Les essais de ce recueil étudient les différentes représentations de l'ascension de l'âme dans des sources anciennes et prémodernes, de Platon à Pierre Charron, en passant par la patristique grecque, l'iconographie byzantine, les théologiens chrétiens médiévaux, les philosophes et peintres catholiques de la Renaissance et les kabbalistes juifs du XVIe siècle. Ainsi, ce livre forme un répertoire détaillé des manières dont ont été imaginées à travers les siècles les vacations de l'âme après sa séparation du corps. Comment se représenter (...) l'ascension? Qu'est-ce qui se passe dans les régions supraterrestres? S'agit-il d'un envol vers une vérité morale, vers une unité sublime ou vers un double sublimé de la réalité terrestre?"--Page 4 of cover. (shrink)

Paul Oskar Kristeller, Frederick Woodbridge professor emeritus of philosophy at Columbia University, was a major scholar of Renaissance philosophy and Renaissance humanism. He was born Paul Oskar Gräfenberg in Berlin but took the name of his stepfather at age 14. His father died shortly after Paul Oskar's birth. He attended school at Mommsen Gymnasium in Berlin. In 1923 Kristeller started college, studying philosophy, medieval history, and mathematics at Heidelberg, Freiburg, and Marburg between the years 1923-1928. He earned a (...) Ph.D. in 1928 at the University of Heidelberg, with a thesis on Plotinus. With the rise of the National Socialist government in Germany and its racist and anti-Semitic policies, he went to Italy in 1933, remaining there until 1938 when the Mussolini regime gained more power. He obtained a position at Yale University, then a permanent faculty position at Columbia University in 1939, where he spent the rest of his career. His talk, Renaissance Philosophy and the Mediaeval Tradition, was given as part of the Wimmer Memorial Lecture Series at Saint Vincent in 1961, and was published two years later. The widely-published and internationally-recognized scholar died in 1999 at the age of 94. (shrink)

Als im Jahr 1516 die neue Ausgabe des Neuen Testaments, das Novum Instrumentum des Erasmus von Rotterdam erschien, war dies ein herausragendes Ereignis mit weitreichenden Konsequenzen und Wirkungen. Sowohl die Reformation des 16. Jahrhunderts mit ihrer zentralen Stellung der biblischen Schriften und ihrer Exgeses als auch die Entwicklung der in die Moderne weisenden biblischen Textkritik lassen sich ohne die Arbeiten des Erasmus kaum denken. Dennoch ist auch Erasmus in einem breiteren Zusammenhang der mannigfachen Bibel- und Text-orientierten Reformbewegung des Spätmittelalters, der (...) Renaissance und des Humanismus zu sehen. Des verdeutlichen die einzelnen Beiträge des vorliegenden Bandes. (shrink)

While the transmission of Greek philosophy and science via the Muslim world to western Europe in the Middle Ages has been closely scrutinized, the fate of the Arabic philosophical and scientific legacy in later centuries has received less attention, a fault this volume aims to correct. The authors in this collection discuss in particular the radical ideas associated with Averroism that are attributed to the Aristotle commentator Ibn Rushd (1126-1198) and challenge key doctrines of the Abrahamic religions. This volume examines (...) what happened to Averroes's philosophy during the sixteenth, seventeenth and eighteenth centuries. Did early modern thinkers really no longer pay any attention to the Commentator? Were there undercurrents of Averroism after the sixteenth century? How did Western authors in this period contextualise Averroes and Arabic philosophy within their own cultural heritage? How different was the Averroes they created as a philosopher in a European tradition from Ibn Rushd, the theologian, jurist and philosopher of the Islamic tradition? (shrink)

Renaissance and Baroque, two terms unknown in the ages they describe, are now an integral part of the general public's cultural vocabulary. The first encompasses European civilization from the mid-fifteenth century to around 1550, and the second refers to developments in the seventeenth century, with the intervening fifty years forming a period of transition termed Mannerism. Beginning with the appearance of Heinrich Wölfflin's Kunst geschichtliche Grundbegriffe in 1915, these two great epochs of intellectual development have been described quite successfully (...) by juxtaposing the one with the other. Wölfffin, for example, saw five great categories of discrimination between the two, namely Linear and Painterly, Plane and Recession, Closed and Open Form (Tectonic and A-tectonic Form), Multiplicity and Unity (Multiple Unity and Unified Unity), and Clearness and Unclearness (Absolute and Relative Clearness). More recently, Wylie Sypher in Four Stages of Renaissance Style has extended the list with the polar characteristics of Cyclic-Broken (Cyclothym-Schizothym), Exact-Abstract (Representational-Nonrepresentational), Visual-Haptic, Nearseeing-Farseeing, Dark-Light, Horizontal/Vertical-Oblique/Spiraling, and Points/Lines-Planes/Volumes. (shrink)

This book addresses the problematic question of the roles and achievements of Jews who lived in Italy in the development of Renaissance culture in its Jewish ...

The concept of impetus denoted the transmission of a power from the mover to the object moved. Many authors resorted to this concept to explain why a projectile keeps on moving when no longer in contact with its initial mover. But its application went further, as impetus was also appealed to in attempts to explain the acceleration of falling bodies or the motion of the heavens. It was widely applied in Renaissance natural philosophy, but it also raised a number (...) of ontological questions concerning its precise nature. (shrink)

Unfolding as a series of materially oriented studies ranging from chairs, machines and doors to trees, animals and food, this book retells the story of Renaissance personhood as one of material relations and embodied experience, rather than of emergent notions of individuality and freedom. The book assembles an international team of leading scholars to formulate a new account of personhood in the sixteenth and seventeenth centuries, one that starts with the objects, environments and physical processes that made personhood legible.

The Renaissance has long been recognized as a brilliant moment in the development of Western civilization. Little attention has been devoted, however, to the distinct contribution of philosophy to Renaissance culture. This volume introduces the reader to the philosophy written, read, taught, and debated during the period traditionally credited with the "revival of learning." Beginning with original sources still largely inaccessible to most readers, and drawing on a wide range of secondary studies, the author examines the relation of (...) Renaissance philosophy to humanism and the universities, the impact of rediscovered ancient sources, the recovery of Plato and the Neoplatonists, and the evolving ascendancy of Aristotle. Renaissance Philosophy also explores the original contributions of major figures including Bruni, Valla, Ficino, Pico della Mirandola, Pomponazzi, Machiavelli, More, Vitoria, Montaigne, Bruno, and Camapanella. (shrink)

The rediscovery of the ancient conception of criticism by the great humanist authors triggered an intellectual revolution that renewed the traditional liberal arts. This reference work analyzes the evolution of scholarly reflection in Europe in the second half of the sixteenth century.

Introduction: in search of a Jewish renaissance -- Jewish philosophy: humanist roots of a contradiction in terms -- The prophetic-poetic dimension of philosophy: the ars poetica and Immanuel of Rome -- Leone Ebreo's concept of Jewish philosophy -- Conceptions of history: Azariah de Rossi -- Scientific thought and the exegetical mind, with an essay on the life and works of Rabbi Judah Loew -- Mathematical and biblical exegesis: Jewish sources of Athanasius Kircher's musical theory -- Creating geographical and political (...) utopias: the ten lost tribes and the east -- Ceremonial law: history of a philosophical-political concept -- The city and the ghetto: Simone Luzzatto and the development of Jewish political thought -- Body of conversion and immortality of the soul: Sara Copio Sullam, the 'Beautiful Jewess'. (shrink)

The article focuses on a philosophical issue of the Renaissance humanism in William Shakespeare's Hamlet. The humanist tradition originated in Greece with the famous statement “Of all things man is the measure” (Protagoras of Abdera, 485-415 BCE), but it was not until the Renaissance that it reached its peak and became a doctrine. The article focuses on the humanism of the Renaissance, with its glorification of the image of the "giant man," which is mainly expressed in the (...) work of William Shakespeare. By pointing out the nature of Renaissance humanism, the article emphasizes Hamlet's play as a typical work of Renaissance humanism. (shrink)

INTRODUCTION Is there a * Renaissance ideal of man'? The consciousness that man is a historical being is a product of bourgeois development ; the condition ...

The first full-length study of Francesco Patrizi, the greatest political philosopher of the Italian Renaissance prior to Machiavelli. Patrizi was a humanist whose virtue politics-a form of values-based political meritocracy-sought to reconcile the conflicting claims of liberty and equality in service of good governance. He wrote two major works, On Founding Republics (1471) and On Kingship and the Education of Kings (1483/84), both of which were hugely influential when printed in the sixteenth century, but later forgotten.

The scholar and his public in the late Middle Ages and the Renaissance.--Thomism and the Italian thought of the Renaissance.--The contribution of religious orders to Renaissance thought and learning.--Bibliography (p. [115]-120).

Après l'enterrement de Sartre, en avril 1980, on eut l'impression que la France venait d'enterrer Victor Hugo pour la deuxième fois. Puis son oeuvre s'embarqua dans une étrange aventure, faite de bonheurs et de malheurs, selon les pays et selon les époques. Dans cet essai, Annie Cohen-Solal porte sur cette pensée en mouvement un regard nouveau, nourri de ses voyages à travers le monde et des lectures auxquelles il lui a été donné d'assister. Car, pendant qu'en France on s'amusait à (...) chercher des poux dans la tête de Socrate, les hommages en provenance d'Europe, d'Afrique, d'Asie, d'Océanie, des deux Amériques s'accordaient sur un point : le message de Sartre restait, aux yeux de leurs intellectuels, un outil de référence pour déchiffrer leur époque. (shrink)

A long-established view has deprecated Renaissance humanists as primarily literary figures with little serious interest in philosophy. More recently it has been proposed that the idea of philosophy as a way of life offers a useful framework with which to re-assess their philosophical standing. However, this proposal has faced some criticism. By looking again at the work of three important figures from the period I defend the claim that at least some thinkers during the Renaissance did see philosophy (...) as a way of life, while also acknowledging the force of reservations made by recent critics. (shrink)

The Renaissance was a period of great intellectual change and innovation as philosophers rediscovered the philosophy of classical antiquity and passed it on to the modern age. Renaissance philosophy is distinct both from the medieval scholasticism, based on revelation and authority, and from philosophers of the seventeenth and eighteenth centuries who transformed it into new philosophical systems. Despite the importance of the Renaissance to the development of philosophy over time, it has remained largely understudied by historians of (...) philosophy and professional philosophers. This anthology aims to correct this by providing scholars and students of philosophy with representative translations of the most important philosophers of the Renaissance. Its purpose is to help readers appreciate philosophy in the Renaissance and its importance in the history of philosophy. The anthology includes translations from philosophers from the thirteenth to the seventeenth centuries, and it ranges from works on moral and political philosophy, to metaphysics, epistemology, and natural philosophy, thereby providing historians and students of philosophy with a sense for the nature, breadth, and complexity of philosophy in the Renaissance. Each translation is accompanied by an introduction by a historian of Renaissance philosophy, as well as select secondary sources, in order to encourage further study. (shrink)

This monograph is the first to analyze Julius Caesar Scaliger's Exotericae Exercitationes(1557). In order to make this late-Renaissance work accessible to modern readers, Kuni Sakamoto conducted a detailed textual analysis and revealed the basic tenets of Scaliger's philosophy.

In this paper we examine the study of minerals from the Renaissance to the early nineteenth century in the light of the work of Michel Foucault on the history of systems of thought. In spite of a certain number of theoretical problems, Foucault's enterprise opens up to the historian of science a vast terrain for exploration. But this is the place neither for a general exegesis nor for a general criticism of his position; our aim here is the more (...) modest one of taking certain points from Foucault's study,The order of things, and seeing how far they can be extended into an area not explicitly considered in that work. (shrink)

The Routledge History of Philosophy, Volume 4 covers a period of three hundred and fifty years, from the middle of the fourteenth century to the early years of the eighteenth century and the birth of modern philosophy. The focus of this volume is on Renaissance philosophy and seventeenth-century rationalism, particularly that of Descartes, Spinoza, and Leibniz. Science was ascendant during the Renaissance and beyond, and the Copernican revolution represented the philosophical climax of the middle ages. This volume is (...) unique in its emphasis on the relationship between science and philosophy. Placing the philosophy of the age into its scientific, social and cultural context, it examines the scholastic thought which Renaissance philosophy both interacted with and reacted against. A grasp of the intellectual context of the rationalists is also critical to an understanding of this philosophical movement, and the writings of Bacon, Gassendi, Hobbes, and others are analyzed here. The Routledge History of Philosophy, Volume 4 provides a broad, scholarly introduction to this period for students of philosophy and related disciplines, as well as some original interpretations of these authors. It will be important reading both for the specialist and the general reader. It includes a glossary of over one hundred technical terms and a chronological table of philosophical, scientific, and other cultural events. (shrink)

Since the 19th century Renaissance studies gained gradually autonomy from the Medieval and the Early Modern studies. In countries like Greece, where the traditional view was that no Renaissance occurred in the Balkan Peninsula during the 14th -16th century as a result of the Turkish occupation, Renaissance studies had to struggle to gain autonomy and distinct presence in the curricula of Greek universities. This article aims to present the current status of the Renaissance studies in the (...) Greek universities and to give a critical account of it. The interest for Renaissance studies in Greece is not increased. Usually, Greek scholars and students feel awkward towards that period because they think of Renaissance as something alien to their culture. It is common among scholars of humanities when they refer to the period from 1450-1600, to use the term “post-byzantine” instead of Renaissance. Also, Renaissance studies do not have a rich tradition in Greek universities. There were no major academic figures who were experts in the period so as to promote Renaissance studies and leave a legacy of students and written works. Other Greek scholars hold that the Renaissance is not a distinct period and should be studied in the pattern of the Modern European period. (shrink)

The term ‘heat’ originates from the Old English word hǣtu, a word of Germanic origin; related to the Dutch ‘hitte’ and German ‘Hitze’. Today, we distinguish three different meanings of the word ‘heat’. First, ‘heat’ is understood in colloquial English as ‘hotness’. There are, in addition, two scientific meanings of ‘heat’. ‘Heat’ can have the meaning of the portion of energy that changes with a change of temperature. And finally, ‘heat’ can have the meaning of the transfer of thermal energy (...) from a hotter to a colder system or body. By contrast, for the Ancients and Scholastics, ‘heat’ was a manifest, real quality of bodies and there was an ontological distinction between biological or innate heat (which was regarded as an innate principle of life for warm-blooded animals) and the physical manifest heat of external objects, which is potentially harmful. During the late Renaissance period, however, both views changed fundamentally and evolved - via the application of physical and mechanical analogies - into the foundations for today’s unified mechanistic theory of heat. (shrink)

Studies the Renaissance and the 17th century in two ways. The first four essays turn on problems of metaphor and style while the second group are about Machiavelli and Machiavellism and Andrew Maxwell.

The U.S. occupation of Japan transformed a brutal war charged with overt racism into an amicable peace in which the issue of race seemed to have disappeared.

Written by an eminent authority on the Renaissance, this collection of essays focuses on topics such as humanist learning, humanist moral thought, the diffusion of humanism, Platonism, music and learning during the early Renaissance, and ...

Under the clear and thoughtful editorship of Ruiping Fan, The Renaissance of Confucianism in Contemporary China provides new and highly substantive insights into the emergence of a renewed, relevant, and perceptively engaged Confucianism in 21st century China. Through the vibrantly diverse essays contained in this volume, and in cogent overview through Fan’s introduction, one learns that Confucianism is thoroughly misunderstood, if it is seen only through Western lenses. It cannot be absorbed into that rights-based “global” discourse that has been (...) the West’s troubled inheritance from the Enlightenment. Extraordinarily thoughtful Chinese voices are found in this volume that converse with each other in serious and revealing ways. Should genuine exchange continue to develop between Western thinkers and Chinese Confucians, The Renaissance of Confucianism in Contemporary China will surely be an indispensable pathway into those core issues, moral and social, that will unavoidably be encountered as China and the West advance further into the 21st century. -/- -/- Stephen A. Erickson, Professor of Philosophy and the E. Wilson Lyon Professor of the Humanities, Pomona College, USA -/- -/- The Renaissance of Confucianism in Contemporary China features an important school of Confucianism in Mainland China today, “Political Confucianism,” powerfully articulated by Jiang Qing, author of the leading article in this volume. “Political Confucianism” is unique: on the “Political” side, it rejects many core values of liberalism, the dominant political ideology in the West; and on the “Confucianism” side, it rejects the one-sided emphasis on the inner sageliness of “New Confucianism” developed in Hong Kong and Taiwan in the last century. In this volume, the programmatic essay by Jiang Qing is followed by penetrating essays, either further expanding on or critically examining various themes of Jiang’s original essay, by eminent scholars, many of whom are committed Confucians themselves. The volume concludes with an informative biography of Jiang Qing. It is a must-read for anyone who is interested in learning about the situation of Confucianism in contemporary China in particular and about Confucianism or contemporary China in general. -/- -/- Yong HUANG, Chief Editor, Dao: A Journal of Comparative Philosophy -/- This is the most important recent study of Chinese culture and political theory. It offers a rich insight into the renaissance of authentic Confucian commitments in contemporary China and the foundationally different moral and political direction that it proposes for China’s future. The essays Fan brings together tie the power of China’s rich past to the prospect of a China quite different from what the West envisages. It is a “must-read” for anyone seeking to understand China in the 21st century. -/- -/- David Solomon, W.P. and H.B. White Director of the Center for Ethics and Culture, University of Notre Dame. (shrink)

Charles Trinkaus can be counted among the eminent intellectual and cultural historians of the Renaissance. This new collection of his articles brings together pieces published since 1982. The studies are concerned with Italian Renaissance humanists and philosophers who tended to affirm human capacities to shape earthly existence, despite the traditional limitations proposed by some scholastics and astrologers. Professor Trinkaus holds that, without abandoning their Christian faith, or their acceptance of physical influences from the cosmos, these writers, in their (...) stress on human capacities, were responding to the vigorous activism of their contemporaries in all aspects of their existence. The final four papers also provide a series of reflections on the modern historiography of the Renaissance. (shrink)

Renaissance Posthumanism brings together two historical periods--"Renaissance" signifying a rebirth of the ancient and "Posthumanism" a death of the modern--to ponder each through the possibilities of the other. This collection rethinks the humanities under the auspices of the posthumanities of the posthumanities under the auspices of Renaissance humanism.

Renaissance concepts of man: The Arensberg lectures: The dignity of man. The immortality of the soul. The unity of truth.--The Renaissance and Byzantine learning: Italian Humanism and Byzantium.--Byzantine and Western Platonism in the fifteenth century.--Wimmer lecture: Renaissance philosophy and the medieval tradition.--Appendix: History of Philosophy and history of ideas.

The renaissance of epistemology between the two world wars forms a bridge between early modern and contemporary philosophy of knowledge. This paper traces the resurgence of interest in epistemology at the turn of the century, as a reaction against the nineteenth-century development of Neo-Kantian and Neo-Hegelian idealism, through the interwar renaissance of epistemology, prompted by major advances in mathematics, logic, and physics, and its ultimate transformation from a theory of ideas and judgement into a theory of propositional attitudes, (...) sentences, and meanings. (shrink)

Johannes Jessenius became known by his contemporaries mostly as an exponent of the Italian anatomical Renaissance in Central Europe at the end of the sixteenth and at the beginning of the seventeenth century. The image of Jessenius in the twentieth century was also created with respect to his activities in the area of anatomy in Wittenberg and Prague in particular. The aim of this article is to put Jessenius into the context of the development of anatomy in the sixteenth (...) century. An important point in this progression can be seen in the change of the definition of anatomy from the art of dis- secting bodies and a “method” of instructing students to the way of acquiring knowledge of bodies and nature. The crucial role in this process played anatomical writings of the second half of the 16th century and the development seems to be connected with methodological discussions at the University of Padua. Jessenius, in his anatomical writings, primarily followed the Paduan anatomist Andreas Vesalius, whose work De humani corporis fabrica expresses the fundamental change in Renaissance anatomy. In addition, the methodological background of the anatomical Renaissance, which Jessenius became acquainted with during his studies in Padua, also echoes in Jessenius’ works. (shrink)