The immortality of the intellective soul: the fundamental of Jesuit Coimbra anthropology (1598) Autor(es): Camps, Maria da Conceição Publicado por: Imprensa da Universidade de Coimbra URL persistente: URI:http://hdl.handle.net/10316.2/42849 DOI: DOI:http://dx.doi.org/10.14195/0872-0851_50_4 Accessed : 28-Sep-2021 12:35:43 A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos. Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença. 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António de Almeida THE IMMORTALITY OF THE INTELLECTIVE SOUL, THE FUNDAMENTAL OF JESUIT COIMBRA ANTHROPOLOGY (1598) MARIA DA CONCEIÇÃO CAMPS* Resumo: O presente trabalho pretende demonstrar em que medida a defesa da imortalidade da alma intelectiva constitui o fundamento daquilo que poderemos DSHOLGDU GH XPD DQWURSRORJLD MHVXtWD FRQLPEULFHQVH 3DUWLQGR GD ¿ORVR¿D QDWXUDO (Manuel de Góis) e da metafísica (Baltasar Álvares) como os lugares próprios para RHVWXGRGDDOPDLQWHOHFWLYDDOFDQoDVHRREMHFWLYRGHVWHV¿OyVRIRVSURYDUTXHR homem é um ser natural sujeito à corrupção e à morte mas destinado por Deus à partilha da eternidade. Palavras -chave: alma intelectiva, imortalidade, alma separada, psicologia jesuíta conimbricense. Abstract: This paper aims to de- Summa: Emmanuel a Goes, uia monstrate to what extent the defense of physica, ac Balthasar Álvares, uia me- the immortality of the intellective soul is taphysica (1598), asseuerantes animam the fundamental of what one might call a intellectiuam esse immortalem ex opi- Jesuit Coimbra anthropology. Since natu- QLRQH SKLORVRSKRUXP DF ¿GHL FKULVWLD- ral philosophy (Manuel de Gois) and me- nae, ostendunt hominis naturam cre- taphysics (Baltasar Alvares) are the proper ata est ad aeternitatem. Hic tenemus places for the study of the intellective soul, immortalitatem animae rationalis uere these two disciplines will allow these phi- scientia de homine Conimbricensis So- losophers to prove that man is a natural cietatis Iesu. being subject to corruption and death but destined by God to take part in eternity. Verba praecipua: anima intellec- tiua. immortalitas, anima separata, co- Keywords: Intellective soul, Im- nimbricensis scientia de anima. mortality, Separated soul, Coimbra Je- suit psychology. 'RXWRUDHP)LORVR¿D8, ',() 8QLYHUVLGDGHGH&RLPEUD HPDLOFDPSVPDULD @gmail.com. 5HYLVWD)LORVy¿FDGH&RLPEUD²Qo 50 (2016) pp. 353-366 354 Maria da Conceição Camps 1. Introduction: Jesuit Coimbra Course Jesuit Coimbra Course (JCC) is a Commentary on Aristotle in eight vo- lumes, published in Lisbon and Coimbra, between 1592 and 1606. Origi- nally aimed for the students of the Jesuit College of Coimbra, it was quickly disseminated not only through the other schools of the Society of Jesus in Portugal, but also throughout the world. It has had an unusual diffusion, considering the normal dissemination of any philosophical work made here in Portugal by Portuguese authors. In fact, up to the present day, no other philosophical endeavour has reached not only such a vast audience, but also achieving this in such distant locations as far as the Far East, with such a wide international appreciation. The Commentaries integrating the Jesuit Coimbra Course were textbooks meant for students who could attend the university courses.1 The textbooks in question served pedagogical functions, DFFRUGLQJWRWKHVSHFL¿FDWLRQVRIWKHIRXQGHURIWKH6RFLHW\RI-HVXV2 In reference to the Jesuit Coimbra pedagogy, which is rather well-known, there are some precious extant studies3. Its authors, despite the anonymous publication of the Course, are known to be Manuel de Góis, Baltasar Álvares, Cosme de Magalhães and Sebastião do Couto. The purpose of these philosophical textbooks was to comment on Aristo- tle and their bore testimony of the most recent entrance of this philosopher in the West. The Stagirite has several times permeated European philosophical 1 2QWKHJHQHVLVRIWKH-&&DQGPRUHVSHFL¿FDOO\DERXWWKHSUHVHQWYROXPHVHH M.S. de Carvalho, «Introdução Geral», in &RPHQWiULRVGR&ROpJLR&RQLPEULFHQVHGD &RPSDQKLDGH-HVXV6REUHRV7UrV/LYURV'D$OPDGH$ULVWyWHOHV(VWDJLULWD, translation from the Latin original by Mª. da Conceição Camps (Lisboa: Edições Sílabo, 2010), 9-12 and 26-45. It is, however, indispensable and mandatory, F. Rodrigues, +LVWyULDGD &RPSDQKLDGH-HVXVQD$VVLVWrQFLDGH3RUWXJDO (Porto: Livraria Apostolado da Imprensa, 1931), to better understand all the issues concerning the history of the Society of Jesus in 3RUWXJDODQGLWVUHOLJLRXVDQGSHGDJRJLFDOFRPSRQHQWVQDPHO\DQGUHJDUGLQJWKLVLVVXH see Tomo I, SDVVLP. 2 See Inácio de Loyola, in 2EUDV&RPSOHWDVGH6DQ,JQDFLRGH/R\ROD, transcripción, introducciones y notas de I. Iparraguire (Madrid: BAC 1963), 482-520. 3 6HHDPRQJRWKHUV-%H2OLYHLUD©)LORVR¿D(VFROiVWLFDH&XUVR&RQLPEULFHQVH De uma teoria de Magistério à sua sistematização Metodológica», 5HYLVWD3RUWXJXHVD GH)LORVR¿D /&GD6LOYD©2V-HVXtWDVHR(QVLQR6HFXQGiULRª %URWpULD ,G©2ULJLQDOLGDGHGD(VFROD&RQLPEULFHQVHGH)LORVR¿Dª ,WLQHUDULXP 7GH66RDUHV©2(QVLQRQR&ROpJLRGDV$UWHVGH&RLPEUD ‘Os Conimbricenses’», 5HYLVWD3RUWXJXHVDGH)LORVR¿D &&DVDOLQL $ULVWyWHOHVHP&RLPEUD2&XUVXV&RQLPEULFHQVLVHDHGXFDomRQR&ROOHJLXP$UWLXP (Coimbra: Imprensa da Universidade, 2015), 163-213. pp. 353-366 5HYLVWD)LORVy¿FDGH&RLPEUD²Qo 50 (2016) The immortality of the intellective soul, the fundamental of Jesuit Coimbra Anthropology (1958) 355 WKRXJKW7KH¿UVWRIVXFKHYHQWVWRRNSODFHZLWKWKHWUDQVODWLRQVE\%RH- thius, in the 5th and 6thFHQWXULHVWKHVHFRQGEHWZHHQWKHHQGRIWKHth and beginning of the 13thFHQWXULHVE\ZD\RIWKH$UDEVWKHWKLUGLQWKHFRQ- text of which the present Course is situated, has seen the dawn of the prin- ted word, with the wave of translations of already known texts, but also the reproduction of texts therefore unknown, which compelled reconsideration of thoughts on these matters4. 2. The Commentary on the three books of Aristotle’s De Anima The volume of which the Commentary by Manuel de Góis on the three books of Aristotle’s 'H$QLPD (1598) is a part, includes the 7UDFWDWXVGH DQLPDVHSDUDWD[7UHDWLVHRQWKH6HSDUDWHG6RXO], of Baltasar Álvares, and an RSXVFOHDERXWWKH¿YHH[WHUQDOVHQVHVLQWKHJXLVHRI$ULVWRWOH¶V3UREOHPV, attributed to Cosme de Magalhães.5 It is remarkable how the mentors of the JCC were concerned not only with maintaining the connection between the study of the soul as it presents in the body and the study of the soul while separated from the body. This decision should not be passed over in silence, since it signals the manifest intention of unveiling the human soul in accordance with its diverse statu- ses. The status in which it transcends its animal condition to reunite itself with the spiritual substances is discussed and studied in the 7UHDWLVHRQWKH 6HSDUDWHG6RXOand it is assumed by the intellective soul, once corruption of the body occurs, following human death. The science which concerns itself with this stage is metaphysics, not natural philosophy, as is remarked in the 4 For the reception of Aristotle’s work in the West, see B.G. Dod, «Aristoteles Lati- nus», in 7KH&DPEULGJH+LVWRU\RI/DWHU0HGLHYDO3KLORVRSK\ (Cambridge-New York: &DPEULGJH8QLYHUVLW\3UHVV DOVR/$'H%RQL$(QWUDGDGH$ULVWyWHOHV QRRFLGHQWHPHGLHYDO (Porto Alegre: Est, 2010), SDVVLP/%LDQFKL©&RQWLQXLW\DQG Change in the Aristotelian Tradition», in J. Hankins (ed.), 7KH&DPEULGJH&RPSDQLRQWR 5HQDLVVDQFH3KLORVRSK\ (Cambridge-New York: Cambridge University Press, 2007), 49-71. 5 This Coimbra short Treatise appears in the tradition of the homonymous work at- tributed to Aristotle, even though the attribution remains doubtful, at least in its totality. The Aristotelian text we now have is the result of the combination of texts from several periods. It is assumed that some are from Aristotle, others from his School, but not nec- essarily from the Stagirite. This Treatise was translated several times during the Middle Ages. The most important translation was that of Bartholomew of Messina, in the 13th century, of which copies were made. Peter of Abano was the author of the Commentary published in the 14th century. In the 15th century the translations by Theodorus of Gaza and George of Trebizond appeared, of which the one by Gaza was more well-known. This work became renowned also due to the profusion of medical Commentaries it originated. 5HYLVWD)LORVy¿FDGH&RLPEUD²Qo 50 (2016) pp. 353-366 356 Maria da Conceição Camps 3URRHPLXPto the Commentary of Manuel de Góis. The science of the soul is the noblest of the sciences, the central, enduring knowledge, since man is XQDEOHWRXQGHUVWDQGDQ\WKLQJZLWKRXW¿UVWNQRZLQJKLPVHOIDQGKLVVRXO,W