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  1. Paul Richard Blum (2012). Rhetoric is the Home of the Transcendent: Ernesto Grassi's Response to Heidegger's Attack on Humanism&Quot;. Intellectual History Review 22 (2):261-287.
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  2. R. R. Bolgar (1957). The Humanistic Movement Paul Oskar Kristeller: The Classics and Renaissance Thought. (Martin Classical Lectures, Vol. Xv.) Pp. X + 106. Cambridge, Mass.: Harvard University Press (London: Oxford University Press), 1955. Cloth, 20s. Net. [REVIEW] The Classical Review 7 (02):156-158.
  3. N. S. C. (1964). John Colet and Marsilio Ficino. Review of Metaphysics 18 (1):177-177.
  4. Andrea Fiamma (2012). La precisione della matematica e l'infinito nel De docta ignorantia di Nicola Cusano. In D. Bosco et al. (a cura di), <Testis fidelis. Studi di filosofia e scienze umane in onore di Umberto Galeazzi>, Orthotes editrice, Napoli 2012, p. 325-342.
    Il contributo consiste in una analisi e commento della prima sezione del De docta ignorantia di Nicola Cusano (capp. I-XVI), dedicata ai concetti di precisione matematica e di uguaglianza. Il saggio offre la possibilità di ripercorrere la teoria della conoscenza di Cusano, laddove l'impossibilità per la ragione di giungere ad una mens-ura precisa dell'oggetto da conoscere non si trasforma in una mera cultura del limite, bensì la filosofia negativa diviene base per la mistica. In altri termini l'obiettivo specifico del saggio (...)
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  5. Andrea Fiamma (2010). Commento al De visione Dei di Nicola Cusano. Rivista di Ascetica E Mistica 1:35–82.
    Il lavoro consiste in una particolare rilettura del testo cusaniano, nella quale si cerca di evidenziare, tra le altre fonti, soprattutto la presenza di Meister Eckhart. La “discesa” nel fondo dell'anima è presentata come il culmine teoretico di quel cammino di visione a cui e-duca l'aegnima dell'icona. Per queste ragioni l'articolo punta sull'influsso della mistica speculativa in campo teoretico e di quella dottrina che M. Eckhart chiama “Generazione del Logos nell'anima”. Tale trattazione apre poi il senso dell'ampia sezione dedicata alla (...)
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  6. Jim Herrick (2003/2005). Humanism: An Introduction. Prometheus Books.
    Humanism outlined -- The humanist tradition -- Humanism, philosophy, God and the afterlife -- Humanism and morality -- Humanism and religion -- Humanism and politics -- Humanism and science -- Humanism and the arts -- Humanism and the environment -- Organised humanism -- International humanism -- Humanist action and humanist living -- The future of humanism.
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  7. Bonnie Honig (2011). &Quot;[Un]Dazzled by the Ideal?&Quot;: Tully's Politics and Humanism in Tragic Perspective. Political Theory 39 (1):138 - 144.
  8. F. W. J. (1979). Philosophy and Humanism. Renaissance Essays in Honor of Paul Oskar Kristeller. Review of Metaphysics 33 (2):436-438.
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  9. Mehmet Karabela (2014). The Art of Dialectic Between Dialogue and Rhetoric: The Aristotelian Tradition. [REVIEW] Journal of the History of Philosophy 52 (4):841-42.
  10. Douglas Kries (2006). Augustine in the Italian Renaissance. Augustinian Studies 37 (1):133-135.
  11. J. F. Lockwood (1948). Ciceronianism Walter R¨Egg: Cicero Und der Humanismus; Formale Untersuchungen Über Petrarca Und Erasmus. Pp. Xxxi+139. Zürich: Rhein-Verlag, 1946. Paper, 10 Sw.Fr. Harold S. Wilson and Clarence A. Forbes: Gabriel Harvey's Ciceronianus. (University of Nebraska Studies in the Humanities, No. 4.) P. Vii+137. Lincoln: University of Nebraska, 1945. Paper. [REVIEW] The Classical Review 62 (02):88-90.
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  12. Massimo Lollini (2013). Petrarch's Early Manuscripts and Incunabula in the Oregon Petrarch Open Book. Humanist Studies and the Digital Age 3 (1):17-31.
    Working from transcriptions generated through the T-PEN program at St. Louis University, the collaborators of the project "Petrarch’s Early Manuscripts and Incunabula in the Oregon Petrarch Open Book" are presently digitizing and encoding in TEI P5 2 key interpretative copies of Petrarch’s Rvf: the late 14th-century manuscript copy from the Queriniana Library in Brescia, D II 21, the Queriniana Library’s copy of the first printed edition (editio princeps) of the Rvf edited by Cristoforo [Berardi?] and published by Vindelin de Speier (...)
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  13. Peter Mack (1983). Valla's Dialectic in the North a Commentary on Peter of Spain by Gerardus Listrius. Vivarium 21 (1):58-72.
  14. L. Nauta (2003). Lorenzo Valla's Critique of Aristotelian Psychology. Vivarium 41 (1):120-143.
  15. Lodi Nauta (2008). From an Outsider's Point of View: Lorenzo Valla on the Soul. Vivarium 46 (3):368-391.
    In his Repastinatio . . . Lorenzo Valla launched a heavy attack on Aristotelian-scholastic thought. While most of this book is devoted to metaphysics, language and argumentation, Valla also incorporates chapters on the soul and natural philosophy. Using as criteria good Latin, common sense and common observation, he rejected much of standard Aristotelian teaching on the soul, replacing the hylopmorphic account of the scholastics by an Augustinian one. In this article his arguments on the soul's autonomy, nobility and independency from (...)
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  16. Brian W. Ogilvie (2003). The Many Books of Nature: Renaissance Naturalists and Information Overload. Journal of the History of Ideas 64 (1):29-40.
  17. Enrico Pasini (2013). Ex Oppositis Quid. Cusano, Erasmo, Leibniz. In Gianluca Cuozzo (ed.), Cusano E Leibniz. Prospettive Filosofiche. Mimesis Edizioni. 249-269.
    To avoid the mystical rapture that seizes interpreters put before the theme of unitas oppositorum in Cusanus and Leibniz, this contribution shall move from the prosaic question: what does ensue from such opposites or from their conjunction? 2) interweave the analysis with some external point of view, notably that of Erasmus. This question will be investigated on the background of two antitethical traditions in dealing philosophically with opposition and contradiction, although in the end we shall try and find out other (...)
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  18. Enrico Pasini (2013). Quae sunt Caesaris: l'oscillante rapporto di religione e politica in Erasmo da Rotterdam. In Beatrice Centi & Alberto Siclari (eds.), Religione E Politica. Da Dante Alle Prospettive Teoriche Contemporanee. Edizioni di Storia E Letteratura. 85-108.
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  19. Enrico Pasini (2012). Le giustificazioni della guerra in Erasmo. In Enzo A. Baldini & Massimo Firpo (eds.), Religione E Politica in Erasmo da Rotterdam. Edizioni di Storia E Letteratura. 51-82.
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  20. Enrico Pasini (2012). Of Engineers and Dragons. The JIHI Logo. Journal of Interdisciplinary History of Ideas 1:6:1-6:9.
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  21. Enrico Pasini (2008). Dubbio E Scetticismo in Erasmo da Rotterdam. In Enrico Pasini & Pietro B. Rossi (eds.), Erasmo da Rotterdam E la Cultura Europea. Erasmus of Rotterdam and European Culture. Sismel - Edizioni Del Galluzzo. 199-250.
    Popkin set Erasmus as the beginner of modern skepticism, and made of him an apologetic sort of sceptic, that uses doubt to make acceptable the tradition and authority of the church. The pivotal moment is the debate concerning free will. Luther is particularly upset by Erasmus’ professions of skepticism in his De libero arbitrio, although it was meant by him as an appeal to moderation: the key to Erasmus’ skepticism isn’t religious incredulity, but putting doubt to good use, in suspending (...)
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  22. Jerrold E. Seigel (1968). Rhetoric and Philosophy in Renaissance Humanism. Princeton, N.J.,Princeton University Press.
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  23. 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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  24. James G. Snyder (2009). The Cambridge Companion to Renaissance Philosophy. Vivarium 47 (1):140-142.
  25. Erwin Sonderegger (1000). Cusanus: Definitio als Selbstbestimmung. Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):153–177.
    More often than not Cusanus is interpreted in a theological way, under strong theological presuppositions and within the range of religion. This may be quite understandable since he was a cardinal and had important functions in the Papal States. But what are the philosophical implications if some of his texts are neither meant to assert a belief nor to search for reasons for it, but only to reflect upon the presuppositions of this belief and its different traditions? – A word-for-word (...)
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  26. Georgios Steiris (2012). Renaissance Studies in Greece. Kunsttexte.De, Nr. 3, 2012.
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  27. Author unknown, Humanism. Internet Encyclopedia of Philosophy.
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  28. Mary Ellen Waithe, Studied Abroad for 400 Years: Oliva Sabuco's New Philosophy of Human Nature.
    Oliva Sabuco's New Philosophy of Human nature (1587) is an early modern philosophy of medicine that challenged the views of the successors to Aristotle, especially Galen and Ibn Sina (Avicenna). It also challenged the paradigm of the male as the epitome of the human and instead offers a gender-neutral philosophy of human nature. Now largely forgotten, it was widely read and influential amongst philosophers of medicine including DeClave, LePois, Harvey,Southey and others, particularly for its account of the role of the (...)
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  29. Gerald Groveland Walsh (1942). Medieval Humanism. New York, Macmillan.
  30. Pamela Zinn (2009). Interpretations of Renaissance Humanism. Vivarium 47 (1):143-144.
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