Of Being and UnityMarquette University Press, 1943 - 34 pages |
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Page 2
... E. Anagnine , Giovanni Pico della Mirandola ( Bari , 1937 ) , 6 ff .; E. Garin , Giovanni Pico della Mirandola , Vita e Dottrina ( Firenze , 1937 ) , 10 f . ous nine hundred theses to be defended against all comers.10 [ 2 ]
... E. Anagnine , Giovanni Pico della Mirandola ( Bari , 1937 ) , 6 ff .; E. Garin , Giovanni Pico della Mirandola , Vita e Dottrina ( Firenze , 1937 ) , 10 f . ous nine hundred theses to be defended against all comers.10 [ 2 ]
Page 3
... Garin and Anagnine minimize the dramatic nature of Pico's conversion and later years , which Garin calls " a legend " and for which he holds Pico's nephew responsible ( cf. the Bibliographical note at the end of this Introduction ) ...
... Garin and Anagnine minimize the dramatic nature of Pico's conversion and later years , which Garin calls " a legend " and for which he holds Pico's nephew responsible ( cf. the Bibliographical note at the end of this Introduction ) ...
Page 6
... Garin , op . cit . , 66-67 ; Anagnine , 10 ) . Nowhere , however , does he so much as mention the Averroist doctrine of the double truth ( cf. Garin , 70 ) . His whole tendency was in the direction of a natural religion , with ...
... Garin , op . cit . , 66-67 ; Anagnine , 10 ) . Nowhere , however , does he so much as mention the Averroist doctrine of the double truth ( cf. Garin , 70 ) . His whole tendency was in the direction of a natural religion , with ...
Page 7
... Garin , op . cit . , 219 . 21 The only special study of the De ente et uno is Festugière's , in Archives , vol . cit . , 185-207 , which I have accordingly made good use of . E. Garin , Giovanni Pico della Mirandola , Vita e Dottrina ...
... Garin , op . cit . , 219 . 21 The only special study of the De ente et uno is Festugière's , in Archives , vol . cit . , 185-207 , which I have accordingly made good use of . E. Garin , Giovanni Pico della Mirandola , Vita e Dottrina ...
Page 8
... Garin , op . cit . , 127 . 23 The quarrel began when Gemistus Pletho ( 1355-1450 ) , a Byzantine , who came to Florence for the Council ( 1438-45 ) , wrote , at the command of Cosimo de Medici , a small book , Περὶ ὧν ̓Αριστοτέλης πρὸς ...
... Garin , op . cit . , 127 . 23 The quarrel began when Gemistus Pletho ( 1355-1450 ) , a Byzantine , who came to Florence for the Council ( 1438-45 ) , wrote , at the command of Cosimo de Medici , a small book , Περὶ ὧν ̓Αριστοτέλης πρὸς ...
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Common terms and phrases
abstract according affirmation Anagnine arguments Aristotle Averroes Averroist Avery Dulles Bessarion called Cassirer cause Chapter Christian conceived concrete Cornford desire Dionysius Dionysius the Areopagite divided Divine Names division doctrine Elia del Medigo ente Ermolao Barbaro excludes exist Festugière Festugière's Ficino Firenze four attributes Garin genera Gilson Giovanni Pico gold Hain humanism humanist Ibid idea Idées imperfect infinite intelligence kind knowledge Latin libros Littéraire du Moyen Marsilio Ficino Medigo Moyen Age multiplicity Mystical Theology natural Neo-Platonists non-being Olympiodorus Parmenides participation particular perfect Peripatetics philosophy Pici Mirandulae Pico della Mirandola Pico's nephew Plato Platonists Pletho possess potency prime matter priority Proclus Psal Pure Act quae quarrel quod regards Renaissance sancti Thomae say that unity scholastic scholasticism sense Socrates Sophist speak substance Summa Theologica superior taken absolutely tetractys Theologica things Timaeus tion translation true truth Venice Vita e Dottrina Wherefore wisdom εἷς
Popular passages
Page 31 - Patris in eo : quoniam omne, quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitae: quae non est ex Patre, sed ex mundo est.
Page 32 - Animalis autem homo non percipit ea, quae sunt Spiritus Dei: stultitia enim est illi, et non potest intelligere: quia spiritualiter examinatur.
Page 4 - Pici Filium elegantissime conscripta. Heptaplus de opere Sex dierum Geneseos. Deprecatoria ad Deum elegiaco carmine. Apologia tredecim quaestionum. Tractatus de ente et uno cum obiectionibus quibusdam et responsionibus. Oratio quaedam elegantissima. Epistolae plures Ipannis Pici Mirandulae.
Page 1 - When he determined to marry, he propounded to himself for a pattern in life a singular layman, John Picus, Earl of Mirandula, who was a man most famous for virtue, and most eminent for learning. His life he translated and set out, as also many of his most worthy letters, and his Twelve Precepts of Good Life, which are extant in the beginning of his English works.
Page 32 - Spiritus est Deus : et eos qui adorant eum, in spiritu et veritate oportet adorare.
Page 31 - The best precept . . . which this discussion can give us, seems to be that, if we wish to be happy, we ought to imitate the most happy and blessed of all beings, God, by establishing in ourselves unity, truth, and goodness.
Page 31 - Let us therefore fly from the world, which is confirmed in evil; let us soar to the Father in whom are the peace that unifies, the true light, and the greatest happiness. But what will give us wings to soar?
Page 1 - Douglas Bush, The Renaissance and English Humanism (University of Toronto Press, 1939). more slowly.* The greatest of the Schoolmen were humanists.5 "There was certainly,
Page 30 - The tone of the discourse at this point makes it difficult for us to believe that Pico has taken seriously his own strictures on the limits of attribution, for he seems to have shifted in an unqualified manner from negative to positive theology: We conceive God, then, first of all as the perfect totality of act, the plenitude of being itself. It follows from this concept that He is one, that a term opposite to Him cannot be imagined. See then how much they err who fashion many first principles, many...
Page 11 - ... into view in Hyp. II (p. 113). This unity is a ' transcendent God ' (p. 144). All these writers would, I think, admit that this revelation of mystical doctrine could never have been discovered by anyone who had nothing more to go upon than the text of the dialogue itself. What Parmenides offered to Socrates was a gymnastic exercise, not the disclosure of a supreme divinity.