Translation, bibliography, commentary, and an updating essay including a translation from the Coptic text of, and a commentary on, the new Nag Hammadi Hermetica.

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 article deals with an object of Philosophy, strictly the Philosophy of Language, which concerns the study of the logic and of the dialectics. So, it proposes to analyze the dialectic-logical conceptual aspects in the Corpus Hermeticum 12.12-14a in comparison with the logical texts of the Stoicorum Veterum Fragmenta, in order to find supposed sources conformed with the hermetic text, and know how they were re-worked in it. For that, the references, descriptions and quotations of Sextus Empiricus and (...) of Diocles Magnes, apud Diogenes Laertius, they constitute important sources on the philosophical doctrines of Zenon, Cleanthes and Crysippus. One considers that the doctrine of the first part of the Corp. Herm. 12 is, often, Platonic. Nevertheless, there are realized signs of influences of stoicism. The conception about νοῦς [nous] in the man is from Platonic origin, but the expression προφοριϰὸς λόγος [prophorikos logos] is certainly Stoic. Then, the Corp. Herm. 12 is a product of a middle-stoicism or middle-Platonism, stoicizing Platonism or platonizing Stoicism, which cannot have appeared before the c. I B.C.E. Specifically, the article is interested in the dialectic-logical problem that involve some Stoic concepts, as λόγος, προφοριϰὸς λόγος, φωνή [phōnē], as well as the problem of the connective propositional logic in the platonizing process through the doctrine of νοῦς themed in the Corp. Herm. 12.12-14a, assuming a theological dimension and a divine character of λόγος, by being ἐνδιάϑετος λόγος, the thought that exists ἐν τῇ διαϑέσει, ἐν τῷ νῷ. (shrink)

Dieser Aufsatz beschäftigt sich mit der These von Frances Yates, dass Denker wie Giordano Bruno und Agrippa von Nettesheim angenommen haben, dass die Schriften des Hermes Trismegistos von dem Ägypter Thoth (Hermes) stammten. Es soll in diesem Aufsatz demonstriert werden, dass die Annahme von Yates sehr spekulativ war und zumindest nicht auf Agrippa zutrifft, da aus keiner seiner Schriften hervorgeht, dass er das Corpus Hermeticum für Texte des Ägypters Hermes selbst hielt. Er glaubte zwar an die Legende des (...) Hermes, aber in dieser Abhandlung wird die Hypothese überprüft, dass Agrippa dem Neuplatoniker Jamblichus folgte, dass griechische Philosophen, die ungefähr in der Zeit von Jamblichus lebten, diese Schriften verfasst haben. Damit wäre die Hypothese von Frances Yates widerlegt, nach der Agrippa glaubte, das Corpus Hermeticum würde direkt vom Ägypter Thoth herrühren. Aus der „Occulta philosophia“ geht hervor, dass Agrippa die Werke Jamblichus hervorragend kannte, doch Yates hielt es scheinbar für nicht relevant, dass Jamblichus darauf hingewiesen hatte, dass das Corpus Hermeticum von ägyptischen Priestern geschrieben wurden. Es war damit nicht Casaubon, der als Erster erkannt hat, dass das Corpus Hermeticum unmöglich auf eine ägyptische Legende mit dem Namen Hermes zurückgehen konnte. Casaubon dachte selbst nicht, dass er der Erste war, der den Irrtum aufdeckte, denn er berichtete ebenfalls von der Aussage von Jamblichus. (shrink)

O presente artigo trata de um objeto da História da Filosofia. Sendo assim, objetiva analisar as correlações literárias dos textos de Timaeus 71E - 72B, Symposium 202E – 203A e Phaedrus 244B-244E em relação ao Corpus Hermeticum 12.19, com a finalidade de encontrar supostas fontes enquadradas no texto hermético, e saber como elas foram retrabalhadas nele. Assim, busca perguntar pela origem, história, significado e aplicação de motivos que incidem nos textos cotejados, incluindo o Corpus Hermeticum 12.19, (...) perscrutando as correlações histórico-religiosas a fim de encontrar nexos traditivos comparáveis do mundo filosófico-religioso contemporâneo do Corpus Hermeticum 12.19. Em particular, este artigo demonstra que o Corpus Hermeticum 12.19 descreve a arte divinatória ou das artes mânticas através da inspiração, aruspício e augúrio. Pode-se vislumbrar o tema da comunicação entre Deus e o homem através das artes mânticas. Por último, o presente artigo, tomando como base o enfoque helenista, aventa que o Corpus Hermeticum XII.19 tem influência médio-platonista. (shrink)

Given the Corpus Hermeticum’s history of formation, it has prompted the attempt to separate layers or groups of writings within the collection of treatises. This process of division, which was for the most part undertaken on criteria of content (dualism, pantheism, etc.), has been viewed rather negatively by the more recent research, on grounds of method. Given the discovery of numerous doctrinal contents that remain constant across different treatises, increased efforts are being made to reconstruct the Corpus’s (...) moments of unity. The present paper aims, in this spirit, to provide a more precise identification of the overarching forms of theological thought in the Hermetic writings. The reflections that follow aim to make it plausible that the defining form of theological thought in the Corpus Hermeticum can be classified as panentheism. In addition, the distinctive form of this influential theological paradigm in the Hermetic writings will be considered. (shrink)

O tópico do presente artigo é a teoria da _ε__ἱ__μαρμένη_ [_heimarmen__ē_]. Ele analisa focalmente a relação da teoria da _ε__ἱ__μαρμένη_ do _Corp. Herm._ 12.5-9 e de fontes médio-platônicas. Os resultados da análise se limitam a responder as teorias da _ε__ἱ__μαρμένη_ do hermetismo e do médio-platonismo. No entanto, existem diferentes pontos de vista sobre a teoria da _ε__ἱ__μαρμένη_ no médio-platonismo. Assim, o escopo envolve principalmente o _Corp. Herm._ 12.5-9, _De Fato_ de Plutarco de Queroneia, _De Doctrina Platonis_ de Alcínoo e _De (...) Platone_ de Apuleio de Madaura. O presente artigo demonstra, por meio do método filosófico histórico-comparativo, que a teoria da _ε__ἱ__μαρμένη_ do _Corp. Herm._ 12.5-9 é predominantemente médio-platônica apesar das incidências das proposições (neo)estoicas. Assim, em particular, este artigo assume que o _Corp. Herm._ 12.5-9 tem uma combinação da _heimarmenologia_ com a teoria platônica do _νο__ῦ__ς_ [nous]. Primeiramente, serão apontados os significados de _ε__ἱ__μαρμένη_ e seus correlatos no _Corp. Herm._ como um todo em comparação com o platonismo. Depois, discutir-se-á a escolha de ações prudentes e apaixonadas pela alma no _Corp. Herm._ 12.-5-9. Em seguida, procurar-se-á explicar quais são as implicações da _ε__ἱ__μαρμένη_ no _ἐ__λλόγιμοι_ (prudentes) no _Corp. Herm._ 12.-5-9. Por fim, será demonstrado que este texto é influenciado pela _teoria do destino condicional ou hipotético_ diferentemente de uma doutrina puramente estoica. (shrink)

Este presente artigo tem por objetivo fazer considerações acerca da origem tardia do Corpus Hermeticum, assim como seu possível desenvolvimento, a partir do caldo multicultural e das similaridades religiosas entre as escolas filosóficas da Grécia clássica e helenística, em específico por influência direta de Pitágoras e de Platão, por meio de Plutarco, da escola eclética e de certa influência indireta das escolas do oriente, em específico a egípcia, na tentativa de revelar a possível, mas bem provável, origem posterior (...) ao séc I dos escritos conhecidos como Corpus Hermeticum. Essa conjunção de escolas de pensamento, podem ter tido o efeito em comum e uma possível responsabilidade de formarem, ou até mesmo de servirem como agente acelerador, do pensamento filosófico grego pré-socrático, que irá influir diretamente no pensamento clássico e helenístico. (shrink)

Marsilio Ficino’s fame as a translator, not least due to his contributions to theology and the development of hermeticism, has already been established by Frances Yates and debated by Wouter Hanegraaff. For each of his translations of Greek texts, Ficino wrote a preface to guide and to manipulate the reader. This paper presents an analysis of the auctoritas in the paratext of the Corpus Hermeticum, analyzing it as a rhetorical device used by Ficino to express his ideas, particularly (...) the role of Hermes Trismegistus. Ficino used his rhetorical skill not only to translate from Greek to Latin but also to support his theories in commentaries, letters, or, in this case, prefaces. (shrink)

Cette étude montrera que la confirmation expérimentale des conjectures constituait chez Galilée l’objet d’un souci constant, et ce dès le début de son activité scientifique. À l’appui de cette thèse, je citerai ses premiers travaux expérimentaux et montrerai avec quelle profondeur il était capable d’analyser par lui-même ses résultats. Je démontrerai ensuite qu’il a discuté de ses résultats avec d’autres scientifiques afin de confirmer ses intuitions initiales. C’est en les consultant et en bénéficiant de leurs conseils qu’il put mener ses (...) intuitions à leur état final. (shrink)

In this paper, I argue that a principle of rectification for past wrongdoings could and should be added to Rawls's Law of Peoples on the ground that unrectified past injustice undermines the notion of equality of peoples. I base this work on a conception of rectification that includes apologies as well as economic compensation, and I focus on the step of compensation. To do so, I briefly discuss how the maximin decision rule can adapt to the second original position. To (...) address the compatibility of rectificatory justice with Rawls's work, I focus on the strains of commitment and consider Rawls's account of peoples' fundamental interests. Rawls's conception of international justice needs to be responsive to peoples' fundamental interest in equality, which calls for proper protection of their means of self‐respect. Although the moral imbalance stemming from past injustice is overlooked in The Law of Peoples, I show that Rawls's theoretical framework can ground a principle of rectification. (shrink)

The different and seemingly unrelated practices of Information and Communication Technologies used to collect and share personal and scientific data within networked communities, and the organized storage of human genetic samples and information—namely biobanking—have merged with another recent epistemic and social phenomenon, namely scientists and citizens collaborating as “peers” in creating knowledge. These different dimensions can be found in joint initiatives where scientists-and-citizens use genetic information and ICT as powerful ways to gain more control over their health and the environment. (...) While this kind of initiative usually takes place only after rights have been infringed —as the two cases presented in the paper show—collaborative scientists-and-citizens’ knowledge should be institutionally allowed to complement and corroborate official knowledge-supporting policies. (shrink)

Thick description was originally proposed to overcome the limitations of quantitative research and ground anthropological observations in concrete people’s expectations, rather than in normative theories. The ultimate objective was to account for the emotional aspects of worldviews and value-orientations that would otherwise be left tacit or implicit by quantitative investigations. The present paper aimed at reviewing the _conceptual framework_ that has characterized this relational turn and has made possible a deeper understanding of the subjective experience. The primary objective is thus (...) to make explicit the assumptions upon which thick description relies and discuss how these renewed conditions allow meaning to emerge in interpersonal relationships. We argue that both these objectives would be theoretically attainable if primarily centered on the exploration of the _possibility space_ and on the patient’s experience as driven by the power of _counterfactual thinking_. Under these conditions, human subjects may be led to recognize the contextual and semiotic dimension of _boundaries_ and, in so doing, become aware of the beneficial effects of weaving past and new experiences in meaningful relationships. (shrink)

Research made by Schuhmann and Bredekamp has pointed up the unsuspected links between Hobbes and one of the ancient traditions best loved by Renaissance philosophy: Hermeticism. Our goal will be to proceed further and to stress the Hermetic significance implicit in the formula "mortal God". If Asclepius can act as a source for the theme of the fabrication of gods, it does not fit in with the antithesis ("mortal god/immortal God") typical of the Leviathan. A proper source for this topic (...) can rather be found in treatise X ("Clavis") of the Corpus Hermeticum , well known to Ficino and to Iustus Lipsius. We must also stress one capital difference: whereas in the Hermetic texts man's apotheosis passes through gnosis and the exercise of the intellect, reserved in practice for a few selected people, in Leviathan on the contrary it is the holder of sovereignty who acquires the features of the "mortal god". Divinisation passes through politics, with the delicate artificial process of "generating the state"; knowledge only provides the tools for the rational technique needed to elaborate sovereignty, through stipulating pacts and the convention of impersonation. The "artificial man" as a mortal God is the apotheosis of the common man who enters into the founding pact with his ordinary intellectual and motivational faculties. (shrink)