In lieu of an abstract, here is a brief excerpt of the content:Notes and Discussions AGOSTINO NIFO'S EARLY VIEWS ON IMMORTALITY Various historians of Renaissance philosophy have taken some notice of the prolific author and important philosopher of the late 15th and early 16th centuries, Agostino Nifo (1470-1538), x but no one has yet studied his writings in a methodical and exhaustive fashion. 2 He not only published philosophical works in logic, physics, psychology and metaphysics, but he also authored treatises (...) on humanist topics? Recent scholars have tended to concentrate their attention on his psychological doctrines, no doubt because he was one of the major opponents of Pietro Pomponazzi (1462-1525) during the immortality controversy.4 Nifo published his De Immortalitate Animae in 1518 as a reply to the De lmmortalitate Ardmae, On the year of Nifo)s birth, see Bruno Nardi, Saggi sull'aristotelismo padovano dal secolo xav al xvl ('Florence, 1958), p. 284, n. 8. There is contemporary evidence that he died on January 18, 1538. See Bartolommeo Capasso, "Le cronache de li antiqui ri del regno di Napoli di D. Gaspare Fuscolill0," Archivio storico per le province napoletane, I (1876), p. 538. The standard bio-bibliography still remains Pasquale Tuozzi, "Agostino Nifo 9 le sue opere," Atti e memorie della R. Accademia di Scienze, Lettere ed Arti in Padova, Nuova scrie, XX (Padua, 1904), pp. 63-86. But see also Giuseppr Tommasino, Tra umanisti e filosoft (Maddaloni, 1921), Porte I, pp. 123-147; and Edward P. Mahoney, "A Note on Agostino Nifo," Philological Quarterly (forthcoming). z See Franeeseo Fiorentino, Pietro Pomponazzi; Studi storici su la scuola bolognese e padovana del secolo xvI (Florence, 1868); Carlo Giacon, La seconda scolastica: 1 grandi commentatori di San Tommaso (Milan, 1944); Etienne Gilson, "L'affaire de l'immortalit6 de l'fime ~t Venise at* d6but du xvIe si~ele," in Umanesirno europeo e uraanesimo veneziano, ed. Vittore Branea (Florence, 1963), pp. 31-61; Miehele Giorgiantonio, "Un nostro filosofo dimentieato dcl '400 (Luea Prassicio e Agostino Nifo)," Sophia, XVI (1948), pp. 212-214 and 303-312; Bruno Nardi, Saggi sulraristotelismo padovano dal secolo x]v al xvI (Florence, 1958); idem, Sigieri di Brabante nel pensiero del Rinascimento Italiano (Rome, 1945); Giovanni di NapoH, L'immortalitd delranima nel Rinascimento ('Turin, 1963); John Herman Randall, Jr., The School of Padua and the Emergence of Modern Science (Padua, 1961); Wilhelm Risse, Die Logik der Neuzeit, I (Stuttgart, 1964); Eugenio Garin, La cultura [ilosofica del Rinascimento Italiano (Florence, 1961); idem, Storia della filosofia italiana, II (Turin, 1966). See Nifo's De Armorum Literarumque Comparatione Commentariolus (Naples, 1526); De Pulchro et Amore (Rome, 1531); De Re Aulica (Naples, 1534); and Prima Pars Opusculorum (Venice, 1535). The second of these works has been studied by Jules Houdoy, La beaut~ des femmes dans la litt#rature et darts rart du xII" au xvIe si~cle; Analyse du livre de A. Niphus du Beau et de l'amour (Paris, 1876). 4 For recent discussion of the immortality controversy, see Etienne Gilson, "Autour de Pomponazzi, ProbMmatique de l'immortalit~ de l'~me en Italic au d~but du xvIe si~.cle," Archives d'histoire doctrinale et litt~raire du moyen dge, Ann6e 1961, pp. 163-179; Giovanni di Napoli, op. cit., especially pp. 227-338; Paul Oskar Kristeller, Eight Philosophers of the Italian Renaissance (Stanford, 1964), pp. 72-90; Bruno Nardi, Studi su Pietro Pomponazzi (Florence, 1965); Martin Pine, "Pomponazzi and the Problem of 'Double Truth'," Journal ot the History of Ideas, XXIX (1968), pp. 163-176; Harold Shulsky, "Paduan Epistemology and the Doctrine of the One Mind," lournal of the History of Philosophy, VI (1968), pp. 341-361. [451] 452 HISTORY OF PHILOSOPHY (1516) of Pomponazzi, who had argued that personal immortality cannot be philosophically demonstrated, s But while these scholars correctly point out that Nifo abandoned an Averroist interpretation of Aristotle concerning the unity of the intellect and the immortality of the soul for the position which they assume to be Thomistic, they are not precise as to just when Nile made the shift.6 They have not observed that in his first two printed works, namely, the commentary on Averroes' Destructio Destructionum (1497) and the early commentary on the De Anima (1503), Nifo explicitly accepts Averroes as the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Paul Oskar Kristeller 1905–1999Edward P. MahoneyPaul Oskar Kristeller was without doubt one of the most productive and accomplished scholars of this century. He received an excellent education in the classics at the Mommsen-Gymnasium in his native Berlin before going to the University of Heidelberg in 1923. There he pursued studies in a wide range of subjects, including medieval history, German literature, physics, and art history. The philosophy professors who (...) much influenced him both at Heidelberg and at Freiburg and Marburg were Ernst Hoffman, Karl Jaspers, Richard Kroner, and Martin Heidegger. In 1929 he received his doctorate from Heidelberg for his dissertation Der Begriff der Seele in der Ethik des Plotin, which was directed by Hoffman and published at Tübingen the same year. He then went to Berlin, where he engaged in formal studies in classical philology before going to Freiburg to do postgraduate work in philosophy with Heidegger during the years 1931 to 1933. Heidegger approved a study of Marsilio Ficino as Kristeller’s Habili-tationschrift and helped him to secure a fellowship enabling him to do research on Ficino and to begin writing. After visiting Italy during this period and taking into account the changed political scene in Germany, Kristeller decided in 1934 to move to Italy permanently. He taught in Florence in a high school for German Jewish students until he secured in 1935, with the help of Giovanni Gentile, a lectureship in German at the Scuola Superiore and the University of Pisa. He maintained throughout his academic career a personal and warm attachment to the Scuola Superiore. Moreover, he enjoyed throughout his subsequent career a warm and personal friendship with various Italian scholars that was first developed during his Italian stay in the thirties.While still in Italy, Kristeller completed his book on Ficino in 1937; he prepared an Italian version the next year. However, both the German and Italian versions would be published only years later. During this period he also engaged in manuscript studies in the major Italian cities, searching in particular for Ficino manuscripts. The result of these labors was his two-volume work, Supplementum Ficinianum: Marsilii Ficini Philosophi Platonici Opuscula Inedita et Dispersa, which was published by the Scuola Normale in 1937. He considered his “teachers” in manuscript studies to be Giovanni Cardinal Mercati, Monsignor Auguste Pelzer, and Ludwig Bertalot. Giovanni Gentile aided the publication of Kristeller’s Supplementum Ficinianum and subsequently helped him to emigrate to the United States. Kristeller always maintained a loyalty to Gentile and felt gratitude to him for extending him such help.In 1938 Kristeller lost his position at Pisa because of the Fascist anti-Semitic laws, but he was permitted to go to Rome where he assisted Bertalot in manuscript research at the Vatican library. Through the intervention of Roland H. Bainton, Dean P. Lockwood, Dom Anselm Strittmater, O.S.B., and other American [End Page 758] friends Kristeller was able to leave for the United States. He arrived at New York in February 1939 and spent the Spring term at Yale University. He was given an adjunct position at Columbia University for the fall term, holding the rank of Associate until 1948, when he was made an Associate Professor of Philosophy. By that time he had established himself as a major force in the development of Renaissance studies in the United States. His book on Ficino was translated into English as The Philosophy of Marsilio Ficino and published in 1943 by the Columbia University Press. The Italian version was published at Florence in 1953; a revised edition, containing a new bibliography that had been brought up to date, appeared in 1988.Kristeller published a large number of articles on a wide range of topics, establishing himself as a major interpreter of the significance of Renaissance humanism as well as a leading authority not only on Ficino and Renaissance Platonism but also on Pietro Pomponazzi and Renaissance Aristotelianism. He developed at Columbia bonds of friendship with Ernest A. Moody and John Herman Randall, Jr., both of whom had strong interests in late-medieval Aristotelianism. With Randall and Ernst Cassirer he prepared what would become a bestseller, the Renaissance Philosophy of Man: Selections... (shrink)

The explicitly psychological works of Siger which are universally accepted as genuine are the Quaestiones in librum tertium de anima, the Tractatus de anima intellectiva, and the De intellectu. Siger’s Quaestiones in librum tertium de anima, which were written sometime between 1265 and 1270, may have been the occasion for Saint Thomas’ De unitate intellectus contra Averroistas, which was issued in 1270. Some of the doctrines contained in them are also to be found in Stephen Tempier’s condemnation of the same (...) year. The distinguished Italian historian of medieval and Renaissance philosophy, the late Bruno Nardi, proved that Siger’s immediate reply to Thomas’ attack was his now lost De intellectu, a work that we know primarily from excerpts and paraphrases to be found in various works of the Renaissance philosopher, Agostino Nifo. While this reply was probably written almost immediately after the appearance of Thomas’ opusculum, that is, in 1270 or 1271, Siger authored yet another reply, the Tractatus de anima intellectiva, which Fernand Van Steenberghen has dated as written in 1272 or 1273. A brief examination of these various works and of Siger’s questions on the Liber de causis, which were written between 1273 and 1276, will make evident the evolution of Siger’s ideas on the soul and the intellect that resulted from his careful study of Saint Thomas’ opusculum. (shrink)

This volume deals with the psychological, metaphysical and scientific ideas of two major and influential Aristotelian philosophers of the Italian Renaissance - Nicoletto Vernia (d. 1499) and Agostino Nifo (ca 1470-1538) - whose careers must be seen as inter-related. Both began by holding Averroes to be the true interpreter of Aristotle's thought, but were influenced by the work of humanists, such as Ermolao Barbaro, though to a different degree. Translations of the Greek commentators on Aristotle (Alexander of Aphrodisias, Themistius and (...) Simplicius) provided them with new material and new ways of understanding Aristotle - Nifo even put himself to learning Greek - and led them to abandon Averroes, especially as regards his views on the soul and intellect. Nevertheless, both Vernia and Nifo engaged seriously with the thought of medieval scholars such as Albert the Great, Thomas Aquinas and John of Jandun. Both also showed interest in their celebrated contemporary, Marsilio Ficino. (shrink)