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  1. Marsilio Ficino and the Religion of the Philosophers.James Hankins - forthcoming - Rinascimento 48.
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  2. Marsilio Ficino on Reminiscentia and the Transmigration of Souls.James Hankins - forthcoming - Rinascimento 45.
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  3. Platonism, Neoplatonism, and the Hermetic Tradition.Francisco Bastitta-Harriet - 2021 - Oxford Bibliographies in Renaissance and Reformation.
    The trends of Platonism which proved to be the most influential throughout the Renaissance were born roughly around the same period as the Greek corpus attributed to the Egyptian sage Hermes Trismegistus. They resulted from the rich intermingling of Greek philosophy with other Near Eastern cultures since the time of Alexander the Great. It is not by chance, then, that their fortunes were bound together until the Early Modern period. Legend has it that Cosimo de’ Medici was highly impressed by (...)
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  4. Coincidentia philosophorum. La unidad de la verdad y la pluralidad de las filosofías en Nicolás de Cusa y Giovanni Pico.Francisco Bastitta-Harriet - 2021 - In Claudia D'Amico, Gianluca Cuozzo & Nadia Russano (eds.), Nicolás de Cusa: Unidad en la Pluralidad. Homenaje a Jorge Mario Machetta, vol. I. Buenos Aires, Argentina: pp. 147-187.
    In light of new textual evidence in a manuscript from Toledo (BCT, MS 19, 26), the present work intends to determine the scope of Nicholas de Cusa’s influence on Giovanni Pico della Mirandola around the problem of the unity of truth and the diversity of philosophies. In his Individuum und Kosmos in der Philosophie der Renaissance (1927), Ernst Cassirer held the capital role of Cusanus’ philosophy in the configuration of the philosophical turn in Florentine Humanism during the second half of (...)
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  5. «Non stultam concludentes» Giordano Bruno e il ricorso a David de Dinant tra il «De la causa» e il «De vinculis in genere».Giulio Gisondi - 2020 - Historia Philosophica 18:57-76.
    « Non stultam concludentes ». Giordano Bruno and the recourrence of David de Dinant between « De la causa » and « De vinculis in genere » · This research retraces and analyses the use by Giordano Bruno of his indirect source, David de Dinant, recurrent in the ontological reflection developed in De la causa, principio et Uno and in De vinculis in genere. By examining the texts of Bruno’s direct sources, such as Albertus Magnus, Thomas Aquinas, Nicolas of Cues (...)
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  6. «Profonda Magia». Vincolo, Natura E Politica in Giordano Bruno.Giulio Gisondi - 2020 - Napoli NA, Italia: Istituto Italiano per gli Studi Filosofici Press.
    Profonda magia è un percorso a ritroso nella filosofia naturale e politica di Giordano Bruno, che ricostruisce la nozione di vincolo dagli ultimi scritti magici ai dialoghi italiani e alle prime opere latine. L’esigenza che muove la ricerca è quella di rintracciare nell’esperienza intellettuale e biografica del Nolano quale sia e come si costituisca la relazione tra filosofia naturale e politica. L’autore indaga se la riflessione politica possa essere slegata dallo studio della natura, o se trovi piuttosto la sua origine (...)
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  7. Nicola Cusano da Colonia a Roma (1425-1450). Università, politica e umanesimo nel giovane Cusano.Andrea Fiamma - 2019 - Münster, Germania: Aschendorff Verlag.
    Il volume ripercorre lo sviluppo del pensiero del giovane Nicola Cusano dalla frequentazione del maestro albertista Eimerico da Campo presso l’Università di Colonia (1425) e dal confronto con le posizioni filosofiche dei domenicani dello Studium coloniense, fino agli anni della maturità a Roma (1450). Il saggio illustra il contesto storico-culturale della genesi del De docta ignorantia, testo che suggella la presa di distanza di Cusano dal proprio passato universitario ma anche, al contempo, la sua insoddisfazione nei confronti dell’umanesimo diffuso in (...)
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  8. El hombre que habita en los suburbios. La antropología spinoziana como respuesta post-renacentista al humanismo.Daniel Pino - 2017 - In Maria Luisa de la Cámara & Julián Carvajal (eds.), Spinoza y la Antropología en la Modernidad. Hildesheim, Alemania: pp. 65-74.
    Is it correct to accept an anthopological dimension in Baruch Spinoza’s doctrine? Regardless of the answer we may suggest for this point, how could be this connected to the prevailing Humanism of the immediately previous period in which our author lived? Our proposal points to a positive stance in relation to the presence of an anthropological perspective in Spinoza’s thought; perspective that may be seen as a reaction to that kind of Renaissance humanism that sees the human being in Nature (...)
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  9. Recepción de los textos herméticos en el platonismo florentino del Quattrocento: Marsilio Ficino y Giovanni Pico della Mirandola.Francisco Bastitta-Harriet - 2016 - In Claudia D'Amico & Valeria Buffon (eds.), Hermes platonicus: Hermetismo y platonismo en el Medioevo y la Modernidad temprana. Santa Fe, Santa Fe Province, Argentina: pp. 203-220.
    Los dos autores del círculo florentino cuya obra analizaremos, Marsilio Ficino y Giovanni Pico della Mirandola, frecuentan y asimilan las doctrinas atribuidas al sabio egipcio Hermes Trismegisto como las enseñanzas de uno de los iniciadores de la piadosa filosofía de los antiguos, la prisca theologia. Soñada e inaugurada por Cosimo el viejo, en la así llamada Academia florecían los estudios humanísticos, filosóficos y esotéricos, con la participación de otros célebres intelectuales florentinos como Angelo Poliziano, Cristoforo Landino, los hermanos Benivieni y (...)
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  10. Avicenna on the Soul's Power to Manipulate Material Objects.Yasin Ramazan Basaran - 2015 - Eskiyeni 30 (2):145-157.
    In his article on the foundations of Ficino’s ideas on magic, James Hankins observes that, where Ficino justifies non-material causation in the universe, he is heavily indebted to Avicenna. As Hankins also points out, this Avicennan idea clearly violates the Aristotelian maxim that ‘physical causation requires contact’. Because Avicenna holds the view that the soul is neither a physical entity nor simply the form of body, Avicenna’s consent to the soul to manipulate material objects means assignment of the soul to (...)
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  11. Il platonismo politico nell’età della Controriforma: Ciro Spontoni dalla 'Corona del principe' ai 'Dodici libri del governo di Stato'.Teodoro Katinis - 2015 - Storia Del Pensiero Politico 4 (2):227-250.
    This essay explores the legacy of the Platonic philosophy at the end of the sixteenth century, when the Catholic Church switched from a tolerant approach to a rejection of the heterodox elements of the prisca theologia, and provides an analysis of Ciro Spontoni’s Corona del principe (1590) and Dodici libri del governo di Stato (1599). This two works clearly witnessed this change in the contemporary cultural climate, as Katinis shows highlighting the contrast between the massive presence of Platonism and Hermeticism (...)
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  12. Esse Servitutis Omnis Impatientem/Man is Impatient of All Servitude: Human Dignity as a Path to Modernity in Ficino and Pico Della Mirandola?Andreas Niederberger - 2015 - The European Legacy 20 (5):513-526.
    The notion of human dignity stands at the core of contemporary debates on rights, politics, and ethics. Many scholars consider the Renaissance discourse on dignity as one of its main contributions to the transition from the Middle Ages to modernity. This article examines the role of human dignity in the philosophies of Marsilio Ficino and Giovanni Pico della Mirandola. In their works human dignity relates both to freedom and to a Neo-Platonic ontology, which raises the question of how they reconcile (...)
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  13. Book Review: Marsilio Ficino and His Influence, Written by Laus Platonici Philosophi. [REVIEW]Anna Corrias - 2014 - International Journal of the Platonic Tradition 8 (2):260-262.
  14. Praise and Practice of Medicine in Marsilio Ficino.Teodoro Katinis - 2014 - In M. Gadebusch Bondio (ed.), Medical Ethics and Humanism. Premodern Negotiations between Medicine and Philosophy. Franz Steiner Verlag. pp. 109-115.
    This contribution focuses on Ficino's letters and woks in which he defends the art of medicine and its value for the human beings.
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  15. The Epistemology of Immortality: Searle, Pomponazzi, and Ficino.Paul Richard Blum - 2012 - Studia Neoaristotelica 9 (1):85-102.
    The relationship between body and mind was traditionally discussed in terms of immortality of the intellect, because immateriality was one necessary condition for the mind to be immortal. This appeared to be an issue of metaphysics and religion. But to the medieval and Renaissance thinkers, the essence of mind is thinking activity and hence an epistemological feature. Starting with John Searle’s worries about the existence of consciousness, I try to show some parallels with the Aristotelian Pietro Pomponazzi (1462–1525), and eventually (...)
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  16. Imagination and Memory in Marsilio Ficino’s Theory of the Vehicles of the Soul 1.Anna Corrias - 2012 - International Journal of the Platonic Tradition 6 (1):81-114.
    The ancient Neoplatonic doctrine that the rational soul has one or more vehicles—bodies of a semi-material nature which it acquires during its descent through the spheres—plays a crucial part in Marsilio Ficino’s philosophical system, especially in his theory of sense-perception and in his account of the afterlife. Of the soul’s three vehicles, the one made of more or less rarefied air is particularly important, according to Ficino, during the soul’s embodied existence, for he identifies it with the spiritus, the pneumatic (...)
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  17. The Dialectic of American Humanism.H. Vernon Leighton - 2012 - Renascence 64 (2):201-215.
    A Confederacy of Dunces (Confederacy) by John Kennedy Toole portrays an interplay between competing definitions of humanism. The one school of humanism—called by some the Modernist Paradigm—saw the Italian Renaissance as the origin of nineteenth- and twentieth-century modernist views that celebrated science, technology, and individual human freedom. The other school, led by Paul Oskar Kristeller, sought to historicize humanism by establishing that Renaissance writers and thinkers were generally conservative and preserved the philosophical ideas of the medieval era. Kristeller was the (...)
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  18. Renaissance Philosophy.John Sellars - 2012 - British Journal for the History of Philosophy 20 (6):1195-1204.
    British Journal for the History of Philosophy, Ahead of Print.
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  19. Ficino, Marsilio.James G. Snyder - 2012 - In J. Feiser & B. Dowden (eds.), Internet Encyclopedia of Philosophy.
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  20. Prometheus Among the Florentines: Marsilio Ficino on the Myth of Triadic Power.Michael Jb Allen - 2011 - Rinascimento 51:27-44.
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  21. 'Et Nuper Plethon'—Ficino's Praise of Georgios Gemistos Plethon and His Rational Religion.Paul Richard Blum - 2011 - In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill. pp. 89.
    Paul Richard Blum Et nuper Plethon – Ficino's Praise of Georgios Gemistos ABSTRACT Most authors who refer to Marsilio Ficino's famous Prooemium to his translation of Plotinus, addressed to Lorenzo de'Medici, discuss the alleged foundation of the Platonic Academy in Florence, but rarely continue reading down the same page, where – for a second time – Georgios Gemistos Plethon is mentioned. The passage contains more than one surprising claim: 1. Pletho is a reliable interpreter of Aristotle. 2. Pletho and Pico (...)
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  22. John Dee's Annotations to Ficino's Translation of Plato.Stephen Clucas - 2011 - In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill. pp. 198--227.
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  23. Ficino and the God of the Platonists.John Dillon - 2011 - In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill. pp. 198--13.
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  24. Marsilio Ficino and the Chemical Art.Peter J. Forshaw - 2011 - In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill. pp. 198--249.
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  25. Tycho's Talisman: Astrological Magic in the Design of Uraniborg.Alistair Kwan - 2011 - Early Science and Medicine 16 (2):95-119.
    Renaissance Vitruvianism provides a broad context in which to situate the architecture of Tycho Brahe’s Uraniborg, but fails to account for the motivation behind Tycho’s design, for how Tycho knew Vitruvian design principles, and for any of Uraniborg’s specific features. Identifying Uraniborg as a Palladian design fares even worse. Some of Uraniborg’s features can, however, be understood in terms of talismanic ideas such as those circulating in sources such as Agrippa’s De occulta philosophia (which Tycho possessed) and Dee’s Propaedeumata aphoristica. (...)
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  26. Quo Vertam Oculos Ut Te Laudem? Aspects of Praise in Ficino's Writing.Valery Rees - 2011 - In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill. pp. 198--45.
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  27. Ficino's Hymns and the Renaissance Platonic Academy.Charles B. Schmitt, Quentin Skinner, Eckhard Kessler, Jill Kraye, Carol V. Kaske & John R. Clark - 2011 - In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill. pp. 133.
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  28. Marsilio Ficino and Frane Petrić on the “Ontological Priority” of Matter and Space.James G. Snyder - 2011 - Synthesis Philosophica 26 (1):229-239.
    This paper is a comparison of some of the central ontological claims on the nature of prime matter of the Renaissance Platonist Marsilio Ficino, and the nature of space of Frane Petrić, the sixteenth century Platonist from the town of Cres. In it I argue that there are two respects in which the natural philosophies of both Platonists resemble one another, especially when it comes to the ontological status of the most basic substrate of the material world. First, both Ficino (...)
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  29. Marsilio Ficino’s Critique of the Lucretian Alternative.James G. Snyder - 2011 - Journal of the History of Ideas 72 (2):165-181.
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  30. The Pregnancy of Matter: Marsilio Ficino on Natural Change" From Within" Matter.James G. Snyder - 2011 - Rinascimento 51:139-155.
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  31. Marsilio Ficino (1433-1499) : The Aesthetic of the One in the Soul.Tamara Albertini - 2010 - In Paul Richard Blum (ed.), Philosophers of the Renaissance. Catholic University of America Press. pp. 82-91.
    Introduction to Marsilio Ficino's Philosophy (English translation): Intellectual Development: The Discovery of a Philosophical Gift. The Organic Worldview: Man as "Intellectual Hero." Psychology: The Soul as "the Midpoint of Everything." Epistemology: The Mind as "Infinite Power." Metaphysics: The Mind-Soul as "Intellect and Will." Aesthetics: The Soul as "Artist." Reception and Updated Bibliography (selection).
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  32. Cristoforo Landino and Marsilio Ficino on the Origin of the Soul.Simone Fellina - 2010 - Rinascimento 50:263-298.
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  33. A Humanist Confronts the Plague: Ficino’s 'Consilio Contro la Pestilentia'.Teodoro Katinis - 2010 - Modern Language Notes 125:72-83.
    This paper wants to make a contribution to the study of the sources of Marsilio Ficino's Consilio contro la Pestilentia, composed in the Florentine tongue between 1478 and 1479 and published in 1481.
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  34. Where the Shadows Have Shadows: Marsilio Ficino and the Rise to Sinai.Michael Jb Allen - 2009 - Rinascimento 49:15-26.
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  35. Marsilio Ficino and Eusebius of Caesarea’s Praeparatio Evangelica.John Monfasani - 2009 - Rinascimento 49:3.
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  36. To Gaze Upon the Face of God Again: Philosophic Statuary, Pygmalion and Marsilio Ficino.Michael Jb Allen - 2008 - Rinascimento 48:123.
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  37. Provas Académicas Mestrado Araújo, Filipa Marisa Gonçalves Medeiros, Interpretatio E Imitatio No de Amore de Marsilia Ficino (Junho de 2008) Interpretatio and Imitatio in Marsilio Ficinos de Amore.Carlos A. Martins de Jesus - 2008 - Humanitas 60:387.
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  38. «A Bono In Bonum Omnia Diriguntur» : Optimism As A Dominant Strain In The Correspondence Of Marsilio Ficino.Valery Rees - 2008 - Accademia 10:7-28.
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  39. The Theory of Materia Prima in Marsilio Ficino's Platonic Theology.James Snyder - 2008 - Vivarium 46 (2):192-221.
    This paper is an examination of the theory of materia prima of the fifteenth century Platonist Marsilio Ficino. It limits its discussion of Ficino's theory to the ontological and epistemic status of prime matter in his Platonic Theology. Ficino holds a "robust" theory of prime matter that makes two fundamental assertions: First, prime matter exists independent of form, and second, it is, at least in principle, intelligible. Ficino's theory of prime matter is framed in this paper with a discussion of (...)
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  40. Medicina e filosofia in Marsilio Ficino. Il Consilio contro la pestilentia.Teodoro Katinis - 2007 - Edizioni di storia e letteratura.
    This is a study on the relationship between medicine and philosophy in the 14th and 15th century with a focus on the humanist and philosopher Marsilio Ficino and his advice against the plague. The volume also offers a new edition of his "Consilio contra la pestilentia".
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  41. Marsilio Ficino.Âlimlerin Melankolik Olmalarının - 2007 - Cogito 51:146.
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  42. Ficino's 'Symposium'.Thomas M. Robinson - 2007 - In Aleš Havlíček & Martin Cajthaml (eds.), Plato's Symposium: Proceedings of the Fifth Symposium Platonicum Pragense. Oikoymenh. pp. 312--325.
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  43. Vincenzo Bandello, Marsilio Ficino, and the Intellect/Will Dialectic.Amos Edelheit - 2006 - Rinascimento 46:299-344.
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  44. Does the Idea of All Reality Exist? Ficino and a Traditional Aporia of Ancient Neo-Platonism.Francesca Lazzarin - 2006 - Rivista di Filosofia Neo-Scolastica 98 (1).
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  45. Man and Cosmos in the Renaissance: 'The Heavens Within Us' in a Letter by Marsilio Ficino.Ornella Pompeo Faracovi - 2005 - Diogenes 52 (3):47-53.
    In a letter to Lorenzo di Pierfrancesco dei Medici, dating from 1477 to 1478, the Platonist philosopher Marsilio Ficino develops the classical theme of the correspondence between man and cosmos on the basis of the astrological techniques. The inner heaven, a term of the relationship between macrocosm and microcosm, takes the form of what astrologers call the birth theme: the series of astral positions at the moment of birth and related to its place. Taking up Origen’s theme of the inner (...)
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  46. Platonic Analogy Between the Sunshine and the Good in the Interpretation of Marsilio Ficino.A. Rabassini - 2005 - Rivista di Storia Della Filosofia 60 (4):609-629.
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  47. Circularity, the Soul-Vehicle and the Renaissance Rebirth of Reincarnation: Marsilio Ficino and Isaac Abarbanel on the Possibility of Transmigration.Brian Ogren - 2004 - Accademia 6:63-94.
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  48. Marcilio Ficino's Plotinus and the Renaissance.John P. Anton - 2003 - Philosophical Inquiry 25 (1-2):1-8.
  49. Concepts of Seeds and Nature in the Work of Marsilio Ficino.Hiroshi Hirai - 2002 - In Michael J. B. Allen, Valery Rees & Martin Davies (eds.), Marsilio Ficino: His Theology, His Philosophy, His Legacy. Brill. pp. 257--284.
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  50. Galileo, Ficino, and Renaissance Platonism.James Hankins, Jill Kraye & M. W. F. Stone - 2000 - In Jill Kraye & M. W. F. Stone (eds.), Humanism and Early Modern Philosophy. Routledge.
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