ARCHIVUM HISTORICUM SOCIETATIS IESU VOL. LXXXIX, FASC. 178 2020-II Research Notes Bert Daelemans SJ, La primera imagen del examen de conciencia en la espiritualidad ignaciana: orar con el Via vitae Aeternae (1620) de Antonius Sucquet SJ 313 Guglielmo Pireddu SJ, Gli studi superiori nel collegio di Santa Croce a Cagliari (1606–1773) 337 Mark A. Lewis SJ, Evaluating an Early Modern Soteriology: Nicholas Bobadilla’s Question on Meriting Eternal Life 379 Paul Begheyn SJ and Vincent Hunink, Peter Canisius SJ to Cardinal Giovanni Morone: Two Fabricated Letters Dated in the Mid-Sixteenth Century 419 Carlo Pelliccia, Il viaggio degli ambasciatori giapponesi tra Venezia e Mantova (1585) nelle epistole del codice Ital. 159 dell’Archivum Romanum Societatis Iesu 437 Review Essay Jakub Zouhar, Historical Research in the Czech Republic between 1979 and 2019 on the Pre-Suppression Society of Jesus 467 Bibliography (Wenceslao Soto Artuñedo SJ) 499 Book Reviews C. Casalini, ed., Jesuit Philosophy on the Eve of Modernity (Daniel Canaris) 619 C. Casalini and C. Pavur SJ, eds, The Way to Learn and the Way to Teach (Yasmin Haskell) 625 J. Bernauer SJ, Jesuit Kaddish: Jesuits, Jews, and Holocaust Remembrance (P. Chenaux) 626 W. Soto Artuñedo SJ, coord., El Jesuita Pedro Páez. Cartas desde el Nilo Azul ( J. García de Castro Valdés) 629 M. Molesky, O Abismo de Fogo. O Grande Terramoto de Lisboa ou Apocalipse na Idade da Ciência e da Razão (F. Malta Romeiras) 633 C.J. de León Perera, La Compañía de Jesús en la Salamanca universitaria (1548-1767). Aspectos institucionales, socioeconómicos y culturales (W. Soto Artuñedo SJ) 637 M. Ferrero, ed., Il primo Confucio latino. Il Grande Studio, La Dottrina del Giusto Mezzo, I Dialoghi. Trascrizione, traduzione e commento di un manoscritto inedito di Michele Ruggieri SJ (1543-1607) (Michela Catto) 641 F. Verbiest, Postulata Vice-Provinciae Sinensis in Urbe Proponenda. A Blueprint for a Renewed SJ Mission in China (Y. Wu) 643 T. Meynard y R. Villasante, La filosofía moral de Confucio: La primera traducción de las obras de Confucio al español en 1590 (J. E. Borao Mateo) 648 B. McShea, Apostles of Empire: The Jesuits and New France (Riley Wallace) 653 Notes and News in Jesuit History “Gracias y hasta la vista”, P. Francisco de Borja Medina (Wenceslao Soto Artuñedo SJ) 657 Archival Networks in Jesuit History: Responding to the 36th General Congregation on Collaboration and Networking (Raúl González Bernardi SJ) 659 XIV Seminario Internacional «La Corte en Europa»: La lucha por la hegemonía mundial. Entre política y religión: jesuitas, castellanos y portugueses (online 22-23 octubre 2020) (Wenceslao Soto Artuñedo SJ) 660 In ricordo di padre Diego Brunello SJ (1930–2020) (Maria Macchi) 665 Archivum Romanum Societatis Iesi (ARSI) Report on Works 669 and Activities, 2019–2020 (Brian Mac Cuarta SJ) 675 Index volume LXXXIX Archivum Historicum Societatis Iesu vol. lxxxix, fasc. 178 (2020-II) Book Reviews Cristiano Casalini, ed., Jesuit Philosophy on the Eve of Modernity. Leiden-Boston: Brill, 2019. ix, 463pp. $178.00. ISBN 978-90-04- 39439-1. The role of Jesuit philosophers in the formation of modern thought has long been recognised by intellectual historians and philosophers. Many of the leading lights of the seventeenth and early eighteenth centuries acquired the fundaments of their philosophical formation in Jesuit schools which were then among the most prestigious institutes of learning. The influence of Jesuit philosophy was even felt (albeit often tacitly or indirectly) in Protestant Europe, especially in the fields of political philosophy and logic. Yet while numerous studies have reflected on the intellectual contributions of individual Jesuits such as Molina and Suárez and their influence on later thinkers, our understanding of what is meant by ‘Jesuit philosophy’ is patchy at best. This volume, edited by Cristiano Casalini, an expert in Jesuit pedagogy based at Boston College, seeks to produce a holistic overview of Jesuit philosophy by bringing together leading authorities in Jesuit studies. Its impressive scope comprehensively covers most major topics of Jesuit philosophy, including epistemology, logic, psychology, rhetoric, pedagogy, moral theology, metaphysics, and political philosophy. Casalini has devised a neat structure of four parts to organise this highly diverse range of subject matters, which could easily become unwieldy and bewildering for the lay reader. The first part eases the reader with the historical context, outlining the pedagogical links between Jesuit philosophy and the Jesuit curriculum (Grendler) and impact of censorship over Jesuit philosophy (Sander). The placing of these two chapters at the beginning of this volume is very apt because the themes raised in these two chapters can be considered programmatic for the entire volume. As almost every other chapter points out, the production of Jesuit philosophical texts was intricately tied to the needs of the Jesuit curriculum (Ratio studiorum), which revolved around a selective reading and explanation of the Aristotelian corpus. Jesuit philosophers were also constrained by the Jesuit Constitutions, which enjoined Jesuits to follow Aristotle and Aquinas as models for philosophy and theology respectively. Grendler’s chapter 620 Book Reviews magisterially ploughs through archival sources to reconstruct the development of the Jesuit curriculum and its geographical variations. To those familiar with Grendler’s extensive and pioneering work, this chapter offers little new, but it remains an invaluable and accessible introduction to the Jesuit curriculum. As Sander argues, Jesuit philosophy was founded upon the belief in the need for doctrinal uniformity and solidity. Hence sophisticated censorship apparati were developed over time to ensure that Jesuits remained faithful to the magisterium and homogenous in their doctrine. While this pursuit of uniformity bestowed a distinct and readily identifiable character to many Jesuit writings, the Jesuits were anything but “uniform” in their thought. Indeed, Jesuits did not even agree on what doctrinal “solidity” and “uniformity” meant for their intellectual endeavours. They would balance these normalising forces with the principle of libertas opinionum (freedom of opinion), which granted Jesuits a certain freedom to argue for alternative positions in their teaching and writings. Yet Jesuit philosophers also differed on the extent and scope of intellectual freedom. The rich tapestry of thought unveiled through this volume reveals that the Jesuits were far from slavish adherents to medieval precedents, but sought to reflect the contributions of the scientific revolution and humanist textual practices in their reading of Aristotle. Even in their metaphysics, Jesuits would temper Thomistic realism with concessions to Scotism and voluntarism (Hill). Indeed, as Gatto argues, Jesuit philosophers were not passive spectators of the seventeenth century, but laid the groundwork for the profound epistemic changes taking place. The contributions contained in Part 2 concern more in-depth discussion of particular philosophic issues within Jesuit thought. With seven chapters and 170 pages, this is the weightiest—and arguably the most philosophically interesting—section of the volume. Régent-Susini seeks to shed light on the centrality of rhetoric in Jesuit thought, pointing to its role in the development of Jesuit casuistry and views about the relationship between truth and verisimilitude and probability and certainty. Ashworth presents a rich overview of Jesuit logic, encompassing among others the logical works of Fonseca, Toledo, Rubio, Śmiglecki and Couto. Her study reveals the new features of Jesuit works of logic compared to their medieval predecessors. Under the influence of humanist rhetoric, Jesuit logicians returned to focus on the concerns raised by Aristotle’s Organon, simplifying the complex technical lexicon developed by Book Reviews Book Reviews 621 medieval logicians and their original contributions to logic. Heider looks into the paradigm shifts that took place in Jesuit cognitive psychology by comparing the theories of the soul and knowledge developed by Suárez and Hurtado. Heider shows how the revival of medieval nominalism brought Hurtado to question Suárez’ view that the soul was distinct from its vital powers (real distinction thesis) and to partially eliminate the intentional species from his account of cognition. Hence, while mechanist theories of psychology in vogue among early modern philosophers typically rejected the real distinction thesis and the intentional species, their critiques were preceded by both Jesuit philosophy and late medieval nominalism. Blum’s contribution argues that the tendency in scholarship to denominate Jesuit philosophers as either “Scholastic Aristotelians” or “modern scientists” fails to consider their critical reception of Aristotelian physics. Discussing the works of Toledo, Perera, and the Conimbricenses, Blum argues that Jesuits both built upon and challenged features of Aristotle’s theory of space, place and vacuum with empirical observations. Blum’s desire to move away from the dichotomisation of modern science and Aristotelianism is shared by Caroti, who discusses Góis’s commentary on De generatione et corruptione in relation to the vexed theological question of transubstantiation. Góis subtly revises Aquinas’ understanding of the relationship between substance and accidents, conceptualising accidents almost as substances, which can maintain their essential