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A Story in the History of Scholarship: The Rediscovery of Tommaso Campanella

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Early Modern Philosophers and the Renaissance Legacy

Abstract

The attempt at reconciling Renaissance natural philosophy with the new foundations for the entire encyclopaedia of knowledge and a radical reform of society may be considered as the most original aspect of the philosophical project of Tommaso Campanella (1568–1639). This contribution offers a panorama of recent editions prepared and published by the author over the last few years. Ernst starts her narrative with the discovery of the manuscript Italian version of the Ateismo trionfato, which had long been thought lost, and proceeds to organise the other recent editions in three thematic nuclei. The first part focuses on autobiographical elements which, though interspersed across Campanella’s entire corpus, are particularly present in the De libris propriis syntagma, which he wrote at the request of Gabriel Naudé, and in the Lettere, which bear witness to his links with scholars of the time such as Galileo, Mersenne, Fabri de Peiresc and Gassendi. Natural philosophy constitutes the second thematic nucleus. Campanella outlines an image of nature as a unified body endowed with life and sensation, a ‘great and perfect animal’. Although this image is very different from Galileo’s view of nature as a book written in mathematical characters, this did not stop Campanella from writing the courageous Apologia pro Galileo (1616). In this work the Calabrian philosopher denounces the uncalled for dogmatic value accorded to Aristotelian philosophy and lucidly redefines the relations between theology, philosophy and science, with a view of defending the scientist’s right to read the book of nature free from any principle of authority. The last part of the chapter discusses Campanella’s ethical and political thought, the richest aspect of his philosophical reflection which is articulated in many of his diverse works.

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Notes

  1. 1.

    The Apologia was written during the first months of 1616, at the time of the denunciation before the Inquisition of the Copernican doctrines canvassed by Galileo. Campanella states that he sent it to Rome from the Neapolitan prison in which he was detained, in the hope of avoiding a condemnation which he viewed as extremely harmful for both science and theology. For an English translation see Campanella (1994); the critical Latin edition with Italian translation is in Campanella (2006).

  2. 2.

    Campanella (1989b, 1997b).

  3. 3.

    Campanella (1977, 1999).

  4. 4.

    Ernst and Canone (1994); the letter is in Campanella (2010), 454–455; cfr. Firpo (1956), in part. 544–545.

  5. 5.

    Ernst (1992, 1995a, b); see also n. 7 below.

  6. 6.

    Firpo (1940), 158–159.

  7. 7.

    I published the text under the heading Politici e cortigiani contro filosofi e profeti in Ernst (1996), 104–152; and Ernst (2002), 143–179.

  8. 8.

    Firpo (1950, 1951); Ernst (1991), 73–104 ; Campanella (2004), VII-LV; Campanella (2013b), XI-XXX.

  9. 9.

    Campanella (2004), vol. 1, 236.

  10. 10.

    Campanella (1992), 3.

  11. 11.

    ‘Verum quod sponte recepto submergi haud potuit’. The frontispiece is reproduced in Ernst (2010, [x]); old editions, with their respective frontispieces, are reproduced in digital format in Archivio Tommaso Campanella (2010–2012).

  12. 12.

    Campanella (1998), 285, 634.

  13. 13.

    Campanella (1642). On autobiographical themes in Campanella’s works, see Ernst (2007).

  14. 14.

    Campanella (2007a), 66.

  15. 15.

    Ernst (2011).

  16. 16.

    Campanella (2007b), 98, 110.

  17. 17.

    Ibid., 102.

  18. 18.

    Campanella (2010), 75.

  19. 19.

    Ibid., 342.

  20. 20.

    Letter by Francesco Niccolini, Tuscan envoy in Rome, to Andrea Cioli, Secretary of State of the Grand Duke, in Galilei (1890–1909), vol. 14, 389.

  21. 21.

    Campanella (2010), 343.

  22. 22.

    Ibid., 509–510.

  23. 23.

    The first edition of the Italian text had been published by Antonio Bruers in 1925, while the Latin version (De sensu rerum et magia) was widely known in the seventeenth century thanks to editions published in Frankfurt (1620) and Paris (1636, 1637).

  24. 24.

    Campanella (1998), 37.

  25. 25.

    Campanella (2007a), 97.

  26. 26.

    Ibid., 131, 133.

  27. 27.

    Ibid., 189–193.

  28. 28.

    Ibid., 184, 188.

  29. 29.

    Ibid., 186–187.

  30. 30.

    Galilei (1890–1909), vol. 6, 232.

  31. 31.

    Campanella (2011), 91–92.

  32. 32.

    Ibid, 97.

  33. 33.

    Ibid., 110.

  34. 34.

    See Paganini (2005, 2009).

  35. 35.

    Ibid, 97–99.

  36. 36.

    The annotated edition of the three ethical questions in Campanella (2011), 211–349; the Latin text with an Italian translation of the first three political questions in Campanella (2013a); the Latin text with an Italian translation of the fourth political question, concerning Civitas Solis, in Campanella (1996), 96–173.

  37. 37.

    Campanella (2011), 223 ff.

  38. 38.

    Ibid., 236 ff.

  39. 39.

    Campanella (2013b), 627–628.

  40. 40.

    Ibid., 615, 616.

  41. 41.

    Ibid., 631, 632.

  42. 42.

    Ibid., 642–643.

  43. 43.

    Ibid., 621–22.

  44. 44.

    Ibid., 652–653.

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Acknowledgement

I would like to express my heartfelt thanks to Jean-Paul De Lucca for translating this contribution into English.

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Ernst, G., Muratori, C., Paganini, G. (2016). A Story in the History of Scholarship: The Rediscovery of Tommaso Campanella. In: Muratori, C., Paganini, G. (eds) Early Modern Philosophers and the Renaissance Legacy. International Archives of the History of Ideas Archives internationales d'histoire des idées, vol 220. Springer, Cham. https://doi.org/10.1007/978-3-319-32604-7_16

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