Abstract
The topic of the distinction between man and animal as discussed in Theophrastus redivivus (1659) is a noteworthy example of the engagement with Renaissance sources in the seventeenth century. This essay argues that it displays how conceptual continuities intertwined with significant interpretative shifts. In dealing with the specific question of human and animal happiness, the anonymous author carefully selects and brings together passages from Renaissance philosophers – especially Cardano and Vanini – but inserts them in a completely new frame, ultimately employing the Renaissance roots of this philosophical problem in order to develop his own original view. Thus Cardano’s reflections on the animals’ capability of attaining happiness and Vanini’s doubts about man’s qualitative distinction from animals are woven together in order to point to a conclusion which is in fact a subversion of the sources used to reach it: Theophrastus redivivus shows that man has lost his assigned place in the economy of the universe altogether. The legacy of the Renaissance debate on the animals’ happiness therefore changed form even while it persisted as a crucial point of reference from the fifteenth to the seventeenth century.
All translations are my own unless otherwise stated.
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Notes
- 1.
TR, 783. On Theophrastus’ treatment of the relation between the “life according to nature” and the pursuit of happiness, see Canziani (1981).
- 2.
On “vita secundum naturam”, with special regard to the topic of the foundation of society, see Bianchi (1988), 115.
- 3.
TR, vol. 1 (unnumbered pages: reproductions inserted before the Proœmium).
- 4.
This essay is a companion piece to Muratori (forthcoming). While in the present work I analyse the topic of the man-animal distinction with special attention to the question regarding the pursuit of happiness, in the latter I investigate the practical, ethical consequences of Theophrastus’ critique of anthropocentrism, bringing attention to the often neglected aspect of food choice in the anonymous text.
- 5.
- 6.
- 7.
- 8.
Spink (1960), 60–71.
- 9.
TR, 802–803.
- 10.
De subtilitate in Cardano (1663), III, 550a. Cardano’s example of the fly is studied in detail by Guido Giglioni, who places it in the context of Cardano’s natural philosophy, and his treatment of the order of nature: Giglioni (2014), 247–248. (I thank the author for having allowed me to read his work before publication). See also the section on ‘The Soul and the Order of Nature’ in Giglioni (2013). On Cardano’s view of the relations between the creatures, beyond anthropocentric patterns, see Giglioni (2002), 115–116.
- 11.
- 12.
De subtilitate in Cardano (1663), III, 550a.
- 13.
Aristotle (2011), 17–18 (1099b11-34) “it appears that even if happiness is not god sent but comes to be present through virtue and a certain learning or practice, it is among the best divine things. For the prize of virtue or its end appears to be best and to be something divine and blessed. […] happiness was said to be a certain sort of activity of soul in accord with virtue. […] It is to be expected, then, that we do not say that either a cow of a horse or any other animal is at all happy, for none of them are able to share in such an activity. It is natural, then, that we call neither ox nor horse nor any other of the animals happy”. Julia Annas has pointed out that in the Aristotelian corpus one finds the idea that every creature contributes in its own way to the stability of the whole (eco)system: Annas (1993), 156.
- 14.
On the close relation between happiness (as felicitas and as beautitudo) and securing one’s progeny, see De utilitate in Cardano (1663), II, 252. On reaching happiness (beate vivere) within human society see Proxeneta sive De prudentia civili, ibid., I, 365a. On the ratio vivendi in Proxeneta see Ingegno (1980), 339ff. On the relation between happiness and rationality, and thus on the highest form of happiness, that of the sapiens, see ibid., 327.
- 15.
De subtilitate in Cardano (1663), III, 550a.
- 16.
Ibid.
- 17.
Ibid. The passage is quoted and commented upon by Giglioni (2014), 248, where he traces back the main addressee of Cardano’s critique to Aristotelian metaphysics.
- 18.
TR, 216–217.
- 19.
De subtilitate in Cardano (1663), III, 549b: “Ergo species rerum ipsae, aut propter se factae sunt, aut hominem. Tot autem genera serpentum quae homini exitio sunt, propter hominem facta dicere, insanientis prorsus est, tum venena mortifera. Quid igitur?”
- 20.
Ibid., III, 549–550.
- 21.
For a discussion of the opening pages of De subtilitate, Book XI, with special attention to the implications of this idea of a hierarchy in nature, see Giglioni (2014), especially the “Introduction”.
- 22.
On human happiness, deriving from the knowledge of the Divine (leading to the conclusion that the happiest life is that spent in contemplation), see Theonoston IV in Cardano (1663), II, 433–436; on happiness as being conscious of being happy, see ibid., 454a: “nam omnis felicitas et miseria consistit in existimando se beatum aut miserum”.
- 23.
TR, 217.
- 24.
Ibid.
- 25.
Ibid., 216. See also ibid., 218: “Homo dominatur agno et vorat illum, lupus utrumque saepissime. Igitur imaginarium et fictitium est imperium quod in belluas homines habere dicuntur […].”
- 26.
Ibid., 217–218. Far from viewing the man-animal relation in terms of (at least possible) harmony, Theophrastus states: “nunc enim, sicut et ante redemptionis tempus, inter belluas et homines similis discordia viget” (218).
- 27.
Ibid., 125.
- 28.
Ibid., 805. See also ibid., 242.
- 29.
Ibid., 290: “quid enim peccaverant bruta? Si, quia propter hominem deus illa creaverat, extincta fuere, quare non etiam pisces extincti fuerunt, qui hominum quoque causa creati fuerant?” I consider Theophrastus’ critique of the Biblical narrations, with particular regard to the problem of diet and eating, in Muratori (forthcoming).
- 30.
TR, 218 (reference is to Genesis 3:1).
- 31.
Cardano (1663), II, 292b: “An vero in universi ordine finis sit dubitatione dignum. Primum quia res cum sint infinitae ad unum finem reduci non possint”.
- 32.
Ibid.: “Et plura etiam casu accidere cum sit concessum ea autem non ob finem, finis horum nullus erit et quoniam sic experimur: nam calore solis attracti vapores cum in unum coëant congregatur pluvia, non ergo frumenti causa pluvia decidit neque eam immisit Iuppiter”.
- 33.
Ibid., 293a.
- 34.
Ibid.
- 35.
TR, 94.
- 36.
Ibid., 106. As Gianni Paganini points out in Paganini (1998), 257, this is the only quotation from Amphitheatrum in the whole text.
- 37.
Vanini (2010), 446 (Amphitheatrum aeternae providentiae[…], exercitatio 10).
- 38.
TR, 107.
- 39.
Ibid.
- 40.
Ibid., 802.
- 41.
Ibid.
- 42.
Solitude is thus the essential basis for achieving this kind of felicitas: ibid., 884.
- 43.
Ibid., 886, and 887.
- 44.
On the relation of the wise man and the people see Bianchi (1988), chapter 3.
- 45.
Vanini (2010), 1344 (De admirandis, III, 50).
- 46.
Ibid.
- 47.
Ibid.
- 48.
Vanini (2010), 1328 (De admirandis, III, 49).
- 49.
TR, 825. On Theophrastus’ critique of reason as the point of distinction between man and the animals, and on the assimilation of reason and imagination: Paganini (1981), 74–75, 79. On the role of the man-animal comparison within the libertine tradition (with Vanini as an important source of inspiration for the critique of anthropocentrism) see Gregory (1981), 34–37.
- 50.
See especially Vanini (2010), 1108–1120 (De admirandis, III, 30: On the generation of fish); 1144–1156 (De admirandis, III, 34: On the generation of birds); 1158–1160 (De admirandis, III, 36: On the generation of bees); 1162–1166 (De admirandis, III, 37: On the generation of man).
- 51.
- 52.
- 53.
Vanini (2010), 1164–1166 (De admirandis, III, 37).
- 54.
Ibid., 1166.
- 55.
TR, 178.
- 56.
Ibid., 803.
- 57.
On the creation of Cardano’s fame as a free-thinker, also with reference to the seventeenth-century reception of his works (including Vanini) see Maclean’s observations, based principally on the detailed study of Cardano’s psychology: Maclean (2009).
- 58.
See especially TR, 793–797.
- 59.
Ibid., 795.
- 60.
Ibid., 796. This aspect is discussed by Laursen (2014).
- 61.
TR, 807.
- 62.
Ibid.
- 63.
Ibid., 809.
- 64.
On the rhetorical devices by which an author is ultimately made more available thanks to discussion of his atheistic views and their apparent condemnation, see Mulsow (2001), 67 and 77 (especially on La Croze’s treatment of Vanini).
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Muratori, C. (2016). From Animal Happiness to Human Unhappiness: Cardano, Vanini, Theophrastus Redivivus (1659). In: Muratori, C., Paganini, G. (eds) Early Modern Philosophers and the Renaissance Legacy. International Archives of the History of Ideas Archives internationales d'histoire des idées, vol 220. Springer, Cham. https://doi.org/10.1007/978-3-319-32604-7_11
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