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N OTES 1 Shakespeare, the Critics, and Humanism 1 . Virgil Heltzel, for example, in his “Introduction,” to Haly Heron’s The Kayes of Counsaile, A Newe Discourse of Morall Philosophie of 1579 (Liverpool: University of Liverpool Press, 1954), p. xv, describes the work as “bringing grave and sober moral philosophy home to men’s business and bosoms.” 2 . W i l l i a m B a l d w i n , A Treatise of Morall Philosophie . enlarged by Thomas Palfreyman , 20th ed. (London: Thomas Snodham, [?]1620), in Scholars’ Facsimiles and Reprints (Gainesville, Florida, 1967), with an introduction by Robert Hood Bowers. For the editions, see STC 1475–1640, Vol. I, 2nd ed., 1986, Nos. 1253 to 1269; and STC, 1641–1700 , 2nd ed., Vol. I, 1972, Nos. 548, 1620. Also see Bowers, “Introduction,” pp. v–vi. For the purposes of the present work, I will refer to the treatise as Baldwin’s rather than Baldwin- Palfreyman’s. The volume appears as “augmented” or “enlarged” by Palfreyman only with the fifth edition of 1555 (STC 1255.5) and the 1620 edition (first of the two in that year) says it is “the sixth time inlarged” by him but there has been no comparative study of what was originally Baldwin’s and what was Palfreyman’s and what the successive “enlargements” entailed. Baldwin’s treatise, along with Thomas Crewe’s The Nosegay of Morall Philosophie , for example, are purported sayings and quotations from a great num- ber of scattered Ancient and more recent writers, but they are organized into running dialogues or commentaries designed to express the compiler’s point of view rather than to transmit faith- fully the thought of the original writer. 3 . Philippe de Mornay, A Woorke Concerning the Trewnesse of the Christian Religion . Begunne to be translated into English by Sir Philip Sidney Knight, and at his request finished by Arthur Golding, London: Thomas Cadman, 1587, in Scholars’ Facsimiles and Reprints (New York: Delmar, 1976), with an introduction by F. J. Sypher. 140 Notes The original French edition, De la v é rit é de la religion chr éstienne , was published in Antwerp in 1581. The later English editions were published in 1592, 1604, and 1617: Sypher, “Introduction,” p. xv. 4 . T z a c h i Z a m i r , Double Vision: Moral Philosophy and Shakespearean Drama (Princeton, NJ: Princeton University Press, 2007), p. xii. Among others: Alan Hobson, Full Circle, Shakespeare and Moral Development (Barnes and Noble: London, 1972); Roy Battenhouse, Shakespearean Tragedy: Its Art and Christian Premises (Bloomington: Indiana University Press, 1969); with much pertinence, in spite of its concentration on Italy, Daniel A. Lines, Aristotle’s Ethics in the Italian Renaissance (ca. 1300–1650), The Universities and the Problem of Moral Education ( Leiden and Boston: Brill Academic Publishers, 2002); and Stephen Darwell, The British Moralists and the Internal ‘Ought’ (Cambridge: Cambridge University Press, 2003). 5 . R o y W. B a t t e n h o u s e , Marlowe’s Tamburlaine the Great: A Study in Renaissance Moral Philosophy (Nashville: Vanderbilt, 1966), p. 12. 6 . P e t e r C h a r r o n , Of Wisdome (London: Edward Blount and Will Ashley, n.d. [before 1612]), No. 315 in The English Experience fac- simile reproduction series (Amsterdam and New York: Theatrum Orbis Terrarum Ltd., De Capo Press, 1971). The original, De La Sagesse , by Pierre Charron, was published in Bordeaux in 1601. 7 . G e o r g e H a k e w i l l , The Vanitie of the Eye (Oxford: Joseph Barnes, 3rd ed. 1615 [1st ed. 1608]), p. 52. 8 . Anne Barton, “Introduction,” Love’s Labour Lost , The Riverside Shakespeare: The Complete Works, 2nd ed., general and textual edi- tor G. Blakemore Evans, with the assistance of J. J. Tobin (Boston, New York: Houghton Mifflin Co., 1997), p. 209. Subsequent ref- erences to commentators in the introductions to this volume will be to this edition. 9 . P i e r r e d e L a P r i m a u d a y e , The French Academie, translated with dedication by T. Bowes (London: Edmond Bollifant, 1586), in the Anglistica and Americana facsimile reprints No. 112, Hildesham: George Verlag, 1972. The original edition L’Acad é mie francoise was published in 1577. 1 0 . S t u a r t G i l l e s p i e , Shakespeare’s Books, A Dictionary of Shakespeare’s Sources (London and New Brunswick, NJ: Athlone Press, 2001), p. 277 and Arthur F. Kinney, Lies Like Truth, Shakespeare, Macbeth, and the Cultural Moment (Detroit, MI: Wayne State University Press, 2001), pp. 191–192, passim. 11 . Robin Headlam Wells, Shakespeare’s Humanism (Cambridge: Cambridge University Press, 2005), pp. 4, 28, 83; William Notes 141 M. Hamlin, Tragedy and Scepticism in Shakespeare’s England (Houndmills, Basingstoke: Palgrave Macmillan, 2005), pp. 73–75, passim. 12 . Ken Jackson and Arthur F. Marotti, “Introduction,” Shakespeare and Religion: Early Modern and Postmodern Perspectives (Notre Dame, ID: University of Notre Dame Press, 2011), p. 1. 13 . Jackson and Marotti, Shakespeare and Religion , p. 2. 1 4 . E . M . W. T i l l y a r d , The Elizabethan World Picture (London: Chatto and Windus, 1943), p. 6; G. Wilson Knight, The Crown of Life (London: Methuen and Co., 1948), pp. 90–91; J. Dover Wilson, The Essential Shakespeare, A Biographical Adventure (Cambridge: Cambridge University Press, 1952 [1st ed. 1932]), pp. 15–17. 1 5 . G r a h a m B r a d s h a w , Misrepresentations, Shakespeare and the Materialists (Ithaca, NY: Cornell University Press, 1993), pp. 3–4. 1 6 . W i l l i a m S h a k e s p e a r e , The Complete Works , general ed. Alfred Harbage (Harmondsworth and New York: Penguin Books Inc., 1956), 12th printing 1969, pp. 1018, 1369; Stephen Orgell and A. R. Braummuller, eds., The Complete Pelican Shakespeare, 2nd ed. (Middlesex: Penguin Putnam Inc., 2002), pp. 730, 1392. 17 . For Bradshaw’s plaint on the subject, Misrepresentations , pp. 1–2. Of the differences among cultural materialists and on the future of cultural materialism, two books bearing the same title, After Theory , the first by Thomas Doherty (Edinburgh: Edinburgh University Press, 1996) and the second by Terry Eagleton (New York: Basic Books, Perseus Books Group, 2003). 1 8 . A . D . N u t t a l l , Shakespeare the Thinker (New Haven, CT: Yale University Press, 2007), pp. 9–10; Stanley Cavell, Disowning Knowledge in Seven Plays of Shakespeare (updated edition) (Cambridge: Cambridge University Press, 2003), pp. 1–3, 41, pas- sim; Headlam Wells, Shakespeare’s Humanism , pp. 6–7, 30, passim. 19 . Bowers, “Introduction,” Baldwin, Treatise of Morall Philosophie , p. vii. Bowers writes also that Plato and Aristotle could “readily be considered Fathers of the Church because of the absorption of many of their tenets.” For Seneca’s influence, Gordon Braden, Renaissance Tragedy and the Senecan Tradition (New Haven, CT and London: Yale University Press, 1985), pp. 2, 182, passim. 20 . Jackson and Marotti, Shakespeare and Religion , p. 3. 2 1 . B a l d w i n , Treatise , Chapter 2, “Of the three parts of Philosophie,” pp. 2[a–b], and Chapter 3, “Of the beginning of Morall Philosophie,” p. 2 [b]. Charles B. Schmitt writes of the continuing influence of moral philosophy in Shakespeare’s time, “the Aristotelian writings 142 Notes on moral philosophy continued to exert a dominating influence through at least the middle of the seventeenth century, in spite of renewed attention being given to Platonic, Stoic, Sceptic, and other sources from antiquity,” The Aristotelian Tradition and Renaissance Universities (London: Variorum Reprints, 1984), VII, p. 88. 2 2 . B r a d s h a w , Misrepresentations , pp. 22–23, on the contention between “essentialist humanism” and “culturalist materialism.” Also H. R. Coursen, Macbeth, A Guide to the Play (Westport, CT: Greenwood Press, 1997), p. 52. 2 3 . N u t t a l , Shakespeare the Thinker , pp. 23–24; Cavell, Disowning Knowledge , p. xiv, passim; Bradshaw, Misrepresentations , pp. 31–32. 24 . Jackson and Marotti, Shakespeare and Religion , p. 3. 2 5 . N u t t a l l , Shakespeare the Thinker , pp. 9–10, 24. 26 . Michael Wood, Shakespeare (New York: Basic Books, Perseus Book Group, 2003), p. 76. 2 7 . F r a n k K e r m o d e , The Age of Shakespeare (New York: Modern Library, 2004), p. 39. 2 8 . J o h n S p e e d , T h e History of Great Britaine Under the Conquest of the Romans, Saxons, Danes, Normans (London, 1611), X. 15, the passage reproduced by E. K. Chambers in William Shakespeare, A Study of Facts and Problems [1930], 2 Vols. (Oxford: Clarendon Press, 1966), Vol. II, pp. 217–218; also Richard Davies’s manuscript memoranda in the Corpus Christie College Library, Oxford, reproduced in Vol. II, pp. 256–257. 29 . David N. Beauregard, Catholic Theology in Shakespeare’s Plays (Newark: University of Delaware Press, 2008), pp. 21, 24. For a discussion of Shakespeare’s Catholicism : Carol Curt Enos, Shakespeare and the Catholic Religion (Pittsburgh, PA: Dorrance Publishing, 2000), pp. 75, 102–103. 30 . David Scott Kastan, A Will to Believe: Shakespeare and Religion (New York: Oxford University Press, 2014), pp. 33–35, passim. 31 . Anthony Holden, William Shakespeare: The Man behind the Genius (London and Boston, MA: Little, Brown, 1999), p. 328. 32 . Joseph Pearce, The Quest for Shakespeare (San Francisco, CA: Ignatius Press, 2008), p. 170. 33 . Richard Wilson, Secret Shakespeare (Manchester University Press, 2004), p.
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  • Virtue and Civic Values in Early Modern Jesuit Education

    Virtue and Civic Values in Early Modern Jesuit Education

    journal of jesuit studies 5 (2018) 530-548 brill.com/jjs Virtue and Civic Values in Early Modern Jesuit Education Jaska Kainulainen University of Helsinki [email protected] Abstract The article suggests that by offering education in the studia humanitatis the Jesuits made an important contribution to early modern political culture. The Jesuit educa- tion facilitated the establishment of political rule or administration of civic affairs in harmony with Christian virtues, and produced generations of citizens who, while studying under the Jesuits, learned to identify piety with civic values. In educating such citizens the Jesuit pedagogues relied heavily on classical rhetoric as formulated by Cicero (106–43 bc), Quintilian (35–100), and Aristotle (384–322 bc). The article de- picts the Jesuits as civic educators and active members of respublica christiana. In so doing, the article emphasizes the importance of Jesuit education to early modern po- litical life. Keywords Jesuit education – civic values – virtue – rhetoric – Cicero – Renaissance humanism This article takes its cue from the observation that Jesuit education was based on the example laid down by the humanist educators of the Renaissance.1 The 1 For this argument, see John W. O’Malley, The First Jesuits (Cambridge, ma: Harvard University Press, 1993), 13–14, 208–12; Paul Grendler, Schooling in Renaissance Italy: Literacy and Learn­ ing, 1300–1600 (Baltimore: Johns Hopkins University Press, 1989), 376–78; Marc Fumaroli, L’Âge de l’éloquence: Rhétorique et res literaria de la Renaissance au seuil de l’époque classique (Geneva: Droz, 2009), 175–76; Robert A. Maryks, Saint Cicero and the Jesuits: The Influence of the Liberal Arts on the Adoption of Moral Probabilism (Farnham: Ashgate, 2008), 77.