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This volume discusses ways in which the history of philosophy has
been written, from 1800 to 1950, and how it has been informed and
guided by institutional, cultural, political, philosophical, and
non-philosophical factors. Since its inception as a discipline,
histories of philosophy have been written in different ways,
depending on author, place, and time; they have varied according to
institutional frameworks, cultural settings, and philosophical and
non-philosophical contexts. At each stage of the discipline’s
development and evolution, philosophy has constantly used the
history of philosophy for its own purposes by adapting it,
transforming it, rejecting it, embracing it, and rewriting it at
every step of the way. The chapters in this book examine the
methods deployed by historians of philosophy, epistemological
foundations laid down for those methods, and the philosophical (or
non-philosophical) aims pursued using those methods. This book will
be a great resource for academics, researchers, and advanced
students of philosophy and related fields, including political
philosophy and history of philosophy. It was originally published
as a special issue of the British Journal for the History of
Philosophy.
Through the concept of contraction, Giordano Bruno (1548-1600)
endeavoured to explain the relationship of God to his Creation in a
way that conformed with his pantheistic view of nature as well as
his heterodox view of man's relationship to God. The concept of
contraction is twofold. In the ontological sense it denotes the way
in which the One, or God, descends to multiplicity. In the noetic
sense it accounts for the ways in which the individual human soul
ascends towards God through a reversed process of contemplation.
Bruno denied the efficacy of the several psychical, psychological
and medical states traditionally thought to aid contemplation and
noetic ascent towards God. In his view the only means was
philosophical contemplation, the use of memory being one important
form. Philosophical contemplation elevated the mind from the
fragmented multiplicity of sense impressions to an understanding of
the principles governing the sensible world. This publication is
the first book-length study dedicated to concept of contraction in
Bruno's philosophy. Moreover, it explores his sources for this
concept. Traditionally Ficino's translation of Plotinus, dating
from the second half of the fifteenth century, has been seen as a
key source to the Neoplatonism informing Bruno's philosophy. In The
Concept of Contraction in Giordano Bruno's Philosophy another
Neoplatonic source is considered, namely the pseudo-Aristotelian
Liber de Causis (Book of causes), which has not yet been examined
in the context of Renaissance Neoplatonism. This work, probably
written in Arabic in the ninth century, was translated into Latin
in the twelfth century and remained well known to many late
Medieval and Renaissance philosophers. Catana argues that this work
may have prepared for Ficino's translation of Plotinus, and that in
some instances it provided a common source to Renaissance
philosophers, Bruno and Nicholas of Cusa (1401-1464) being
conspicuous examples discussed in this book.
Through the concept of contraction, Giordano Bruno (1548-1600)
endeavoured to explain the relationship of God to his Creation in a
way that conformed with his pantheistic view of nature as well as
his heterodox view of man's relationship to God. The concept of
contraction is twofold. In the ontological sense it denotes the way
in which the One, or God, descends to multiplicity. In the noetic
sense it accounts for the ways in which the individual human soul
ascends towards God through a reversed process of contemplation.
Bruno denied the efficacy of the several psychical, psychological
and medical states traditionally thought to aid contemplation and
noetic ascent towards God. In his view the only means was
philosophical contemplation, the use of memory being one important
form. Philosophical contemplation elevated the mind from the
fragmented multiplicity of sense impressions to an understanding of
the principles governing the sensible world. This publication is
the first book-length study dedicated to concept of contraction in
Bruno's philosophy. Moreover, it explores his sources for this
concept. Traditionally Ficino's translation of Plotinus, dating
from the second half of the fifteenth century, has been seen as a
key source to the Neoplatonism informing Bruno's philosophy. In The
Concept of Contraction in Giordano Bruno's Philosophy another
Neoplatonic source is considered, namely the pseudo-Aristotelian
Liber de Causis (Book of causes), which has not yet been examined
in the context of Renaissance Neoplatonism. This work, probably
written in Arabic in the ninth century, was translated into Latin
in the twelfth century and remained well known to many late
Medieval and Renaissance philosophers. Catana argues that this work
may have prepared for Ficino's translation of Plotinus, and that in
some instances it provided a common source to Renaissance
philosophers, Bruno and Nicholas of Cusa (1401-1464) being
conspicuous examples discussed in this book.
This work synthesizes work previously published in leading journals
in the field into a coherent narrative that has a distinctive focus
on Germany while also being aware of a broader European dimension.
It argues that the German Lutheran Christoph August Heumann
(1681-1764) marginalized the biographical approach to past
philosophy and paved the way for the German Lutheran Johann Jacob
Brucker's (1696-1770) influential method for the writing of past
philosophy, centred on depersonalised and abstract systems of
philosophy. The work offers an authoritative and engaging account
of how late ancient Platonism, Plotinus in particular, was
interpreted in eighteenth-century Germany according to these new
precepts. Moreover, it reveals the Lutheran religious assumptions
of this new approach to past philosophy, which underpinned the
works of Heumann and Brucker, but also influential reviews that
rejected the English Plato translator Thomas Taylor (1758-1835) and
his understanding and evaluation of late ancient Platonism.
This work synthesizes work previously published in leading journals
in the field into a coherent narrative that has a distinctive focus
on Germany while also being aware of a broader European dimension.
It argues that the German Lutheran Christoph August Heumann
(1681-1764) marginalized the biographical approach to past
philosophy and paved the way for the German Lutheran Johann Jacob
Brucker's (1696-1770) influential method for the writing of past
philosophy, centred on depersonalised and abstract systems of
philosophy. The work offers an authoritative and engaging account
of how late ancient Platonism, Plotinus in particular, was
interpreted in eighteenth-century Germany according to these new
precepts. Moreover, it reveals the Lutheran religious assumptions
of this new approach to past philosophy, which underpinned the
works of Heumann and Brucker, but also influential reviews that
rejected the English Plato translator Thomas Taylor (1758-1835) and
his understanding and evaluation of late ancient Platonism.
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