of peter of abano
303natural interpretations of issues usually left to theology and evento confront theologians directly, especially in his impassioneddefenses of astrology.
Other lines of investigation into Peter’sthought have been inspired by his alleged role in the origins of “Paduan Averroism,” and look at his contributions to philosophi-cal methodology and his doctrine on the intellective soul, areasthat have been closely associated with Averroism. Even whilethese particular charges of Averroism have been dispelled, Pe-ter’s unusually rich treatments of these subjects have remainedareas of continuing interest. Concerning the methods of naturalphilosophy, Peter maintained an appropriately practical doctrinefor a
, emphasizing not only the discovery of universalknowledge (
), but the application of this knowledge incontingent events.
On the soul, his doctrines have proven unu-sually difficult to pin down, with a confusing array of suggestionsspanning the range of available theories.
Whatever the precise
“Pietro d’Abano and Taddeo Alderotti: Two Models of Medical Culture,”
11 (1985), 139-162.
Peter often refers derisively to theologians who criticise astrology, callingthem “divini hypocriti.” See: G. Federici Vescovini, “Peter of Abano and astrol-ogy,”
Astrology, Science and Society: Historical Essays
, ed. P. Curry (Woodbridge,1987), 19-39 and her introduction to
Pietro d’Abano. Trattati di astronomia: Lucidator dubitabilium astronomiae, De motu octavae sphaerae e altre opere
(Padua, 1992). J.Cadden finds Peter’s analysis of homosexuality to be quite bold: “‘Nothing Natu-ral is Shameful’: Vestiges of a Debate about Sex and Science in a Group of Late-Medieval MSS,”
76 (2000), 66-89. D. Jacquart observes that Peter did not seem to let the condemnations of 1277 affect his positions: “Moses, Galen and Jacques Despars: Religious Orthodoxy as a Path to Unorthodox Medical Views,”in P. Biller and J. Ziegler, eds.,
Religion and Medicine in the Middle Ages
(York,2001), 35-45, at 40-1.
See: J.H. Randall, Jr., “The Development of Scientific Method in the Schoolof Padua,”
Journal of the History of Ideas
1 (1940), 177-206, repr. in
The School of Padua and the Emergence of Modern Science
(Padua, 1961); W. Wallace, “Circularity and the Paduan
: From Pietro d’Abano to Galileo Galilei,”
, 33(1995), 76-97; G. Federici Vescovini, “La medicine, synthèse d’art et de scienceselon Pierre d’Abano,” R. Roshed and J. Biard, eds.,
Les Doctrines de la science de l’antiquité à l’âge classique
(Leuven, 1999), 238-55; D. Ottaviani, “Le méthodescientifique dans le
de Pietro d’Abano,” C. Grellard, éd.
Méthodes et statut des sciences à la fin du Moyen Age
(Villeneuve d’Ascq, 2004), 13-26.
Works that discuss Peter’s doctrine on the soul include: D. Nikolaus Hasse,“Pietro d’Abano’s “Conciliator” and the Theory of the Soul in Paris,” in J.A. Aertsen, K. Emery, Jr. and A. Speer eds.,
Nach der Verurteilung von 1277: Philosophie und Theologie an der Universität von Paris im letzten Viertel des 13. Jahrhunderts
(Ber-lin, 2001), 635-53; B. Nardi, “La teoria dell’anima e la generazione delle formesecondo Pietro d’Abano,”
Rivista di Filosofia Neoscolastica
, 4 (1912), 723-37, repr.in
Saggi sull’aristotelismo padovano