The Cambridge Companion to Renaissance Philosophy
James Hankins (ed.)
Cambridge University Press (2007)
Abstract
The Cambridge Companion to Renaissance Philosophy, published in 2007, provides an introduction to a complex period of change in the subject matter and practice of philosophy. The philosophy of the fourteenth through sixteenth centuries is often seen as transitional between the scholastic philosophy of the Middle Ages and modern philosophy, but the essays collected here, by a distinguished international team of contributors, call these assumptions into question, emphasizing both the continuity with scholastic philosophy and the role of Renaissance philosophy in the emergence of modernity. They explore the ways in which the science, religion and politics of the period reflect and are reflected in its philosophical life, and they emphasize the dynamism and pluralism of a period which saw both new perspectives and enduring contributions to the history of philosophy. This will be an invaluable guide for students of philosophy, intellectual historians, and all who are interested in Renaissance thought.Author's Profile
Reprint years
2012
Call number
B775.C244 2007
ISBN(s)
9780521608930 052184648X 9781139797894 0521608937
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as it causes the species of what is artificially made and gets power from the stars.''94 SinceFicino cites several texts by Thomas about magicand images, includ-ing the one that describes images as quasi-substantial forms and thus quasi-natural, his failure to make more of this attractive argument is puzzling.Brian P. Copenhaver
is a metaphysical recipe for magic, for drawing power down from that super-celestial Idea. 76 The World Soul made the figures that we see in the heavens; figures are patterns of stars and planets joined by rays of light and force emitted by heavenly bodies. Stored in these celestial structures are all lower species. The. [REVIEW]Brian P. Copenhaver
many little starlike dots in a row,''was probably a calcified marine fossil–a crinoid stem (Fig. 8.5). Soaked with strong vinegar, the apparently lifeless stone bubbled and moved about, giving a striking demonstration of power. In the stone's markings and motions, Ficino saw the tracks of Draco, a celestial source for the object's liveliness. The dragon-stone fascinated him. [REVIEW]Brian P. Copenhaver
Thefollowingshortbiographieshavebeenreprinted, withpermission, fromthe 139 biobibliographies published in The Cambridge History of Renaissance Philosophy, edited by Charles B. Schmitt, Quentin Skinner, Eckhard Kessler, and Jill Kraye (1988). Some minor changes have been made and the bibliografi-phical information included there has been omitted. [REVIEW]Cabalism Hermeticism
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Citations of this work
La Filosofía del Renacimiento y el Humanismo según Thomas Leinkauf.Rafael Ramis Barceló - 2018 - Endoxa 41:296.
Italian thought and social theory: Thinking with ‘pre-modernity’ beyond ‘post-modernity’.Danilo Martuccelli & Paola Rebughini - 2017 - Thesis Eleven 140 (1):56-73.
Some other words on Skepticism and Christianism.Rodrigo Pinto de Brito - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:27-37.
