9288
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The magic of Asclepius enters Renaissance thought mixed into Ficino's neo-platonism [Yates]
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Full Idea:
The magic of Asclepius, reinterpreted through Plotinus, enters with Ficino's De Vita into the neo-platonic philosophy of the Renaissance, and, moreover, into Ficino's Christian Platonism.
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From:
Frances A. Yates (Giordano Bruno and Hermetic Tradition [1964], Ch.4)
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A reaction:
Asclepius is the source of 'Hermetic' philosophy. This move seems to be what gives the Renaissance period its rather quirky and distinctive character. Montaigne was not a typical figure. Most of them wanted to become gods and control the stars!
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9291
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The dating, in 1614, of the Hermetic writings as post-Christian is the end of the Renaissance [Yates]
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Full Idea:
The dating by Isaac Casaubon in 1614 of the Hermetic writings as not the work of a very ancient Egyptian priest but written in post-Christian times, is a watershed separating the Renaissance world from the modern world.
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From:
Frances A. Yates (Giordano Bruno and Hermetic Tradition [1964], Ch.21)
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A reaction:
I tend to place the end of the Renaissance with the arrival of the telescope in 1610, so the two dates coincide. Simply, magic was replaced by science. Religion ran alongside, gasping for breath. Mathematics was freed from numerology.
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13750
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Analysis aims at the structure of facts, which are needed to give a rationale to analysis [Urmson, by Schaffer,J]
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Full Idea:
Urmson explains the direction of analysis as 'towards a structure...more nearly similar to the structure of the fact', adding that this metaphysical picture is needed as a 'rationale of the practice of analysis'.
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From:
report of J.O. Urmson (Philosophical Analysis [1956], p.24-5) by Jonathan Schaffer - On What Grounds What n30
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A reaction:
In other words, only realists can be truly motivated to keep going with analysis. Merely analysing language-games is doable, but hardly exciting.
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