Search results for ""marsilio""

Recaptures the magical vitality of the original Orphic Hymns. As famous Renaissance philosopher Marsilio Ficino wrote, “No magic is more powerful than that of the Orphic Hymns.” These legendary teletai of Orpheus were not simply “hymns”—they were initiatic poems for meditation and ritual, magical, and ceremonial use, each one addressed to a specific deity, such as Athena or Zeus, or a virtue, such as Love, Justice, and Equality. Yet despite the mystical concepts underlying them, the original hymns were formulaic, creating an obstacle for translators. Recapturing the magical vitality that inspired mystery cults through the ages, Tamra Lucid and Ronnie Pontiac present new versions of the teletai that include important esoteric details and correspondences about the being or deity to which each hymn is addressed. The authors also include a new version of a lost hymn to Number and messages that were inscribed on golden leaves meant to be passports for the dead, reinventions that preserve the original magical intent and mysticism of the teletai. The authors provide a complete historical survey, based on the latest research, of the obscure origins and evolution of the Orpheus myth, revealing a profound influence at the heart of Western esotericism as well as on countercultures throughout Western history. Revealing the power of the individual hymns to attune the reader to the sacred presence of the Orphic Mysteries and the higher order of nature, the authors also show how, taken together, the Orphic Hymns are a book of hours or a calendar of life, addressing every event, from birth to death, and walking us through all the experiences of human existence as necessary and holy.

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Philosophers of the Renaissance introduces readers to philosophical thinking from the end of the Middle Ages through the sixteenth century. International specialists portray the thought of twenty-one individual philosophers, illustrating their life and work and highlighting the importance of their thinking. Best known among the personalities discussed are Nicholas of Cusa, who combined mathematics with theology; Pico della Mirandola, the first to introduce Hebrew wisdom: Marsilio Ficino, who made the works of Plato accessible to his contemporaries; Pietro Pomponazzi, who challenged the Church with unorthodox teachings; and, Tommaso Campanella, who revolutionized philosophy and science while imprisoned. Philosophers of this period explored a great variety of human knowledge: Greek scholars who had emigrated from Byzantium spread ancient and patristic learning; humanists applied their skills to art, architecture, and the text of the Bible (Leon Battista Alberti and Lorenzo Valla); some debated about methods of scientific research - always with religion in their mind (Raymond Lull, Agrippa of Nettesheim, Philipp Melanchthon, Petrus Ramus, Bernardino Telesio, Jacopo Zabarella); others pondered the ethical implications (Michel de Montaigne, Luis Vives); or they confronted a radical overturn of the traditional worldview (Francesco Patrizi, Giordano Bruno, Francisco Suarez). The book weaves together the stories of these thinkers by emphasizing the unity of Renaissance philosophy. Originally published in German in 1998, the chapters have been thoroughly revised and updated. There is a chapter on Luis Vives that was written specifically for this English edition. This is a rich and accessible introduction to the philosophical thought that shaped modernity.

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In 16th century Italy, in the midst of the Renaissance, two powerful movements took hold. The first, the Hermetic Movement, was inspired by an ancient set of books housed in the library of Cosimo de' Medici and written by the Egyptian sage Hermes Trismegistus. The movement expounded the return of the "true religion of the world" based on a form of natural magic that could draw down the powers of the heavens and incorporate them into statues and physical structures. The other movement, the Heliocentric Movement launched by Copernicus, was a direct challenge to the Vatican's biblical interpretation of a geocentric world system. Declared a heresy by the Pope, those who promoted it risked the full force of the Inquisition. Exploring the meeting point of these two movements, authors Robert Bauval and Chiara Hohenzollern reveal how the most outspoken and famous philosophers, alchemists, and scientists of the Renaissance, such as Giordano Bruno and Marsilio Ficino, called for a Hermetic reformation of the Christian religion by building a magical utopic city, an architectural version of the heliocentric system. Using contemporary documents and the latest cutting-edge theses, the authors show that this Temple of the Sun was built in Rome, directly in front of the Vatican's Basilica of St. Peter. They explain how the Vatican architect Bernini designed St. Peter's Square to reflect the esoteric principles of the Hermetica and how the square is a detailed representation of the heliocentric system. Revealing the magical architectural plan masterminded by the Renaissance's greatest minds, including Bernini, Jesuit scholars, Queen Christine of Sweden, and several popes, the authors expose the ultimate heresy of all time blessed by the Vatican itself.

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George McClure offers here a far-reaching analysis of the role of consolation in Italian Renaissance culture, showing how the humanists' interest in despair, and their effort to open up this realm in both social and personal terms, signaled a shift toward a heightened secularization in European thought. Analyzing works by fourteenth-and fifteenth-century writers, from Petrarch to Marsilio Ficino, McClure examines the treatment of such problems as bereavement, fear of death, illness, despair, and misfortune. These writers, who evinced a belief in the legitimacy of secular sadness, tried to forge a wisdom that in their view dealt more realistically with the art of living and dying than did the disputations of scholastic philosophy and theology. Arguing that consolatory concerns helped spur the revival of classical schools of psychological thought, McClure reveals that the humanists sought comfort from once-neglected troves of Stoic, Peripatetic, Epicurean, Platonic, and Christian thought. He contends that the humanists' pursuit of solace and their duty as consolers provided not only a forum but perhaps also an incentive for the articulation of prominent Renaissance themes concerning immortality, the dignity of man, and the sanctity of worldly endeavor. Originally published in 1990. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

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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.This anthology is a companion to Philosophers of the Renaissance, which included essays on the writings of the same group of philosophers of the Renaissance: Raymond Llull, Gemistos Plethon, George of Trebizond, Basil Bessarion, Lorenzo Valla, Nicholas of Cusa, Leon Battista Alberti, Giovanni Pico della Mirandola, Marsilio Ficino, Pietro Pomponazzi, Niccolò Machiavelli, Heinrich Cornelius Agrippa von Nettesheim, Juan Luis Vives, Philipp Melanchthon, Petrus Ramus, Bernardino Telesio, Jacopo Zabarella, Michel de Montaigne, Francesco Patrizi, Giordano Bruno, Francisco Suàrez, Tommaso Campanella.

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'From women's eyes this doctrine I derive: They are the ground, the books, the academes, From whence doth spring the true Promethean fire' These lines, spoken by Berowne in Love's Labour's Lost, embody all the passions of the early stages of love but, as so often with Shakespeare, he seems to be hinting at something more. What is the doctrine he derives from women's eyes? What is it women's eyes convey? What is the true Promethean fire? The answers to these questions lie in the Christian-Platonic philosophy of love which permeates all Shakespeare's plays and poems. Although Christian-Platonism, or the new learning as it was known in his time, has long been associated with the poetry of many of his contemporaries, its relationship to Shakespeare's work is not so well known. This perennial philosophy has come down through a long line of teachers, including Hermes Trismegistus, Pythagoras, Plato and Plotinus. The philosopher of this tradition, whom Shakespeare most clearly reflects, was the scholar-priest Marsilio Ficino, who lived in Florence a hundred years before him. It was he who drew together the strands of many teachings and, having found the same truths in Christianity, formulated a philosophy that is generally referred to today as Christian-Platonism. Most of the comedies and some of the sonnets are explained in the light of this philosophy as they show most clearly the concepts of Platonic love. The tragedies, some of the Roman plays and Shakespeare's last plays are used to show how he expanded on these ideas throughout his life, but only passing reference is made to the histories. Most Shakespearean criticism of recent years has been set firmly in the historical, social and political context of our contemporary world. This book reveals the philosophy which enabled Shakespeare to write of such universal themes as the harmony and disharmony between nations and princes, and the inner conflicts of mind and soul in men and women whose natures and desires are not confined to any particular age. It will appeal to theatregoers and students, especially those seeking to understand inner meaning of his plays and poems.

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Outer Beauty Inner Joy is a spiritual book. It seeks to give the reader space in which to contemplate and strengthen values that reason alone cannot reach. The Renaissance was an age of spiritual rediscovery of the art and wisdom of the ancients. Today in an age as fully dysfunctional and violent as the Renaissance itself we need to go on the same quest in our own time. We honor and revere the art of the Italian Renaissance, but not all of us are familiar with the philosophy that inspired it. The Renaissance was an explosion of beauty and art in Western history. It was also a time when writers and scholars like Marsilio Ficino and Pico della Mirandola, and artists such as Leonardo, Boticelli, Tintoretto and Michaelangelo, were seeking a common thread among the world's ancient spiritual traditions. It was the beginning of a freer and more ecumenical way of looking at spirituality and at life. For Renaissance thinkers, the role of the artist and the making of art held an important place in society. Artists could contact unseen forces, bringing the beauty of higher realms into their earthly creations. Through contemplating this beauty, viewers too could touch its divine essence. Renaissance philosophers placed a new emphasis on the value of life: personal experiences with nature, art, and love could be ways of communing with the Divine here and now. Outer Beauty Inner Joy seeks through this selection of passages and images from some of the great writers and artists of the Italian Renaissance, to express the classic Renaissance ideal of beauty, and reveal an ecumenical wisdom; one that reaches across boundaries of different belief systems. Mixing contemporary values with the teachings of the ancients, Italian philosophers forged an inclusive, holistic philosophy. They spoke of a new way to experience life and a new understanding of the individual's place in the cosmos. What in the Renaissance was seen as the Anima Mundi, the divine essence which embraces and energizes all of life, permeates the pages of Outer Beauty, Inner Joy. The ideal of eloquence, persuasive, powerful discourse that moves the listener, was prized during the Renaissance, and is evident in the words of these writers. Soulful words matched with evocative images create a book that reveals the attitude and quality of mind of the Italian Renaissance, a time when concepts fundamental to modern Western culture were born. This philosophy, and this book itself, which reveres the wisdom and art, as well as equality, and tolerance for all beings, could not be more timely. Julianne Davidow has an enduring fascination with the Italian Renaissance. She began spending time in Italy in 1990 and has lived in Rome and Venice. She conducted research for Outer Beauty, Inner Joy at the Marciana Library in Venice, at the New York City Public Library, at conferences sponsored by the Renaissance Society of America and the New York Open Center, and through independent study. Having studied comparative religion and literature at Sarah Lawrence College, she continues to take a deep interest in these subjects. She writes on art, history, travel, and spirituality, and loves to photograph ancient art and artifact. Her work has been shown in exhibitions in the U.S. and in Europe. This immensely attractive and important book shows in visual images, words, and description a point of view that has been utterly lost to the modern mind: the idea that divinity and humanism go together. This means that to be a fully human person, developing all your latent abilities and points of character, you have to be in contact with that which is beyond you, the profound and visionary mysteriousness of your situation. Thomas Moore, author of Care of the Soul; A Guide for Cultivating Depth and Sacredness in Every day Life

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