Subverting Aristotle: Religion, History, and Philosophy in Early Modern Science

271 Pages·2014·3.463 MB·English

by  Aristotle., Martin, Craig

Subverting Aristotle
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Subverting Aristotle
Religion, History, and Philosophy
in Early Modern Science
Craig Martin
Johns Hopkins University Press
Baltimore
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All rights reserved. Published 2014
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Library of Congress Cataloging-in-Publication Data
Martin, Craig, 1972–
Subverting Aristotle : religion, history, and philosophy in early modern
science / Craig Martin.
pages cm
Includes bibliographical references and index.
ISBN-13: 978-1-4214-1316-7 (hardcover : alk. paper)
ISBN-13: 978-1-4214-1317-4 (electronic)
ISBN-10: 1-4214-1316-7 (hardcover : alk. paper)
ISBN-10: 1-4214-1317-5 (electronic)
1. Aristotle. 2. Religion and science—History. 3. Science—History.
I. Title.
B485.M267 2014
149'.91—dc23 2013031642
A catalog record for this book is available from the British Library.
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Contents
Introduction 1
1 Scholasticism, Appropriation, and Censure 11
2 Humanists’ Invectives and Aristotle’s Impiety 28
3 Renaissance Aristotle, Renaissance Averroes 51
4 Italian Aristotelianism after Pomponazzi 70
5 Religious Reform and the Reassessment of Aristotelianism 86
6 Learned Anti-Aristotelianism 102
7 History, Erudition, and Aristotle’s Past 121
8 The New Sciences, Religion, and the Struggle over Aristotle 145
Conclusion 169
Acknowledgments 179
Notes 181
Principal Primary Sources 241
Index 253
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Subverting Aristotle
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Introduction
Even if Aristotle was not an atheist in the sense that he directly
and openly attacked the divine . . . one could say that he was one
in a broader sense, because his ideas on divinity indirectly tend to
undermine it and destroy it.
Denis Diderot and Jean Le Rond d’Alembert, Encyclopédie
The belief that Aristotle’s philosophy is incompatible with Christianity is hardly
controversial today. The conviction that his views about religion and society
might be best understood placed in the context of Greek pagan culture is not
likely to evoke strong reactions. What is true today, however, was not always the
case. For centuries, Christian culture embraced Aristotelian thought as its own,
reconciling his philosophy with theology and ecclesiastical doctrine. The image
of Aristotle as source of religious truth withered in the seventeenth century, the
same century in which he ceased being an authority for natural philosophy. The
coincidence of Aristotle’s loss of authority for theology and for natural philosophy
was not accidental. Aristotle’s transformation from ancient sage into an impious
pagan, who espoused dogmatically dubious doctrines, was part of the general
rejection of Aristotelianism that accompanied the scientific revolution.
The transformations of natural philosophy during the seventeenth century
were tied to understandings of the past. In the words of William Ashworth, “the
Scientific Revolution was, after all, itself a historical revolution.”1 Early modern
rejections of Scholasticism were also historical evaluations of ancient thought and
thinkers, most important among them Aristotle. Nearly by definition, the novel
philosophies of the seventeenth century, those traditionally identified with the
scientific revolution, shared a critical view toward Aristotelianism and its past.
Some promoters of novel philosophies were vitriolic in their hostility, even if they
borrowed terminology and concepts from the philosophy of the schools.2 Never-