An Attempt to Reintroduce Buridanism at Prague University in Second Quarter of the 15th Century

After the Hussities' wars the standard of teaching at Prague University began improving, then the philosophers from the neighboring universities took attempts to reintroduce Buridanism that had been in decline. In the 1430s the great Polish philosophers who stood on the ground of a modified Buridanism started popularizing in Prague the doctrine of man's happiness which man can achieve as a result of his activity, especially within his family. The 20-year activity of Martin of Lancicias at Prague University proves that on the part of Poland the attempts to introduce Buridan terminology at the university were as early as the first half of the 15th century. In the 1440s also Vienna representatives of that line of thought helped reintroduce Buridanism. They intended, first of all, to renovate the knowledge of new physics. Some influences of Buridanism can be found in the commentary of a long-standing Prague lecturer, Buzko of Gdyn. Maurycy of Benessów, who was in favor of Prague via communis, inclined to accept some theses of new physics but rather the problems of universals he solved in line with moderate realism. Similarly to Stanislav of Hneždna (de Gnezna) he oscillated between a new Buridan physics and standpoints of „historical” Aristotle. In tune with via communis he propagated conciliatory solutions. Alexander of Třebovia was personally in favor of via communis which found its expression especially in philosophical physics where he favored the theory of impetus; in philosophical anthropology in which in harmony with the naturalistic tendencies he solved the problem of the connection between soul and body; in the theory of knowledge where he speaks about two aspects of truth grounded either on faith or on the human reason (variously understood) and the methodology of the science where, aside to demonstrative inference, he also approved of the dialectic. The revival of Buridanism in the 1430s and 1440s adapted to the assumptions of via communis of that century, and not to the authentic standpoints of Jan Buridan