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By Heikki Mikkeli

"The start line of this learn is to ascertain Zabarella's logica and methodological writings in the wider context of his philosophical pondering. fresh stories have thought of his paintings both because the fruits of Renaissance Aristotelianism, or because the precursor of modem technology. Neither of those techniques to Zabarella has introduced in mild these questions about which his writings have been grounded. at first of his accrued logical works, Opera logica (1578), he drews a contrast among the everlasting international of nature and the human international, that's contingent upon human volition. From this contrast he defines corresponding different types of wisdom, and diversified equipment of manufacturing them. One function of this research is to teach how and why Zabarella, not like humanists, constantly prefers theoretical wisdom to its useful purposes. simply within the previous few years examine has emphasised the significance of the connection among Aristotelianism and humanism." (p. 14-15)

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28 The subject matter of the contemplative sciences is proper. It cannot correspond to the subject matter of any other discipline. In the productive disciplines, however, the subject matter can be common; for example the human body' is not only the subject matter of medicine, but of other arts too, and even forms part of the subject matter of natural philosophy. So in Zabarella's view the contemplative sciences differ from each other according to their subject matter, but the productive arts according to their ends.

35. See also Antonaci 1971, 148149. 23 Papuli 1967, 48-49. On the life and works of Girolamo Balduino see Lohr 1974, 257; Papuli 1967, 57-78 and Edwards 1960, 102-103. about Balduino's life and activities are known. , An logica sit scientia velars. In Balduino 1563, 195-199. " 25 Edwards 1960, 109. " Angelo Tio died in 1559 and was professor oflogic at Padua in the late 1540's, see Edwards 1960, 101 and Lohr 1982, 194. 51 an instrument, the purpose of which is to distinguish true from false in the theoretical sciences and good from bad in the practical ones.

There are many things that Aristotle did not treat and many things he did not even know. Though Aristotle did not deal with many plants and anima1s, it is still easy to point to there proper places in the Aristotelian system, and in his books on nature. Similarly, as regards mineralogy, it is easy to say that Aristotle himself did not write anything about minerals, yet his system allows us to place Albertus Magnus' book on minerals straight after the book on meteors. 64 We can say that Aristotle's philosophy of nature is complete and in every respect absolute in regard to subject matter and to things being considered; if not in practice, at least in theory.

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