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marsilio ficino renaissance

This study is to be particularly praised for uncovering the meaningful interconnections between the different personae who contributed to writing the complex history of Platonic scholarship. (1) This study will address a small part of the Platonic tradition by focusing on certain features of Ficino's use of Pythagoras and the Pythagoreans, with a view toward categorizing and describing Ficino's view of Pythagoreanism. “Marsilio Ficino, the Second Orpheus.” Kevin Knight. The originality and pleasure of the book lie in its exploration of the history of philosophy as a dynamic process, in which different traditions of thought are to be regarded as many-sided and multi-layered rather than as monolithic phenomena. In general, he discusses the place of pagan philosophy in Ficino's thought, in the light of Ficino's own relationship with the Roman Curia, but also of his engagement with 'the dominant hermeneutical framework of Augustine that he inherited' (p. 21). Accused of having made Socrates a rival of Christ, he felt the urge to rewrite the character of Socrates in a letter addressed to the theologian Paolo Ferobanti that can be seen as 'something of an apology for the De amore's portrayal of Socrates' (p. 132). As Robichaud has it: In his letters, Ficino engages in a discursive process of self-knowledge whereby before one turns inward towards one's own spirit or inner self, one seeks oneself in another person, just as though one were to look at one's face in the mirror; that is, he enacts Socrates's claim in the Phaedrus (255d) that the lover sees himself in his beloved. Boeken van Marsilio Ficino lezen? In this history, Pythagoras, Socrates, and Plato -- in their masked as well as unmasked identities -- are in constant dialogue and keep informing one another's thought. Ficino's works show a close and continuous engagement with the 'persona' of the Platonic philosopher (Plato, the later Platonists, but also the Pythagoreans and even himself as Plato's Renaissance spokesman), and this book does an excellent job at showing the complexity of the hermeneutic circle that shaped his understanding of Platonic identity. The precisecourse of Ficino’s education is uncertain, but it is plausible thatfrom a young age he was exposed to the medical traditions shared byhi… You could not be signed in, please check and try again. The first chapter discusses what Robichaud describes as Ficino's 'prosopopoeic approach' and shows him 'in the process of crafting a rhetorical mask for philosophical purposes' (p. 26). 245-46) that lists the different loci in Ficino's Opera omnia (Basel, 1576) where Pythagorean philosophers are mentioned. Expand or collapse the "in this article" section, Expand or collapse the "related articles" section, Expand or collapse the "forthcoming articles" section, Bibliografia ficiniana: Studi ed edizioni delle opere di Marsilio Ficino dal. The role of the Platonists of this generation in the shaping of Ficino's philosophy merits a systematic study, to which this chapter, no doubt, makes an initial contribution. Introduction. ISSN: 1538 - 1617 Chapter 3, on the role of Pythagoras and the Pythagoreans in shaping some important aspects of Ficino's Platonic persona represents is, I believe, the most original contribution made by this book. Marsilio Ficino and His World. Details his life and explores his relation to the classical thinkers Catholic Encyclopedia. Vasoli, Cesare. The use of the standard term 'Neoplatonism' could have been avoided, as it is now widely accepted that it does not reflect the true nature of late ancient Platonic philosophy, but rather the hermeneutical trends of the eighteenth-century German scholars who coined it. Robichaud's comprehensive study of Marsilio Ficino (1433-1499)'s engagement with Platonic philosophy is an impressive scholarly work which makes a significant contribution to our understanding of the changes and transformations, as well as of the philosophical continuity, which characterize the Platonic tradition. Marsilio Ficino, Three Books on Life [Florence, 1489] Kaske & Clarke, trans., Tempe, AZ: Medieval and Renaissance Texts & Studies, 1989, p.113. In fact, Ficino is the author most responsible for the development and later influence of the 'Platonic persona', which goes far beyond the Plato of the dialogues. The hermeneutical traditions that contributed to craft Plato's masks converge in the splendidly unified revival of Platonism effected in the fifteenth century by Ficino. Oxford Bibliographies Online is available by subscription and perpetual access to institutions. 57-104. Mainstream history acknowledges Ficino as one person responsible for the diffusion of ancient culture throughout Europe that helped give rise to the modern age. (p. 57). Interestingly, Robichaud shows that this persona was not only informed by later interpreters but also by contemporary authors, such as the Pythagorean Philolaus of Croton, not to mention earlier philosophers, such as Zoroaster and Pythagoras himself. Alongside his work on Plotinus, Ficino paraphrased Iamblichus's On the Mysteries of the Egyptians and produced Latin versions of Porphyry's On Abstinence, Synesius's On Dreams and portions of Proclus's commentary on Plato's First Alcibiades and On the Hieratic Art. [3] However, both here and in chapter 4, Robichaud introduces and discusses important evidence that contributes to our understanding of the formative influence of Iamblichus and Pythagoras on Ficino's thought. Kristeller, Paul Oskar. Marsilio Ficino was de grote inspirator van de Renaissance. Also important, however, are his Platonic Theology, a Christian corrective to Proclus’s work of the same name, and his monumental De Christiana religione (On Christian religion), which united the various intellectual traditions that interested him (hermeticism, orphism, Pythagoreanism, Neoplatonism) in a grand synthetic effort to show that the “ancient theology” of the past, particularly in its Platonic iteration, was compatible with the Christian church he served. As Robichaud convincingly observes, he 'was the key intermediary between Greek and Latin, as well as between manuscript and print' (p. 3). Ficino, Robichaud argues, follows especially the Protrepticus, the second volume of the De secta Pythagorica, and arranges the dialogues in an order that is aimed at preparing the soul to depart from earthly life and become blissfully happy in the divine world. It is impressively researched, drawing on a vast range of sources, both manuscript and printed, and relies on the author's philological competence and philosophical acumen. This becomes especially evident in Ficino's distinctive 'thinking with tradition' (p. 231), to quote a particularly effective expression used by Robichaud. '[2] Platonic scholarship has a long history of transformations in which Plato's masks (or personae) enabled him to act right at the center of an ideal process of historical genealogy and doctrinal filiation. 1986 al 2000, Black Death and Plague: The Disease and Medical Thought, Church Fathers in Renaissance and Reformation Thought, The, English Puritans, Dissenters, Quakers, and Recusants, Japan and Europe: the Christian Century, 1549-1650, Monarchy in Renaissance and Reformation Europe, Female, Netherlands (Dutch Revolt/ Dutch Republic), The, Reformation and Hussite Revolution, Czech, Reformation and Wars of Religion in France, The, Reformations and Revolt in the Netherlands, 1500–1621.

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