The article presents, analyzes and systematizes the sources on constituent elements of educational Jesuit Colleges of the East Slavic region in the late 16th - early 17th centuries. The author tabulates the data about the period of creation or functioning of Jesuit educational facilities and their components (missions, residences, schools, collegiums, "bursa", music "bursa", "konvikty", seminaries, houses of the third probation, theaters, student and philistine fraternities, churches, chapels, pharmacies, infirmaries, hospitals, orphanages, libraries, printing houses) in the twenty-seven cities (...) of region mentioned in the research. The author analyzes the purposes of "bursa" and "music bursa", devoted to music teaching and singing, where students performed during religious holidays and other events. But the main purpose was the support of the poor youth. The article deals with the specific facilities - "konvikty" for gentry with student cohabitation in the flats of locals or individual facilities. The paper provides information about seminaries of order of Jesuits in the East Slavic region, which were an important component of Jesuit educational system of priest training, those who spread Catholicism among different stratums. The author analyzes "Sodalicii Marian" (Marian Congregations) of collegiums' students (organization, methods of skills and knowledge improvements, individual live events of fraternity members). The article shows that Marian Congregations had similar organizational elements to the order of Jesuits. For example, Society of Jesus prepared not only faithful Catholics, but also its own new members. The author mentions the theaters of Jesuit collegiums, their specific purposes as an effective way of spreading Catholicism among Orthodox population. The article also deals with educational and training purposes of churches, libraries, orphanages and hospitals of Society of Jesus. The author states the ways of implementing and funding certain components of the aforementioned colleges and examines their role in the educational system of the Order. (shrink)

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

This article discusses the biography, works and philosophical views of Giuseppe Angiolini, an Italian Jesuit working at the Academy of Polotsk at the turn of the 18th and 19th centuries. The whole philosophy represented by Angiolini is in line with Italian Catholic philosophy, which in turn was influenced by the traditional Jesuit Collegium Romanum. The philosophy of Angiolini contains certain Suarezian ideas. In this respect it was influenced by the Jesuit tradition, especially as regards the mental (...) difference between essence and existence, and modalism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Impact of Aristotelianism on Modern PhilosophyJean-Robert ArmogatheRiccardo Pozzo, editor. The Impact of Aristotelianism on Modern Philosophy. Washington, D.C.: The Catholic University of America Press, 2004. Pp. xvi + 336. Cloth, $69.95.The status of a "great" philosopher is to stand out for centuries, asking questions in such a way that the answers can never be definitive. Not so many of them are able to stand such a severe (...) proof. Aristotle phrased some questions we are still groping to answer. It was a very good idea to ask thirteen scholars to deliver a lecture series at the Catholic University of America during the Fall 1999 about the reception of Aristotle's theory of intellectual virtues (Nich. Ethics VI). The speakers did not stick to this issue, and enlarged their purpose to a general approach of Aristotle's receptions in various moments of Western modern philosophy.Edward Mahoney complements Charles Schmitt's basic introduction to Aristotle and the Renaissance, with some very valuable pages about Cardinal Bessarion's contribution to the Byzantine debate aroused in 1439 by Plethon's comparison between Plato and Aristotle (in favor of the former). Along with Charles Schmitt, Antonino Poppi is the best specialist of the Paduan tradition, and wrote a very qualified paper about Zabarella (1533-89), who shaped Aristotelianism into the rigorous science of the schoolbooks: for centuries, Aristotle is read through Zabarella's glasses. Apart from a bird's view on recent Galilean studies (where Alistair Crombie is not mentioned), William A. Wallace makes his point about Aristotle's influence on Galilean logics, linking Galileo's 1640 letter to Liceti (where he states that, in matters of logic, he has been an Aristotelian all his life) to the scientist's deep knowledge as revealed by the logical questions in one of the juvenile treatises (ms 27 in Florence, more thoroughly studied in Wallace's book, Galileo's Logic of Discovery and Proof [Dordrecht, 1992]). John Doyle, a specialist of Late Scholastic Philosophy, figures out a [End Page 209] strange character, the French Jesuit André Semery (1630-1717), who taught for thirty years at the Collegium romanum. In a very anti-Aristotelian way, he holds a definite belief in metaphysical beings of reason. The boundary between what we can think and say is quietly stepped over, when Semery and other Jesuits begin to think about thinking, opening a very modern path which leads to Brentano and Quine. Christia Mercer states that Leibniz's combination of a Platonist epistemology with an Aristotelian conception of nature brings a very innovative view in ethics. A very forceful paper by Richard L. Velkley compares Rousseau's politics to Aristotle's view of man (the paper became a chapter of his 2002 impressive book Being after Rousseau), while Riccardo Pozzo gives a short presentation of Aristotle's reception in modern Germany, and an elaborate analysis of Kant's debt to Aristotle for the intellectual virtues. Hegel's appropriation of Aristotelian intellect is presented by Alfredo Ferrarin, while Michael Davis reconstructs Nietzsche's path from Aristotle to the tragedy and back, in a very convincing way. Husserl (Richard Cobb-Stevens), Heidegger (Stanley Rosen), Wittgenstein (Daniel Dahlstrom) and Gadamer (Enrico Berti) conclude brilliantly the series, showing how the thought of the Stagirite fertilized contemporary philosophers, in a permanent dialogue of disagreement or borrowing, never at rest, and never leaving anyone indifferent. The old Greek man remains a vivid debater for our age of anxiety.Jean-Robert ArmogatheThe University of Paris-SorbonneCopyright © 2005 Journal of the History of Philosophy, Inc.... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Impact of Aristotelianism on Modern PhilosophyJean-Robert ArmogatheRiccardo Pozzo, editor. The Impact of Aristotelianism on Modern Philosophy. Washington, D.C.: The Catholic University of America Press, 2004. Pp. xvi + 336. Cloth, $69.95.The status of a "great" philosopher is to stand out for centuries, asking questions in such a way that the answers can never be definitive. Not so many of them are able to stand such a severe (...) proof. Aristotle phrased some questions we are still groping to answer. It was a very good idea to ask thirteen scholars to deliver a lecture series at the Catholic University of America during the Fall 1999 about the reception of Aristotle's theory of intellectual virtues (Nich. Ethics VI). The speakers did not stick to this issue, and enlarged their purpose to a general approach of Aristotle's receptions in various moments of Western modern philosophy.Edward Mahoney complements Charles Schmitt's basic introduction to Aristotle and the Renaissance, with some very valuable pages about Cardinal Bessarion's contribution to the Byzantine debate aroused in 1439 by Plethon's comparison between Plato and Aristotle (in favor of the former). Along with Charles Schmitt, Antonino Poppi is the best specialist of the Paduan tradition, and wrote a very qualified paper about Zabarella (1533-89), who shaped Aristotelianism into the rigorous science of the schoolbooks: for centuries, Aristotle is read through Zabarella's glasses. Apart from a bird's view on recent Galilean studies (where Alistair Crombie is not mentioned), William A. Wallace makes his point about Aristotle's influence on Galilean logics, linking Galileo's 1640 letter to Liceti (where he states that, in matters of logic, he has been an Aristotelian all his life) to the scientist's deep knowledge as revealed by the logical questions in one of the juvenile treatises (ms 27 in Florence, more thoroughly studied in Wallace's book, Galileo's Logic of Discovery and Proof [Dordrecht, 1992]). John Doyle, a specialist of Late Scholastic Philosophy, figures out a [End Page 209] strange character, the French Jesuit André Semery (1630-1717), who taught for thirty years at the Collegium romanum. In a very anti-Aristotelian way, he holds a definite belief in metaphysical beings of reason. The boundary between what we can think and say is quietly stepped over, when Semery and other Jesuits begin to think about thinking, opening a very modern path which leads to Brentano and Quine. Christia Mercer states that Leibniz's combination of a Platonist epistemology with an Aristotelian conception of nature brings a very innovative view in ethics. A very forceful paper by Richard L. Velkley compares Rousseau's politics to Aristotle's view of man (the paper became a chapter of his 2002 impressive book Being after Rousseau), while Riccardo Pozzo gives a short presentation of Aristotle's reception in modern Germany, and an elaborate analysis of Kant's debt to Aristotle for the intellectual virtues. Hegel's appropriation of Aristotelian intellect is presented by Alfredo Ferrarin, while Michael Davis reconstructs Nietzsche's path from Aristotle to the tragedy and back, in a very convincing way. Husserl (Richard Cobb-Stevens), Heidegger (Stanley Rosen), Wittgenstein (Daniel Dahlstrom) and Gadamer (Enrico Berti) conclude brilliantly the series, showing how the thought of the Stagirite fertilized contemporary philosophers, in a permanent dialogue of disagreement or borrowing, never at rest, and never leaving anyone indifferent. The old Greek man remains a vivid debater for our age of anxiety.Jean-Robert ArmogatheThe University of Paris-SorbonneCopyright © 2005 Journal of the History of Philosophy, Inc.... (shrink)

Tijekom svoje kratke filozofske profesure na Bečkom sveučilištu i u plemićkom zavodu Collegium Theresianum , ali i potom dok je bio profesorom teologije u Beču, isusovac Josip Zanchi, riječki plemić, četiri je puta tiskao svoj udžbenik Physica particularis, koji je sadržavao raspravu iz meteorologije. U svim je tim izdanjima izlaganje o uzroku dúge započeo povijesnom bilješkom, u kojoj je sažeto prikazao de Dominisov, Descartesov i Newtonov doprinos objašnjenju dúge. Potraga za Zanchijevim izvorom u optičkim i prirodnofilozofskim djelima objavljenim nakon (...) Newtonova djela Opticks otkrila je tri newtonovca koji su također spomenuli de Dominisa: Henryja Pembertona, Voltairea i Antonija Genovesija. Njima treba pridodati i četvrtoga: Pietera van Musschenbroeka, koji je de Dominisovu ulogu u povijesti istraživanja dúge opisao pod Genovesijevim utjecajem, ali tek u posmrtno objavljenom djelu Introductio ad philosophiam naturalem .Pri sastavljaju svoje povijesne bilješke o istraživanju dúge Josip Zanchi slijedio je Newtona ili nekog newtonovca. Tvrdio je više od Newtona jer je za njega de Dominis »prvi od svih otkrio pravi uzrok dúge«, pri čem je oprezno dometnuo videtur, a objektivnije je od Newtona i nekih newtonovaca opisao Descartesov doprinos. Kad je pak studentima objašnjavao dúgu, slijedio je posljednju riječ znanosti – Newtona.Uporabom Zanchijeva udžbenika Physica particularis s de Dominisovim optičkim i meteorološkim prinosom mogli su se susresti profesori i studenti filozofije i u Hrvatskoj. Taj su udžbenik posjedovale knjižnice na dvama isusovačkim filozofskim učilištima: u Zagrebačkom kolegiju najkasnije od 1758., a u Požeškom kolegiju najkasnije od 1769. godine.While teaching philosophy at the University of Vienna and the elite school Collegium Theresianum , but also theology in the same city, Josip Zanchi, Jesuit of noble birth from Rijeka, had published four editions of his manual Physica particularis, containing also a most comprehensive meteorological treatise. In each of the four Vienna editions his elaboration on the cause of rainbow opens a historical paragraph comprising a short survey of de Dominis’, Descartes’ and Newton’s contributions to the explanation of rainbow. Search for Zanchi’s source in the works dealing with natural philosophy published after Newton’s Opticks has brought to light three Newtonians who also mentioned de Dominis: Henry Pemberton, Voltaire and Antonio Genovesi. The name of Pieter van Musschenbroek should be added to this list. He described de Dominis’ role in the history of the explanation of rainbow under the influence of Genovesi, published posthumously in his work Introductio ad philosophiam naturalem .While composing his historical paragraph on the explanation of rainbow, Josip Zanchi followed in the footsteps of Newton or a Newtonian. He exceeded Newton by stating that de Dominis was »the first to have discovered the true cause of rainbow,« carefully employing videtur in support of his argument, his description of Descartes’ contribution being more objective than that of Newton or some Newtonians. However, in his academic lectures on rainbow, he followed the latest scientific discoveries – Newton.Through Zanchi’s manual Physica particularis, Croatian professors and students of philosophy could also have become familiar with de Dominis’ optical and meteorological contribution. This manual was available in the libraries of two Jesuit philosophical schools: Zagreb College or Collegium Zagrabiense, not later than 1758, and in Požega College or Collegium Poseganum, from 1769 at the latest. (shrink)

It is our hope that this volume will serve to document both the history of the Collegium Phaenomenologicum during its first ten years as well as some of the philosophical work that has grown out of the annual gatherings in Perugia. The Introduction narrates the history and is supplemented by the Appendices, in which the programs and the participants for each of the ten years are listed. The essays, on the other hand, present in more finished form work that (...) was developed in connection with courses, lectures, or seminars conducted during the first ten years of the Collegium. Giuseppina Moneta John Sallis Jacques Taminiaux Introduction The Collegium Phaenomenologicum in Its First Ten Years GIUSEPPINA C. MONETA The idea of the Collegium Phaenomenologicum first took shape in a conversa tion that I had with Werner Marx at his home in Bollschweil in the Spring of 1975. Previously I had thought of the possibility of a gathering of phenom enologists somewhere in Italy during the summer months. And when I ex plained to Werner Marx that it would not be difficult to find accommodation for such a gathering in a Franciscan monastery in Umbria, he responded enthusiastically and assured me that such a project would have the support of the Husserl Archives in Leuven and in Freiburg. (shrink)

Book reviews: BOER, Wietse de; ENENKEL, Karl; MELION, Walter S.. Jesuit image theory. Leiden: Brill, 2016.. ISBN 978-90-04-31911-0 ISBN 978-90-04-31912-7.

In this paper, I examine a neglected debate between Francisco Suárez and Pedro Hurtado de Mendoza about the unity of composite substances. There was a consensus among the Jesuits on the fact that the per se unity of composite substances requires something in addition to matter and form. Like most Jesuits, Suárez and Hurtado further agree on the fact that this additional ingredient is not a full-blown thing, but a “mode of union.” However, while Suárez claims that the union is (...) achieved through a single mode, Hurtado maintains that it is necessary to postulate two distinct modes of union, one modifying form and another modifying matter. I argue that this disagreement actually reflects an important ontological debate about the nature of the items that serve as the cement of things and that it eventually leads later Jesuits like Rodrigo de Arriaga to conceive of union as a polyadic or “straddling” mode. (shrink)

Working from within the Lakatosian framework of scientific change, this paper seeks to gain a deeper understanding of the Jesuits’ role in the scientific revolution during the years of Galileo’s trials and the subsequent century. Their received research program was Aristotelian cosmology. Their efforts to construct protective belts to shield the core principles were fueled not only by the basic instinct to conserve but also by the impact of official prohibitions from the side of Church authorities. The paper illustrates how (...) these Church restrictions were not as paralyzing for Jesuit intellectuals as has often been thought. They left considerable space for maneuvering. The paper shows how, within this space, Jesuits were engaged mainly in the indispensable task of exhausting all the potential of Aristotelian cosmology. They did this primarily by trying to build intellectual bridges to ensure coherence between three realms of the cosmological imagination of the time: the received Aristotelian view, the new empirical data, and the realm of everyday experience. (shrink)

In _Jesuit Philosophy on the Eve of Modernity_ Cristiano Casalini collects eighteen contributions by renowned specialists to track the existence and distinctiveness of Jesuit philosophy during the first century since the inception of the order.

Jesuits and Matriarchs: Domestic Worship in Early Modern China. By Nadine Amsler. Seattle: University of Washington Press, 2018. Pp. ix + 258. $95 ; $30.

This paper is a concluding speech of the Collegium Logicum that was held in Wittenberg from 20th October 1608 until 12th January 1609.

Alexander’s "Infinitesimal. How a dangerous mathematical theory shaped the modern world"(London: Oneworld Publications, 2015) is right to argue that the Jesuits had a chilling effect on Italian mathematics, but I question his account of the Jesuit motivations for suppressing indivisibles. Alexander alleges that the Jesuits’ intransigent commitment to Aristotle and Euclid explains their opposition to the method of indivisibles. A different hypothesis, which Alexander doesn’t pursue, is a conflict between the method of indivisibles and the Catholic doctrine of the (...) Eucharist. This is a pity, for the conflict with the Eucharist has advantages over the Jesuit commitment to Aristotle and Euclid. The method of indivisibles was a method that developed in the course of the seventeenth century, and those who developed ‘beyond the Alps’ relied upon Aristotelian and Euclidean ideals. Alexander’s failure to recognize the importance of Aristotle and Euclid for the development of the method of indivisibles arises from an unwarranted conflation of indivisibles and infinitesimals. Once indivisibles and infinitesimals are distinguished, we observe that the development of the method of indivisibles exhibits an unmistakable sympathy for Aristotle and Euclid. Thus, it makes sense to consider an alternative explanation for the Jesuit abhorrence of indivisibles. And indeed, indivisibles but not infinitesimals conflict with the doctrine of the Eucharist, the central dogma of the Church. (shrink)

SummaryIn 1865, Spanish Jesuits founded the Manila Observatory, the earliest of the Far East centres devoted to typhoon and earthquake studies. Also on Philippine soil and under the direction of the Jesuits, in 1884 the Madrid government inaugurated the first Meteorological Service in the Spanish Kingdom, and most probably in the Far East. Nevertheless, these achievements not only went practically unnoticed in the historiography of science, but neither does the process of geophysical dissemination that unfolded fit in with the two (...) types of transmitter of knowledge identified by historians in the missionary diffusion of the exact sciences in colonial contexts. Rather than regarding science as merely a stimulus to their functionary and missionary tasks, Spanish Jesuits used their overseas posting to produce and publish original research –– a feature that would place them within the typology of the ‘seeker’ rather than the ‘functionary’ (in stark contrast to what the standard typology sustains). This paper also analyses examples of synergies between science, education and trade, which denotes, inter alia, the existence of a broad and solid educational structure in the Manila Mission that sustained the strength of research enterprise. (shrink)

French Jesuit missionaries in China in the seventeenth and eighteenth centuries Content Type Journal Article Pages 1-4 DOI 10.1007/s11016-011-9530-8 Authors Ugo Baldini, Department of Historical and Political Studies, Faculty of Political Sciences, University of Padova, Via del Santo 28, 35123 Padova, Italy Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

In 1773, Pope Clement XIV suppressed the Society of Jesus, a dramatic, puzzling act that had a profound impact. This volume traces the causes of the attack on the Jesuits, the national expulsions that preceded universal suppression, and the consequences of these extraordinary developments. The Suppression occurred at a unique historical juncture, at the high-water mark of the Enlightenment and on the cusp of global imperial crises and the Age of Revolution. After more than two centuries, answers to how and (...) why it took place remain unclear. A diverse selection of essays - covering France, Spain, Portugal, Italy, the Netherlands, China, Eastern Europe, and the Americas - reflects the complex international elements of the Jesuit Suppression. The contributors shed new light on its significance by drawing on the latest research. Essential reading on a crucial yet previously neglected topic, this collection will interest scholars of eighteenth-century religious, intellectual, cultural, and political history. (shrink)

History and Philosophy of Logic, Volume 32, Issue 2, Page 185-187, May 2011.

Leopolis in Latin, Lemberg in German, Lwów in Polish, Lviv in Ukrainian, this city located in the historic province of Eastern Galicia (Galizien, Galicja, Halychyna) has a history marked by the successive conquests of the region by imperial powers. Founded in the 13 th century by Prince Danylo of Galicia as a fortress against the Tatar and Mongol invasions of the period, then bequeathed to his son Lev (Leo) who built it into the city which bears his name, in (...) the 14th century it came under rule of the kings of Poland for the next 400 years or more, emerging as a major centre of the Polish-Lithuanian union. Its multi-ethnic make-up was nevertheless established very early on, like that of most Central-European cities, as a consequence of coming under the ‘Magdeburg rights’ legal system in 1352. Through this development, the city attracted a large number of immigrants of diverse origins (Germans, Czechs, Poles, Jews, Armenians, Tatars, Moldavians and Saracens, both merchants and artisans, who established themselves in their own ethnic quarters in various parts of the city). They had been invited there by King Casimir the Great who was anxious to develop prosperous urban centres in Poland. It was also this ‘German law’ status (jus teutonicum) that set the city apart from its hinterland, populated by Ruthenian peasants and a Polish petty nobility. (shrink)

This essay takes a rhetorical pragmatist perspective on current questions concerning educational goals and pedagogical practices. It begins by considering some challenges to rhetorical approaches to education, placing those challenges in the theoretical context of their posing. The essay then describes one current rhetorical approach—based on Kenneth Burke’s dramatism and logology—and uses it to understand and redescribe another rhetorical approach—Jesuit teaching of eloquentia perfecta. Proceeding in this way, the essay presents both a general theoretical framework for discussing educational aims (...) and a specific practical example of how such aims might be achieved. (shrink)

In _Jesuit Superior General Luis Martín García and His Memorias_, David Schultenover presents an account and interpretation of Martín’s memoir covering most of his sixty years, including candid reflections on church-state events and his personal life.

Thierry Meynard examines how the Jesuits in China came to understand the Confucian tradition, and how they offered the first complete translation of the Lunyu in the West, in the Confucius Sinarum Philosophus.

Résumé Cet article retrace l’histoire contrastée, ancienne et souvent douloureuse de la ville de Lemberg, autrement Lwów, autrement Lvov, autrement Lviv… Toutes ces dénominations correspondent à des étapes historiques identitairement marquées qui ont laissé des traces dans l’imaginaire, la topographie et le système des repères. Aujourd’hui, un nouvel avatar de cette situation – marquée sous le signe du paradoxe – se trouve caractérisé par l’étrange notion de « frontière » entre Orient et Occident proposée par Huntington : cette limite (...) passerait par cette ville même. Elle ne peut toutefois se réduire à un tel statut de borne frontière pour affirmations théoriques volontiers réductrices. L’élargissement de l’Union européenne donne à Lviv une nouvelle vocation de porte-parole de l’Ukraine, manifestant son désir d’Europe et d’articulation frontalière à celle-ci. (shrink)

The book tackles the lack of research on contemporary Jesuit primary and secondary schools in North and Latin America by bringing together the studies available and adding commentaries by well-known education experts. As a whole, the book pictures a tradition that is living a historical moment, akin to a crossroads.

SummaryOn its foundation in 1842, St Francis Xavier's College, Liverpool, was the first British manifestation of the renaissance of Jesuit day-schools throughout nineteenth-century Europe. Initially, the College developed along traditional Jesuit lines, imbibing the spirit of the Ratio Studiorum, the centuries-old educational code of the Society of Jesus.By 1875, a new era had hawned as the needs of one of the largest commercial and industrial centres in the British Empire forced the Jesuits to examine critically the type of (...) education being dispensed in their Liverpool college. The curriculum was rapidly extended away from its traditional roots in the Classics to embrace scientific and technical training. This paper seeks to show how the Jesuits in Liverpool adapted in the last quarter of the nineteenth century to changing demands both at home and from their Superior General in Rome. (shrink)

In this article, we investigate the relationship between religion, spirituality, and sustainability ethics. We focus on the sustainability efforts and channels that a Catholic Jesuit university employs in defining sustainability for business education and the global community through a consideration of the themes of social justice and the value of life. Specifically, we examine the model embraced by Loyola University Chicago , which promotes sustainability ethics and initiatives through their campus infrastructure, academic curriculum, and institutional culture. We examine emerging (...) student-run businesses and their impact on the environment from a social justice perspective. Sustainability initiatives include on-campus biodiesel production, bottled water bans, sustainable farming, water conservation, and the creation of a sustainability dashboard. (shrink)

ABSTRACT Within the context of national traditions in colonial science, the scientific activities of Jesuit missionaries present us with a unique combination of challenges. The multinational membership of the Society of Jesus gave its missionaries access to virtually every Portuguese, Spanish, and French colony. The Society was thus compelled to engage an astonishingly diverse array of cultural and natural environments, and that diversity of contexts is reflected in the range and the complexity of Jesuit scientific practices. Underlying that (...) complexity, however, was what I see as a unique combination of institutional structures; namely, European colleges, overseas mission stations, and the regular circulation of personnel and information. With this institutional framework as a backdrop, I briefly trace what I see as the most salient themes emerging from recent studies of Jesuit overseas science: 1) the Societys ability to use scientific expertise to its advantage amid the complex web of dependencies upon which it missionary activities rested; 2) the ability of its missionaries to become intimate with a wide range of cultures and to appropriate natural knowledge held by indigenous peoples, especially in the fields of material medica and geography; and 3) the different ways Jesuits used published accounts of “remote nature” (i.e., natural histories of overseas colonies) to advance their corporate and religious causes. (shrink)

Thomas Hobbes's doctrine of space is here considered as an example of the Nachzuirkung of Jesuit commentaries on Aristotle's natural philosophy in seventeenth-century mechanistic science. Hobbes's doctrine of space can be reconstructed in terms of his intensive dialogue with late scholasticism, as represented in the works of several important Jesuit authors. Although he presents his concept of space as an alternative to the Aristotelian notion of place, there are some remarkable similarities between Hobbes's alternative notion of space and (...) the concept of spatium imaginarium, found in the Jesuit commentaries. While Hobbes adopts many scholastic elements, he employs these to his own purposes. Thus, on the one hand, this article does not so much challenge Hobbes's "modernity", but rather tries to put it in its proper perspective. On the other hand, it tries to show the vitality and importance of Jesuit natural philosophy in non- or even anti-Aristotelian contexts. (shrink)

This essay explores James Bernauer’s Jesuit Kaddish as an extended reflection on the centuries-long troubled relationship between Jesuits and Jews, with attention to egregious instances of moral fa...

James Bernauer’s Jesuit Kaddish about Jews and Jesuits in the shadow of the Holocaust is not a work of ordinary secular history. It is grounded in two distinctly Jesuit spiritual practices. This es...