Abstract
This paper is devoted to the formation of a ‘Thomist logic’ in Renaissance Italy. After having expounded the principles that should inspire any logic ad mentem Divi Thomae, the article focuses on three textbooks of ‘Thomist logic’: Girolamo Savonarola’s Compendium Logicae, Paolo Barbò’s Expositio in Artem veterem, and Crisostomo Javelli’s Compendium Logicae. I show that these textbooks display common features, such as the presentation of logic according to the order of the books traditionally included in the Organon.Savonarola maintained that propositions can only be in the present tense and cannot generate insolubilia. Barbò’s contributions to philosophy of logic are conspicuous and include an original discussion of the subiectum of logic and of the doctrine expounded in the Categories. Under the possible influence of Renaissance humanism, Javelli’s textbook includes a history of logic and historical and philological analyses.
Highlights
This paper is devoted to the formation of a ‘Thomist logic’ in Renaissance Italy
After having expounded the principles that should inspire any logic ad mentem Divi Thomae, the article focuses on three textbooks of ‘Thomist logic’: Girolamo Savonarola’s Compendium Logicae, Paolo Barbò’s Expositio in Artem veterem, and Crisostomo Javelli’s Compendium Logicae
Crisostomo Javelli was born in 1470 c., presumably in Piedmont, joined the Dominicans, and died in 1538.76 He is the author of a Compendium Logicae, which includes eleven treatises
Summary
Aristotle’s theory of deduction is expounded mostly in his Topics and in his Prior Analytics, but Thomas Aquinas did not write any commentary on either of these works. Dialectic is included in the general doctrine of argumentation, because dialecticians argue by means of syllogisms.[9] This presentation of the parts of logic could have been questioned by later logicians, because late medieval logicians considered other topics and did not reduce argumentation to syllogistic. Francis’s criticisms might be said to be aimed at defending some ‘Thomistic’ ideas, but his logic goes beyond the Aristotelian ‘orthodoxy’ that Thomas Aquinas proposed in his Proemium to the commentary on the Posterior Analytics, because it includes the so-called supposition theory, that Aristotle did not consider in his Organon.
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