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  1. Tamara Albertini (2010). Marsilio Ficino (1433-1499) : The Aesthetic of the One in the Soul. In Paul Richard Blum (ed.), Philosophers of the Renaissance. Catholic University of America Press
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  2. John P. Anton (2003). Marcilio Ficino's Plotinus and the Renaissance. Philosophical Inquiry 25 (1-2):1-8.
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  3. M. B. B. (1975). The Secular Is Sacred. Platonism and Thomism in Marsilio Ficino's Platonic Theology. Review of Metaphysics 28 (3):551-552.
  4. Paul Richard Blum (2012). The Epistemology of Immortality: Searle, Pomponazzi, and Ficino. 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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  5. Paul Richard Blum (2011). 'Et Nuper Plethon'—Ficino's Praise of Georgios Gemistos Plethon and His Rational Religion. In Stephen Clucas, Peter J. Forshaw & Valery Rees (eds.), Laus Platonici Philosophi: Marsilio Ficino and His Influence. Brill 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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  6. N. S. C. (1964). John Colet and Marsilio Ficino. Review of Metaphysics 18 (1):177-177.
  7. Joseph Francis Collins (1944). The Philosophy of Marsilio Ficino. Modern Schoolman 21 (2):111-119.
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  8. Anna Corrias (2012). Imagination and Memory in Marsilio Ficinos Theory of the Vehicles of the Soul1. International Journal of the Platonic Tradition 6 (1):81-114.
    Abstract 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 , (...)
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  9. James A. Devereux (1978). Marsilio Ficino: The "Philebus" Commentary. Journal of the History of Philosophy 16 (4):474-475.
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  10. Carol V. Kaske (1987). The Letters of Marsilio Ficino. International Philosophical Quarterly 27 (1):107-108.
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  11. Carol V. Kaske (1982). Marsilio Ficino and the Twelve Gods of the Zodiac. Journal of the Warburg and Courtauld Institutes 45:195-202.
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  12. Teodoro Katinis (2015). Il platonismo politico nell’età della Controriforma: Ciro Spontoni dalla 'Corona del principe' ai 'Dodici libri del governo di Stato'. 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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  13. Teodoro Katinis (2014). Praise and Practice of Medicine in Marsilio Ficino. In M. Gadebusch Bondio (ed.), Medical Ethics and Humanism. Premodern Negotiations between Medicine and Philosophy. Franz Steiner Verlag 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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  14. Teodoro Katinis (2010). A Humanist Confronts the Plague: Ficino’s 'Consilio Contro la Pestilentia'. 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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  15. Teodoro Katinis (2007). Medicina e filosofia in Marsilio Ficino. Il Consilio contro la pestilentia. 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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  16. Teodoro Katinis (2000). Bibliografia ficiniana: Studi ed edizioni delle opere di Marsilio Ficino dal 1986. Accademia 2:101-36.
    This is the first complete bibliography on Marsilio Ficino and his work, including primary and secondary sources, since 1986.
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  17. J. King (1964). John Colet and Marsilio Ficino. Augustinianum 4 (1):248-249.
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  18. Alistair Kwan (2011). Tycho's Talisman: Astrological Magic in the Design of Uraniborg. 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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  19. H. Vernon Leighton (2012). The Dialectic of American Humanism. 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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  20. Burkhard Mojsisch (1999). L'épistémologie dans l'humanisme: Marsile Ficin, Pierre Pomponazzi et Nicolas de Cues. Revue de Métaphysique et de Morale 2:211-229.
    Cet essai entend montrer les liens unissant les théories épistémologiques humanistes de Ficin, Pomponazzi et Cues, telles qu'elles apparaissent à travers leur réception de la philosophie grecque antique et de la philosophie médiévale, plus particulièrement du Théétète de Platon et du De anima d'Aristote. Il montre que, précédant l'opposition entre le scheme platonicien de la connaissance prôné par Ficin et l'exposé aristotélicien sur l'intellect dont Pomponazzi s'est fait le chantre, Cues avait tenté d'articuler la nature de l'esprit en soi, que (...)
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  21. John Monfasani (1993). Icastes: Marsilio Ficino's Interpretation of Plato's "Sophist". Journal of the History of Philosophy 31 (2):284-286.
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  22. Andreas Niederberger (2015). Esse Servitutis Omnis Impatientem/Man is Impatient of All Servitude: Human Dignity as a Path to Modernity in Ficino and Pico Della Mirandola? 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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  23. F. Saxl (1937). A Marsilio Ficino Manuscript Written in Bruges in 1475, and the Alum Monopoly of the Popes. Journal of the Warburg Institute 1 (1):61-62.
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  24. John Sellars (2012). Renaissance Philosophy. 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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  25. Anne Sheppard (1980). The Influence of Hermias on Marsilio Ficino's Doctrine of Inspiration. Journal of the Warburg and Courtauld Institutes 43:97-109.
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  26. James G. Snyder (2011). Marsilio Ficino's Critique of the Lucretian Alternative. Journal of the History of Ideas 72 (2):165-181.
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  27. James G. Snyder (2008). The Theory of Materia Prima in Marsilio Ficino's Platonic Theology. 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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  28. J. Tate (1944). Medieval Platonism (1) Paul Oskar Kristeller: The Philosophy of Marsilio Ficino. (Columbia Studies in Philosophy, No. 6.) Pp. Xiv+441. New York: Columbia University Press (London: Milford), 1943. Cloth, 30s. Net. (2) Mediaeval and Renaissance Studies. Edited by R. Hunt and R. Klibansky. Vol. I, No. 2. London: Warburg Institute. Paper, 18s. Net. [REVIEW] The Classical Review 58 (02):66-.
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  29. John Wellmuth (1944). The Philosophy of Marsilio Ficino. Thought: A Journal of Philosophy 19 (4):736-737.
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