,... • ~ . .. A MAGYAitO!tSZAG1 AQU1N01 , SZENT TAMAS TAitSASAG KOZlEMENY£1 11. 2013 A Magyarorszagi Aqu.in6i Szent Tarn as Tarsas{tg Kozlemenyei 2. A kotet a 2011-es es a 20 12-es konlcrenciakeloadasait ta.rtalmazza Kiadja a Magyarorszagi Aquin6i Szent Tamas Ta.rsasag 2013 Felelos kiad6 Cselenyi Isrvan Szerkesztette Cselenyi Isrvan es Hoppal K. Bulcsu ISSN 2062-4980 A kotet megjeleneser l:limogatta aNemzeti E!,'Yiittmlikodesi Alap es Budapest Fovaros XI. Keriilet Ujbuda Onkonminyzata Tartalom Paul RichardBium: Gasparo Conrari ni 's Response to Pomponazzi: A Methodic Antidote to Physical ism of the Mind . .. .............. . . . . .. .. . . .......... . 7 BodaLiszl6: Esztol ahitig, hirtol az eszigAquin6i Tamas alapjan .. .. 21 Bobrn:ir Gergely: Mit mond a fizika az elso utr61? ... .. ..... ... .... . 35 Dr. Cselenyi lstvan Gabor: Aquin6i realizmusaT(• l spiritualizmuson es materializmuson .. . . . 47 DemeTamas: Az ,esz tr6nfoszmsa" es a teljesseg-elvil, alkot6 tarsaslelki neveles. lnruici6s megismeres, viszonyszemlelet a nevelestudomanyban .... 6 7 Fekete Jozse f: Az emberi melt6sag Abelardo Lobam 0. P. antTOpologiajaban ... . . 93 Anna]a:ni : Die Reflexion der Person aufihre Endlichkeit. . . ... .. . 105 Kecskes Peter: A fenyember metafizik::ijaH. Corbin es a kognitiv imagimicio .. 133 Kis-Jakab D6ra: Az ember mint alapvetoen tarsas leny Aquin6i Szent Tam::is es Rawls filoz6fit1jaban .. . ..... .. ............ . .... . ............... 145 Kormos ]6zsef: Amropologiai es pedagogiai szempontok Horv;\.th Sandornal Aquin6i Szent Tamas alapjan ......... . ..... . .... .. . .. .. . .......... 153 Nyirkos Tamas: Hitetlen-e a tudatlan? ........ ........ ... ... .. 161 Szalay Maty::is: Nehany gondolat a megteres fenomeno16gia.i elemzeshez. A val lasossag szi.ileteseAquinoi Tam::is es a fiatal Friedrich Schleiermacher gondolata.i nyoma.n . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173 lnocent-Maria V. Szaniszl6 OP: Die Suche nach den Zusammenhangen der Anthropologie und der Ethik beim HI.Thomas von Aqttin unci den modernen Tbeorien iiber 199 den Menschen . .. . .. . . . . . . . ... .. . ..... . ...... . . . .. . .... . Wilhelm Tauwinkl: On Deepening the Understanding of the corpus/caro Binomial in TranslatingAquinas i.n a Poetically-Oriented Language .. . .... .. 2.37 Voigt Vilmos: SttmmaMagicaAquin6i SzentTamasnal . . . . . . . ... 2.47 Voigt Vilmos: A magi a elmelete az Aqttin6i munkaiban .. . . . .... . 2.65 JacobWood: A Way Forward for ThomistAnthropology? Re-Reading H. de Lubac in the Light of his Predecessors on the Natmal Desire for God .... . 2.77 Paul Richard Blum [Loyola University Maryland, Baltimore ; currently Palacky University Olomouc , Czech Republic] Gasparo Contarini 's Response to Pomponazzi: A Methodic Antidote to Physicalism of the Mind It is the purpose of this chapter to underline the imporL'Ulce and character of Gasparo Contarini's conLTibution 1 to the debate on the immortality of the soul. Contarini, a former student of Pietro Pomponazzi, responded immediately to the publication ofPomponnzi's De immortali uue animae (15 1 6); and the teacher included, anonymously but approvingly, Conmrini's critique in his Apologia (1518) , which was his own response. Contarini's reply to the apology appeared together with the first critique as hooks I and 11 of hi s De immortalimte animae in the posthumous edition of his works.2 Although we need to be aware LhaL Contarini is closely responding to Pomponazzi's LTeatise, it would derail our investigation into an infinite regress if we went into the dem.ils of This chapter is a first anempt at hi1,~1liglu: i ng the impona.ncc of' Comarini . Thcrclore no attempt at prcseming a full account of'Conmrini 's lilc and thought has been made. On Casparo Comarini ( 14831542) sec Fmgnito C i1,~iola, "Casparo Contarini ", in Dizionario Biogralico dcgli ltaliani, vol. 28 (Roma: Trcc<.'ilni, 191.1:3), sub voce: Imp:/ I www. trcccani. it/ cnciclopcd ia/ gaspa ro-contari ni_%28 Dizionario-Biogralico%29/. Cleason Elisabcth C. Casparo Comarini : Venice, Rome, and Reform (Bcrkclcy: Uni vcrsityofCalilomia Press, 1993). 1mp:/ / ark.cdlib.org/ ark:/ 13030/ li429005s2/ Fml,'llim Ci1,~iol a, "The Expurg,nory l'oli t')' of' the Church and the Works of' Casparn Contarini", in Heresy, Culture, and Reli1,~0n in Early Modern Italy: Contexts llml Contestations, ed. Ronald K. Del ph, Fonmine, Michelle M. Fonmine, and John Jcll'ries Martin (Kirksville, Mo.: Truman State University f'ress , 2006), pp. 193-2 10. 2 I will rcler to the editions in Pomponazzi , Pierro, Tractarus acurissimi, urillimi er mere periparetici (Venice: Scorus, 1525; reprint cd. Franccsco Paolo Raimondi Casamno: Eurocan, 1995). lols. 76r--HOv; and Comarini , Casparo, Opera (Paris: Nivell ius, 157 1 ), pp. 179-231. Plain page references within the mngcs of'l79-23l will refer to this edition. 7 this exchange because it is obvious that Pomponazzi and contarini were enveloped in the medieval and Renaissance debare about the nature of d1e human soul and inteUecr. 3 Therefore, it is methodically COIIvenient to look at Contarini's book as a text in and ofitseU'. Let us begin with Contarini's statements on the principles of philosophizing that open and close his work. He seems to have identified a fundan1ental problem of philosophy that marks his disagreement with Pomponazzi and gives occasion to his writing. The Opening In his dedicatory Jener to Pomponazzi, Contarini exposes at length his wavering between mortality and immortality of the soul. He mentions his university experience in Padua, the major schools ofAverroes and Ale3 For d10se not familiar with the debate, the question of' the immortalityofthesoul had the following main components: 8 l. The soul, according m the Aristotelian tmdition, consisted of a. the vegetative b. the sensitive, and the rational part, whereby 1. d1e sensitive and rational parts consisted of' sense perception, common sense, imagination and phantasy, reason, and memo1y 2. imagination, reason and memory could also be termed intellect 3. d1e intellect includes also the will 2. The intellect is a. etilterctcrnal bclore and after birth b. or born with a human being and dies with d1e body c. e1ilter incorporated in the individual but one and the same fc•r all humans d. or created by God with the individual and survives individually ali:erdeath waiting for reunification at the resurrection 3. The soul is a. one d1ing together with the intellectwhat happens m it at death? b. composed of' several parts, of' which the lower parts (vegetative and sensitive) die away while the upper part of' the soul may be immortal c. the substamial form of the humru1 being 4. The human being is an individual thanks to a. the body which 1,>ives numeric identity b. the soul which makes d1e individual beyond death. xander ofAphrodisias, but does not name any of the contemporaries. Within his description of the pro and con of mortality, he issues the principle "nullique assentiendum sit viro philosopho, quod neque per se sit norum; neque eflicaci ratione comprobarum." (180E) This is, of course, not just an ephemeral autobiographic remark; rather, he is establishing a philosophical principle: a philosopher, cannotacceptanything'as true which l did not clearly recognize to be so,' either through self~evidence or through rational proof. Why is it necessmy to state that? Because the studentwmns to beat his teacher with the weapons he had received from him: reliance on accessibility of truth and the power of rational argument. Furthermore, in the course of the discussion he will address the problem that had troubled Pomponazzi concerning the truth of faith as it is inevitably connected with the question of immortality. rs there a rifi: between faith and reason, authority and argument? That is the subtext Contarini is establishing. For he continues observing that the one parry denies immortality, the other claims to have clear rational insight about it (inspicere certis rationibus, lBOF) and therefore deserves to be trusted (adhibenda sit fides) . On the surface he suggests a solution of practical wisdom: when two people disagree whether they see a person atadista11ce or not, it is more likely that the one has a weak vision than that the other claims to see what is not there, provided that this one has sound eyes and mind (180G). This only appears to be a pragmatic conclusion with some epistemological merit. For, provided there is no ill will and reasoning comes to astandofl', it is epistemologically sound to suspect the source ofvariaJlCe in the beholder, rather than in the issue at hand. But also looking at it logically, one result outweighs the other, for the positive answer outweighs the negative one. To deny what is there is weaker than to affirm it, for it would require the counterlactuality of not seeing what is there. [n the case at hmd, not to believe in immortality would be easier (true or not) than ro believe in immortality if it were false. [n the end, it's a wager, a11d Contarini will come back to it. 9 Let us assess what Contarini is avoiding: he is not swerving into skepticism, nor into fideism-both strategies used by Pomponazzi in the final part of his treatise. Not even double truth is an option. Rather, towards the end of the second book, Contarini will reler to the truth of reason and that ofJilith: it is a relation of enhanced perfection to the ellect that lilith confirms and makes even more plausible what natural reason has found on its own: Lf natural light proves that the soul is immortal but wavers with regard to the stateofthesoulsali:erdeath and is unable to adduce anything cermi n, then it is highly consistent that it is perlected by the supernRtural light; and what is perlected does not at all disagree with that which has been initiated by naturallight.4 So he is not defending 'non-verlapping magisteria' as Stephen }ay GotLid would have it.5 Therelore we may term Contarini's programmatic approach an hermeneutics of plausibility. In the long history of fides quaerens intellectum, or intellectus quaerens fidem , it would be worth investigating whether this is an old so*ategy or a new twist. lt seems to be more than establishing reason as elaborating the praean1bula fidei, because-in an atmosphere when fideism was a serious alternative to rationalism-Contarini refuses to separate the truth of revelation from natural knowledge and claims a seamless consistence of both. This will be one of the major messages of this text to the detractors of immortality as we can see (i*om the conclusion of the second book. 4 229C: "Cum erhT() lumen naturale prober animam esse immorralem: de Sllltu vero animarum post monem flucLUet, nihilque ccrti allcre possit, maximc congruum esL, ur id lumine narumli perficiatur; neque hoch quod perlecwm est, disconvenir ei quod lumine nawmli inchoarum est" 5 Could, SrephenJay, "Nonoverlapping Mabristeria," Natura/History 106 (March 1997) 16-22: " ... whatever my private beliels about souls, science cannot touch such a subject and therefore (:an nor be threatened by any d1eolohrical position on such a lebritimately and intr insically relihrious issue." (Quoted from http:// mvw.srephenial'IJOLiid .orgi lihrm:y/ gould noma. html) IO The Conclusion Concluding his response to Pomponazzi , Comarini summarizes the commonality and the divergences of their theories. They agree that the intellect is abstract from matter; that the intellect is one, indivisible , and not determined by place or time; and that understanding lies in the intellect (tanquam in subjecto, 231 B; i.e., where it actually takes place) rather than in the body. They disagree first on the series inferences, made by Contarini, namely that the intellect must be a lorm, which is an autonomous act (actus, qui per se est) thRt is imperishable. In these terms it appears cono*adictory that Pomponazzi admits abstraction but denies immortality (231 B). The second point of disagreement is the theory that rational argumentation about the process of sensing and thinking proves that the intellect is a pure lorm , but that: the consequences, namely the state of immortality, is beyond rational investif,'11tion. For Contarini this amounts to denyi ng an antecedentofascientific proof on the basis of the impossibility to verily its lactual consequence with the same epistemological instrument (eodem lumine certilicari, 231C) . Philosophy proves that the soul is immortal but cannot make any statemems about the post-mortal lile. In modern parlance, it is imposs ible to tell what it is like to be immortal. Contarini is stTetching the scientific imagination because he implies that science can lead 1:0 further fields of investigation thata.re valid in some way and yet require some kind of transition to a dillerent method or to different sources of verification. Reason leaves itself behind. In a first approximation we may inler that there is a plurality of investigative fields aJlCI resources; and such plurality not only defies ' non-overlapping magisteria' in terms of scientific method but a.lso assumes a sean1less transition lrom one realm of reality to another. lt is 11 "hv11111 'j !lull 111111 " vr rluppiuJt .~ t * it ' III'I 'S l'illlllot dcbtt each other. But the 11 111p1 11 111111 lw:1 lllll/l:l llllliug 11ia1 c*o111iguous disciplines and heir relevant ro •ulliii'M llllt 'l'li*n* witilt *arilotilcr. Tile reality of the soul is such an area 111' I'CIIIIIf\llliy uud distiuctiou: the material form, d1e lower powers of !111 * :H•ul , uud tile immaterial lorm of the human being-this is how the drlmtr uhout inunonality can be represented, as suggested by Contarini. ( )ur could either try to sbow that the physical reality of the embodied soul encompasses me soul entirely, including the mind. Tl1is would be physicalism.6 Or one could try and convince oneself that me ultimate reality is of spiritual nature, as some Neoplatooists tried to argue, taking recourse to emanation and similar metaphysical torms of thought.7 Tbat would be animism. Here Contarini intervenes by stating: the fact that the study of the human soul leads ro a reality (mat of spiritual beings), which cannot he researched in terms of animal psychology, does not refute its finding mat me human imellect is immortal, and the impossibility to research immortality from within does not make the human intellect mortal . Those observations lead to his final remark that "this we take to be true philosophizing; and this philosophy is the perlection of the mind, namely, mat which acknowledges its deficiency".8 Contarini lifts his disagreement with Pomponazzi to the level of philosophical principle. Jf we want to label tbe two methods, we can certainly use terms like scientism versus critical philosophy. As Contarini presents his former teacher, Pomponazzi seems to lollow the logic of Aristotelian natural philosophy, i.e., some sort of physicalism, whereas Contarini 6 I am using the term 'physical ism in the sense of the programmatic anempt at describing 'J.Cld investigating psychic facts with the methods 'J.Cld patterns of physical sciem:e. Cl: Carnap, Rudolf, "Psychologie in physika.lischer Spmche" ,Erketuunir, 3 ( 1932/ 1933), I 07-142 ("Psychology in the Language of Physics"). 7 From a physiC'.Uist point of view, employing these modes of thought indit'lltes defeat from the beginning. 8 231 C: "Hocque pmarnus vere philosophari; hancque philosophiam, quae suum noscit defectum, perfectionem 'J.Climi esse censemus." 12 aims at philosophical method and uses the immortality problem as a welcome occasion to move lorward into meta-theory. Jr is always wise to overcome a theoretical impasse by leaving the well-known stakes and claims behind and moving to a level that not only solves the problem but also explains why it has become contentious. This is what Contarini is doing in his opening and closing of his contribution to the debate. ln order to overcome physical ism, he elevates the problem to a methodical and meta-theoreticallevel, which allows him, instead of simply denying physical stances, to show d1e conti!,'llity of mortal and immortal soul in one consistent theory and reality. Now it is time to see how he a.chieves that within this book on the immortality. Some examples Conta.rini's aim is to prove tha.t the human intellect is a lorm, and an immaterial one that is also immortal . In order w convince his readers he reports the notions of substance and accident, lorm and matter, generation (coming to be) ami perishing; from mere they moves on to material lorms, to organic composites and their mode of activity. Then he expla.ins motion and operation with the distinction between movement that is induced externally and inrernal movemem (what Aristotle called animate substances) and arrives at that kind of motion which is eternal a.nd (here he reaches the goal of his narrative), being inlinite cannot be material (l84E). The fruit of this reasoning is d1is second kind of forms, which are qualified as immaterial and as the principle of motion in material things. [fwe feel reminded oflecntres in historyofphilosophy, this might be a good guess. [t is worth noting that Conrarini rders again and again to "the philosophers" as those who established the notion of imma.terial 13 11" 111 Nti'P l•y ll tqo, I k dol'S uot nrgu1 * iuthc direct sense; rather he prefers 1 ll ll ll'utivt• ll mt t l' ll .~ us: iuuuort al souls arc a plausible story. This is a 1 hr tw*u*ul ploy wi th u 1111111hcr of d lCcts and implications. For one thing, I If' t'll ll wi thdraw fr*ou1 their teachings any time, and specifically so, in case douht uhout the orthodoxy of this philosophy arises. He also appeals to his primary reader, Pomponazzi, to recall the standards of professional philosophy, which are not idiosyncratic inventions but establish and follow certain rules of argurnem and terminology. But to my mind, the most important ellect of this style of presentation is the distanced perspective on the theory. Referring to ' the ph ilosophers' means inserting an argumentative layer between the argument and the matter at hand. Such an additional level not only allows to disown the subject matter (if need be) but also to take a critical look at the way the argument is coherently constmcted and at tbe procedlll'e that made the theory. At the same time, the whole argument acquires a historicist ring: ' that's why and how we arrived over time at the theory as it is now.' My point is to show that Contarini argues on the level of meta-tl1eory. The other example comes from the context of the activity of the soul that can be described as striving or desire (appetitus) and man ifests itsel f in free will and choice. Contarini expressly states: "You see, from free choice of the will follows that the humru1 soul is ofi tseU'witbout body and consequently absolutely immonal .''9 His philosophical argument is se lf~ movement. And be refers to Plato who had argued the soul is immortal because it moves itself. Now, with respect to the host of tradi tional argumerHs rebrarding the freedom ofwiU and choice, Contarini steps out of his routine and argues: "Whoever observes himself' can see that: One should ask oneself 'who am I', and he wi ll see clearly that one is neither brain, nor heart, nor some bodily part, but something standing above all 9 l 93C: "Ecce ergo quod ex electione libera voluntatis, sequitur humanurn animum per se esse sine corpore: quare et absolu te immortalcm. " 14 parts of the body. "10 He claims that self~mot ivation and immateriali ty are evident to personal experience and that thi s argument trumps the historical development of Aristotelian ism. He is not shy to procl ai m that this argument is the strongest possible tha.t less than any other evidence from the philosophy of na.ture may be objected ( 193C). Furthermore, it is of interest for modern philosophy of mind that he expressly distinguishes the mind from bra.in. He establishes a kind of brain/ mind dualism in order to defeat it with self~inspection . Contarini declares the observation of the "Who an1 I?" to be the key to sound philosophy. These examples from Contarini 's complex treatise suggest that he not only enters the debate where it had mawred with Pomponazzi, he also tends to transcend the debate by showing the theoretical 'economy' or ' mech ~mism ' of the current discourse. To enter the debate would mean to plajnly 'decide' whether or not the soul is immortal; what he achieves is t:O convince his readers of the foundations, the pruposes, and tl1e philosophical strategies that are at work. This must have been the reason why Pomponazzi cherished his former swdent's response as the most comprehensive and acute of all. 11 How much he appreciated this cri tique of hi s own philosophy transpires from the fact that Pomponazzi used the same word "accutissimus" for it that even adorned the title of his OWll collection of tretises. At thi s point some remarks on Contarini 's persona.li ty are in order. I 0 193C: "Si quis etiam se ipsum considcrct, potcrit hoc pcrspicuc comprchcndcrc: interrogct enim se quisquc, quis sum ego? vidcbit vtique se non esse cerebrum, ncquc cor, ncquc aliquam CO f']XI ris partem, sed superius qucKidam partibus omnibus COf'])Oris supcrstans." 11 Pomponazzi, Troctalll.r amti.r.f!ini, 76m: " ... hie contTadicror, mea sementia nihil reliqui t; quod rmionabiliter adve rsus nos adduci possit. Estenim tracmtus iste copiosus, doctus, /,'T'Jvis, acutissimus; et divi no artificio conllates." 15 I .ili * 11 11d l'li ilosophy I :1111 1111'111i wroll ' 11 sumll uumbcr of other works, phjlosophical, l'"lilll'ul . uud liwologiral. Most importamly after his treatise on lnlnu•rllilily lw :ullhorcd a Compendium on PrimaPhjlosophia,12 in which l1c ' <'NIIIfllisllcd i11 short chapters and with little discussion a Neoplatonic ~~ysH ' III of' I lie world, that is, a world of hierarchical ontolOb'Y* The final pari (libcr septimus) reiterates the immateriality and immortality of the hunmn soul based on the continuous gradation of beillb>s from God via t.he intelligences down to material things. 13 He also wrote specialized tTeatises on logic, physics, and one on the freedom of the will, which might have been known to Descartes. 14 In a commentary on some letters of St. Paul he explruns the doctrine of resurrection in the san1e pattern of hjerarchy as we had seen: his terminology of incarnation ru1d resurrection is that of the doctrine of body and soul. 15 In this last mentioned work, the Carrunal was speaking, and therefore I want to make a few remarks on Comru*ini's public cru*eer.16 As a member of a noble frunjJy in Venice he was born in 1483 and soon apperu*ed to be gifted 3Jld prone to philosophy. As anonymous writer srud about him: Munera non sperno. Pien di philosophia la lingua e'l petto. (No task wã too hard , for he always had philosophy on his ton[,JUe 3Jld in his heart.) 17 Naturally he entered the service of the Venetian Republic al'ter he had studied at Veruce's university, that of Padua. His most importaJlt teachers were Marcus MusLtrus, a Byzantine, for Greek, ru1d Pietro 12 Opera, pp. 9-176. 13 Opera, pp. 169-176. 14 Janowski, Zbigniew, Carceria11 Tlieodicy: Drumner' Quertfor Certitude (Dordrcclu: Kluwer, 2000), p. 43-44. 15 Opem, pp. 433-;Adllebmeos, chapter 2, pp. 5 16-5 17. 16 Based on FrJgnito and Cleason as cited. 17 Di ttrich, Fr. ( ed.), Regertelltmd.Brirfo dru* CardirwiJ* CaJJ)(Jro C01uaniu* ( 1483-1542) (Braunsberg: Huye, 1881), Regcsten no. 1, p. 8. 16 Pomponazzi for Philosophy. As [ mentioned at the beginning, when Pompona.zzi published Contarini's responses to his treatise on the immortality of the soul, he omitted the name, calling him just "The Contradictor", while at the same time praising his as the most complete critique possible. This is why Contarini remruned nameless in the debate on immortality and as a philosopher in his own right. lt was also cuswmary at that time that young noble men joined various clubs and circles with cultural and political agendas. One effect was that he entertruned to join a religious order, another that he started to ponder the theology ofjustification and human works, not much diflerent from Martin Luther at the same time. r don't know enough derail about Conrarini's doubts; however, this fact makes it interesting how much Conrarini emphasizes the activity and operation of the human mind and the experience of free will. An important experience was his visit in Florence in 1511, where he learned to admire Francesco Canani da Diaccetto (1466-1522), one ofMa:rsilio Ficino's sruderHs. So, while tile young Venetian is working as a diplomat and bureaucrat for his home rown, he is personally engaged in religious and philosophical troubles. Therefore he wrote at the srune rime both his treatise on the immortality ofrhe soul and a book on the duties ofbishops, which exists in English tTanslation, a book tlmt set standards of morality Rnd applies them to the public oflice. 18The most exemplary bishop of his time, Conrru*ini says, was Pietro Barozzi (1441-1507),19 the same bishop of Venice who in 1.489 had decreed that the theory of the one intellect by Averroes should not be discussed :mymore. Of course this decree was futil e, since among others Pomponazzi and his student kept debating about Averroism. So we see that Contarini kept combining political, moral , and theoretical agendas. 18 Comarini, Casparo, Tile Office qf a .BiJ/wp, ed. John Patrick Donnelly (Milwaukee, Marquctte, 2002). *19 Ibid. pp. 85, 95, 121. 17 'I hi •• " ' ~' ' "' I ~.1 1', 11 )'l'llr k11owulitr the Lulheran reform. Indeed, 111 I ~ * * ', I 1111 \'t 'll t'IIIIIIWHN i11vi~e *ci1Jy the Emperor Charles V to the Diet Ill• lc ll' iliiJd 111 \Vw*111 :1 which autoug others debated the causa Luther. ' •l1111 tl1 ulil 'l' tlt111 Ill' i .~ 1111 a 111issiun to Spain, where he wrote in his spare llnw tlw hook ou l•'irst Philosophy, as mentioned, followed by his most tt •cull'""" * :cl least in the past, on the Venetian government, which was 111wH likrly inspired by Thomas More, the author of the Utopia, whom he 111e1 in Flanders in 1521. During the years that followed he continued his political activities lor Venice and also for the Church, which included an appeal to religious concord in his treatise on the Confessio Augustana, so that in 1535 he was made Cardinal. Together with Reginald Pole he was member of a group, called spirituali, with strong sympathy for Luther's doctrine of justi.fication and with more or less heretic movemems, but also with a strong conviction as to the authority of the Church. For their irenic attitude both became the leading Church politicians who tried to avoid the secession of the Protestants during the preparations of the Council ofTrent (1545-63). His combining spirituality and politics can be captured in the !act that Contarini made himseU' a copy of the (yet unedited) Spiritual Exercises of Ignatius of Loyola, having done the exercises personally; he helped writing the loundational document ami worked to get the new order approved by Pope Pattl Il£.2° What he had not achieved with the Germans, he managed with the Basque and Spanish buJiheads: he saved d1em from isolation and heresy and integrated them in the Church. 20 lgnatius de Loyoa, &ercitia Jpiniualia, cd. losephus Calvcms and Candidus de Dalmases (Rome: lnstitutum historicum Socieuuis lcsu, 1969) (Monumenta Historit'll Sociemtis lesu, vol. 100), (intToduction) p. 86: "Romac, Cardinalis Casparus Conwini, factis Exercitiis, ea sibi mru1u popria exscripsit" (footnote: M I, Scripta, 11 , 872); p. 87 and 91: the scribe of the so-<.'lllled Au1ogmpiL of the Ewrc1iia is identical with the one who wrote the Qwi1qae Capita or FomwlalnstitutiSocietati.r /em, which Conwini submitted to Paul Ill. 18 Therefore, myconcludingquestion of this sketch, which is intended to raise interest in this nameless philosopher, is this: Isanyofhisattitudes, his spirituality, his politics, his Neoplaronic metaphysics, connected with his specific way of addressing the question of the immortality? Works cited: Carnap, Rudolf, ,Psychologie in physikalischer Sprache", Erkenntnis, 3 (1932/ 1933), 107-142. Contarini, Gasparo, Opera (Pa.ris: Nivellius, 1571 ). Contarini , Gaspa.ro, The Ollice of a Bishop, ed. John Pat:rick Donnelly (Milwaukee, Marquette, 2002). Dittrich, Fr. (e(l.), Regesten und Briele des Cardinals Gaspa.ro Contarini (1483-1542) (Braunsberg: Huye, 1881). Fragnito, Gigliola, "Gasparo Conra.rini", in Dizionario BiQ!,'1"'.tfi co degli lmliani , vol. 28 (Roma: Treccani , 1983), sub voce: Imp:/ I www. tree ea n i. it/ cnciclopcd ia / gasparo-con t:rri n i ':X,28 DizionarioBiografico'X,29/. Fragnito, Gigliola, "The Ex-purbratory Policy of the Church and the Works of Gaspa.ro Contarini", in Heresy, Cultme, a.nd Religion in Early Modern Italy: Contexts and Comestations, ed. Ronald K. Delph, Fontaine, Michelle M. E'onta.ine , aJl(l John ]elrries Martin (Kirksville , Mo. : Truman State University Press, 2006) , pp. 193-210. Gleason, Elisabeth G. Gaspa.ro Contarini : Venice, Rome, and Reform (Berkely: University of California Press, 1993). lmp:/ lark. cdlib .org/ark:/ 13030/ li:429005s2/ Could, Step hen ]ay, "Nonoverlapping Magisteria," Nawral History 106 (March 1997) 16-22 (quoted from Imp:/ / www.stephenjaygould. org/ library/ gould noma.hm1l) . lgnatius de Loyola., Exercitiaspiritualia, ed. Tosephus Calveras and 19 I : u tuhdu~ dt lluhnu*.t ':l (lloull' : lmHi lllllllll hiswricum Socieru.tis Tesu, 1111,11) (~ h t llllll ll' lll u iii :Hmin t Sol'i c.: I:His lcsu, vo l. 100). h111 11 II'N1, , , Y.l• i;\ uinv, Car1c.:siw1 Theodicy: Descanes' Quest for I:, tllllldt • (llonlrl'dil : Kluwc.;r, 2000) . l'tiiiiJICIIIIIi'.i'.i, l'ictro, Tracru.nts acutissimi, utillimi et mere IJI'I'ipull'lit *i (Venice: Scorus, 1525; reprint ed. Francesco Paol.o lla illlondi Casarano: Eurocart, 1995). OsszefoglaJas Richard Blum (Loyola University Maryland, BaJtimore; a dolgozat eloadasakor PaJacky U oiversity Olomouc, Csehorszag) Gasparo Contarioi va.Iasza Pomponazzinak: az elme fizikalizmusanak egy metodiklli ellenszere Gasparo Contarini (1483-1542) volt az elso, aki Pietro Pomponazzi A lelek haJharu.tlansaga c. muvcrol beszamolt. Pomponazzi, egykori tanara, annyiralelkesedetta kritikacn, hogy t'•jracs ujmpublika.Ita azt, mint a viciboz val6 legkomolyabb hozzasz61ast. Ez az inls a mu szigoru vizsga.Iarar javasolja, mert Conrarini a problcmar metodologiai , cs nem teol6giai-dogmatikai oldaJr61 kozeliti meg ramutatva arra., hogy a haJhatatlan cs haJand6 mivolt kozti megki.ilonboztetcs ru.lajdonkeppen finom atmenetet jelent. E rovid dolgozat arra mutat rei, hQl,'Y Comw*ini diplomata CS biborosi elettltjat filoz6(iai eredmcnyeivel parhuzamosan keU vizsga.Inunk. 20 Boda Laszlo IPazmany Peter Katolikus Egyetem. Budapest] Esztol a hitig, hittol az eszig Aquinoi Tamas alapjan Hit CS csz ... Kct h'Yokeresen ellentctes megkozelitcse a vaJ6sagnak vagy a keno egymasra van um.lva? Meroben mas a teologia, cs m<1s a rudomany? A 20. szazad kommunista atlamai mar dogmava avattlik a tudomany cs a vaJ ias szembemillas3t, kiengesztelhetetlen ellentctct, mch~s kcnytelenekebben bizonyos engedmcnyeket tenni. M. MachovecNeotomizrnusc. konyve kiilon lejezeuel ad6zikAquin6i Tamasnak (Kossuth, 1965). Ebben reszletesen loglalkozik a hit CS crtelem ,aranyaval" (i . Ill. 75.o.). itcletenek nem titkoltelfQl,'liltsagai mellett is elismeri, hOb'Y Aquin6i Tamasaz, aki a hit cs crtelem kcrdesct ,viszonylag a legmegnyugtat6bb m6don oldja meg" (i . m. 76.o.). Tov:ibbi , Tamas a filoz6fiih cs a wdom{Ulyt nem tekinti a hit ellenscgenek, hanem a hit szovetscgesenek" (i. m. 83.o.). Ez egy tarb'Yilagos marxista gondolkod6 kcnyszeru elismerese a nagy kozcpkori filozoliJs es teologus szintezis-aJkot6 szellemiscgcnek. De Kiriljovot is leherneemliteni. Aquinoi Szenr Tamas nagyszabas[t kozcpkori osszegezesehez tehM nem csupan az adott kor filozofiai iranyzatainak szembesitcse m:rtozik hozza. Alkati eleme ennek a szinrczisnek a hit cs a tudoma.ny szembesitcse cs osszehangolasa is. Ha az alm.la idczett gondolkodok koziil a kct legkiemelkedobbet emlitjiik, akkor a gorog filoz6fia rcszcrol ismert m6don Arisztote!esz volt Tamas mestere, mig a teologia. vonatkozasaban elsosorban Augusztinusz. A jelen kcrdcsben azonban Canterbury Anzelm is. Rutinszeriien idczzi.ik Szent Anzelm hires mondasat: a hit, amely segiti az emberi megertcst: "Credo ut inte!!igam "(Hiszek, hogy crrsek) .