|
9288
|
The magic of Asclepius enters Renaissance thought mixed into Ficino's neo-platonism [Yates]
|
|
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.
|
|
From:
Frances A. Yates (Giordano Bruno and Hermetic Tradition [1964], Ch.4)
|
|
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!
|
|
9291
|
The dating, in 1614, of the Hermetic writings as post-Christian is the end of the Renaissance [Yates]
|
|
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.
|
|
From:
Frances A. Yates (Giordano Bruno and Hermetic Tradition [1964], Ch.21)
|
|
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.
|
|
22489
|
'Good' is an attributive adjective like 'large', not predicative like 'red' [Geach, by Foot]
|
|
Full Idea:
Geach puts 'good' in the class of attributive adjectives, such as 'large' and 'small', contrasting such adjectives with 'predicative' adjectives such as 'red'.
|
|
From:
report of Peter Geach (Good and Evil [1956]) by Philippa Foot - Natural Goodness Intro
|
|
A reaction:
[In Analysis 17, and 'Theories of Ethics' ed Foot] Thus any object can simply be red, but something can only be large or small 'for a rat' or 'for a car'. Hence nothing is just good, but always a good so-and-so. This is Aristotelian, and Foot loves it.
|