Cesare Cremonini (philosopher)

Following up on the controversy opened in 1516 by Pietro Pomponazzi and continued by Jacopo Zabarella (his predecessors in the chair), Cremonini too taught that reason alone cannot demonstrate the immortality of the soul – his absolute adherence to Aristotle implying that he believed in the mortality of the soul. After a paper he wrote about the Jesuits, and public statements he made in favor of laic teachers, the Jesuits in Venice accused him of materialism, then relayed their grievances to Rome. He was prosecuted in 1604 by the Inquisition for atheism and the Averroist heresy of "double truth", and ordered to refute his claims: as was his manner, Cremonini gently refused to retract himself, sheltering himself behind Aristotle's authority. Because Padua was then under tolerant Venetian rule, he was kept out of reach of a full trial.

As for the accusations, and beyond Cremonini's teachings: indeed his personal motto was "Intus ut libet, foris ut moris est"[14] (Latin for "In private think what you wish, in public behave as is the custom"), which was taken by humanists as meaning that a scientific thinker could hold one set of opinions as a philosopher, and another set as a Christian; it was also adopted by European Libertines (brought back to France by his student and confidant Gabriel Naudé). After his death, Cremonini had his tombstone engraved with "Cæsar Cremoninus hic totus jacet" (Latin for "Here lies all of Cremonini"), implying that no soul survived.

His student Naudé (who had been his confidant for three months) qualified most of his Italian teachers as "Atheists"[15] and especially Cremonini as a "déniaisé" ("one who has been wised up, unfoolish, devirginized", the Libertines' word for unbelievers); he added to his friends, translated, "The Cremonin, Professor of Philosophy in Padua, confessed to a few choice Friends of his that he believed neither in God, nor in Devil, nor in the immortality of the soul: yet he was careful that his manservant was a good Catholic, for fear he said, should he believe in nothing, that he may one morning cut my throat in my bed".[16] Later, Pierre Bayle pointed out that Cremonini did not believe in the immortality of the soul (in the "Crémonin" article of his Historical and Critical Dictionary). Gottfried Leibniz, in his 1710 Theodicy, dealing with the Averroists, who "declared that man's soul is, according to philosophy, mortal, while they protested their acquiescence in Christian theology, which declares the soul's immortality", says "that very sect of the Averroists survived as a school. It is thought that Caesar Cremoninus, a philosopher famous in his time, was one of its mainstays".[17] Pierre Larousse, in his opinionated Grand dictionnaire universel du XIXe siècle, stated Cremonini was not a Christian.

At Padua Cremonini was both a rival and a friend of his colleague Galileo. When Galileo announced that he had discovered mountains on the Moon in 1610, he offered Cremonini the chance to observe the evidence through a telescope. Cremonini refused even to look through the telescope and insisted that Aristotle had definitely proved the Moon could only be a perfect sphere. When Galileo decided to move to Tuscany that year, Cremonini warned him that it would bring him under the Inquisition's jurisdiction. Indeed, the next year the Inquisition reviewed Cremonini's case for evidence against Galileo.[18] Years later, in his book Dialogue Concerning the Two Chief World Systems, Galileo would include the character Simplicio - the name was not casually chosen - a dogmatic Aristotelian philosopher who was partly based on Cremonini.

When Cremonini died in 1631 during the Paduan outbreak of the Italian Plague of 1629-1631, more than 400 students were working with him. His previous students included, alphabetically:

• Theophilos Corydalleus, graduated 1613, a Greek philosopher, had some influence in the Greek-speaking world during the 17th and 18th centuries
• William Harvey, graduated 1602, an English doctor who was the first to correctly describe the circulation of the blood
• Joachim Jung, graduated 1619, a German mathematician and naturalist popularized by John Ray
• Ioannis Kottounios, an eminent Greek scholar and his successor to the chair of philosophy at Padua
• Justus Lipsius, a philosopher of the Spanish Netherlands
• Gabriel Naudé, in 1625–27, a French scholar and Cardinal Mazarin's librarian
• Guy Patin, a French doctor, headmaster of the School of Medicine in Paris
• Antonio Rocco, an Italian philosophy teacher and libertine writer
• Corfitz Ulfeldt, in 1628–29, a famous Danish statesman and traitor
• Flemming Ulfeldt, also in 1628–29, a Danish statesman and military leader, younger brother of Corfitz

He was buried in the Benedictine monastery of St. Justina of Padua (to which he also willed his possessions). His name has been given to several streets ("via Cesare Cremonini" in Cento, "via Cesare Cremonino" in Padua) and an institute ("Istituto Magistrale Cesare Cremonini" in Cento).

Below are his main books (many of them including separate treatises), listing only their most usual abridged titles:

• 1596: Explanatio proœmii librorum Aristotelis De physico auditu
• 1605: De formis elementorum
• 1611: De Anima (student transcript of a Cremonini lecture)
• 1613: Disputatio de cœlo
• 1616: De quinta cœli substantia (second series of De cœlo)
• 1626: De calido innato (reprinted in 1634)
• 1627: De origine et principatu membrorum
• 163?: De semine (printed or reprinted in 1634)

  --- Posthumous:

• 1634: De calido innato et semine (expanding 1626 with 163?)
• 1644: De sensibus et facultate appetitiva
• 1663: Dialectica

(Not included are poems and other personal texts.)

Below are his main books (with usual short titles, original full titles, and indication of some variants or misspellings commonly found in literature). As was the practice of the time, many of them are made of opuscules, separate treatises grouped in a single binding. (Please note that Latin title spelling can vary depending on their grammatical position in a sentence, such as a "tractatus" becoming a "tractatum" in the accusative case when inside a longer title.)

• 1596: Explanatio proœmii librorum Aristotelis De physico auditu [1+20+22+43+1 folios[19]] (Explanatio proœmii librorum Aristotelis De physico auditu cum introductione ad naturalem Aristotelis philosophiam, continente tractatum de pædia, descriptionemque universæ naturalis Aristoteliæ philosophiæ, quibus adjuncta est præfatio in libros De physico auditu. Ad serenissimum principem Alphonsum II Estensem Ferrariæ ducem augustissimum) also ("Explanatio proœmii librorum Aristotelis De physico auditu, et in eosdem Præfatio, una cum Tractatu de Pædia, seu, Introductione ad philosophiam naturalem Aristotelis."[20]) (ed. Melchiorre Novello as "Melchiorem Novellum") – Padua: Novellum
  • "Tractatus de pædia" alias "De pædia Aristotelis" or sometimes "De pœdia Aristotelis" (also as "Descriptio universæ naturalis Aristoteliæ philosophiæ", or erroneously "Diatyposis universæ naturalis aristotelicæ philosophiæ")
  • "Introductio ad naturalem Aristotelis philosophiam" (sometimes "Introductio ad naturalem Aristotelis philosophiam")
  • "Explanatio proœmii librorum Aristotelis De physico auditu" (sometimes "Explanatio proœmii librorum De physico auditu")
• 1605: De formis elementorum (Disputatio De formis quatuor corporum simplicium quæ vocantur elementa) – Venice
• 1611: De Anima (De Anima lectiones 31, opiniones antiquorum de anima lect. 17) – student transcript of a Cremonini lecture
• 1613: Disputatio de cœlo (Disputatio de cœlo : in tres partes divisa, de natura cœli, de motu cœli, de motoribus cœli abstractis. Adjecta est Apologia dictorum Aristotelis, de via lactea, et de facie in orbe lunæ) – Venice: Thomam Balionum
  • "De cœlo"
    • "De natura cœli"
    • "De motu cœli"
    • "De motoribus cœli abstractis"
  • "De via lactea"
  • "De facie in orbe lunæ"
• 1616: De quinta cœli substantia (Apologia dictorum Aristotelis, de quinta cœli substantia adversus Xenarcum, Joannem Grammaticum, et alios) – Venice: Meiettum (second series of De cœlo)
• 1626: De calido innato (Apologia dictorum Aristotelis De calido innato adversus Galenum) – Venice: Deuchiniana (reprinted in 1634)
• 1627: De origine et principatu membrorum (Apologia dictorum Aristotelis De origine et Principatu membrorum adversus Galenum) – Venice: Hieronymum Piutum
  • "De origine"
  • "De principatu membrorum"
• 163?: De semine (Expositio in digressionem Averrhois de semine contra Galenum pro Aristotele)[21] – (printed or reprinted in 1634)

  --- Posthumous:

• 1634: De calido innato et semine (Tractatus de calido innato, et semine, pro Aristotele adversus Galenum) – Leiden: Elzevir (Lugduni-Batavorum) (expanding 1626 with 163?)
  • "De calido innato"
  • "De semine" (Apologia dictorum Aristotelis De Semine)
• 1644: De sensibus et facultate appetitiva (Tractatus tres : primus est de sensibus externis, secundus de sensibus internis, tertius de facultate appetitiva. Opuscula haec revidit Troylus Lancetta auctoris discipulus, et adnotatiotes confecit in margine) also (Tractatus III : de sensibus externis, de sensibus internis, de facultate appetitiva) (ed. Troilo Lancetta, as "Troilus Lancetta" or "Troilo de Lancettis"), Venice: Guerilios
  • "De sensibus externis"
  • "De sensibus internis"
  • "De facultate appetitiva"
• 1663: Dialectica (Dialectica, Logica sive dialectica) (ed. Troilo Lancetta, as "Troilus Lancetta" or "Troilo de Lancettis") (sometimes "Dialecticum opus posthumum") – Venice: Guerilios

(Poems and other personal texts not included here.)