Chapter

“Platonic influences on the movement of Scholasticism” “Syriac translations of Plato’s works” “Marsilio Ficino” “Pico della Mirandola” “Humanism and the interpretations of Plato” “Platonic influences on Jewish philosophy and theology (Middle Ages; the Renaissance; Modern era)”

January 2015

In book: Encyclopedia of Plato http://n1.xtek.gr/ime/lyceum/?p=home&lang=2
Publisher: Foundation of Hellenic World
Editors: V. Kalfas, G. Zografidis, P. Thanasas, S. Rangos

Authors:

Georgios Steiris

National and Kapodistrian University of Athens

ResearchGate has not been able to resolve any citations for this publication.

ResearchGate has not been able to resolve any references for this publication.

Article

Faith and Knowledge in the Religion of the Renaissance: Nicholas of Cusa, Giovanni Pico della Mirand...

December 2009 · American Catholic Philosophical Quarterly

Jan-Hendryk de Boer

Although the fifteenth century showed some signs of traditionalism and disintegration, there were also highly original new solutions to long-debated problems in scholastic and humanistic discourse. As for the relation between faith and reason, Nicholas of Cusa, Giovanni Pico della Mirandola, and Savonarola found new ways to integrate these poles, around which theological and philosophical thought ... [Show full abstract] was organized. As a common pattern, one can discern a striving beyond the established systems of humanism and scholasticism, mingling elements of both traditions with those from the movements of spiritual reform in the later Middle Ages. This "striving beyond" was possible due to a performative turn in the fifteenth century: thinking and acting were connected by the narrator or the author in a manner that produced theoretical concepts and acts in social reality by writing, thinking, and actively developing the self.

Article

Full-text available

Nikola Vitov Gučetić: o ljepoti, ljubavi i ženama

January 1970

Ivana Zagorac

The vigorousness of Neo-Platonic conceptions and the revival of the ideals of antiquity, along with wholehearted support from Petrarchian lyricism, exalted women in Humanism and the Renaissance in a way which was inconceivable in the Middle Ages. The legislature of Dubrovnik, already under the prevalent influence of the Church, witnessed significant changes in the social positioning of women, ... [Show full abstract] while the novel intellectual orientations exerted powerful influence on its cultural life. Accordingly, it was in Dubrovnik that the first-ever poetesses emerged, and that the first-ever female myth was constructed; namely that of Cvijeta Zuzorić. The work of her contemporary and dear friend, Nikola Vitov Gučetić, bears witness to the then novel possibility – woman voice embedded in a philosophical concept, and promoted by the signature of this reputable citizen of Dubrovnik. Gučetić opened the doors of his villa, a sheltered place for »honourable study«, to two women for their talks of beauty and love, and dedicated the published Dialogues to yet another »respectable and most fair lady«, Cvijeta’s sister Nika. With this he gave his wife Maruša Gundulić and Cvijeta Zuzorić not only mediate voice, but also a name. In the stylistic encounter of the poetical and philosophical, in the interlacement of the actor and interpreter, in the bridging from gods to God, Gučetić traces the trails of authority from a well-known philosophical tradition, opting for a reflection on love »in the spirit of Plato« already in his subtitle. This paper unveils women presented via a feminine voice, and compares them with Gučetić’s attitudes articulated in his Upravljanje obitelji (Managing Family), a work published some ten years or so after his Dijalog o ljepoti (Dialogue on Beauty) and Dijalog o ljubavi (Dialogue on Love). Close attention is given to Gučetić’s thematisation of the concept of love and the strength of arguments used in solving the mysteries of the power, source and complexity of love.

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Article

John Monfasani, Renaissance Humanism, from the Middle Ages to Modern Times . (Variorum Collected Stu...

January 2019 · Speculum

Michael J. B. Allen

Article

From Themistius to al-Farabi: Platonic Political Philosophy and Aristotle's Rhetoric in the East

February 1995 · Rhetorica

John W. Watt

Aristotle’s Rhetoric appears to have had little influence on rhetorical theory in Greek or Latin during late antiquity or the early Middle Ages, but it was closely studied by some Islamic philosophers, notably al-Farabi. Behind al-Farabi’s interest in Aristotle’s Rhetoric lay his adoption of Plato’s doctrine of the philosopher-king, which had an eloquent exponent in late antiquity in the ... [Show full abstract] philosopherorator Themistius. An allusion to the Rhetoric in an oration of Themistius suggests that al-Farabi’s assessment of the Rhetoric also had roots in late antiquity, possibly in circles around Themistius. The content of the Syriac Rhetoric of Antony of Tagrit confirms the likelihood that in these matters, as in many others, the Syrians were the intermediaries between Greek late antiquity and the classical renaissance in Islam. © 1995, The International Society for the History of Rhetoric. All rights reserved.

Chapter

The Philosopher’s Stone

January 1999

R. Hooykaas

Aristotle’s ideas of Being and Change, of elements and compounds and of the structure of the universe had an overwhelming influence, even upon those, such as the Stoics and the Neoplatonists, who did not belong to his school of thought. In the Middle Ages all scholastic sects accepted his cosmology; later the vast majority of Renaissance philosophers, even though they were more inclined towards ... [Show full abstract] Platonism, would accept much of his natural philosophy and most of his astronomical system.

Chapter

The role of translations in European scientific exchanges in the sixteenth and seventeenth centuries

March 2007

Isabelle Pantin

DEFINITION OF THE CORPUS: A PROCESS OF REDUCTION The aim of this chapter is to study the role of translations in the spread of scientific texts from the sixteenth to the end of the seventeenth century. My personal interests, my training and the lack of primary research in the field have all influenced the method followed here. The necessary means to study translations as a general process which ... [Show full abstract] could be quantified, or even mapped, are lacking for this period, unlike for the twentieth century. In any case, scientific books represent but a small part of the mass of translations made during the period considered, and I am not convinced that a quantifying approach would be particularly illuminating. This study examines the extent to which translations reveal not so much the transformations of the scientists' work, than the transformations of its cultural context. Being mainly concerned with the motives and aims of the translations, I have resorted, for the most part, to case studies. This general orientation also justifies the decision to leave aside the most obvious corpus, and the largest one, in other words the translations of the works of the past (essentially from antiquity, but also from the Middle Ages), and to concentrate on modern works. This choice may seem debatable in a research programme of which almost half concerns the Renaissance, given that at the time the scientists themselves accorded the greatest importance to the legacy of the past, all of which is fully evident in the intellectual movement of humanism: quotations, editions and commentaries of ancient texts were often a means to convey new ideas. © European Science Foundation and Cambridge University Press, 2007.

Article

Spatial Imagery of the Annunciation in Fifteenth Century Florence

December 1955 · The Art Bulletin

John R. Spencer

EARLY in its history the Christian Church became aware of the Annunciation as a means of presenting the complex theological concept of the Incarnation of the Word in easily comprehended visual terms. The development and dissemination of the theme in the Middle Ages are already well known. Theologically the Annunciation marks the beginning of the life of Christ and the raison d'être of the life of ... [Show full abstract] the Virgin. It represents a fundamental tenet of Christianity, and, more important, one of the few intellectual concepts which lends itself so readily to dramatization or portrayal. As such it played an important part in the daily Christianity of both laymen and clergy. Because of its popularity and vitality as an iconographical motif, both in the life of Christ and in the life of the Virgin, the Annunciation was able to adapt itself to changing tastes in art and theology without losing any of its force. Challenged by the humanism of the Renaissance, and particularly by the rational and humanist art of fifteenth century Florence, it generated new forms capable of satisfying the needs of a new generation.

Article

Readings of Platonic Virtue Theories from the Middle Ages to the Renaissance: The Case of Marsilio F...

July 2014 · British Journal for the History of Philosophy

Leo Catana

It is commonly known that ancient schools of ethics were revived during the Renaissance: The texts pertaining to Platonic, Aristotelian, Stoic and Epicurean ethics were edited, translated and discussed in this period. It is less known that the Renaissance also witnessed a revival of Plotinian ethics, by then perceived as a legitimate form of Platonic ethics. Plotinus' ethics had been transmitted ... [Show full abstract] through the Middle Ages through Macrobius' Latin treatise In somnium Scipionis I.8, which relied heavily on Plotinus' student, Porphyry, and his report of Plotinus' ethics. In this article it is argued that the Florentine humanist and philosopher Marsilio Ficino carried on this tradition of Platonic, or rather Plotinian, ethics. He was familiar with Plotinus' Enneads, since he had had access to it through Greek manuscripts from around 1462; his Latin translation of the Enneads was published in 1492. The article argues that in his commentary on Plato's Symposium, completed in 1469, Ficino made use of Plotinian ethics and bypassed the monastic interpretation, which Plotinian virtue ethics had received from medieval theologians and philosophers. Ficino thus re-interpreted the Plotinian theory in a more worldly manner, making the so-called higher virtues accessible to humans outside religious institutions, attained by their natural constitution.

Article

PHILOSOPHY, THEOLOGY AND MODERN CULTURE

September 2011 · Giornale Critico Della Filosofia Italiana

Valerio Del Nero

The issue of "Rinascimento", 2008 contains the proceedings of a conference held at the Istituto Nazionale di Studi sul Rinascimento in Florence about the relationship between Philosophy and Theology from Renaissance to the seventeenth Century. The topics of the reports can be classified approximately into four fields: the platonic tradition of XVth Century; the European Humanism, linked both to ... [Show full abstract] Erasmus and to Protestant reformers; the late Renaissance Philosophy (Bruno, Campanella and Montaigne); the philosophical and theological modern outcomes of Renaissance (with particular reference to Suarez, Hobbes, Spinoza and Leibniz). In Renaissance age, the Medieval Scholastic pattern of Theology deals with a deep crisis, that nevertheless doesn't stop its diffusion in Modern age.

Chapter

The Renaissance

January 1999

Robert A. Crone

The Renaissance, the transitional period between the Middle Ages and the new era, is the period in which natural science (and that is what concerns us in this study) begins to loosen its bands with the church and Aristotelian Scholasticism. There are various reasons for this change. In the first place, the rise of a new class of non-ecclesiastical professionals, usually non-academic, full of self ... [Show full abstract] confidence and unhampered by rigid traditions. They are architects, lens-grinders, artists, cartographers. A representative of this group is the Florentine artist and technician Leonardo da Vinci. A second circumstance which contributes to the secularisation of science is the invention of printing, which made the rapid spread of new ideas possible. In addition, there is the rise of humanism, closely connected with the fall of the East-Roman Empire. Byzantine scholars come to Italy and bring with them the works of ancient authors; Plato’s work and his high regard for mathematics are found fascinating. The Academy in Florence, a scientific center founded by Cosimo de Medici and rivaling Rome and Paris, becomes the capital of Platonism. Marsilio Ficino (1433–1499) translates Plato and Plotinus and reinstates ancient light-metaphysics. According to him, Light is the Image of God, the inspiring, immaterial principle that gives color to the four elements of matter but is itself far superior to color. Pre-Socratic theories also receive new attention in the Renaissance.

Article

Ethics in the Middle Ages and in the early humanism: Critical study on a "critical study"

January 2011 · Recherches de Théologie et Philosophie Médiévales

Eckhard Kessler

This paper argues that G. Guldentops's review of S. Ebbersmeyer's Homo agens (published in RTPM 77 [2010]) does not do justice to her wellgrounded and exemplarily structured study, which is a landmark in the research on early Renaissance moral philosophy. Among other aspects the paper focuses on the relation of early Italian humanists to the medieval scholastic tradition. © 2011 by Recherches de ... [Show full abstract] Théologie et Philosophie médiévales. All rights reserved.

Article

Raymond Klibansky: The Continuity of the Platonic Tradition during the Middle Ages, together with Pl...

April 1983 · The Classical Review

Anne Sheppard

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