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Para o historiador das ideias, a 'Isagoge' tem relevante interesse, pois, logo no início, levanta incidentalmente a célebre discussão, mais tarde conhecida por problema dos universais, que animou toda a especulação medieval e ainda hoje se encontra no ponto de partida dos mais variados sistemas filosóficos. Trata-se, esta edição bilingue da Isagoge Filosófica de Pedro da Fonseca com introdução, tradução e notas de Joaquim Ferreira Gomes, do #2 da coleção "Traphicæ: Traduções Filosóficas de Autores Essenciais", uma coleção cientificamente coordenada pelo Instituto de Estudos Filosóficos da Universidade de Coimbra. Visite o sítio Web: https://www.uc.pt/fluc/uidief/publica/traphicae/, Inclui "Vida e Obra de Pedro da Fonseca", de Mário Santiago de Carvalho, traduzido do inglês por João Emanuel Diogo.

O que é o bem? Qual a sua natureza ou essência? —eis a pergunta a que a presente obra procura dar resposta. Trata-se, esta edição bilingue d'A Natureza do Bemde Santo Agostinho com introdução, tradução e notas de Mário Santiago de Carvalho,do #1 da coleção "Traphicæ: Traduções Filosóficas de Autores Essenciais". Visite o sítio Web:https://www.uc.pt/fluc/uidief/publica/traphicae/ &nbsp

"Ensino de geografia e de matérias científicas no ensino jesuíta de Quinhentos: António de Castel-Branco e o seu curso Cosmoteoria (1588)" é o título da sessão lideradapor Armando Senra Martins no âmbito do Seminário de Estudos Avançados do Instituto de Estudos Filosóficos da Faculdade de Letras da Universidade de Coimbra. A sessão foi presidida por Mário Santiago de Carvalho e contou com a participação interventiva de Mitsutake Ikeda, Emanuel Nogueira, Robert Junqueira, Iuliia Nikitenko e Margarida Ribeiro. A agenda e a memória das atividades do Instituto de Estudos Filosóficos de Coimbra pode ser consultada aqui:https://www.uc.pt/fluc/uidief/act O Instituto de Estudos Filosóficos é financiado por fundos nacionais através da FCT – Fundação para a Ciência e a Tecnologia, I.P., no âmbito do projeto UID/FIL/00010/2020.

O que é o bem? Qual a sua natureza ou essência? — eis a pergunta a que a presente obra procura dar resposta. Trata-se, esta edição bilingue d'A Natureza do Bem de Santo Agostinho com introdução, tradução e notas de Mário Santiago de Carvalho, do #1 da coleção "Traphicæ: Traduções Filosóficas de Autores Essenciais". Visite o sítio Web: https://www.uc.pt/fluc/uidief/publica/traphicae/

Do your best... and you will rise to the occasion of this new beginning revolving around signs and human cognition. This event, commented on by Cristina Greco (Jeddah University of Business and Technology) and John Hittinger (Saint John Paul II Institute) and co-chaired by Elma Berisha (Lyceum Institute) and Yulia Nikitenko (Institute for Philosophical Studies), is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** A lecture followed by the closing ceremony of the IO2S Deely, featuring a line-up of very distinguished guests, to wit: Brian Kemple (Lyceum Institute), Bujar Hoxha (South East European University), Donald Favareau (National University of Singapore), Inna Merkulova (International Center for Semiotics and Intercultural Dialogue), Joseph DeChicchis (Deely Project), Kalevi Kull (International Society for Biosemiotic Studies), Mário Santiago de Carvalho (Coimbra Institute for Philosophical Studies), Myrdene Anderson (Purdue University), Br. Norman Hipps, O.S.B. (Saint Vincent College), Olga Lavrenova (International Association for Semiotics of Space and Time), Paul Cobley (International Association for Semiotic Studies), William Passarini (Coimbra Institute for Philosophical Studies), Zdzisław Wąsik (Philological School of Higher Education in Wrocław). *** Find the bionotes in our Homepage: https://www.uc.pt/fluc/uidief/io2s Visit our Auditorium: https://www.uc.pt/fluc/uidief/io2s/auditorium *** Technical support assured by Robert Junqueira. The cover image for the video was designed by Zahra Soltani.

Take a look back... and rewind the present state of the art of virtual semiotics all the way until the Iberian atmosphere of late Scholasticism. This event, commented by Hélène Leblanc (Catholic University of Louvain) and chaired by Yulia Nikitenko (Institute for Philosophical Studies), is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** Mário Santiago de Carvalho is Full Professor at the FLUC - Faculty of Arts and Humanities of the University of Coimbra, Scientific Coordinator of the Research & Development Unit IEF - Institute for Philosophical Studies, and author of more than 200 philosophy titles (among articles and monographs), published in Portuguese, English, French, Spanish, German, Italian, Romanian and Mandarin; see: Scholarly Bibliography (https://coimbra.academia.edu/M%C3%A1rioSantiagodeCarvalho/Scholarly-Bibliography).He has already taught at several universities (in Porto, Lisbon, Azores, Salamanca, Luxembourg, Sun Yat-sen and České Budějovice), and, besides Portugal, he has been summoned to PhD examinations in Salamanca, Paris, Leuven and Macerata. In his teaching and research activity, Mário S. de Carvalho privileges the history of philosophy, metaphysics, and the philosophy of music. He is the director of the international online series Conimbricenses.org, as well as the coordinator of the bilingual edition of the “Jesuit Coimbra Course,” currently being edited by the Coimbra University Press. *** Hélène Leblanc is a historian of philosophy and of semiotics, working mostly on the Late Scholasticism of the 16th and 17th centuries, and on the Austro-German tradition, involving authors such as B. Bolzano, F. Brentano, E. Husserl, A. Marty, A. Meinong, and L. Wittgenstein. She has strong interests in philosophy of language and mind. In 2015, she earned her PhD on semiotic theories in Early Modern Philosophy, under the supervision of Philippe Hamou (Paris Ouest Nanterre La Défense) and Giulia Belgioioso (Università del Salento - Lecce). Her major scientific achievement is her monograph on semiotic theories in the seventeenth century, titled Théories sémiotiques à l’âge classique (Vrin, 2021). She has also written several articles especially 1) on Scholastic and Early Modern philosophy and 2) on the Austro-German tradition. She collaborates with the ARC Schol’Art at the GEMCA, UCLouvain. This project, at the crossroad of History of art, French literature, and Neo-Latin literature, aims at highlighting the scholastic background of these fields. She is also a founding member of Inbegriff – Geneva Seminar for Austro-German Philosophy and she is a Co-editor of Studia Philosophica, Schweizerische Zeitschrift für Philosophie, (with Janette Friedrich and Michael Festl). *** Homepage: https://www.uc.pt/fluc/uidief/act/io2s Auditorium: https://www.uc.pt/fluc/uidief/act/io2s/auditorium *** The official graphic designer of the IO2S DEELY is Zahra Soltani Tehrani. Technical support assured by Robert Junqueira.

Carry on wondering... and you will be guided sensibly along the road uniting those no longer living, those not yet dead, and those still to be born. This event, commented by Mário Santiago de Carvalho (Institute for Philosophical Studies) and chaired by William Passarini (Mansarda Acesa), is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesa with the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** Júlio Pinto has a PhD from the University of North Carolina at Chapel Hill (1985), where he served as Teaching Assistant (1980-1985) of Portuguese and Visiting Lecturer at the Department of Romance Languages (1985-1986). He did postdoctoral work at the Catholic University of Portugal (Lisbon, 1992). He acted as Chair of the Doctoral Program in Comparative Literature at the Federal University of Minas Gerais, Chair of the Graduate Program in Communication at the same University, and later as Chair of the Graduate Program in Communication at the Pontifical Catholic University of Minas Gerais, Brazil. He was President of Compós (the Brazilian Association of Graduate Programs in Communication) 2011-2013, and was previously its Vice-President (2009-2013). He authored many books, the first of which was The Reading of Time (Berlin: Mouton de Gruyter, 1989), book chapters, and articles published in Brazilian and foreign journals. In his CV, the most current terms relating to his scientific and cultural activities are: Semiotics, Language, Communication, Philosophy of Language, Theory of the Image, Cinema and Television, Art, Electronic Media, and Intersemiotic translation. He is currently a member of Kairós, an international organization of university presidents and notable scholars dedicated to the enhancement of higher education and research. *** Mário Santiago de Carvalho is Full Professor at the FLUC - Faculty of Arts and Humanities of the University of Coimbra, Scientific Coordinator of the Research & Development Unit IEF - Institute for Philosophical Studies, and author of more than 200 philosophy titles (among articles and monographs), published in Portuguese, English, French, Spanish, German, Italian, Romanian and Mandarin; see: Scholarly Bibliography (https://coimbra.academia.edu/M%C3%A1rioSantiagodeCarvalho/Scholarly-Bibliography). He has already taught at several universities (in Porto, Lisbon, Azores, Salamanca, Luxembourg, Sun Yat-sen and České Budějovice), and, besides Portugal, he has been summoned to PhD examinations in Salamanca, Paris, Leuven and Macerata. In his teaching and research activity, Mário S. de Carvalho privileges the history of philosophy, metaphysics, and the philosophy of music. He is the director of the international online series Conimbricenses.org, as well as the coordinator of the bilingual edition of the “Jesuit Coimbra Course,” currently being edited by the Coimbra University Press. *** Homepage: https://www.uc.pt/fluc/uidief/act/io2s Auditorium: https://www.uc.pt/fluc/uidief/act/io2s/auditorium *** The cover image for the video was designed by Zahra Soltani. Technical support assured by Robert Junqueira.

ASíntese Frágilnão quer ser uma história do pensamento filosófico do tempo da Patrística (séc. I) aos Conimbricenses (séc. XVII), mas sim uma «introdução» à Filosofia, tomando esse período como fundo pensável. Os temas do tempo, do ser e do pensar são privilegiados mediante diálogo pessoal (afetivo e crítico) com autores tão diversificados como S. Agostinho, Pseudo-Dionísio, S. Anselmo, Abelardo, Pedro Hispano, S. Tomás de Aquino, Dante, Duns Escoto, Ockham, Eckhart e os Conimbricenses, entre outros. Desta maneira se expõe a fragilidade de uma alegada síntese, historicamente impossível. A presente obra, a ler conjuntamente com oRoteiro Temático-Bibliográfico de Filosofia Medieval(Lisboa: Colibri 1997), preconiza didaticamente vias de acesso à mediação médiolatina; introduz filões, temas e técnicas de trabalho filosófico (em particular nos seus 'Excursos'); evidencia a individualidade filosófica de alguns dos pensadores estudados; comprova a originalidade onto-semântica do pensar e seu sujeito; e demonstra a dimensão moderna de futuro na longa deriva da história do ser. Sob o signo da fragilidade que habita todas as sínteses.

Conferência ministrada por Maria Fernanda Henriques e presidida por Mário Santiago de Carvalhono âmbito do evento organizado pelo Instituto de Estudos Filosóficos da Faculdade de Letras da Universidade de Coimbra intitulado"Para uma ética e uma política do cuidado: Em torno dos paradigmas de Maria de Lourdes Pintasilgo", coordenado por João Maria André.Este eventocontoutambémcom apresentações deIsabel Allegro de Magalhães, Irene Borges-Duartee Marília Rosado Carrilho.

Take a seat at the IO2S DEELY opening ceremony and enjoy the celebration of the life and legacy of one of the most significant minds shaping our semiotic age, Dr. John Deely. This ceremony, chaired by Tim Troutman (Lyceum Institute) and Yulia Nikitenko (Institute for Philosophical Studies), is part of the activities of the 2022 International Open Seminar on Semiotics: a Tribute to John Deely on the Fifth Anniversary of His Passing, cooperatively organized by the Institute for Philosophical Studies of the Faculty of Arts and Humanities of the University of Coimbra, the Lyceum Institute, the Deely Project, Saint Vincent College, the Iranian Society for Phenomenology at the Iranian Political Science Association, the International Association for Semiotics of Space and Time, the Institute for Scientific Information on Social Sciences of the Russian Academy of Sciences, the Semiotic Society of America, the American Maritain Association, the International Association for Semiotic Studies, the International Society for Biosemiotic Studies, the International Center for Semiotics and Intercultural Dialogue, Moscow State Academic University for the Humanities and the Mansarda Acesawith the support of the FCT - Foundation for Science and Technology, I.P., of the Ministry of Science, Technology and Higher Education of the Government of Portugal under the UID/FIL/00010/2020 project. *** Homepage:https://www.uc.pt/fluc/uidief/io2s Auditorium:https://www.uc.pt/fluc/uidief/io2s/auditorium *** Technical support was assured by Robert Junqueira. The cover image for the video was designed by Zahra Soltani.

O artigo identifica algumas chaves de leitura que, ultrapassando o lugar comum do Comentário Jesuíta Conimbricense ser um mero exercício de filosofia aristotélica, ponha em relevo a sua dimensão espiritual, entendida como o “próprio” da filosofia, reconhecível nos seguintes quatro elementos fundamentais para a hermenêutica do Comentário: do serviço que a filosofia presta à teologia, da mudança epistemológica salmanticense, da impressão do espírito inaciano, e da obrigação metodológica da ciência média., Ephata, v. 3 n. 1 (2021): Teologia em Portugal

Breve introdução à filosofia (falsafa) arábico-islâmica concebida sob o signo do diálogo e com a convicção de que a filosofia ainda é um programa actual e antídoto contra a violência. Alquindi, Rhazes, Alfarabi, Avicena, Algazel, Avempace, Abentofail, Averróis, Ibn Khaldun e Ibn As-Sid - eis os filósofos apresentados de forma acessível e didáctica.

Fr. João Delgado (1553-1612) stands among the first Portuguese Jesuits to contribute to mathematics and its development in the “prehistory” of the teaching of mathematics in Portugal within the Society of Jesus (Baldini 2004: 301). João Delgado was born in Lagos, Algarve (circa 1553), and died on September 30, 1612, in Coimbra. Despite the lack of information about his student years as a student, he studied (1576) mathematics and theology in Rome. In the Roman College, Delgado followed the lessons of the German mathematician and astronomer Christopher Clavius. João Delgado joined the Society of Jesus at the age of twenty-one (1574) and will remain in Rome for almost nine years. In Spring 1584, he turned back to Portugal with the task of going to Brazil as a missionary. Two years later, January 1586, he was still waiting to sail from his country to the land of Holy Cross (Terra de Santa Cruz), as the South-American territory was then called (Góis 1593: 317). It seems his health conditions were the reason why he never left Lisbon harbor. Consequently, Delgado was destined for a teaching career. First, he lectured a full course on mathematics at the College of Jesus (1586-1589), and several courses at the College of Santo-Antão in Lisbon (1590-1594, 1596-1597, 1605-1608). Perhaps it should remember now that Clavius had been a student in Coimbra (1556-1560), being an attentive reader of the mathematician Pedro Nunes's works (Knobloch 2004), and a student of the philosopher Pedro da Fonseca. Thus one may assume that, while in Rome, teacher and student, viz. Clavius and Delgado shared conversations about the status of the Portuguese Province, and the standard of mathematics in Coimbra. Delgado's knowledge of applied mathematics allowed him to take charge of the construction of the new College of Santo-Antão-o-Novo (1591), designed by the Italian architect, Giuseppe Valeriani. Delgado certainly met Valeriani in Rome but the Italian architect and painter had already been in Lisbon during the last quarter of the '70s after entering the Society of Jesus (1574). João Delgado's design skills as an architect became patent in the construction of the Novices buildings (Cotovia, Lisbon), and of the Coimbra College of Arts (1611), which had been handed over to the Society of Jesus in 1555. João Delgado did not publish any oeuvre and his lessons and mathematical contributions can only be accessed through his students's notes and the manuscripts he left (Leitão 2004: 747-8, Silva & Ferreira 2008: 103-08). However, based on Rodrigues (1931b), Carvalho (2001) recalls that Delgado's complete course on mathematics, written in the Portuguese language, did exist, and that his superiors welcomed its translation into Latin. Rodrigues explained that the book did not reach the press, due to the author's death. Delgado's teaching years in Lisbon were remarkable especially due to the contribution he gave to the “Aula de Esfera” (“Courses on the “Sphere”, inaugurated 1590) at Santo-Antão College; as a matter of fact, and as far as it is known, he was the first teacher of mathematics there (Leitão 2007: 46). The attribution to Delgado of the B.G.U.C. Manuscript # 1184, Explanationes in sphaeram Ioannis de Sacrobosco... anno salutis 1587, is based on a coincidence between the date mentioned in the manuscript and the year Delgado was almost beginning his lessons on mathematics in Coimbra (1586-1589). The manuscript and its content testify that the Jesuits offered private lessons in mathematics, at the College of Jesus, as an alternative to those given by the University of Coimbra (Gomes 2012: 237). It is perhaps odd but after Nune's teaching period at the University (1554-1562), his chair remained vacant until 1592, when it was given to André do Avelar (Martins 2020: 316, 319). Baldini's above mentioned historical division roots in the historian thesis according to which before 1590 no public teaching of mathematics given by the Jesuits existed. This is correct, but shadows other aspects of mathematics teaching in Coimbra. Provided it is his, Delgado's manuscript of Coimbra has no connections with the fact that De Sphaera was related with the formal teaching of the De Caelo, i.e. “before reading Aristotle's De coelo, in the second or third class [of philosophy].” (Baldini 2004: 301). Indeed, such were the rules given by the University to the College of Arts in 1559. Moreover, Baldini (1998), as well as Martins (2020), have called the attention to extant manuscripts having this mixture-kind of approach, e.g. João Gomes de Braga's or Luís de Cerqueira's. It is also true that while designing the Coimbra Jesuit Course, in its very beginning, Fonseca charged Cipriano Suárez to dwell on Aristotelian mathematics, meaning De Caelo and Meteororum, as well as on chapter four of Sacrobosco's De Sphaera (Carvalho 2010: 16). However, the Explanationes in sphaeram Ioannis de Sacrobosco... anno salutis 1587 do not fit into such a scheme. Among other reasons, because they were not taught to become part of a philosophical course like those lectured at the College of Arts. Several indications allow one to sustain that independent courses on the Sphere were given by the Jesuits and aiming at Sacrobosco's book in its entirety. For instance, one manuscript from, CXXVI/2-4, registers the lessons by Vasco Mergulhão Baptista, dated 1585, and by António de Castelo Branco, dated 1588. All together, they cover five books. One is not claiming that high levels of mathematics could be found in all those manuscripts, but it is wrong to think that mathematics could only be part of the Aristotelian course, thus having a subsidiary feature. Golvers's more recent research indicates that the practice of private lessons in Coimbra was a fact (see e.g. Golvers 2018), and one may believe that more discoveries are still to come. As indicated below, in the bibliography section, João Delgado taught a course on astronomy, in 1605/06, and on practical astrology, in the next year (1606/07). His life and scientific contributions still await systematical research. Meanwhile, we may stick to to Leitão's list of Delgado's mathematical main topics, meaning, cosmography (at an introductory level), astronomy (being more than a mere introduction, and paying close attention to theoretical astronomy), gnomonic (at a theoretical advanced level), and astrology. Recognizing Delgado's competence in all these scientific fields, as well as the modernity of some of his ideas, mainly about the “quaestio de certitudine mathematicarum” - an issue more or less devalued by philosophers such as Piccolomni, in Padua, or Perera, in Rome (Lamanna 2014: 73-6), as well as Fonseca, in Coimbra (Baldini 2004: 312) -, the Portuguese historian of mathematics concludes that: “... without being a creative mathematician, his [Delgado's] competence is beyond doubts.” (Leitão 2007: 46-47).

Manuel de Góis (Emmanuel a Goes, in Latin) was born in Portel (southern Portugal, Alentejo province) in 1543. He was the son of João Vagueiro and Maria Álvares. As a child, Góis might have heard of Manuel Fernandes’s death in 1555, a Jesuit priest whose fame, eloquence, and virtue left a living mark in the Alentejo (Rodrigues 1931: 672). Góis is said to have joined the Society of Jesus on August 31, 1560. According to the historian of the Society of Jesus Franco (1714: 873), at the age of twelve (circa 1555) Góis fled to Castile, where he took four years of Latin and Rhetoric plus two years of Philosophy (circa 1561). According to other versions, after a period of training at the University of Évora and the Coimbra College of Arts, he finished his Philosophy and Theology studies at the University of Évora (Rodrigues 1931: 459). If we follow Franco’s narrative, there is a slight possibility that on July 19, 1562, he had welcomed his brother, Gaspar de Góis, fourteen-years-old, as a novice in Évora. Gaspar de Góis will end his life as a martyr, along with Pedro Dias, during their sea journey to Brazil. However, if we follow Rodrigues’s narrative, Pedro da Fonseca, Sebastião de Morais, Pedro Gómez, or Marcos Jorge are likely candidates for having been his teachers in the Arts course. Manuel de Góis surely met Luis de Molina in Coimbra, though we know that Molina did not appreciate him very much (see below § 2.1.). He could also have met the mathematician Pedro Nunes and the physician Tomás Rodrigues da Veiga on the occasion of their visit to the university (1556). Góis’s quotations of Veiga’s works suggest that he might have been acquainted with him. The good relations between Veiga, who owned the Chair of Prima in Medicine for more than twenty years (1557/79), and the Society of Jesus were very well known up to the point of becoming engraved on Portuguese literature by the renown 17th century Jesuit António Vieira, as “Magnus Thomas” (Rodrigues 2003: 172). It is said that Manuel de Góis taught Humanities (Latin and Greek) in the Jesuit Colleges of Bragança, Lisbon, and Coimbra (1564-72). We know for sure that he was in Coimbra already in 1568. Immediately after these eight years of teaching humanities in the Coimbra College of Arts, Góis is said to have been teaching two complete philosophy courses at the same College (1574-78 and 1578-82); note, however, that in 1574, due to illness, Góis was replaced by Francisco Pereira who in 1576 read theology and later became provincial (see Carvalho 1927). Dating from the last year of Góis’s Coimbra period as a master of the College of Arts (1582), Santos (1955a: 563) reports a “thesis” on metaphysics, questioning if the intellect or the will instead, would be the highest human faculty, “Utrum intellectus sit potentia nobilior voluntate” (on this kind of literature, see Gomes 1961). This subject matter will be later addressed by Góis in his commentaries on De Anima and Ethica. Surely, that long teaching period gave him the necessary expertise to take into his own hands the philosophical achievement which made him famous, viz. the main responsibility for the composition of the Commentarii Collegii Conimbricensis Societatis Iesu (hereafter: Coimbra Jesuit Course). In August 1568, Góis writes the mandatory annual letter to Rome, depicting how the Jesuits took care of convicted Jews during their trial and condemnation to death (Rodrigues 1938a: 510). On January 1, 1569, he praises very much Luís da Cruz’s tragicomedy Pródigo, a play he watched in Coimbra in May 1568, while being a lecturer of Latin and Greek. In the letter, he witnesses the general commotion of the entire audience: “omnes incredibili voluptate perfusi sunt (…). Atque haec fere omnia cunctis spectatoribus lachrymas executiebant…” (see Rodrigues 1938b: 78-9). According to his testimony, Góis eyewitnessed the supernova Cassiopeia, in 1572, in Coimbra (In de Caelo I c. 3, q. 1, a. 4, p. 61). As mentioned, the experience of eight years teaching the arts could have been the catalyst to his assuming a prominent role in the edition of the Coimbra Jesuit Course that he began to write during the 1580s and whose first volume was published in Coimbra in 1592. As a matter of fact, on August 14, 1585, Sebastião de Morais reports to Rome that Góis is finishing the De Generatione, and we know that he wrote it after completing a more substantial work, i.e. the commentary on the Physica. Historian of the Society Rodrigues (1938a: 115) dates the beginning of the composition of the Coimbra Jesuit Course by Góis in 1582/83, but other historians date its redaction back to 1581/83 (Santos 1955b and 1955c). On April 2, 1591, acting on behalf of the College of Jesus, Pedro Gonçalves signs, with António de Mariz, the agreement to take forward the printing of “Dos físicos”, i.e. the Physica, by Góis. He witnessed the publication of all his contributions except the volume on the De Anima. Still, according to Franco (1714: 874), when the De Generatione came out from the press (1597), Góis had already died. As we have written for this Encyclopaedia, in the “Editorial History” of this particular title, the commentary on the De Generatione belongs to the second phase of Góis’s work but was published only in the third phase. We do not have any explanation either for the delay affecting the publication of On Generation and Corruption, or for the fact that this is the more carelessly edited of all titles of the Coimbra Jesuit Course. Manuel de Góis death occurred in Coimbra, on February 13, 1597, at the age of fifty-five.

Son of a successful lawyer in Trier who converted to Lutheranism (in the Catholic Rhineland), Karl Marx (Trier, 1818-London, 1883), enters in 1835, at Bonn University and in 1836, at Berlin University. In January 1839, Marx begins the doctoral dissertation that he will submit by post to the University of Jena in April 1841, with the title, Differenz der demokritischen und epikureischen Naturphilosophie (The Difference Between the Democritean and Epicurean Philosophy of Nature). This academic work was preceded by a sequence of exercises (Hefte) dealing with Stoic, Epicurean and Sceptic philosophies, dated 1839, entitled by the editors of the Marx-Engels Werke (= MEW), Hefte zur epikureischen, stoischen und skeptischen Philosophie (Marx 1968a). The subject of the “Erstes Heft”, meaning the first of the seven exercises, which gave to the young graduate student a substantial part of the philosophical material necessary to compose his doctoral dissertation, was the tenth book of Diogenes Laertius’s Lives and Opinions of Eminent Philosophers. As it is known, in this book Laertius deals extensively with Epicurean philosophy and quotes the latter’s letter to Herodotus: “In the first place, Herodotus, you must understand what it is that words denote, in order that by reference to this we may be in a position to test opinions, inquiries, or problems…” At this point precisely, the student Marx underlines the importance of Aristotle’s reflections about the place language must have in philosophical activity or in considering general things which are obscure “for the primary signification of every term employed must be clearly seen…” (again, a quotation from Epicurus). Epicurus’s letter goes on to the following difficult philosophical matters, mainly regarding the philosophy of nature and cognition: “… nothing comes into being out of what is non-existent.For in that case, anything would have arisen out of anything, standing as it would in no need of its proper germs. And if that which disappears had been destroyed and become non-existent, everything would have perished, that into which the things were dissolved being non-existent. Moreover, the sum total of things was always such as it is now, and such it will ever remain. For there is nothing into which it can change. For outside the sum of things, there is nothing which could enter into it and bring about the change. (…) [T]he whole of being consists of bodies and space.For the existence of bodies is everywhere attested by sense itself, and it is upon sensation that reason must rely when it attempts to infer the unknown from the known. And if there were no space (which we call also void and place and intangible nature),bodies would have nothing in which to be and through which to move, as they are plainly seen to move. Beyond bodies and space there is nothing which by mental apprehension or on its analogy we can conceive to exist. When we speak of bodies and space, both are regarded as wholes or separate things, not as the properties or accidents of separate things.” Dealing with this section of the letter to Herodotus by Epicurus, Karl Marx felt himself obliged to refer to three Aristotle’s texts (henceforth A., B, C) related to those issues. We know that two volumes of the Coimbra Jesuit Commentary were at that point on Marx’s working table, for he gives the three following quotations (according to MEW edition Bd. 40

Born in Olivença (a city now under Spanish administration) in 1567, Sebastião do Couto probably died near the Portuguese southern city of Borba (Montes Claros) on November 21st, 1639. He reportedly lived his childhood in Olivença’s “Rua da Pedra” (“Stone Street,” known from 1936 on as “Calle Cervantes.”) Together with his brother Estêvão do Couto (1554-1638), Sebastião do Couto took part in the riots of Montes Claros (1637), a political uprising against the monarchy of the Philips celebrated as “revolta do Manuelinho” (see Melo 1660: 36 and Mendeiros 1969). His efforts against the Spanish Dynasty were later acknowledged by the future Portuguese King John IV (Oliveira 1991: 211). Reading a particular passage from Couto’sCommentary on Dialectics(On InterpretationI c. 1, q. 3, a. 3, p. 34), one of the titles of theCoimbra Jesuit Aristotelian Course, as a subliminal mention of King Sebastian, is not impossible. Recall that King Sebastian’s tragic death in 1578 near Ksar-el-Kebir (Africa) put an end to the Portuguese Dynasty. Sebastião do Couto joined the Society of Jesus in December, 8th, 1582; he studied humanities in the Jesuit University of Évora until 1587, philosophy from 1587 to 1591, and theology from 1591 until his work in Lisbon as Pedro da Fonseca’s aid interrupted his studies in 1593. Notably, 1593 is the year four important titles of theCoimbra Jesuit Aristotelian Coursewere published in Lisbon:Meteororum, Ethica, De Caelo,andParva Naturalia.After going back to Évora, Couto continued his theological studies and completed the M.A. in January 16th, 1596. In 1597 he was sent to Coimbra to teach Philosophy in the Jesuit College, which he did until 1601, the year in which he went back again to Évora. While in Coimbra he may have composed the entire commentary on theDialecticafor theCoimbra Jesuit Aristotelian Course(Carvalho 1991: 653) and, sporadically, lectured in theology. While the details of his time in Coimbra are unclear, he definitely returned to Coimbra briefly in 1605/06 when the volume onDialecticawas on the verge of being published, coming back immediately to Évora to teach Moral Theology until 1610 and the First Chair (Prima) of Theology until 1620. He spent most of his academic life (1605/20) in Évora, first completing his doctorate in Theology on January, 23rd, 1605 before becoming a professor – a manuscript by Couto on “de Verbo divino” dates from 1606 and several manuscripts on theSumma theologiaeIIa-IIaemay also go back to that period of time – and later the university chancellor. For reasons not yet fully explained, his appointment to the Vice-Rectory of the College of the Purificação in Évora (1609) provoked an uprising of some civil and ecclesiastical authorities. Understandably, most or even all of the extant theological manuscripts by Couto date from this period in Évora and allow us to follow the subject matters of his teaching career (see paragraph below). During the fifteen year period in which he read Theology in Évora, he stayed in Lisbon during a short period (1612/13), “occupied with the revision and reform of the volume onPhysics” of theCoimbra Jesuit Aristotelian Course(Carvalho 1991: 653). Since Couto alludes to two more of his unknown titles,De CaeloandDe AnimaIII, it is possible that, besides,Physica, he had the task of revising Góis’s entire work in order to produce a second and duly revised edition of theCoimbra Jesuit Aristotelian Course.On June 19th, 1619, he preached in Évora an “auto-de-fé” (Abrantes 1948; 200), and again on March 14th, 1627 in Lisbon (Manso 1994). Between 1620 and 1627 he was again in Lisbon at the Jesuit Household (College of São Roque), and during this time he took a short voyage to Madrid where on 26thSeptember, 1623 he approved the publication of Serafim de Freitas’De Iusto Imperio Lusitanorum Asiatico(Freitas 1625: 97) on behalf the Supreme Portuguese Council From March 1627 until 1630, he served as Rector of the Jesuit Household of Braga (the College of São Paulo), after which he spent some years in Coimbra and finally in Évora and its surroundings from 1637 until the tragic last day of his life on November 21st, 1639.

The generic term “Conimbricenses”, or “Coimbra Course” (Cursus Conimbricensis), was coined by philosophical historiographers to reference a set of eight works of commentary on Aristotle’s philosophy, published by the presses of Coimbra and Lisbon between the years of 1592 and 1606. These were brought together under the general rubric Commentaries on Aristotle by the Coimbra Jesuit College. The tradition which first introduced this designation could already be said to inform v.g. the work of Francisco Soares Lusitano, whose Philosophical Course (1651) alludes to the “Coimbra Priests”, as he terms them, as does the Course of António Cordeiro (1677; 1714). In any case, even though “Conimbricenses” rapidly imposed itself – we know v.g. that 17th and 18th century written testimonies of the Universities of Groningen and Strasburg make mention of it –, to the point that it can still be commonly found in present-day Histories of Philosophy, because the term is topological and geographical in nature, it should start being used more cautiously. This designation overshadows v.g. other courses or course segments (still unpublished) from other colleges in Coimbra, most notably the one from the Coimbra Benedictine College. We would prefer to use this geographical term in a more rigorous manner, and thus, in order to avoid any confusion, from now on this Jesuit philosophical enterprise will be here referred to as the Coimbra Jesuit Aristotelian Course (henceforth: CJAC)

Abrem a série os textos da Lógica, da autoria de Sebastião do Couto, seguindo-se coerentemente os textos de Manuel de Góis, pela seguinte ordem: Physica, de Coelo, de Generatione et Corruptione, Meteororum, De Anima e Parva Naturalia. Pelas razões que adiante se indicarão, é mester que a Ethica seja o último dos títulos do sistema, que deverá, por isso, constituir-se num todo integrando as seguintes etapas, que respeitam os textos que efectivamente saíram dos prelos: lógica, “física”, “biologia” e ética. Também pelas razões de todos conhecidas – dado ocupar-se da forma do raciocínio a “analítica” não tem lugar entre as ciências, constituindo-se como mero organon ou instrumento da pesquisa – a lógica (também denominada dialéctica) teria de ser a primeira das matérias. Sabemos mesmo que ela era talvez excessivamente exaustiva na pedagogia jesuíta coimbrã. *** Parte da série de Recursos em Linha, publicada online em acesso aberto pelo Instituto de Estudos Filosóficos da Faculdade de Letras da Universidade de Coimbra. A página pode ser visitada in: https://www.uc.pt/fluc/uidief/Pub/Recursos, Filosofia Natural/ Física

O Tratado da Alma Separada, um dos apêndices ao Comentário do "De Anima" de Aristóteles feito por Manuel de Góis no quadro do projeto dos Commentarii Collegii Conimbricensis, discute e apresenta o tema da separação da alma de uma maneira que anuncia a "res cogitans" cartesiana

Editio nostra opera genuina«Commentarii Collegii Conimbricensis Societatis Iesu»,Lusitania edita (scilicet Conimbricae Olyssiponisque), palam transcribit. Tituli operum in textu, necnon nomen auctorum explicatum est. Titulum operum litteris reclinatis citantur. Textus margini adscripti in breuis formam, sed textus partis explanationis, edendi causa, in nigrae formam transcripti sunt. *** Parte da série de Recursos em Linha, publicada online em acesso aberto peloInstituto de Estudos Filosóficos da Faculdade de Letras da Universidade de Coimbra.A página pode ser visitada in:https://www.uc.pt/fluc/uidief/Pub/Recursos

Proposta de leitura do artigo de Antero de Quental sobre a futuro da música.

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El artículo versa sobre los Comentarios de Coimbra, un grupo de ocho comentarios de Aristóteles, publicados en esa ciudad portuguesa entre 1592 y 1606, y que alcanzaron un gran éxito editorial en toda Europa. El autor analiza la aceptación por los Conimbricences de las tesis del filósofo medieval Enrique de Gante, prestando además atención a las condiciones geográficas, culturales y humanísticas que contribuyeron al estilo filosófico propio de los Comentarios.

Humanística e Teologia, v. 20 n. 2-3 (1999)

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Se expone una visión panorámica de algunos de los principales filósofos portugueses ( o que trabajaron en el reino de Portugal) durante la Edad Media. Se ofrece también una hipótesis de interpretación de las líneas más fundamentales de la contribución filosófico-teológica lusitana medieval Concept of «Development» of the philosophy in Portugal. The paper deals with some major figures of Portuguese medieval philosophers. One tries also to explain how to envisage what could be a characteristic Portugues trend in his regional medieval thought.