Abstract

One of the typical features of ethical treatises of Renaissance and early modern Thomism was the presence of both (1) the virtues in general (definition of virtue, subject of virtue, the role of prudence as a connection of virtues, etc., which corresponds to Aquinas’ treatise on virtues in the Prima Secundae), and (2) the particular virtues (parts of virtues, subordinated virtues, sins against particular virtues, etc., which corresponds to a significant part of the Secunda Secundae). Javelli deals with the cardinal virtues not as a commentary on Aquinas but as a part of his Philosophia moralis Christiana in continuity with the theological virtues. The first approach mentioned above is almost missing or it can be found only as a trace element in the brief first treatise of his Philosophia moralis Christiana. The great majority of the text, however, proceeds using the second approach, i.e., sequential commentaries of particular virtues. The work is an independent treatise or compendium (epitome), in which apart from Aristotle, Javelli quotes Platonic authors. Above all, he strives for a Christian treatment of the topic, and he illustrates or proves many of his statements by citing biblical texts. As a whole, Javelli’s Philosophia moralis Christiana is a sequential discussion of particular virtues rather than an attempt to look at them synthetically as a coherent complex.