مارسيليو فيسينو
تقف النفس البشرية في مركز الوجود كله، بين الجسدي والإلهي؛ وقد علّم أفلاطون والحكماء القدماء ما تكشفه المسيحية، وحب الجمال يعيد النفس إلى الله.
التموضع
فيلسوف وكاهن فلورنسي ترجم، بدعم من آل مديتشي، الأعمال الكاملة لأفلاطون وأفلوطين إلى اللاتينية، وسعى في «اللاهوت الأفلاطوني» إلى التوفيق بين الأفلاطونية والمسيحية؛ وانتشر مذهبه في «الحب الأفلاطوني» في أوروبا النهضة.
الأفكار الرئيسة
- أفلاطون وأفلوطين باللاتينية
- خلود النفس
- الحب الأفلاطوني
- اللاهوت القديم (prisca theologia)
التأثير
تأثّر بـ 3
أفلاطون
تأثّر بـ
Ficino made the first complete Latin translation of Plato (printed 1484) and joined Platonism with Christian doctrine in his Platonic Theology (1482). M. Ficino, Platonis opera omnia (Florence, 1484); Theologia Platonica (1482); SEP “Marsilio Ficino”
التوثيق: مسودة بالذكاء الاصطناعي
أفلاطون › 428–348 ق.م
أفلوطين
تأثّر بـ
Ficino translated and commented on all of Plotinus’ Enneads (printed 1492), reading him as the interpreter who unlocked Plato. M. Ficino, Plotini Enneades (Florence, 1492), proem; SEP “Marsilio Ficino”
التوثيق: مسودة بالذكاء الاصطناعي
أفلوطين › 204–270
جيمستوس بليثو
تأثّر بـ مختلف عليها ✓
Ficino wrote in 1492 that Cosimo de’ Medici, hearing Plethon in Florence, conceived the plan of an academy; the late report and the ‘Platonic Academy’ itself are disputed. M. Ficino, proem to the Plotinus translation (1492); J. Hankins, ‘The Myth of the Platonic Academy of Florence’, Renaissance Quarterly 44 (1991)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
جيمستوس بليثو › نحو 1355–1452
أثّر في 2
بيكو ديلا ميراندولا
أثّر في
Pico joined Ficino’s Florentine circle from 1484 and took up his Platonism, though his Commento (1486) criticised parts of Ficino’s doctrine of love. G. Pico della Mirandola, Commento sopra una canzone d’amore (1486); SEP “Giovanni Pico della Mirandola”; SEP “Marsilio Ficino”
التوثيق: مسودة بالذكاء الاصطناعي
بيكو ديلا ميراندولا › 1463–1494
جوردانو برونو
أثّر في ✓
In his Oxford lectures of 1583 Bruno reportedly used passages from Ficino’s De vita, and his magic and world soul draw on Ficino’s Platonism (Yates, 1964). G. Abbot, The Reasons which Doctour Hill hath brought (1604); R. McNulty, ‘Bruno at Oxford’, Renaissance News 13 (1960); F. A. Yates, Giordano Bruno and the Hermetic Tradition (1964)
التوثيق: مسجّل أيضًا في Wikidata · Wikidata
جوردانو برونو › 1548–1600
الأعمال
شرح في شكل حوار مأدبة يفسّر الحب بوصفه رغبة في الجمال ترتقي من الأجساد إلى الله؛ وهو مصدر فكرة «الحب الأفلاطوني» في عصر النهضة.
ثمانية عشر كتابًا تدافع عن خلود النفس، التي تقع في مركز تراتب الوجود وتصل الجسدي بالإلهي.
دليل طبي وفلكي لصحة العلماء، يتضمن استعمال التأثيرات الطبيعية والسماوية، قُرئ على نطاق واسع في أوروبا الحديثة المبكرة.
الموقف
Ficino is on the map above all as the translator who made Plato and Plotinus available in Latin to readers across Europe; his Latin Plato remained in use for centuries. His own philosophy joins this Platonism with Christian doctrine. The soul, at the centre of the order of being, links the bodily and the divine; its restless striving for truth and goodness shows that it is immortal and destined for God, and love, the desire for beauty, leads it upwards. In a chain of “ancient theologians” from Zoroaster and Hermes Trismegistus to Pythagoras and Plato he saw an early form of the truth that Christianity completes. Pico della Mirandola, a member of his circle, criticised parts of his doctrine of love; according to a later report, Giordano Bruno used passages from “Three Books on Life” in his Oxford lectures of 1583. The foundations of his synthesis were also challenged: in 1614 Isaac Casaubon showed that the Hermetic writings date from the Christian era, which undermined the idea of an ancient theology, and the astrological medicine of “Three Books on Life” brought him under suspicion. Research since Paul Oskar Kristeller and the debate over Frances Yates’s thesis of a Hermetic tradition (1964) has brought out both his scholarship and his interest in magic.
الحياة والسياق
Marsilio Ficino was born on 19 October 1433 in Figline Valdarno near Florence, the son of the physician Diotifeci d’Agnolo, who also treated members of the Medici family. In Florence he studied the humanities, Aristotelian philosophy and medicine, and in the 1450s he began to learn Greek. In 1462 Cosimo de’ Medici gave him a house at Careggi and Greek manuscripts; at Cosimo’s request he first translated the writings attributed to Hermes Trismegistus (1463), then the dialogues of Plato, which were printed in 1484. Around him gathered a circle of friends and pupils that he called his “academy”, among them Cristoforo Landino, Angelo Poliziano and, from 1484, Giovanni Pico della Mirandola; how far it was an institution is disputed. He was ordained a priest in 1473 and later became a canon of Florence Cathedral. He published the “Platonic Theology” in 1482 and in 1492 his translation of Plotinus with a commentary, alongside translations of later Platonists and his collected letters. After “Three Books on Life” (1489) he had to defend himself against the suspicion of practising magic. He at first welcomed the preacher Savonarola and later turned against him. Ficino died at Careggi on 1 October 1499.
أعمال رئيسة أخرى
- On the Christian Religion (De christiana religione, 1474)
- The Works of Plato in Latin (Platonis opera omnia, translation, 1484)
- Plotinus in Latin, with commentary (Plotini Enneades, 1492)
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