Ficino, Marsilio (1433–99)

2018 ◽  
Author(s):  
James Hankins
Keyword(s):  
Early Modern ◽  
Great Influence ◽  
Philosophical Work ◽  
Marsilio Ficino ◽  
Platonic Love ◽  
Immortality Of The Soul ◽  
Latin Version ◽  
Platonic Theology

With Giovanni Pico della Mirandola, Marsilio Ficino was the most important philosopher working under the patronage of Lorenzo de’Medici, ‘Il Magnifico’, in the Florence of the High Renaissance. Ficino’s main contribution was as a translator of Platonic philosophy from Greek into Latin: he produced the first complete Latin version of the works of Plato (1484) and Plotinus (1492) as well as renderings of a number of minor Platonists. He supplied many of his translations with philosophical commentaries, and these came to exercise great influence on the interpretation of Platonic philosophy in the Renaissance and early modern periods. Ficino’s most important philosophical work, the Theologia platonica de immortalitate animae (Platonic Theology, On the Immortality of the Soul) (1474) aimed to use Platonic arguments to combat the Averroists, ‘impious’ scholastic philosophers who denied that the immortality of the soul could be proven by reason. The most famous concept associated with his name is that of ‘Platonic love’.

Ten Arguments in Search of a Philosopher: Averroes and Aquinas in Ficino's Platonic Theology

Vivarium ◽  
2009 ◽  
Vol 47 (4) ◽  
pp. 444-479 ◽  
Author(s):  
Brian Copenhaver
Keyword(s):  
Thomas Aquinas ◽  
The Body ◽  
Substantial Form ◽  
Marsilio Ficino ◽  
Immortality Of The Soul ◽  
Platonic Theology

AbstractIn book 15 of his Platonic Theology on the Immortality of the Soul, Marsilio Ficino names Averroes and the Averroists as his opponents, though he does not say which particular Averroists he has in mind. The key position that Ficino attributes to Averroes—that the Intellect is not the substantial form of the body—is not one that Averroes holds explicitly, though he does claim explicitly that the Intellect is not a body or a power in a body. Ficino's account of what Averroes said about the soul's immortality comes not from texts written by Averroes but from arguments made against Averroes by Thomas Aquinas in the Summa contra gentiles.

Marsilio Ficino, Platonic Theology

1944 ◽  
Vol 5 (2) ◽  
pp. 227 ◽  
Author(s):  
Josephine L. Burroughs
Keyword(s):  
Marsilio Ficino ◽  
Platonic Theology

scholarly journals Pseudo-platonic immortality: Axiochus and its Posterity in Humanism

2020 ◽  
Vol 14 (1) ◽  
pp. 38-56
Author(s):  
José María Zamora Calvo
Keyword(s):  
Literary Genre ◽  
Immortality Of The Soul ◽  
Latin Version

The aim of this article is to trace the influence of Axiochus, an apocryphal text attributed to Plato, on Humanism. The dialogue, which belongs to the literary genre of “consolation”, addresses the theme of contempt of death and the immortality of the soul. The jurist Pedro Díaz de Toledo (1410/15 – 1466) translated it into Spanish in 1444 from a Latin version entitled De morte contemnenda, which Cencio de’ Rustici had translated eight years earlier, probably from the Greek codex provided by Joannes Chrysoloras, the Vaticanus gr. 1031. For his part, the humanist Beatus Rhenanus (1485 – 1547), the owner of five editions, revised and corrected in detail the text of a translation by Rudolf Agricola, proposing a number of amendments and changes that would appear in the Basel edition printed by Adam Petri in 1518.

THE POLITICAL THOUGHT OF ROBERT PERSONS'S CONFERENCE IN CONTINENTAL CONTEXT

2009 ◽  
Vol 52 (1) ◽  
pp. 43-62 ◽  
Author(s):  
STEFANIA TUTINO
Keyword(s):  
Early Modern ◽  
Political Thought ◽  
Religious History ◽  
Early Modern England ◽  
The Political ◽  
Latin Version

ABSTRACTThis article seeks to explain some political and theoretical layers of Robert Persons's Conference about the next succession (1595). By examining a Latin manuscript version of the text which appeared in Rome in 1596 and by analysing the context in which this Latin version was composed and the aims which it was intended to fulfil, this article elucidates the political and religious implications of Persons's text, not only in the context of English or British debates over the succession to Elizabeth, but also in a European-wide scenario. Such an approach, I argue, can allow historians of early modern England to gain a deeper and wider understanding of English Catholicism and of its relevance in European political and religious history.

scholarly journals Plato's spirituality (The Eternal Soul and the "Real" World)

2017 ◽  
Author(s):  
Amer Dardagan
Keyword(s):  
Real World ◽  
First Principle ◽  
The West ◽  
The Real ◽  
Philosophy And Religion ◽  
Platonic Love ◽  
The Republic ◽  
Immortality Of The Soul ◽  
Ascent To Heaven ◽  
Allegory Of The Cave

Mixture of philosophy and religion defines Plato's tradition of spirituality known as Platonism. The view of God as a First Principle or Supreme Good rather than a person is based on platonistic doctrine that anything that have personality is changeable and belongs to Lower Realm, while God is an eternal principle who emanates unchangeable untelligible Forms in the Upper Realm. According to Plato, ascent to heaven from the„cave“ or world of shadows could happen only after the conversion of inverted soul through "intellectual vision" or "ascetic paradigm". The very concept of spirituality in the West as we know it today comes from Plato and it is still an integral part of all three monotheistic religions today. In the „Republic“ we learn about Allegory of the Cave; in „Meno“ Theory of the Recollection; in „Phaedo“ Theory of the Immortality of the Soul; in „Phaedrus“ Theory of Division and the Fall of the Soul; and finally in „Symposium“ we learn about doctrine of Platonic Love.

Melancholy, Passionate Love, and the Coita d'Amor

PMLA ◽  
2009 ◽  
Vol 124 (2) ◽  
pp. 640-646
Author(s):  
Josiah Blackmore
Keyword(s):  
Early Modern ◽  
Historical Analysis ◽  
Early Modern Literature ◽  
Modern Literature ◽  
Ancient Greek ◽  
Passionate Love ◽  
Marsilio Ficino ◽  
The World ◽  
History Of ◽  
Cultural Constructions

From (Pseudo-)Aristotle's reflections on wine, poetry, and heroes in problems, book 30, to modern psychoanalytic theory and depression, melancholy has claimed the attention of artists and thinkers throughout the history of Western culture. According to Jennifer Radden's historical analysis, melancholy was “a central cultural idea, focusing, explaining, and organizing the way people saw the world and one another and framing social, medical, and epistemological norms” (vii). It takes a number of forms: for ancient Greek physicians it was a somatic malady, an overwrought contemplativeness and moroseness rooted in the body's humors; for Aristotle it was this, too, but was also a fount of artistic inspiration; for the Italian humanist Marsilio Ficino it was the source of poetic and prophetic powers, a requisite for heightened intellect. Melancholy was, in short, a principle of relation between the interior and exterior realms and as such possessed a weighty hermeneutic charge as a lens through which to experience and read the world. In recent years, scholars in literary and cultural studies have begun to explore the perspectives that melancholy offers for understanding such broad topics as the formation of literary subjectivities and cultural constructions of gender. The persistent presence of melancholy in medieval and early modern literature, following Radden's observation, advocates for its many possibilities as an interpretive tool to shape diverse literary positionalities and socioepistemological modes of being.

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