Filipe Silva, Juhana Toivanen, and Rega Wood.
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Conferences (organized) by Mattia Mantovani
"What is an animal? This is one of those questions that prove all the more puzzling the more one ... more "What is an animal? This is one of those questions that prove all the more puzzling the more one knows about philosophy”. The entry on “animal” of the Encyclopédie wasn’t alone in voicing this predicament. Debates on the nature of animals loomed large throughout the early modern age, and grew to the point of calling into question as fundamental issues as the general metaphysics of the mind and the overall epistemology of perception. Their far-reaching implications challenged theology, culture and society at large: suffice it to consider the controversies over the mortality of the soul and the growing concerns over animal exploitation. Early modern thinkers conceived of animals in the most disparate fashions: as blind pieces of clockwork or, at the opposite, as fully rational beings, capable of outsmarting humans. Polemics escalated to the point that, by the eighteenth century, “one cat was enough to disarrange all of philosophy”.
The conference investigates the competing theories of the animal mind worked out from the Italian Renaissance to the German Enlightenment, and their broader implications for the philosophical and scientific debates of the time, all over Europe. The conference intends thereby to provide new insights into the shifting understanding of the human-animal divide and the early modern theory of the mind – indeed, of minds.
https://hiw.kuleuven.be/dwmc/events/agenda/animal-minds
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The Late Middle Ages are hardly singled out for consideration in the histories of optics, and sco... more The Late Middle Ages are hardly singled out for consideration in the histories of optics, and score only slightly better as it comes to natural philosophy and perception theories at large. At a first glance, the science of sight and light – perspectiva – appears to have persisted unvaried throughout the centuries running from Roger Bacon to Leonardo da Vinci, not to say Kepler. A closer investigation, however, reveals a quite different story.
As the conference intends to show, between the mid-thirteenth and the fifteenth century perspectiva turned from a minor discipline, “taught in Oxford only twice and never so far in Paris” (as Bacon bemoaned), into a mandatory subject for most universities curricula. Many factors concurred to this shift in status. The Late Middle Ages saw crucial changes in the understanding of sight and light, with far-reaching epistemological, metaphysical and even theological consequences. Sight and light – the most “spiritual” of all senses and of all physical phenomena – often provided a paradigm for cognition and for causation in general, and prime analogies for the divine. Indeed, the conference intends to show that for most Late Medieval intellectuals “perspective” was not just about the blending of rays or the function of the eyes, but expressed an all-encompassing world picture.
The conference investigates the manifold aspects and implications of this momentous transformations and the concurrent emergence of an “optical literacy” in both Latin and the vernaculars. To this end, the conference examines a diverse array of sources: scientific treatises, summae and encyclopaedias, commentaries on Aristotle and on the Sententiae, sermons and disputations. Its topics of enquiry are equally varied: geometrical optics and the physics of light, astronomy and meteorology, human and animal perception, spiritual cognition while on Earth and in the Empyrean.
By means of this multifocal and interdisciplinary approach, the conference intends to provide a fresh insight into the Late Medieval understanding of sight and light and their larger implications for the scientific and philosophical debates of the time.
https://hiw.kuleuven.be/dwmc/events/agenda/sight-light
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Aristotle’s De sensu in the Latin Tradition, 1150-1650, is the first international conference ent... more Aristotle’s De sensu in the Latin Tradition, 1150-1650, is the first international conference entirely devoted to the Latin reception of De sensu et sensato between the Middle Ages and the Early Modern Age. The conference is hosted by the Universities of Pavia and Leuven: both founded in the Middle Ages, they provide the ideal milieu for discussing the legacy of Aristotle’s theories of perception over five centuries – a period that has profoundly marked the Western understanding of the subject. Relying on different approaches at the intersection of philosophy, theology, the history of science and medicine, philology and textual criticism, the conference intends to provide new tools and methods to survey and assess the main issues related to the Latin reception of Aristotle's De sensu. In particular, the conference investigates topics such as the function of the external and internal senses, and the interplay between them; the role of the medium and time in the perceptual act; the nature of light, colour, and the elements; the lively interaction with the medical tradition and the complex responses of the novatores. The conference intends thereby to shed new light on Latin Aristotelianism up to the mid-seventeenth century and to reconsider from a novel perspective the history of medieval and early modern theories of perception.
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The conference investigates the concept of “mechanical philosophy” and sets out to provide a nuan... more The conference investigates the concept of “mechanical philosophy” and sets out to provide a nuanced and historically careful account of a key concept in early modern philosophy and science, which still features prominently in the historiography on the early modern age.
The conference provides new insights into the genesis of this concept and its relation to mechanism, as well as into the various meanings that the “mechanical philosophy” took over in different thinkers and contexts. The conference, moreover, explores the diverse strategies – conceptual, rhetorical as well as visual – employed so as establish a “mechanical philosophy”, its broader cultural impact and the opposition it encountered, especially on account of its possible implications for religion. The conference addresses these topics by means of different methods – including both close and distant reading – and in a variety of contexts: the Northern and Southern Low Countries, the Italian Peninsula, and among circles of intellectuals active between Paris and London.
The conference intends thereby to shed new light on the concept and contexts of “mechanical philosophy” and to reconsider from this perspective the history of early modern philosophy and science.
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Journal Articles by Mattia Mantovani
Edited Volumes & Special Issues by Mattia Mantovani
of the Latin reception of Aristotle’s De sensu et sensato. Its fifteen
contributions range from the first commentaries on Aristotle’s tract
in the mid-thirteenth century to the waning of Scholastic Aristotelianism
by the mid-seventeenth century and the emergence of
new philosophies in the vernacular.
https://brill.com/display/title/63299
Book Chapters by Mattia Mantovani
Contributors are Elena Băltuță, Daniel De Haan, Martin Klein, Andrew LaZella, Lukáš Lička, Mattia Mantovani, André Martin, Dominik Perler, Paolo Rubini, José Filipe Silva, Juhana Toivanen, and Rega Wood.
Conferences (organized) by Mattia Mantovani
The conference investigates the competing theories of the animal mind worked out from the Italian Renaissance to the German Enlightenment, and their broader implications for the philosophical and scientific debates of the time, all over Europe. The conference intends thereby to provide new insights into the shifting understanding of the human-animal divide and the early modern theory of the mind – indeed, of minds.
https://hiw.kuleuven.be/dwmc/events/agenda/animal-minds
As the conference intends to show, between the mid-thirteenth and the fifteenth century perspectiva turned from a minor discipline, “taught in Oxford only twice and never so far in Paris” (as Bacon bemoaned), into a mandatory subject for most universities curricula. Many factors concurred to this shift in status. The Late Middle Ages saw crucial changes in the understanding of sight and light, with far-reaching epistemological, metaphysical and even theological consequences. Sight and light – the most “spiritual” of all senses and of all physical phenomena – often provided a paradigm for cognition and for causation in general, and prime analogies for the divine. Indeed, the conference intends to show that for most Late Medieval intellectuals “perspective” was not just about the blending of rays or the function of the eyes, but expressed an all-encompassing world picture.
The conference investigates the manifold aspects and implications of this momentous transformations and the concurrent emergence of an “optical literacy” in both Latin and the vernaculars. To this end, the conference examines a diverse array of sources: scientific treatises, summae and encyclopaedias, commentaries on Aristotle and on the Sententiae, sermons and disputations. Its topics of enquiry are equally varied: geometrical optics and the physics of light, astronomy and meteorology, human and animal perception, spiritual cognition while on Earth and in the Empyrean.
By means of this multifocal and interdisciplinary approach, the conference intends to provide a fresh insight into the Late Medieval understanding of sight and light and their larger implications for the scientific and philosophical debates of the time.
https://hiw.kuleuven.be/dwmc/events/agenda/sight-light
The conference provides new insights into the genesis of this concept and its relation to mechanism, as well as into the various meanings that the “mechanical philosophy” took over in different thinkers and contexts. The conference, moreover, explores the diverse strategies – conceptual, rhetorical as well as visual – employed so as establish a “mechanical philosophy”, its broader cultural impact and the opposition it encountered, especially on account of its possible implications for religion. The conference addresses these topics by means of different methods – including both close and distant reading – and in a variety of contexts: the Northern and Southern Low Countries, the Italian Peninsula, and among circles of intellectuals active between Paris and London.
The conference intends thereby to shed new light on the concept and contexts of “mechanical philosophy” and to reconsider from this perspective the history of early modern philosophy and science.
of the Latin reception of Aristotle’s De sensu et sensato. Its fifteen
contributions range from the first commentaries on Aristotle’s tract
in the mid-thirteenth century to the waning of Scholastic Aristotelianism
by the mid-seventeenth century and the emergence of
new philosophies in the vernacular.
https://brill.com/display/title/63299
Contributors are Elena Băltuță, Daniel De Haan, Martin Klein, Andrew LaZella, Lukáš Lička, Mattia Mantovani, André Martin, Dominik Perler, Paolo Rubini, José Filipe Silva, Juhana Toivanen, and Rega Wood.
The conference investigates the competing theories of the animal mind worked out from the Italian Renaissance to the German Enlightenment, and their broader implications for the philosophical and scientific debates of the time, all over Europe. The conference intends thereby to provide new insights into the shifting understanding of the human-animal divide and the early modern theory of the mind – indeed, of minds.
https://hiw.kuleuven.be/dwmc/events/agenda/animal-minds
As the conference intends to show, between the mid-thirteenth and the fifteenth century perspectiva turned from a minor discipline, “taught in Oxford only twice and never so far in Paris” (as Bacon bemoaned), into a mandatory subject for most universities curricula. Many factors concurred to this shift in status. The Late Middle Ages saw crucial changes in the understanding of sight and light, with far-reaching epistemological, metaphysical and even theological consequences. Sight and light – the most “spiritual” of all senses and of all physical phenomena – often provided a paradigm for cognition and for causation in general, and prime analogies for the divine. Indeed, the conference intends to show that for most Late Medieval intellectuals “perspective” was not just about the blending of rays or the function of the eyes, but expressed an all-encompassing world picture.
The conference investigates the manifold aspects and implications of this momentous transformations and the concurrent emergence of an “optical literacy” in both Latin and the vernaculars. To this end, the conference examines a diverse array of sources: scientific treatises, summae and encyclopaedias, commentaries on Aristotle and on the Sententiae, sermons and disputations. Its topics of enquiry are equally varied: geometrical optics and the physics of light, astronomy and meteorology, human and animal perception, spiritual cognition while on Earth and in the Empyrean.
By means of this multifocal and interdisciplinary approach, the conference intends to provide a fresh insight into the Late Medieval understanding of sight and light and their larger implications for the scientific and philosophical debates of the time.
https://hiw.kuleuven.be/dwmc/events/agenda/sight-light
The conference provides new insights into the genesis of this concept and its relation to mechanism, as well as into the various meanings that the “mechanical philosophy” took over in different thinkers and contexts. The conference, moreover, explores the diverse strategies – conceptual, rhetorical as well as visual – employed so as establish a “mechanical philosophy”, its broader cultural impact and the opposition it encountered, especially on account of its possible implications for religion. The conference addresses these topics by means of different methods – including both close and distant reading – and in a variety of contexts: the Northern and Southern Low Countries, the Italian Peninsula, and among circles of intellectuals active between Paris and London.
The conference intends thereby to shed new light on the concept and contexts of “mechanical philosophy” and to reconsider from this perspective the history of early modern philosophy and science.
This conference addresses the ways in which Cartesian philosophy was diffused through teaching, between approximately 1640 and 1750. A considerable amount of scholarship has studied the rich historical trajectories along which René Descartes’ ideas rapidly spread, first in the Dutch Republic and then beyond. At the same time, historians have documented the resistance and prohibitions that Cartesian philosophy had to go through. But what would this story look like, if observed from the perspective of the classroom? In short, how was Cartesian philosophy in fact taught and how did it make its way, all prohibitions notwithstanding, through the early-modern university curricula? Descartes in the Classroom sets out to study the teaching of Cartesian philosophy along the following questions: what was the teaching of Cartesian philosophy like? Do classes concerning Cartesian philosophy present specific characteristics in relation to the confessional context in which they were given? How did early-modern professors of theology, philosophy, and medicine mange to teach Cartesian philosophy amid the above-mentioned prohibitions to diffuse Descartes’ ideas? What characteristics and what mutual differences do public and private classes on Cartesian philosophy present? To what extent did early-modern teaching reflect Descartes’ own ideas and to what extent did textbooks devoted to Cartesian philosophy replace Descartes’ original texts? Our conference wishes to shed light on the specific manner in which Descartes’ ideas were presented in the classroom, by looking at dictata, lecture notes, published lectures and disputations, as well as the differences between all these types of documents. Over the last few years, moreover, scholars have emphasized the existence of a more empirical and experiment-based side of the diffusion of Cartesianism. How did experimental practice contribute to the teaching of Descartes’ new scientific principles and ideas?
By providing answers to these questions, Descartes in the Classroom shall contribute to the history of Cartesianism, as well as to the intellectual, institutional, and material history of the its teaching. In so doing, we aim to also advance in the direction of a true reappraisal of the role of the university teaching in the Scientific Revolution.
https://us02web.zoom.us/j/81063352726?pwd=SVdBZUdJZmVaMitRcnUyTk5JR2M4UT09
In case you plan to attend in person – and for any query – please email mattia.mantovani@kuleuven.be
sensu Associated with Adam of Bockenfield. Implications for the Authenticity Question – Yael Kedar, Roger Bacon’s De sensu Colour Theory – Silvia Donati, Albert the Great on Light in His Commentaries on De anima
and De sensu et sensato – Gabriella Zuccolin, Monkeys, Pygmies, and Human Beings. Sensus disciplinales and the Hierarchy of Living Beings in Albert the Great – Kevin White, Albert the Great, Thomas Aquinas, and – Carlos Steel, Delectatio liberalis. Aristotle and His Medieval Commentators
on Smell and Why Humans Find Pleasure in It – Véronique Decaix, Do We All Sense the Same Things? Some Medieval Solutions to De sensu 6 – Aurélien Robert, The Diversity of Human Languages and Climate Theory.
Philosophy and Medicine in Medieval Commentaries on Aristotle’s De sensu et sensato – Chiara Beneduce, Utrum tactus sit terrae a dominio. Natural Philosophy and Medicine in Three Fourteenth-Century Questions on De sensu et sensato – Roberto Zambiasi, The Sense of Smell in the Commentary on the De sensu Attributed to Nicole Oresme and to Albert of Saxony – Serena Masolini, Two Commentaries on the De sensu et sensato from Fifteenth-Century Louvain – Christophe Grellard, Parisian Commentaries on De sensu in Late Fifteenth and Early Sixteenth Centuries – Leonardo Graciotti, Medicine and Philosophy in Pomponazzi’s Expositio
libelli de sensu et sensato (1524-1525) – Luca Burzelli, A Heated Debate. Pomponazzi and Contarini on the Nature of Fire – Mattia Mantovani, Renatus Democritus. Descartes on Atoms and the Senses