Rafael Ramis-Barceló

This article reassesses the Second Scholasticism (1512–1773) as a long, pluricentric, and globally influential reform movement in Catholic academic philosophy and theology. Traditionally studied through its contributions to economics, law, and politics, the Second Scholasticism extended far beyond, encompassing Thomism, Scotism, Nominalism, Lullism, and neo-medieval currents. It reinterpreted logic, metaphysics, natural philosophy, and moral and dogmatic theology in dialogue with emerging modern challenges, including heliocentrism, mechanism, empiricism, and Cartesian rationalism. Internal plurality coexisted with Thomist hegemony, producing a koiné scholastic framework capable of integrating diverse perspectives. Its reach was global, with Jesuit, Dominican, and other orders exporting schools, manuals, and teaching methods across Europe, the Americas, and Asia. The Second Scholasticism emerges as a dynamic and adaptive intellectual infrastructure, laying the foundations for the Third Scholasticism and the Neo-Scholastic revival, while demonstrating the capacity of Catholic thought to engage productively with early modernity.

The Cistercian Jaume Janer († after 1506) was the most prolific student of Pere Daguí, the first professor in the Lullist Studium on Majorca, and became himself, by royal privilege from the Crown of Aragon, the leader of a similar institution in Valencia. Janer’s and Daguí’s brand of Lullism embraced elements from Scotism. In particular, Janer in three of his works discussed the system of distinctions put forward by Peter Thomae, one of Duns Scotus’s early followers. This preoccupation with Scotist distinction theory remained a doctrinal centerpiece of eclectic Lullism at least until the second half of the seventeenth century.

Este artículo estudia la recepción de la fi losofía de Antonius Andreae en el siglo XVI. La centuria, de acuerdo con nuestro parecer, puede dividirse en tres etapas. En la primera (hasta 1520), Andreae aparece como el expositor por excelencia de la metafísica de Escoto y uno de los más importantes intérpretes de la lógica y de la física. Desde 1520 a 1570, la difusión de Andreae (como la del escotismo) queda restringida a la Universidad de Padua y alrededores. Desde 1570, hay una revitalización del escotismo, especialmente en Italia y la Península Ibérica, y los autores buscan un diálogo con toda la tradición escotista, en la cual Andreae es el primer representante.