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This chapter tackles three issues: (1) how was Catholic psychological orthodoxy set in a battle against pagan philosophies and heterodox Christian doctrine in antiquity and the Middle Ages; (2) how was it reset in early modern times in the battle against the ‘re-born’ heresies; (3) how did censors reply to the conflation of scholastic psychology with new philosophical and scientific findings? After the Council of Trent, the Roman Catholic Church launched a campaign against early modern alternatives to or criticisms of the scholastic building of learning, including its psychological section. Although Catholic censors assumed orthodox truth claims over or against non-scholastic views, there were also processes of mutual interaction, adaptation, and framing between the Church and early modern psychology.

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Item does not contain fulltext retirement R. Cioffi

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Contains fulltext : 246332.pdf (Publisher’s version ) (Open Access) I Demoni di Napoli. Naturale, preternaturale, sovrannaturale a Napoli e nell’Europa di età moderna, 17 oktober 2019

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Contains fulltext : 209387.pdf (Publisher’s version ) (Open Access) 01 april 2019

Item does not contain fulltext L’Inquisizione romana e i suoi archivi a vent’anni dall’apertura dell’ACDF, 15 mei 2018

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Item does not contain fulltext H.H. Schwedt Die römische Inquisition. Kardinäle und Konsultoren 1601 bis 1700 Freiburg-Basel-Wien:Herder ,2017 9783451348679

Item does not contain fulltext In the letters to Giovanni Giraldi and to Abbot Jean-Antoine Nollet, Raimondo di Sangro reconstructs the discovery of a substance, which has surprising properties and which at the same time is difficult to explain. The substance is easily lit in the vicinity of a flame, it burns without almost heating up and apparently without being consumed. In a debate with the major physicists of his time Raimondo shows that the fire is not produced by phosphor, it is different from the flame generated by the electric machine, and it lasts a lot because it feeds from igneous particles present in the surrounding atmosphere, defined as ‘elementary fire’. And with this precise term Sangro refers to the debate between the end of the seventeenth and the first half of the eighteenth century on the problem of the modes of combustion, in general, and more specifically the theory of phlogiston. In the period immediately following the publication of the letters to Nollet the Prince was informed about the discovery of an antique lamp in Munich, which at the time of the excavation was still burning. This discovery inspired Sangro to draw up the Dissertation. In this work he gives an analysis divided by three topics: a review on sepulchral lumens dating back to antiquity and found since the fifteenth century in Italy and in other European countries (which owe their luminosity to the salts extracted from human bones which ignite easily, and hence are nothing but phosphors), an account of his observations and experiments with the liquid delivered to him by peers in Germany, and a final note on the differences between these sepulchral lights and the ‘perpetual’ light he recently invented. In the letters to Giovanni Giraldi and to Abbot Jean-Antoine Nollet, Raimondo di Sangro reconstructs the discovery of a substance, which has surprising properties and which at the same time is difficult to explain. The substance is easily lit in the vicinity of a flame, it burns without almost heating up and apparently without being consumed. In a debate with the major physicists of his time Raimondo shows that the fire is not produced by phosphor, it is different from the flame generated by the electric machine, and it lasts a lot because it feeds from igneous particles present in the surrounding atmosphere, defined as ‘elementary fire’. And with this precise term Sangro refers to the debate between the end of the seventeenth and the first half of the eighteenth century on the problem of the modes of combustion, in general, and more specifically the theory of phlogiston. In the period immediately following the publication of the letters to Nollet the Prince was informed about the discovery of an antique lamp in Munich, which at the time of the excavation was still burning. This discovery inspired Sangro to draw up the Dissertation. In this work he gives an analysis divided by three topics: a review on sepulchral lumens dating back to antiquity and found since the fifteenth century in Italy and in other European countries (which owe their luminosity to the salts extracted from human bones which ignite easily, and hence are nothing but phosphors), an account of his observations and experiments with the liquid delivered to him by peers in Germany, and a final note on the differences between these sepulchral lights and the ‘perpetual’ light he recently invented. In the letters to Giovanni Giraldi and to Abbot Jean-Antoine Nollet, Raimondo di Sangro reconstructs the discovery of a substance, which has surprising properties and which at the same time is difficult to explain. The substance is easily lit in the vicinity of a flame, it burns without almost heating up and apparently without being consumed. In a debate with the major physicists of his time Raimondo shows that the fire is not produced by phosphor, it is different from the flame generated by the electric machine, and it lasts a lot because it feeds from igneous particles present in the surrounding atmosphere, defined as ‘elementary fire’. And with this precise term Sangro refers to the debate between the end of the seventeenth and the first half of the eighteenth century on the problem of the modes of combustion, in general, and more specifically the theory of phlogiston. In the period immediately following the publication of the letters to Nollet the Prince was informed about the discovery of an antique lamp in Munich, which at the time of the excavation was still burning. This discovery inspired Sangro to draw up the Dissertation. In this work he gives an analysis divided by three topics: a review on sepulchral lumens dating back to antiquity and found since the fifteenth century in Italy and in other European countries (which owe their luminosity to the salts extracted from human bones which ignite easily, and hence are nothing but phosphors), an account of his observations and experiments with the liquid delivered to him by peers in Germany, and a final note on the differences between these sepulchral lights and the ‘perpetual’ light he recently invented. In the letters to Giovanni Giraldi and to Abbot Jean-Antoine Nollet, Raimondo di Sangro reconstructs the discovery of a substance, which has surprising properties and which at the same time is difficult to explain. The substance is easily lit in the vicinity of a flame, it burns without almost heating up and apparently without being consumed. In a debate with the major physicists of his time Raimondo shows that the fire is not produced by phosphor, it is different from the flame generated by the electric machine, and it lasts a lot because it feeds from igneous particles present in the surrounding atmosphere, defined as ‘elementary fire’. And with this precise term Sangro refers to the debate between the end of the seventeenth and the first half of the eighteenth century on the problem of the modes of combustion, in general, and more specifically the theory of phlogiston. In the period immediately following the publication of the letters to Nollet the Prince was informed about the discovery of an antique lamp in Munich, which at the time of the excavation was still burning. This discovery inspired Sangro to draw up the Dissertation. In this work he gives an analysis divided by three topics: a review on sepulchral lumens dating back to antiquity and found since the fifteenth century in Italy and in other European countries (which owe their luminosity to the salts extracted from human bones which ignite easily, and hence are nothing but phosphors), an account of his observations and experiments with the liquid delivered to him by peers in Germany, and a final note on the differences between these sepulchral lights and the ‘perpetual’ light he recently invented. 244 p.

Item does not contain fulltext M. Guardo Cronache e statuti della prima Accademia dei Lincei. Gesta Lynceorum, «Ristretto» delle costituzioni, Praescriptiones Lynceae Academiae Roma:Scienze e Lettere Editore Commerciale ,2014 9788821810909

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Item does not contain fulltext J.M. Garcia Valverde Giacomo Zabarella, De rebus naturalibus Leiden:Brill ,2016

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Item does not contain fulltext Sing aloud Harmonious Spheres: Music, Philosophy and the Order of the Universe

Item does not contain fulltext Paul Richard Blum Giordano Bruno Teaches Aristotle Nordhausen:Verlag Traugott Bautz ,2016 9783959481243

Item does not contain fulltext P. Rubini Pietro Pomponazzis Erkenntnistheorie. Naturalisierung des menschlichen Geistes im Spätaristotelismus Leiden:Brill ,2015 9789004280441

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Contains fulltext : 101138.pdf (Publisher’s version ) (Closed access)

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Item does not contain fulltext A. Poppi Giovanni Angeli, Lettere del Sant’Ufficio di Roma all’Inquisizione di Padova (1567-166), con nuovi documenti sulla carcerazione padovana di Tommaso Campanella in appendice Padova:Centro Studi Antoniani ,2013

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Item does not contain fulltext Thomas F. Mayer The Roman Inquisition. A Papal Bureaucracy and Its Laws in the Age of Galileo Philadelphia:University of Pennsylvania Press ,2013

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L'emblema è una combinazione interdipendente di un'immagine simbolica ('pictura'), di un motto o di un titolo conciso ('inscriptio'), e di un brano di prosa o in versi ('subscriptio'). Le origini dell'eblematica sono complesse; di sicuro il mondo della natura, l'arte e il linguaggio degli emblemi si richiamano al mondo classico e sono, nel contempo, propri della cultura rinascimentale. Di notevole importanza è anche il punto di vista medievale, che considera la natura come un libro o uno specchio. L'arte come una pagina nel libro della natura o come un passo della Bibbia è suscettibile di diversi livelli di interpretazione: la poesia e le immagini possono significare qualcosa che va oltre quello che effettivamente sono e non solo quello che sembrano rappresentare. Gli emblemi sono una forma di ragionamento per analogia, e sono spesso enigmatici. Come forma di discorso persuasivo, gli emblemi possono presentare la morale popolare o colta, dichiarazioni politiche o di propaganda religiosa. L'enorme successo della tradizione emblematica è dovuto anche alla stampa di libri economici, tascabili, dalla seconda metà del XVI secolo in poi, libri che hanno favorito la diffusione della cultura umanistica in settori più ampi della società alfabetizzata. Questo volume presenta saggi sulla letteratura emblematica del XVI e del XVII secolo e sulle sue relazioni con la contemporanea cultura del Rinascimento. Il volume si concentra sulla situazione olandese; in quanto aperta a molteplici influenze, essa è infatti rappresentativa riguardo a quei fenomeni di contaminazione che hanno caratterizzato la tradizione emblematica sin dal suo sorgere. Indice del volume: Eugenio Canone, Leen Spruit, Preface; Karl Enenkel, The Game of Emblems: the Invention of Junius's Self-Exegetical Emblem Commentary; Armando Maggi, The Image of the Human Body in Sixteenth-Century Imprese; Ricardo de Mambro Santos, The Beer of Bacchus. Visual Strategies and Moral Values in Hendrick Goltzius' Representations of Sine Cerere et Libero friget Venus; Els Stronks, The Dutch Love Emblem; Francesca Terrenato, Nuda movet lachrimas: Women's Chastity and Virginity in Dutch Emblematic Discourse; Leen Spruit, Emblems, Science and Philosophy. Some Methodological Reflections. Index of names.

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