1 edition of CAMBRIDGE COMPANION TO RENAISSANCE PHILOSOPHY; ED. BY JAMES HANKINS. found in the catalog.
|Statement||CAMBRIDGE UNIV PRESS|
|Publishers||CAMBRIDGE UNIV PRESS|
|The Physical Object|
|Pagination||xvi, 67 p. :|
|Number of Pages||80|
|2||CAMBRIDGE COMPANIONS TO PHILOSOPHY|
nodata File Size: 2MB.
At the same time, he had to ensure that the presentation of the material would appeal not only to intellectual historians but also to contemporary philosophers. 3 They proposed humanistic reforms of other educational traditions, so that one can speak of humanistic medicine, humanist logic, humanistic law, and humanistic theologies; even the Aristotelian philosophy of the schools was affected. To these centuries belong, after all, the invention of printing, the discovery of a new hemisphere by Europeans, the religious revolutions of the Protestant and Catholic Reformations, and the rise of absolutism and a centralizing state.
As an area of inquiry, medicine, along with alchemy, was quickly distancing itself from abstract speculation and moving closer to concrete investigation. All of the chapters are of quite a high quality, accessible while still being scholarly, and extremely informative. 1347 and the companion to Thomas Hobbes b. Other figures receiving more extended treatment include Poliziano, Pomponazzi, Machiavelli, Erasmus, More, Telesio, Patrizi, Bruno, Suarez, and Campanella.
For instance, the myth that William of Moerbeke translated for Aquinas is given new currency p. Others influenced by medieval Arabic thinkers saw philosophy as a master-science, embracing and giving principles to all the sciences; some, like Campanella or Bacon, saw it as a guide to the reform of politics; others, like the skeptics Montaigne, Pierre Charron, or Francisco Sanches, saw it as a form of psychic therapy.
But they in their turn were vociferously contradicted by the new philosophers, the Platonists and Naturphilosophen, who believed that philosophy should teach an esoteric wisdom or constitute a source of secrets about the natural world, an avenue to power over nature, even a way to escape the limits of our humanity and become gods.
Organization of knowledge Ann M.
The classic study is Yates 1964; see also chapter 8 in this volume.
[T]his is a fine, informative, and engaging treatment of a fascinating subject, and one of the best of the "Cambridge Companion" series that the present reviewer has had the pleasure of perusing.