Nifo, Agostino (c.1470–1538)

Author(s):  
Edward P. Mahoney

Agostino Nifo was a university teacher, medical doctor and extremely prolific writer. His books included many commentaries on Aristotle’s logic, natural philosophy and metaphysics, as well as original works on topics ranging from elementary logic to beauty and love. However, his most important works had to do with the human intellect, and with Averroes’ view that there is just one intellect shared by all human beings. Although he never accepted Averroes’ position as true, he did initially believe that Averroes correctly interpreted Aristotle on this point. He also entered into public controversy with Pomponazzi on the question whether human immortality could be proved. Nifo’s Aristotelianism reflects his interest in many different traditions of commentary on Aristotle, including medieval Latin commentators, especially Thomas Aquinas, medieval Arab commentators and their Latin followers, especially John of Jandun, but most of all the Greek commentators. Here he shows the strong influence of Renaissance humanism, which made the Greek texts available. It was when Nifo himself learned Greek that he came to abandon the notion that Averroes was an accurate interpreter of Aristotle. Nifo was also very interested in Plato and Platonism, particularly as presented by Marsilio Ficino. His careful presentations of other people’s doctrines were popular in university circles for much of the sixteenth century.

Author(s):  
Edward P. Mahoney

Nicoletto Vernia was a celebrated Aristotelian philosopher during the second half of the fifteenth century. His acquaintances included such personalities as Ermolao Barbaro, Giovanni Pico della Mirandola, Pietro Pomponazzi and Agostino Nifo. His special interests were in natural philosophy and psychology, but he also revealed interests in logic. Although usually characterized as a rigid Averroist, he moved from a clear commitment to Averroes as the true interpreter of Aristotle to a preference for the Greek commentators, especially Themistius and Simplicius. Nonetheless, throughout his career he also maintained a noteworthy interest in Albert the Great. After first attempting to conciliate Albert with Averroes as much as possible, he later attempted to conciliate Albert with the Greek commentators. He was one of the first Renaissance Aristotelians to use the commentary on Aristotle’s On the Soul that is attributed to Simplicius, and also to cite Plato, Plotinus and their translator and expositor, Marsilio Ficino.


2018 ◽  
Vol 1 (2) ◽  
pp. 110-121
Author(s):  
Rivanti Muslimawaty

Many parents do not understand the concept of faith education inchildren. This could be based on an assumption that children are stilltoo young to be educated in matters of faith. Whereas the family, in thiscase the parents, is an educational institution that is directly related tothe child since he was born. So there is a thought that the family isbelieved to have a very strong influence on children’s religiouseducation. This happens because the relationship that exists betweenparents and children for 24 hours is very important in education.Zakiah Daradjat is an education expert who also believes that theimportance of faith education is given to children as early as possible,so the purpose of this study is to find out how Zakiah Daradjat’sthoughts about children’s religious education are in the family. Byusing qualitative research methods, the author seeks to explain theeducation of children’s faith in the family according to ZakiahDaradjat. The author found that Zakiah Daradjat had clear thoughtsabout children’s religious education in the family, which aims to makechildren as human beings, through the six pillars of faith, with methodsof exemplification, habituation, wrong correction, erroneous quarrelsthat occur and reminding the forgotten. The evaluations carried out inthe form of memorization tests, tests of understanding and practice ofworship. This makes Zakiah Daradjat’s thoughts still relevant to beapplied in today’s life and become a reference for psrents, teachers abdother related parties.


2020 ◽  
Vol 13 (2) ◽  
pp. 41-62
Author(s):  
Thomas Joseph White

The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.


Author(s):  
Jyh-An Lee ◽  
Reto M Hilty ◽  
Kung-Chung Liu

This introductory chapter provides an overview of the relationship between artificial intelligence (AI) and intellectual property (IP). While human beings have used various instruments and technologies to create and innovate, they themselves have been the main driving force of creativity and innovation. AI puts that into question, raising numerous challenges to the existing IP regime. Traditionally, the “intellectual” part of “intellectual property” refers to human intellect. However, since machines have become intelligent and are increasingly capable of making creative, innovative choices based on opaque algorithms, the “intellectual” in “intellectual property” turns out to be perplexing. Existing human-centric IP regimes based on promoting incentives and avoiding disincentives may no longer be relevant—or even positively detrimental—if AI comes into play. Moreover, AI has sparked new issues in IP law regarding legal subjects, scope, standards of protection, exceptions, and relationships between actors.


1986 ◽  
Vol 39 (1) ◽  
pp. 16-48 ◽  
Author(s):  
Arthur Field

Like many humanists of the late fifteenth century, Cristoforo Landino (1425-1498) came to consider himself not only a rhetorician but a speculative philosopher as well. Like many of these same humanists, Landino would not allow himself to peddle the merely fashionable: he pretended that he had been drinking from philosophical founts since his youth. In his dialogue De anima, completed about 1471, Landino suggested that from the early 1450s he not only was receiving systematic training in natural philosophy from Carlo Marsuppini but also was learning some Plato from the teenager Marsilio Ficino.


Author(s):  
Michael A. Milton, PhD

The rise of ideologies in the West that promote prejudicial treatment of others based on accidental (humanly uncontrollable) features (distinguishing ethnic physical traits, geographic origin, physical or mental capacities, or native cultures, viz., Western Civilization, that in all of its vicissitudes, has produced distinctive behavioral, socio-religious, and intellectual norms) is an illogical, cruel, and nationally  self-destructive worldview that must be exposed and rejected. The premise of “races” of human beings (Caucasian race, negroid race, mongoloid race, etc.) , rather than the “race of Mankind,” male and female, all originating from a common set of ancestors, created by God, with “in-species” genetic variety (e.g., melanin production creating darker or lighter skin color) is not only unsupported by the teachings of the Old and New Testaments, but singled out as sins against God. The author examines a recent case of a medical doctor dreaming of murdering white people. The statement is considered from both scientific and spiritual viewpoints. The author cites personal experience in the United States military, as well as peer-reviewed articles, to establish the hypothesis that the rise of violent tribalism (“Balkanization”) produces Socialistic authoritarianism, which forcibly reunites divided “tribes” under the flag of autocratic rule. This opinion-editorial article concludes by asserting that the Gospel of Jesus Christ is the powerful antidote that liberates people from this pestilent consequences of original sin to discover authentic fraternity in our common Imago Dei (the image of God in Man), and transformative freedom from the effects of the Fall, i.e., to embrace and be embraced by a divine love that transcends our sin. Only in knowing such love can we be free from the hatred that divides, the bitterness that excludes, and the pain and sorrow that inevitably follows.


Author(s):  
Valery Rees

Review of: Denis J. J. Robichaud, Plato’s Persona: Marsilio Ficino, Renaissance Humanism, and Platonic Traditions, University of Pennsylvania Press, Philadelphia 2018, 344 pp., ISBN 9780812249859.


Author(s):  
Ile Vlad

Abstract Albert`s so called “anthropology” is putting the human being on the top of a hierarchy of living things in virtue of a unique feature – i.e. the possession of the intellect – that offers the possibility to transcend the changing realm of nature and to rise its possessor to the dignity of his creator. Although, throughout his corpus Albert often defends the independence of the human intellect from matter and consequently from the body and senses, his works of natural philosophy seem to give us a different perspective. In De animalibus, Albert is considering the brain as the divine member of the body responsible for the operations of sensation and, to a certain degree, of intellection. Such being the case, the entire humoral activity of the human body has a direct influence on the activity of the intellect, in spite of its divine nature. Accordingly, the main purpose of my study is to point out how the classical humoral theory is integrated by Albert the Great in his physiological consideration for an explanation of the intellect placed between the murky boundaries of natural philosophy and metaphysics.


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