Postface, no date (1561), Johann Albrecht (Wimpinaeus) to Professors of the University of Ingolstadt (BP.Alb.1561-01)
|Author:||Johann Albrecht (Wimpinaeus)|
|Recipient:||Professors of the University of Ingolstadt|
|Date:||no date |
|Place:||no place [Ingolstadt]|
|Editor:||Edited by Julian Paulus|
|Source:||Johann Albrecht (Wimpinaeus): Oratio de fine Philosophiæ & quomodo ad ipsum perueniri liceat, Ingolstadt: Alexander & Samuel Weissenhorn 1561, sig. C2r-C3r [BP.Alb.1561-01]|
|CP:||Not in Kühlmann/Telle, Corpus Paracelsisticum|
|Translation:||Raw translation see below|
|Keywords:||philosophy; Ingolstadt Academy; mental faculties; divine matters; human matters; philosophy and affection; stars and philosophy; mutual affection; principles (generated by GPT)|
|Abstract:||Johann Albrecht greets the learned men studying philosophy at the Ingolstadt Academy and acknowledges the vast knowledge required to become well-versed in the complex of arts. He emphasizes the importance of internal and external mental faculties and actions, as well as experience in pursuing the name of philosopher. Johann draws a comparison between the sun illuminating the minds of people with its light and philosophy illuminating the minds of philosophers. He urges critics to cease their calumnies and encourages everyone to diligently apply their minds to these noble studies to become worthy of the name of philosopher. Johann expresses gratitude towards his esteemed teachers and promises to devote all his effort and work to every matter and every place. (generated by GPT)|
|Back to Paratexts|
[sig. C2r] Ioannes Albertvs viris doctis[simis] in inclyta Ingolstadiana Academia Philosophiam profitentibus, præceptoribus suis obseruandiß[imis] S[alutem] D[icit] P[lurimam].
Me non fugit, doctiß[imi] uiri, quanta quamq́ue multa uariarum disciplinarum & doctrinarum genera, requirantur in eo, Qui in Circulo & artium complexu uersatus satis diligenter, haberi uelit. Adhæc omnes, tum externas tum internas animi, uel per corpus, tanquam suum (nam uilius est iuxta quorundam Philosophorum opinionem, quam ut alteram hominis partem constituere poßit) instrumentum: uel sine corpore operationes & actiones, habeat ita informatas & conformatas oportet, ut omnes rectaratione institutas, gestas, & absolutas censeri poßint: secum dissentire in minima parte non conuenit, sed omnino consentientes esse ac in unum idemq́ue finem tendere: Postremo experientia necessario accedat necesse est, quæ tum ea quæ animo sunt uel perspecta, uel aliquando contemplanda: tum ea quæ actionibus uel persequenda, uel etiam declinanda, tanquam per sensum examinet. Et ut breuiter dicam in eo [sig. C2v] qui Philosophorum nominis esse uult particeps, eoque appellari, dignusq́ue censeri, oportet sit & rerum diuinarum & humanarum in ipso cognitio. Quapropter uidentur illi merito uituperandi, qui hoc nomen appetentes, harum rerum cognitionem non sufficientem & perfectam habent. At profecto res sic sese non habet, eosq́ue qui in ea sunt opinione, plurimum á uero aberrare suspicor. Et ut quod dicimus uerum esse manifestum fiat, contemplemur ea, quæ in Cœlo fieri consueuerunt. Stellæ quæ noctem suo splendore illucent, habent lumen partim sibi primo in creatione á Deo tributum & insitum, partim quotidie á Sole in se deriuatum & manantem. Non esse autem omnes, uel luce pares uel etiam effectu, nemo est qui negare poterit. Id autem periti fieri dicunt ob id, quod diuersa in diuersis stellis fiat luminum commixtio: alias enim stellas uel craßiorem substantiam alijs uel tenuiorem sortitas, & cum omne lumen á substantia proficiscatur, fieri ut & diuersa habeant lumina: ea propter accidere in alijs, aliam Solis luminis communicati cum insito temperationem. Non dubitant tamen omnes illos lucentes in Cœlo globos, quoquomodo fiant solaris luminis participes stellas appellare. Eandem puto aut consimilem esse Philosophiæ & Philosophorum inter se affectionem. Philosophia enim instar est solis, hominum mentes suo lumine collustrans, Philosophorum uero mentes sunt stellæ quæ á sole Philosophia inquam illustrantur, habentes tamen insitum aliquod á natura lumen, quod cum non sit uniforme, sed diuersum in alijs atq́ue alijs, etiam diuersimode collustrantur á Sole. Non tamen ob id non sunt appellandi Philosophi, quod non uno modo á [sig. C3r] Philosophia, afficiantur, sed multo magis dicendi quod afficiantur. Quapropter etiamsi omnium rerum Philosophia contentarum cognitionem animo non complectar, attamen cum finem ipsius exquisite cognitum habeam, et teneam quo medio quibusque principijs ad ipsum deducamur, non horrui ipsius Philosophici nominis participationem appetere. Quod cum mihi á uobis, Præcept[ores] colendiß[imi] sit humaniter animoque beneuolo collatum, gratias uicißim immortales ago & habeo. polliceor etiam omne meum studium & operam omni in re, & ubique præstandam; eos uero qui institutum nostrum uituperant, hortor, ut á calumnijs desistentes, animum ad præclarißima hæc studia diligentem applicent, quo tandem Philosophico nomine aliquando ornari dignique censeri mereantur. Valete.
English Raw Translation
Generated by ChatGPT on 9 March 2023. Attention: This translation is a machine translation by artificial intelligence. The translation has not been checked and should not be cited without additional human verification.
Johann Albrecht greets with utmost respect the most learned men who are studying philosophy at the renowned Ingolstadt Academy and their most observant teachers.
It is not lost on me, learned gentlemen, how much and varied knowledge of different disciplines and doctrines is required of one who wishes to be well-versed in the circle and complex of arts. Furthermore, all mental faculties, both external and internal, whether through the body as their tool (for it is more base, according to the opinion of some philosophers, to be considered as another part of man) or through actions and behaviors without the body, must be informed and shaped in such a way that all actions undertaken are right and proper. Disagreement on even the slightest matter is not fitting, but complete agreement and striving towards the same goal is necessary. Finally, experience must necessarily be added, examining both what is perceived or sometimes contemplated by the mind and what is pursued or avoided through actions, as if by the senses.
In short, one who desires to partake in the name of philosopher and be deemed worthy of it must have knowledge of both divine and human matters within themselves. Therefore, those who seek this name but lack sufficient and perfect knowledge of these matters seem to deserve condemnation. However, in reality, I suspect that those who hold this belief are far from the truth. And to make what we say clear, let us contemplate what usually happens in the heavens. Stars that shine in the night with their own radiance have light that is partly inherent in their creation and given by God, and partly derived from and flowing into themselves from the sun every day. However, not all stars are equal in brightness or effect, and no one can deny this. Experts say that this is due to different mixtures of light in different stars, as some stars have acquired thicker or thinner substances, and since all light emanates from substance, they also have different types of light. Therefore, it happens in some cases that different stars receive different amounts of sunlight with inherent temperaments. Nevertheless, all the shining globes in the sky are not doubted to be called stars, however they participate in solar light.
I believe that philosophy and the mutual affection among philosophers are the same or similar to this. Philosophy is like the sun, illuminating the minds of people with its light, while the minds of philosophers are like stars that are illuminated by philosophy, namely the sun, but also have some inherent light from nature. Since this light is not uniform but different in some and other ways, they are illuminated differently by the sun. However, this does not mean that they cannot be called philosophers because they are affected by philosophy in different ways, but rather that they should be called philosophers for this reason. Therefore, even if I cannot grasp the knowledge of all things that philosophy encompasses in my mind, I do not hesitate to desire to participate in the name of philosophy, having learned its goal and the means by which we are led to it by certain principles. With the human and benevolent spirit that you, my esteemed teachers, have shown me, I thank you endlessly and promise to devote all my effort and work to every matter and every place. I also urge those who criticize our pursuit to cease their calumnies and diligently apply their minds to these noble studies so that they may someday be worthy of the name of philosopher. Farewell.