Using new and cutting-edge perspectives, this book explores literary criticism and the reception of Aristotle's Poetics in early modern Italy. Written by leading international scholars, the chapters examine the current state of the field and set out new directions for future study. The reception of classical texts of literary criticism, such as Horace's Ars Poetica, Longinus's On the Sublime, and most importantly, Aristotle's Poetics was a crucial part of the intellectual culture of Renaissance Italy. Revisiting the translations, commentaries, lectures, and polemic treatises produced, the contributors apply new interdisciplinary methods from book history, translation studies, history of the emotions and classical reception to them. Placing several early modern Italian poetic texts in dialogue with twentieth-century literary theory for the first time, The Reception of Aristotle's Poetics in the Italian Renaissance and Beyond models contemporary practice and maps out avenues for future study.

Die MISCELLANEA MEDIAEVALIA prasentieren seit ihrer Grundung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universitat zu Koeln. Das Kernstuck der Publikationsreihe bilden die Akten der im zweijahrigen Rhythmus stattfindenden Koelner Mediaevistentagungen, die vor uber 50 Jahren von Josef Koch, dem Grundungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplinare Charakter dieser Kongresse pragt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beitrage aus allen mediavistischen Disziplinen - die mittelalterliche Geschichte, die Philosophie, die Theologie sowie die Kunst- und Literaturwissenschaften sind Teile einer Gesamtbetrachtung des Mittelalters.

Marsilio Ficino (1433-1499) was the leading Platonic philosopher of the Renaissance and is generally recognized as the greatest authority on ancient Platonism before modern times. Among his finest accomplishments as a scholar was his 1492 Latin translation of the complete works of Plotinus (204-270 CE), the founder of Neoplatonism. The 1492 edition also contained an immense commentary that remained for centuries the principle introduction to Plotinus's works for Western scholars. At the same time, it constitutes a major statement of Ficino's own late metaphysics. The I Tatti edition, planned in six volumes, contains the first modern edition of the Latin text and the first translation into any modern language. The present volume also includes a substantial analytical study of Ficino's interpretation of Plotinus' Fourth Ennead.

Ranging from his early treatises, the Monologion (a work written to show his monks how to meditate on the divine essence) and the Proslogion (best known for its advancement of the so-called ontological argument for the existence of God), to his three philosophical dialogues on metaphysical topics such as the relationship between freedom and sin, and late treatises on the Incarnation and salvation, this collection of Anselm's essential writings will be a boon to students of the history of philosophy and theology as well as to anyone interested in examining what Anselm calls "the reason of faith."

This book is a study ofthe psychology of Averroes and its influence on Roman philosophy. It addresses his famous doctrine of the intellect, and its critical defence by the English 14th-century theologian Thomas Wylton. The major questions related to the body-mind problem are tackled: the relation between soul and body, the status of imagination, the nature of the intellect s power, and the autonomy of the thinker."

Chronologically, this translation comprises the third book of Ficino's letters ("Liber III"), as published during his lifetime, and dates from August 1476 to May 1477. They follow volume 1 and are therefore published as volume 2. Both book two and three of Ficino's Letters were dedicated to King Matthias of Hungary whom Ficino regarded as a model of the philosopher king referred to in Plato's "Republic". Indeed, Matthias was no ordinary king. He became one of the very few Christian leaders to defeat the Ottoman Turks decisively during the period of their empire's almost continuous growth from the early 1300s to the death of Suleiman I in 1566. King Matthias was also a devotee of philosophy, keenly interested in the practical study of Plato. Members of Ficino's Academy dwelt at this court, and an invitation to visit his court was extended to Ficino himself. Ficino's Academy was consciously modelled on the philosophical schools of antiquity. It was not merely an institute of learning. The bond between Ficino and the other members of the Academy was their mutual love, based on the love of the Self in each, a love capable of expression in all fields of human activity. It was because such love was the basis of his School that Ficnio could write (letter 21) - "the desire of him, who strives for anything other than love, is often totally frustrated by the event. But he alone who loves nothing more than love itself, by desiring immediately attains, and in always attaining continues to desire." It is the principle of unity to which Ficnio repeatedly returns in this volume. He returns to it not just as a philosophical concept, but as an immediate perception. In his letter to Paul of Middelburg ("distinguished scientist and astronomer"), Ficino observes - "If any age can be called a golden one it is undoubtedly the one that produces minds of gold in abundance. And no one who considers the wonderful discoveries of our age will doubt that it is a golden one. For this golden age has restored to the light the liberal arts that were almost extinct: grammar, poetry, rhetoric, painting, sculpture, architecture, music and the ancient art of singing to the Orphic lyre."

By any metric, Cicero's works are some of the most widely read in the history of Western thought. Natural Law Republicanism suggests that perhaps his most lasting and significant contribution to philosophy lies in helping to inspire the development of liberalism. Individual rights, the protection of private property, and political legitimacy based on the consent of the governed are often taken to be among early modern liberalism's unique innovations and part of its rebellion against classical thought. However, Michael C. Hawley demonstrates how Cicero's thought played a central role in shaping and inspiring the liberal republican project. Cicero argued that liberty for individuals could arise only in a res publica in which the claims of the people to be sovereign were somehow united with a commitment to universal moral law, which limits what the people can rightfully do. Figures such as Hugo Grotius, John Locke, and John Adams sought to work through the tensions in Cicero's vision, laying the groundwork for a theory of politics in which the freedom of the individual and the people's collective right to rule were mediated by natural law. Tracing the development of this intellectual tradition from Cicero's original articulation through the American Founding, Natural Law Republicanism explores how our modern political ideas remain dependent on the legacy of one of Rome's great philosopher-statesmen.

Housing the powers? What powers? Soul powers - powers that shape the lives of human souls. They may be housed, and exercised, by those souls or by other agents. This book is about views on that subject developed by Christian philosophical theologians in western Europe from the mid-12th to the early 14th century, with some borrowing of thoughts from their Islamic counterparts. Chapters 1 to 3 discuss in increasing breadth and depth those theologians' views about their own housing and exercise of soul powers. Chapters 4 to 8 discuss their views as to the possibility of some of our soul powers being outsourced - that is, housed and exercised by God or a super-human emanation of God. Chapter 4 is about outsourcing the subject - in an Islamic form that postulated an outsourcing of intellectual thinking from individual human beings to a single intellect that is eternally emanated from God and is the sole thinker of all the thoughts that humans ever think. That theory attracted the interest, though not the agreement, of European Christian philosophers. They found ideas of outsourcing the object, rather than the subject, of religious thought more congenial. The remaining four chapters of the book deal with that more congenial topic. In chapters 5 and 6 the focus is mainly on divine gifts of knowledge and understanding, and in chapters 7 and 8 on gifts of action and willing or desire.

Desiderius Erasmus (1466-1536) was a Dutch humanist, scholar, and social critic, and one of the most important figures of the Renaissance. The Praise of Folly is perhaps his best-known work. Originally written to amuse his friend Sir Thomas More, this satiric celebration of pleasure, youth, and intoxication irreverently pokes fun at the pieties of theologians and the foibles that make us all human, while ultimately reaffirming the value of Christian ideals. No other book displays quite so completely the transition from the medieval to the modern world, and Erasmus's wit, wisdom, and critical spirit have lost none of their timeliness today. This Princeton Classics edition of The Praise of Folly features a new foreword by Anthony Grafton that provides an essential introduction to this iridescent and enduring masterpiece.

Peter Adamson presents a lively introduction to six hundred years of European philosophy, from the beginning of the ninth century to the end of the fourteenth century. The medieval period is one of the richest in the history of philosophy, yet one of the least widely known. Adamson introduces us to some of the greatest thinkers of the Western intellectual tradition, including Peter Abelard, Anselm of Canterbury, Thomas Aquinas, John Duns Scotus, William of Ockham, and Roger Bacon. And the medieval period was notable for the emergence of great women thinkers, including Hildegard of Bingen, Marguerite Porete, and Julian of Norwich. Original ideas and arguments were developed in every branch of philosophy during this period - not just philosophy of religion and theology, but metaphysics, philosophy of logic and language, moral and political theory, psychology, and the foundations of mathematics and natural science.

It is hard to overestimate the importance of the contribution made by Dame Frances Yates to the serious study of esotericism and the occult sciences. To her work can be attributed the contemporary understanding of the occult origins of much of western scientific thinking, indeed of western civilization itself. The Occult Philosophy of the Elizabethan Age was her last book, and in it she condensed many aspects of her wide learning to present a clear, penetrating, and, above all, accessible survey of the occult movements of the Renaissance, highlighting the work of John Dee, Giordano Bruno, and other key esoteric figures. The book is invaluable in illuminating the relationship between occultism and Renaissance thought, which in turn had a profound impact on the rise of science in the seventeenth century. Stunningly written and highly engaging, Yates' masterpiece is a must-read for anyone interested in the occult tradition.

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In diesem Buch liefert Hans-Ulrich Wohler einen reprasentativen geschichtlichen Uberblick zum dialektischen Denken in der mittelalterlichen Philosophie. Untersucht werden ausgewahlte Texte von Autoren unterschiedlicher sprachlicher, religioser und philosophischer Provenienz aus dem Zeitraum zwischen dem 6. und dem 17. Jahrhundert. Die den Autor dabei leitende Frage lautet: Inwiefern dachten diese Denker in ihrer Philosophie dialektisch? Im Zentrum des Bandes steht somit die Beschreibung und Rekonstruktion von konkreten Ausserungs- und Anwendungsformen und vor allem von Inhalten eines dialektischen Denkens, unabhangig von ihrer Selbstkennzeichnung durch deren Urheber. Der gewahlte zeitliche Rahmen integriert in die Darstellung nicht nur einige klassische Vertreter der Philosophie im lateinischen, islamischen und judischen Mittelalter, sondern er bezieht zugleich die Perioden der Rezeption und Aneignung des antiken Erbes am Anfang und des kritischen Rekurses darauf am Ende der Epoche ein."

Why does a wine glass break when you drop it, whereas a steel goblet does not? The answer may seem obvious: glass, unlike steel, is fragile. This is an explanation in terms of a power or disposition: the glass breaks because it possesses a particular power, namely fragility. Seemingly simple, such intrinsic dispositions or powers have fascinated philosophers for centuries. A power's central task is explaining why a thing changes in the ways that it does, rather than in other ways: powers should explain why an acorn turns into an oak tree, not a sunflower, or why fire burns wood, and wood can catch fire. This volume examines the twists and turns of the fascinating history of a difficult philosophical concept, focusing on the metaphysical sense of "powers"-that is, the powers that are invoked in the explanation of natural changes and activities. Scholars probe the views of thinkers from antiquity to the present day: Anaxagoras, Plato, the Stoics, Abelard, Anselm, Henry of Ghent, Gottfried Wilhelm Leibniz, Margaret Cavendish, Mary Shepherd, Immanuel Kant, Georg Wilhelm Friedrich Hegel, and numerous others. In addition, the volume contains four short reflection essays that examine the concept of powers from the perspective of disciplines other than philosophy, namely history of music, West African religions, history of chemistry, and history of art. The history of philosophy brims with controversies surrounding the concept of power, and these controversies have not diminished-particularly as potentialities or powers see a revival in contemporary analytic metaphysics. Hence, telling the history of philosophical theories of powers means exploring the trajectory of a concept whose importance to the past and present of philosophy can hardly be overstated.

Oxford Studies in Medieval Philosophy showcases the best scholarly research in this flourishing field. The series covers all aspects of medieval philosophy, including the Latin, Arabic, and Hebrew traditions, and runs from the end of antiquity into the Renaissance. It publishes new work by leading scholars in the field, and combines historical scholarship with philosophical acuteness. The papers will address a wide range of topics, from political philosophy to ethics, and logic to metaphysics. OSMP is an essential resource for anyone working in the area.

Cahiers de l'Institut du Moyen-ge Grec et Latin (CIMAGL) publishes work done in the Department of Greek and Latin at the University of Copenhagen, or in collaboration with the Department. The researchpresented in multi-ligual essaysmainly focuses on the Latin trivium and quadrivium, and Byzantine music.

Giovanni Pontano (1426-1503), whose academic name was Gioviano, was the most important Latin poet of the fifteenth century as well as a leading statesman who served as prime minister to the Aragonese kings of Naples. His Dialogues are our best source for the humanist academy of Naples which Pontano led for several decades. They provide a vivid picture of literary life in the capital of the Aragonese seaborne empire, based in southern Italy and the Western Mediterranean. This first volume contains the two earliest of Pontano's five dialogues. Charon, set in the underworld of classical mythology, illustrates humanist attitudes to a wide range of topics, satirizing the follies and superstitions of humanity. Antonius, a Menippean satire named for the founder of the Neapolitan Academy, Antonio Beccadelli, is set in the Portico Antoniano in downtown Naples, where the academicians commemorate and emulate their recently-deceased leader, conversing on favorite topics and stopping from time to time to interrogate passersby. This volume contains a freshly-edited Latin text of these dialogues and the first translation of them into English.

Maimonides' Guide of the Perplexed has traditionally been read as an attempt to harmonize reason and revelation. Another, more recent interpretation takes the contradiction between philosophy and religion to be irreconcilable, and concludes that the Guide prescribes religion for the masses and philosophy for the elite. Moving beyond these familiar debates, Josef Stern argues that the perplexity addressed in this famously enigmatic work is not the conflict between Athens and Jerusalem but the tension between human matter and form, between the body and the intellect. Maimonides' philosophical tradition takes the perfect life to be intellectual: pure, undivided contemplation of all possible truths, from physics and cosmology to metaphysics and God. According to the Guide, this ideal cannot be realized by humans. Their embodied minds cannot achieve scientific knowledge of metaphysics, and their bodily impulses interfere with exclusive contemplation. Closely analyzing the arguments in the Guide and its original use of the parable as a medium of philosophical writing, Stern articulates Maimonides' skepticism about human knowledge of metaphysics and his heterodox interpretations of scriptural and rabbinic parables. Stern shows how, in order to accommodate the conflicting demands of the intellect and the body, Maimonides creates a repertoire of spiritual exercises, reconceiving the Mosaic commandments as training for the life of the embodied mind. By focusing on the philosophical notions of matter and form, and the interplay between its literary form and subject matter, Stern succeeds in developing a unified, novel interpretation of the Guide.