Deals with Vaughan's connection with the "Occult" philosophy which his brother Thomas embraced & practiced & discusses Henry's indebtedness to the philosophies of Jacob Boehme, Cornelius Agrippa, Paracelsus, & others.

In his writing, Gilles Deleuze drew on a vast array of source material, from philosophy and psychoanalysis to science and art. Yet scholars have largely neglected one of the intellectual currents underlying his work: Western esotericism, specifically the lineage of hermetic thought that extends from Late Antiquity into the Renaissance through the work of figures such as Iamblichus, Nicholas of Cusa, Pico della Mirandola, and Giordano Bruno. In this book, Joshua Ramey examines the extent to which Deleuze's ethics, (...) metaphysics, and politics were informed by, and can only be fully understood through, this hermetic tradition. Identifying key hermetic moments in Deleuze's thought, including his theories of art, subjectivity, and immanence, Ramey argues that the philosopher's work represents a kind of contemporary hermeticism, a consistent experiment in unifying thought and affect, percept and concept, and mind and nature in order to engender new relations between knowledge, power, and desire. By uncovering and clarifying the hermetic strand in Deleuze's work, Ramey offers both a new interpretation of Deleuze, particularly his insistence that the development of thought demands a spiritual ordeal, and a framework for retrieving the pre-Kantian paradigm of philosophy as spiritual practice. (shrink)

A study of the effect of mysticism & theology on the philosophy & the works of three noteworthy 17th century poets: Donne, Browne & Vaughan.

The present article regards the influence exerted by the Hermetic philosophy on the original works of one of the last representatives of Tarnovo literary school – Konstantin Kostenechki. They are found not only in the explicit mention of Hermest Trismegist in “The Biography of Stefan Larzarević” among philosophes to whom God has partly revealed “the truth” but also in one long and sophisticated syllogism where God Father is presented as “Mind” and “The Sources of the First Mind”. Some (...) specific terms, the description of the Serbian anchorites and one unusual transformation of the Gospel text (Mathew 6:6) also must be ascribed to Hermetic influence. All of these hermetic elements most probably have been loaned from Greek sources having included fragments of “Corpus Hermeticum” and some other hermetic texts. (shrink)

In his writings on mnemonics, Bruno established a complex affinity between magic and Kabbalah on the one hand, and between Lullism and the art of memory on the other. The Nolan is no stranger to the hermetic text of the Renaissance, based on the Corpus Hermeticum and especially on the Kore Kosmu, which pursued value purification of exteriority through interiority.In The Expulsion of the Triumphant Beast, Bruno picks up on the hermetic exercise of pattern conversion, from the sense-related (...) vices towards the reason-related virtues, operating thus a reorientation from the exterior toward the noetic interior. One recognized here the same technique Plato used in his Republic, when he amassed all the gods of Homer into one alone, the embodiment of Truth, Justice and Good.The purpose of The Expulsion dialogue is to grant a return to unity to the intellect. Thus, Bruno unveils the fact that the magical religion of the Egyptians becomes his own, seeking, by way of magical rituals, to attain divine loftiness, that condition in which things acquire their meaning and significance, making thus possible the acknowledgement of their existence. (shrink)

The value of what Magee has done can best be appreciated by recalling the number of times that scholars of Hegel have pointed toward the relationship with the esoteric and mystical sources in which he had been immersed. The romantic and idealist circle at Jena seemed at times consumed with an unquenchable thirst for the Gnostic, Hermetic, theosophical, and speculative mysticism that they felt resonated with their own project. Moreover, the connection between the philosophical and the mystical does not (...) have to be discerned through some secret reading of their texts. It is openly acknowledged, and they make no secret of their admiration. Both Schelling and Hegel extensively reference Jacob Boehme, a pivotal link within this mystico-speculative tradition. Hegel singles him out in the Lectures on the History of Philosophy as the great speculative source of the modern world, comparable in significance to the Baconian empiricist foundation of natural science. With Magee’s study in hand, scholars need no longer shy away from this acknowledged connection and can certainly no longer employ the excuse of its obscurity to resist closer examination. (shrink)

Traditionally, comparative literature has focused on the study of influences between texts and it is only recent work that has explored the analogies and affinitiesof historically independent cultures. In this spirit, this paper develops methods for a structured poetic analysis and applies them to a systematic comparison of thepoem “Niǎo Mǐng Jiàn” from the 8th-century Chinese poet Wáng Wéi and the program piece of Paul Celan’s Atemwende: “Du Darfst,” based upon a detailed analysis of their poetics. The analysis and translation (...) reveals how both poems employ words and images as signs without reference, and create dialogical gaps through ambiguity and impersonality. Thus, despite their cultural and historical separation, both poetic texts become “hermetic,” and both poets apply the “hermetic” as a method of inquiry into truth, a truth that cannot be simply pronounced, but needs to be cowitnessed, or heard in silence. It is through this meaningful “silence” that their poetry invites readers and translators all the more perceptively to engage in meaningful conversations. These results entail encouraging perspectives for the question of the limits of translation, especially with regard to east-western studies and for crosscultural comparative literature. Thus, the paper supports Prof. Li Qingben’s and Prof. Guo Jinghua’s claim for a multi-dimensional framework in the study of East-West cultural influences. (shrink)

A scholarly account of an important and previously uninvestigated aspect of Bruno's philosophy. Yates sets out in the historian's careful way to show that "Bruno's philosophy and his religion are one and the same, and both are Hermetic." A treatment of the development of the Hermetic tradition from Ficino and Pico allows the author to show that "the philosophy of the infinite universe and the innumerable worlds... is not... scientific thinking" but a continuation of the (...) tradition which was mistakenly thought to stem from an ancient Egyptian magical religion. Although this is definitely the work of an historian, any philosopher interested in the beginnings of modern science or in Renaissance thought will find it a valuable aid and contribution.—K. A. M. (shrink)

One honors a book by straightforwardly recommending it to the reader’s attention. But one also honors a book by taking it seriously enough to imagine how it could have been otherwise, or perhaps better, to the extent that one celebrates its existence, one honors it by imagining a supplement. In what follows I will honor this book in both ways, although clearly the first way is primitive. For it is only by one’s attention being grabbed by a text, by one’s (...) understanding being moved, by one’s sensibilities being engaged that one is involved enough to see beyond the text as presently constituted. InHegel and the Hermetic Tradition there is plenty to grab a Hegel scholar’s attention. Just to start with there is the provocative thesis that Hegel is decisively inf luenced by the Hermetic tradition. Here the provocation is supplied less by the 'shock value' of the thesis - although it may well be shocking to many Hegel scholars - than by the sheer thoroughness - bordering on exhaustiveness - of the analysis which shows mastery of the texts of the highly variegated Hermetic tradition as well as the texts of Hegel, both unpublished and published. There is also much to move the understanding in Magee’s meticulous tracing of the symbols and constructs of Hermeticism at work in Hegel’s texts that range from his pre-Jena writings through the Phenomenology and Encyclopaedia to the Philosophy of Right. And finally there is much to engage one’s sensibilities, for the organization of the text is first class, the reading of Hegel’s texts sensitive and perspicacious, and the writing poised, even elegant. This would be a fine book for a scholar at any stage of his or her career. For a first book it is absolutely exceptional. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:276 HISTORY OF PHILOSOPHY appointment as the shepherd of the sheep from Christ. Nevertheless, his successors are chosen by men. Thus they are not of divine appointment and their power, in any case limited by Scriptural precept and natural law, is strictly circumscribed. Since they are placed in their position by men, they can be judged and deposed by men if they misuse their power. Throughout his career (...) Ockham violently repudiated the Avignonese papacy because it "professed errors and manifest heresies" and practiced injustice both in Church and state. He likewise regarded the college of cardinals as a purely human administrative institution and denied that they, along with the pope, were successors of the apostles. Since the Roman Church as well as the general Council could err, Ockham held that on occasion it is necessary to defend the true faith against the Roman Church, the pope, the general Council, and all the bishops and clergy (p. 277). The chief bond of Christians is the true faith. This is found both in the Scriptures and in tradition. This faith is to be maintained in its purity by true popes and general Councils. Their fidelity to the faith is the only guarantee of their authority. Therefore, a denial of, or a deviation from, the orthodox faith is heresy which he regarded as the major crime. De Lagarde severely criticizes Ockham by claiming that he reduced the Church to an aggregate of individuals bound together by common faith alone. This was destructive of the Church considered as a hierarchical and ~cramental institution. He traces Ockham's influence upon the dominant personalities of the subsequent decades all the way to Luther. The outstanding nominalists like Pierre d'Ailly and Jean Gerson, and reformers like Dietrich of Niem, John Wyclif, and John Huss, were either his professed disciples or were deeply influenced by Ockham. It may be remarked that the two last-named thinkers can hardly be included in this category: de Lagarde was either poorly informed or biased. For although he quotes in his support the two-volume works of Dora Paul de Vooght (L'h~rgsle de Jean Huss and Huss/ana), he ignores the general characterizations and the careful distinctions de Vooght makes between the positions of these two men, and repeats the uncritical views against which de Vooght energetically protests. It may also be added that the author omits a bibliography which is essential to a work of this kind. Nevertheless, his work is a massive and enlightening contribution to the hitherto neglected study of the post-Thomistic thinkers of the fourteenth century, among whom William of Ockham occupies a dominant place. MATr~sw SPINKA Claremont Graduate School and University Center Giordano Bruno and the Hermetic Tradition. By Frances A. Yates. (Chicago, University of Chicago Press, 1964. Pp. xiv + 466. $7.50.) In many ways the Renaissance of western civilization is reminiscent of Graeco-Roman Hellenism. While it is true that this parallelism cannot be drawn too closely, the similarity of the cultural forces facing both eras is instructive. This parallel suggests the importance of the resurgence of Hermetic gnosticism during the period from the fifteenth through the seventeenth centuries for an understanding of the religious and scientific developments taking place at this time. It is to this point that Profes~r Yates has written a major work of scholarship in the history of ideas. The importance of the Hermetic tradition in the intellectual framework of Renaissance religion and science is placed in its historical evolution from the time of the recovery of the texts and their translation into Latin by Ficino until its gradual decay in the seventeenth century after the correct dating of the texts by Isaac Casaubon. Obviously with so broad an undertaking it would be impossible to treat adequately in one volume the philosophical import of the ideas of the Hermetic texts and their development. Professor Yates wisely chooses Giordano Bruno as the focal point for her penetrating analysis of the Hermetic tradition as a philosophical movement. This has great significance for the student of Bruno, for as she remarks: "... it is only in putting him into the context of the history of Hermeticism in the Renaissance... (shrink)

Building on recent research exposing Hegel’s debt to esoteric Christianity (both Gnostic and Hermetic traditions), the aim of this paper is to show how Hegel and Schelling resolve an ambiguity in Boehme’s theology of evil in opposing ways. Jacob Boehme’s notion of the individuation of God through the overcoming ofopposition is the central paradigm for both Hegel’s and Schelling’s understanding of the role of evil in the life of God. Boehme remains ambiguous on the question of the modality of (...) evil: Is it necessary to God’s self-unfolding, or is it rather an anarchic act that God permits in the interest of preserving the autonomy of finite freedom? If the former, Boehme becomes much more closely aligned to Gnosticism by identifying finitude with evil. This identification is shown to be exactly Hegel’s solution to the ambiguity, one Hegel opts for in the interest of maintaining the absolute rationality of the system. Hermeticism opposes Gnosticism on this point: for the Hermeticist, finitude / material being / nature is not evil but ‘of God,’ the means of his individuation. This conflict in interpretations of Boehmeilluminates an often overlooked but essential difference between Gnosticism and Hermeticism. Schelling remains faithful to the Hermetic tradition by sacrificing system for the sake of preserving the contingency of evil, and disidentifying finitude and evil. (shrink)

Amedeo Giorgi has published a review article devoted to Phenomenology as Qualitative Research: A Critical Analysis of Meaning Attribution. However, anyone reading this article, but unfamiliar with the book, will get a distorted view of what it is about, whom it is addressed to, what it seeks to achieve and how it goes about presenting its arguments. Not mildly distorted, in need of the odd correction here and there, but systematically misrepresented. The article is a study in misreading. Giorgi misreads (...) the book's mise en scène; he misreads its narrative arc; he misreads individual arguments; he misreads short, simple passages; he misreads the philosophy of the science literature; he misreads his own data; he misreads the title; he misreads the blurb; he misreads the acknowledgements. In addition, there are serious failures of scholarship (ironically, he demonstrates how unacquainted he is with the relevant literature at the very moment he is accusing me of being ill‐informed). In this reply, I provide several examples of these errors, but my primary aim is to understand why Giorgi's misreading is as ubiquitous as it is. To this end, I explain his mistakes by reference to the hermetic epistemology within which he is confined. (shrink)

In an appendix, Professor Masters examines the continuity of the several themes of the Platonic-Hermetic tradition as they occur in the five books of the Rabelaisian corpus.

The present discussion contribution argues that O. Müller not only suppresses Goethe’s declared intentions with regard to the latter’s Theory of Colors and ignores his place in what in any case is a different scientific culture than his own or Newton’s, namely a premodern culture of “narrative knowledge” in the sense specified by Lyotard. Moreover, Müller entangles himself in the paradox of wanting on the one hand to back up Goethe on the level of fact when the latter opposes the (...) militant selfrighteousness of the Newtonian school, but doing so on the other hand by constructing an epic-heroic narrative of Newtonian militance, not to say eristic belligerence contradictory to Goethe’s own “tolerant enlightenment” in Lakatos’ sense. Thus, we are confronted with one of those cases where, as Paul de Man puts it, a multidimensional critical reading on the semiological as well as rhetorical levels shows “that the text does not practice what it preaches”. (shrink)

This short study attempts to demonstrate the importance for Rabelais's thought and art of the "Platonic-Hermetic" current in antique and Renaissance intellectual history. The demonstration is weakened by the author's failure to sketch a history of this tradition, and one is left to gather from intermittent allusions and from footnotes whom he considers its principle spokesmen and what he considers its main tenets and spokesmen to be. According to Masters, Rabelais's writing is grounded in a Platonic dialectic which plays (...) with the tensions between reality and appearance, intellect and matter, soul and body, God and man. The presence of the divine in human affairs is manifested by such images as the androgyne and the pantagruelion. The recurrent Rabelaisian image of drinking can be understood on several levels. In its most literal sense, it points to the pleasure of festive conviviality. At a higher level, it involves the enlightened exchange of ideas, and at the highest, evoked in the episode of the Dive Bouteille, drinking suggests the acquisition of self-knowledge and, with self-knowledge, all other knowledge proper to the human mind. The Hermetic sciences can lead man in three directions: downward to the black arts; outward toward a salutary investigation of the world; or finally upward to an "intuitive dialectic" and a mystical union with the godhead. Although Masters' interpretations of specific images and episodes sometimes lack tact, his erudition should enhance the book's interest both for intellectual historians and Rabelaisian specialists.--T. M. G. (shrink)

This paper deals with an economist and philosopher, who is not very well known in the literature, namely Rudolf Stolzmann. Stolzmann considered himself a representative of Neo-Kantianism and in economics he is often ascribed to the social law movement of economics. The research question in this paper deals with the late works of Stolzmann, namely, “Nature and Goals of the Philosophy of Economics.” In this work, Stolzmann made use of another methodology compared to his earlier texts in which society (...) or a sense of community is deducted from a philosophical perspective. This paper aims to show the contradictions of this deductive method. This new approach is no longer compatible with Neo-Kantian philosophy and can be associated more closely with Hegelian or Neoplatonic philosophy; which Stolzmann appears to be unaware of. Conversely, his social organic theory gains greater plausibility and credence than before. Another result of the paper can be seen in the fact that Stolzmann did not use the deductive method consistently. Beginning from the fourth chapter, it gets confusing and Stolzmann mixed the deductive method with the inductive method. (shrink)

This book includes a study of writers on mysticism, mystics and mysticism for world religions and the nature and stages of the mystical journey. This contents show some of the mystic studied - I. Mystics of The Ancient Past -/- Pre-history Of Mysticism Vedic Hymnists Early Egyptians The Early Jews Upanishadic Seers Kapila The Bhagavad Gita The Taoist Sages The Buddha -/- II. Mystics of The Greco-Roman Era -/- The Pre-Socratic Greeks Socrates And His Successors Zeno of Citium Philo Judaeus (...) Jesus of Nazareth Early Christians The Gnostics The Hermetics Plotinus III. Mystics of The Early Middle Ages -/- Pseudo-Dionysius Narada Patanjali The Tantra Shankara Dattatreya Milarepa The Ch’an And Zen Buddhists The Sufis Al-Hallaj -/- IV. Mystics of The Late Middle Ages -/- Jewish Mysticism Ibn Arabi Iraqi Rumi Jnaneshvar Medieval Christians Meister Eckhart Thomas á Kempis -/- V. Mystics of The Modern Era -/- Nicholas of Cusa Juan de la Cruz (St. John of the Cross) Kabir Nanak Dadu Seventeenth And Eighteenth Century Mystics Sri Ramakrishna Ramana Maharshi Swami Rama Tirtha Twentieth Century Mystics Conclusion . (shrink)

-Selected papers on Renaissance philosophy and on Thomas Hobbes offers the best work in these fields by the acclaimed historian of philosophy, Karl Schuhmann (1941-2003), displaying the extraordinary range and depth of his unique scholarship, -Topics covered include Renaissance philosophy of nature; the development of the notion of time in early modern philosophy; Telesio's concept of space; Hermetic influences on Pico, Patrizi and Hobbes; Hobbes's Short Tract; Spinoza and Hobbes; Hobbes's political philosophy, -This book (...) brings together, in chronological arrangement, twelve papers. Though these were published before in some form, several were not easily accessible so far, -All articles have been edited in accordance with the author's wishes, and incorporate his later additions and corrections. (shrink)

The mechanical philosophy that emerged during the Scientific Revolution can be characterised as a reductionism according to which all physical phenomena are to be explained in terms of corpuscles of different sizes, shapes, and motions. It provided early modern natural philosophers with a unified view of nature that contrasted primarily with the Aristotelian view of nature, but also with other naturalist, hermetic, mystic, occultist, Paracelsian, and chymical accounts. Indeed, early modern natural philosophers devised mechanical explanations of almost every (...) kind of phenomena; even supranatural phenomena, such as transubstantiation, or phenomena today described as paranormal, like the action of sympathetic powder on a wound, the influence of the stars on terrestrial events, or the identification of thieves with a divining rod, were given mechanical explanations. Confronting this explanatory deluge, historians adopted two opposing narratives. The first narrative amounted to view the mechanical philosophy as a well-identified category that captured something about early modern natural philosophy. The critical narratives of the last thirty years, however, have deconstructed both the belief that it is an adequate historical category and the conviction that it made a positive contribution to the sciences. First, in an era that privileged microscopic case studies over sweeping panoramas, and emic over etic categories, ‘mechanical philosophy’ came to be thought of as lacking any real descriptive significance. Second, from an evaluative point of view, it has been claimed that the mechanical philosophy had no impact on the development of the new sciences. Considering these descriptive and evaluative challenges, taking the mechanical philosophy at face value is historically inadequate and philosophically naïve. Hence the questions addressed in this chapter: What to do with the mechanical philosophy? Does it have to be dropped completely as a category? And, if not, how is it to be used? My view is that it captures something of the transformations that we put under the umbrella of the Scientific Revolution, but that it is not possible to treat it as a naturally given category. Rather, to be employed usefully, it needs conceptual clarification and historical specification. (shrink)

This is the second volume in a projected five-volume work covering the full expanse of Persian philosophical thought from the Zoroastrianism of the pre-Christian era up to the present day. Volume II is devoted entirely to the work of the Isma'ili and Hermetic-Pythagorean philosophers.

The Politics of Belonging represents an innovative collaboration between political theorists and political scientists for the purposes of investigating the liberal and pluralistic traditions of nationalism. Alain Dieckhoff introduces an indispensable collection of work for anyone dealing with questions of identity, ethnicity, and nationalism.

The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from (...) Christian Spain, Jews from Arabs, philosophy from Kabbalah, Kabbalah from literature, and texts from contexts. The book offers a reading of texts that emerge from its Andalusi, Jewish, and Arabic cultural sphere: Maimonides’ Guide of the Perplexed; the major text of Kabbalah, the Zohar; and the Arabic rhymed prose narrative of Ibn al-Astarkuwi. The author argues that these texts are written in a language that disrupts the possibility of locating it in a pre-existing cultural situation, a recognizable literary tradition, or a particular genre. At stake are issues – texts and contexts – that have gained particular urgency in the writings of such recent thinkers as Walter Benjamin, Jacques Derrida, Giorgio Agamben, Jean-Luc Nancy, and Avital Ronell. The book reads the place and taking place of language, interrogating the notion of disappearing contexts and the view that language is derivative of its true place, the context that, having ended, is mourned as silent and lost. (shrink)

The idea of ‘Western Philosophy’ is the product of a legitimation project for European colonialism, through to post-second world war Pan-European identity formation and white supremacist projects. Thus argues Ben Kies (1917-1979), a South African public intellectual, schoolteacher, trade unionist, and activist-theorist. In his 1953 address to the Teachers’ League of South Africa, The Contribution of the Non-European Peoples to World Civilisation, Kies became one of the first people to argue explicitly that there is no such thing as ‘Western (...) philosophy’. In this paper, I introduce Kies as a new figure in the historiography of philosophy with important insights, relevant today. I outline his three key arguments: that ‘Western Philosophy’ is the product of political mythmaking, that it is a recent, largely mid-twentieth century fabrication, and that there is an alternative to ‘Histories of Western Philosophy’, namely ‘mixed’ or entangled histories. I show that Kies’ claims are supported both by contemporary scholarship and bibliometric analysis. I thus argue that Kies is right to claim that the idea of a distinctive, hermetically sealed ‘Western Philosophy’ is a recent, political fabrication and should be abandoned. We should instead develop global, entangled historiography to make sense of philosophy and its history today. (shrink)

Marcel Duchamp once asked whether it is possible to make something that is not a work of art. This question returns over and over in modernist culture, where there are no longer any authoritative criteria for what can be identified (or excluded) as a work of art. As William Carlos Williams says, “A poem can be made of anything,” even newspaper clippings.At this point, art turns into philosophy, all art is now conceptual art, and the manifesto becomes the distinctive (...) genre of modernism. This book takes seriously this transformation of art into philosophy, focusing upon the systematic interest that so many European philosophers take in modernism. Among the philosophers Gerald Bruns discusses are Theodor W. Adorno, Maurice Blanchot, Arthur Danto, Stanley Cavell, Hans-Georg Gadamer, Michel Foucault, Gilles Deleuze and Felix Guattari, Jacques Derrida, Jean-François Lyotard, Jean-Luc Nancy, Philippe Lacoue-Labarthe, and Emmanuel Levinas.As Bruns demonstrates, the difficulty of much modern and contemporary poetry can be summarized in the idea that a poem is made of words, not of any of the things that we use words to produce: meanings, concepts, propositions, narratives, or expressions of feeling. Many modernist poets have argued that in poetry language is no longer a form of mediation but a reality to be explored and experienced in its own right. But what sort of experience, philosophically, might this be? The problem of the materiality or hermetic character of poetic language inevitably leads to questions of how philosophy itself is to be written and what sort of communitydefines the work of art—or, for that matter, the work of philosophy.In this provocative study, Bruns answers that the culture of modernism is a kind of anarchist community, where the work of art is apt to be as much an event or experience—or, indeed, an alternative form of life—as a formal object. In modern writing, philosophy and poetry fold into one another. In this book, Bruns helps us to see how. (shrink)

Dame Frances Yates is highly respected as a reliable guide through the eclectic labyrinths of Renaissance intellectual history, and her latest book is a further exploration of themes now thoroughly familiar to those who have followed her work. It is difficult to convey in a phrase the unity of a life’s study that links theatre architecture, memory devices, iconology, French academies, hermetic thought, royal processions, rosicrucian symbolism, Jacobean drama, and, now, the cabalistic tradition in a convincing chain of arguments. (...) Nevertheless, no one who is aware of her pursuit of such figures as Giordano Bruno, Cornelius Agrippa, Robert Fludd, and John Dee can fail to see that the interconnections are not simply produced by her scholarly imagination. The Renaissance was an age with a philosophical climate radically different from our own, and its thought submits more readily to unravelling than to pigeonholing. Yates’s main labors have been exerted in an effort to recover the sense of that tangled complexity without losing the stupendous vitality of a power-hungry, magic-haunted era. Her inquiries lead to an emphasis that may seem bizarre to those whose idea of Renaissance philosophy is closer to that of Paul Oskar Kristeller. (shrink)

The discussion of the hermetical §§ 76/77 of Kant’s Critique of the Power of Judgment is the centerpiece of Eckart Förster’s groundbreaking Die 25 Jahre der Philosophie. The decisive methodological tool employed by Kant in those sections is the use of limiting concepts such as intellectual intuition and intuitive intellect. Förster’s discussion of the use of limiting concepts in those paragraphs is outlined and ultimately – despite some criticism in exegetical detail – assessed as the right way to reconstruct the (...) intricate argument of those important sections. (shrink)

Despite our common self-conceptions, we philosophers have our myths, heroes, and guiding narratives. Our work may emphasize conceptual clarity and deductive arguments, but these more sober and discursive elements of our work always occurs within the context of a broader, often implicit, and frequently illusive orientation, within the scope of some particular vision of our vocation, our history, and our place within the contemporary world. These visions are meta-philosophical: they precede and frame philosophical work, and they engender the most intractable (...) philosophical disputes. Thus, for the sake of self-knowledge and rational discussion, we should constantly struggle to articulate and scrutinize these myths and narratives. Which predecessors do we continue to read? Why? What repeated stories and anecdotes generate our common and competing identities? What do past episodes in the history of philosophy mean, and how do they direct our current endeavors? Like every community, we philosophers sustain our collective work through stories, through the celebration of our heroes, and through repeated reference to paradigmatic arguments and texts. We should reflect upon these sustaining elements of our community, even if this requires modes of thought that lie beyond conceptual analysis, deductive argument, and the careful interpretation of canonical texts. -/- In this paper, I excavate and criticize the contours of one narrative that still guides us, the common celebration of Kant’s critical philosophy as a radical, farsighted, disruptive, irresistible, and irrevocable break with the religious and metaphysical dogmatism of its age. In Section 2, I briefly sketch two complementary versions of this narrative, the accounts provided by the Hegelian philosopher Eduard Gans and by the poet Heinrich Heine. Drawing various parallels with the French Revolution, these thinkers significantly overemphasize the skeptical, destructive, anti-metaphysical, anti-religious and historically discontinuous aspects of Kant’s critical philosophy, which they portray as the inauguration of a new and robust philosophical movement, one that rapidly vanquished its intellectually beleaguered and reactionary opponents. In Sections 2–4, I then turn to consider three of the more active and vociferous opponents of the Kantian movement: Basilius von Ramdohr, Friedrich Nicolai, and Ludwig Heinrich von Jakob. Contrary to the standard version of events, these men had little sympathy for metaphysics, religion, rationalism, and dogmatic certitude. In fact, they principally opposed the Kantian movement as the unwelcome resurgence of an outdated form of quasi-religious enthusiasm, as a form of philosophical Schwärmerei that threatened to appropriate the banner of reason and hinder the progress of enlightenment. -/- Drawing upon a wide range of late eighteenth-century German texts on the dangers and varied manifestations of Schwärmerei, I reconstruct Ramdohr’s, Nicolai’s, and Jakob’s vision of the Kantian movement. I argue that the charges of philosophical Schwärmerei highlight three meta-philosophical disputes that pitted these anti-Kantians against many proponents of the Kantian movement. These disputes involved: (a) the social role of the philosopher and her relation to the general public; (b) the place of internal and/or private experience within the open and polyphonic domain of public discourse; and (c) the merits of philosophical systematicity, technical neologisms, and more hermetic versions of semantic holism. -/- A consideration of these meta-philosophical disputes allows us to position Kant’s critical philosophy more accurately within its historical context, to highlight its significant continuities with the intellectual assumptions of the Berlin Enlightenment, those assumptions that largely inform Ramdohr’s, Nicolai’s, and Jakob’s attacks on the so-called Kantian movement. These continuities then reveal the meta-philosophical distance between Kant and “the Kantian movement”, between the texts of the critical philosophy and the projects of Karl Leonhard Reinhold and Johann Gottlieb Fichte. This challenges the traditional account. We often celebrate Kant’s critical philosophy as a radical break with the past, as the inauguration of new and fundamentally modern assumptions, which were then developed and elaborated by the post-Kantian Idealists. By contrast, I argue for a series of complex, ambivalent, and often unintended breaks: while occasionally celebrating his intellectual achievements as an epochal “Copernican Revolution”, Kant largely remains true to the guiding assumptions and philosophical values of his age, only occasionally deflecting them in minor but portentous ways. By contrast, while Reinhold and Fichte at least initially proclaimed their fidelity to the “spirit” – if not the letter – of Kant’s philosophy, they nonetheless managed to release a new and strange philosophical spirit, a potent, quasi-secularized, and post-Enlightenment form of Schwärmerei. (shrink)

This volume, edited by René Brouwer and Emmanuele Vimercati, deals with the debate about fate, providence and free will in the early Imperial age. This debate is rekindled in the 1st century CE during emperor Augustus' rule and ends in the 3rd century CE with Plotinus and Origen, when the different positions in the debate were more or less fully developed. The book aims to show how in this period the notions of fate, providence and freedom were developed and debated, (...) not only within and between the main philosophical schools, that is Stoicism, Aristotelianism, and Platonism, but also in the interaction with other, "religious" movements, here understood in the general sense of groups of people sharing beliefs in and worship of (a) superhuman controlling power(s), such as Gnosticism, Hermetism as well as Judaism and Christianity. (shrink)

The Hermetica are a body of mystical texts written in late antiquity, but believed during the Renaissance (when they became well known) to be much older. Their supposed author, a mythical figure named Hermes Trismegistus, was thought to be a contemporary of Moses. The Hermetic philosophy was regarded as an ancient theology, parallel to the revealed wisdom of the Bible, supporting Biblical revelation and culminating in the Platonic philosophical tradition. This new translation is the only English version based (...) on reliable texts, and Professor Copenhaver's introduction and notes make this accessible and up-to-date edition an indispensable resource to scholars. (shrink)

This book deals with the metaphysics of Giordano Bruno. It is very controversial until today, whether Giordano Bruno is a Pantheist or not. There are even authors who believe that Bruno was an Atheist. Other authors like Frances Yates believes that Bruno was a representative of the Hermetic Tradition, but not in the sense of Ficino. This work tries to find out whether Giordano Bruno had a concept of god or not. Finally, there is a concept of god in (...) Giordano Bruno´s works. His concept of god is very similar to that of the Hermetic Tradition and that of neoplatonic philosophy. The reason why Bruno was burned in Rome was not that he was an Atheist, but Bruno denied that Jesus Christ was the son of god. (shrink)