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Johann Heinrich Alsted: A Mediator between Francesco Patrizi and Jan Amos Comenius?

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Čížek J.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2012
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vol. 26
69-87
EN
This study follows the author's previous research that pointed out to signifi cant similarities between the philosophical conceptions of Francesco Patrizi and those of Jan Amos Comenius. If we admit that the contents of Patrizi's greatest work Nova de universis philosophia did infl uence Comenius's thought in some respect, it raises the question of when Jan Amos encountered Patrizi's views. The question is the more topical when we consider that an indirect reference to Patrizi's work can be found in Comenius's treatise Conatuum pansophicorum dilucidatio, written several years before he travelled to London where, according to the present opinion of historians of philosophy, he became familiar with the contents of Nova de universis philosophia. The most probable mediator of Patrizi's work is Comenius's Herborn teacher Johann Heinrich Alsted. On the basis of an analysis of Alsted's works we come to the conclusion that even though he knew Patrizi's philosophical views, he took over and presented in his writings completely diff erent ideas from those which later infl uenced Jan Amos Comenius.
2

Arbor sanguinis, arbor disciplinarum: The Intellectual Genealogy of Johann Heinrich Alsted – Part I. Alsted's Intellectual Inheritance

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Hotson H.
Acta Comeniana (International review of Comenius studies and early modern intellectual history)
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2011
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vol. 25
47-91
EN
Although by no means a genius, Comenius's teacher, Johann Heinrich Alsted (1558–1638), was in one sense a prodigy. His great Encyclopaedia of 1630 was fi rst sketched out in his Panacea 91 philosophica of 1610, when the young Herborner was only 22 years old; and in the larger Artium liberalium ac facultatum omnium systema mnemonicum, completed the previous year, its origins are traced back further still, to the outset of his studies in the Herborn academy in 1602, at the tender age of fourteen. More specifi cally, Alsted reveals that his encyclopaedic project began as a commonplace book collected in no small part from his father's table talk, his mother's precepts and practice, his grandfather's library, and the extraordinarily rich collection of pedagogical theorists in his immediate family circle. This paper traces Alsted's genealogy as a bibliographical as well as a biographical exercise: that is, as a means not merely of revealing his bloodlines, but of tracing the intellectual genealogy of an individual at once deeply rooted in the Reformed academic and clerical community of Hesse and the Wetterau and impatient to break free of established orthodoxies in pursuit of a fresh intellectual synthesis. Tracing the tangled roots of this genealogy back several generations reveals that Alsted's yearning for further reformation fed upon lengthy familial engagement with various strands of Renaissance humanism, Reformed theology, Ramist pedagogy, Paracelsian medicine, and perhaps even millenarianism.
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The “Physica Mosaica” of Johann Heinrich Alsted (1588-1638):

89%
Čížek J.
Teorie vědy (Theory of Science)
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2020
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vol. 42
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issue 1
117-139
EN
Some early modern scholars believed that Scripture provided more certain knowledge than all secular authorities – even Aristotle – or investigating nature as such. In this paper, I analyse one such attempt to establish the most reliable knowledge of nature: the so-called Mosaic physics proposed by the Reformed encyclopaedist Johann Heinrich Alsted. Although in his early works on Physica Mosaica Alsted declares that his primary aim is proving the harmony that exists between various traditions of natural philosophy, namely between the Mosaic and the Peripatetic approaches, and despite the fact that his biblical encyclopaedia of 1625 was intended to be based on a literal reading of the Bible, he never truly abandoned the Aristotelian framework of physics. What is more, in his mature encyclopaedia of 1630, he eventually openly preferred Aristotle to other naturalphilosophical traditions. I argue, therefore, that Alsted’s bold vision of Mosaic physics remained unfulfi lled and should be assessed as an unsuccessful project of early modern natural philosophy.
CS
Někteří raně novověcí učenci byli přesvědčeni, že Písmo poskytuje jistější poznání nežli všechny světské autority – s Aristotelem včele – či zkoumání samotné přírody. Ve své studii se zabývám jednou z takových snah o získání toho nejspolehlivějšího vědění o přírodě: takzvanou mosaickou fyzikou, jak ji koncipoval reformovaný encyklopedista Johann Heinrich Alsted. Ačkoliv ve svých raných dílech, jež se Physica Mosaica týkají, Alsted za svůj nejvyšší cíl prohlašuje dokázání souladu mezi různými podobami přírodní fi losofi e, především mezi mosaickým a peripatetickým přístupem, a navzdory tomu, že jeho biblická encyklopedie z roku 1625 měla být založena na doslovném čtení Bible, Alsted ve skutečnosti nikdy neopustil aristotelská východiska přírodní fi losofi e. Co je ještě pozoruhodnější, Alstedova vrcholná encyklopedie z roku 1630 již přímo upřednostňuje aristotelismus před jinými přírodně-fi losofi ckými přístupy. Tvrdím proto, že Alstedova smělá vize mosaické fyziky zůstala nenaplněna a měla by být hodnocena jako neúspěšný projekt raně novověké přírodní filosofie.
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