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The origins of this book go back to I956 when it was suggested to me that a study on the philosophy of Gianfrancesco Pico della Mirandola would furnish an important addition to our knowledge of the philoso phy of the Italian Renaissance. It was not, however, until I960 that I could devote a significant portion of my time to a realization of this goal. My work was essentially completed in 1963, at which time it was presented in its original form as a doctoral dissertation in the Phi losophy Department of Columbia University. Since then I have made many minor improvements and several chapters have been extensively reworked. This study represents the first attempt in fifty years to give a detailed account of even a portion of Gianfrancesco Pico's life and thought. The most comprehensive previous study, Gertrude Bramlette Richards, "Gianfrancesco Pico della lv1irandola" (Cornell University Dissertation, I 9 I 5), which I have found very useful in preparing my own book, is largely based on secondary literature and is mistaken in a number of details. Furthermore, Miss Richards' treatment of Gian francesco Pico as a thinker is very sketchy and is not an exhaustive study of his own writings. It is hoped that my present study, built in part on her extensive bibliographical indications, brings forth a certain amount of new information which will be of value for further research.
This volume provides the first extensive assessment of the impact of Aristotelianism on the history of philosophy from the Renaissance to the end of the twentieth century. The contributors have considered Aristotelian issues in late scholastic, Renaissance, and early modern philosophers such as Vernia, Nifo, Barbaro, Cajetan, Piccolomini, Patrizzi, Zabarella, Campanella, Galileo, Sémery, Leibniz, Rousseau, Kant, Hegel, Nietzsche, Husserl, Heidegger, Wittgenstein, and Gadamer. Specific attention is given to the role of the five intellectual virtues set forth by Aristotle in book VI of the Nicomachean Ethics, namely art, prudence, science, wisdom, and intellect.
This study explores a prominent Italian Renaissance theme, the origin of genius, revealing how the coalescence of a Platonic theory of divine frenzy and an Aristotelian theory of melancholy genius eventually disintegrated under the force of late Renaissance events.
The origins of this book go back to I956 when it was suggested to me that a study on the philosophy of Gianfrancesco Pico della Mirandola would furnish an important addition to our knowledge of the philoso phy of the Italian Renaissance. It was not, however, until I960 that I could devote a significant portion of my time to a realization of this goal. My work was essentially completed in 1963, at which time it was presented in its original form as a doctoral dissertation in the Phi losophy Department of Columbia University. Since then I have made many minor improvements and several chapters have been extensively reworked. This study represents the first attempt in fifty years to give a detailed account of even a portion of Gianfrancesco Pico's life and thought. The most comprehensive previous study, Gertrude Bramlette Richards, "Gianfrancesco Pico della lv1irandola" (Cornell University Dissertation, I 9 I 5), which I have found very useful in preparing my own book, is largely based on secondary literature and is mistaken in a number of details. Furthermore, Miss Richards' treatment of Gian francesco Pico as a thinker is very sketchy and is not an exhaustive study of his own writings. It is hoped that my present study, built in part on her extensive bibliographical indications, brings forth a certain amount of new information which will be of value for further research.
Even if specific pieces of research (on the sources or on individual authors, such as Pico, Agrippa, Erasmus, Montaigne, Sanches etc.) have given and are still producing significant results on Renaissance scepticism, an overall synthesis comprising the entire period has not been achieved yet. No predetermined idea of that complex historical subject that is Renaissance scepticism underlies this book, and we want to sacrifice the complexity of movements, personalities, tendencies and interpretations to any sort of a priori unity of theme even less. We acknowledge unhesitatingly that we had always thought of “scepticisms” in the plural, and believe that the different contexts (philosophical, religious, cultural) in which these forms grew up must also be taken into account. Furthermore, given the transversal nature and provocative character of the sceptical challenge, this book contains essays also on philosophers who, without being sceptics and sometimes engaged in fighting scepticism, nevertheless took up its challenge. The main authors considered in this book are: Vives, Castellio, Agrippa, Pedro de Valencia, Pico, Sanchez, Montaigne, Charron, Bruno, Bacon, and Campanella. The various essays in the book show the relevance of the philosophical thought of authors little known by the general public and put in new perspective important aspects of the thought of some of the great thinkers of the Renaissance.
Physics in Neoplatonist thought, the subject which occupies the second volume of this sourcebook, was innovative: the world of space and time was causally ordered by a nonspatial, nontemporal world, and this view required original thinking
This collection of essays contributes to the growing field of ‘encounter studies’ within the domain of cultural history. The strength of this work is the multi- and interdisciplinary approach, with papers on a broad range of historical times, places, and subjects. While each essay makes a valuable and original contribution to its relevant field(s), the collection as a whole is an attempt to probe more general questions and issues concerning the productive outcomes of cultural encounters throughout the Late Medieval and Early Modern periods. The collection is divided into three sections organised thematically and chronologically. The first, ‘Encounters with the Past,’ focuses on the reception of classical antiquity in medieval images and texts from France, Italy and the British Isles. The second, ‘Encounters with Religion,’ presents a selection of instances in which political, philosophical and natural philosophical issues arise within inter-religious contexts. The final section, ‘Encounters with Humanity,’ contains essays on early science fiction, political symbolism, and Elizabethan drama theory, all of which deal with the conception and expression of humanity, on both the individual and societal level. This volume’s wide range of topics and methodological approaches makes it an important point of reference for researchers and practitioners within the humanities who have an interest in the (cross-)cultural history of the medieval and Renaissance periods.
A study on the scientific dimension of Jewish intellectual history in the early modern world
Over three hundred years ago, the paramount modern Catholic exegete, Cornelius a Lapide, S.J., wrote that the 25th of March, 2000, was the most likely date for the world to end. Catholic Millenarianism does not let the day pass without comment. Catholic Millenarianism offers an authoritative overview of Catholic apocalyptic thought combined with detailed presentations by specialists on nine major Catholic authors, such as Savonarola, Luis de León, and António Vieira. With its companion volumes, Catholic Millenarianism illustrates a hold apocalyptic concerns had on intellectual life, particularly between 1500 and 1900, rivaling and influencing rationalism and skepticism. Catholics do not ordinarily expect a messianic reign by earthly means. Catholic Millenarianism shows instead what is common to Catholic authors: their preoccupation with the relationship between linguistic prophecies and the events they foretell. This makes the perspectives offered as surprisingly diverse as their particular times, and the book itself interesting and worth repeated reading.
Over three hundred years ago, the paramount modern Catholic exegete, Cornelius a Lapide, S.J., wrote that the 25th of March, 2000, was the most likely date for the world to end. Catholic Millenarianism does not let the day pass without comment. Catholic Millenarianism offers an authoritative overview of Catholic apocalyptic thought combined with detailed presentations by specialists on nine major Catholic authors, such as Savonarola, Luis de León, and António Vieira. With its companion volumes, Catholic Millenarianism illustrates a hold apocalyptic concerns had on intellectual life, particularly between 1500 and 1900, rivaling and influencing rationalism and skepticism. Catholics do not ordinarily expect a messianic reign by earthly means. Catholic Millenarianism shows instead what is common to Catholic authors: their preoccupation with the relationship between linguistic prophecies and the events they foretell. This makes the perspectives offered as surprisingly diverse as their particular times, and the book itself interesting and worth repeated reading.