Marcil Ficino and Pico della Mirandola
Marsilio Ficino (1433-1499) is considered one of the main mediators of Hermetic philosophy, but this is not his only contribution to the transformation of world view and made the Renaissance man. Today we know that the texts of the Corpus Hermeticum translated by him in the certainty that all dated back to Hermes Trismegisio be attributed to multiple authors. In the Hellenistic cultural syncretism which the expression is most likely to fall even Jewish influences. Just some echoes of Genesis, as well as the mention of a "Son of God," led him to speculate that the ancient Egyptian priest had lived before Moses, considered the author of Genesis, and was endowed with prophetic virtues, to the point of the vaticinate 'coming of Christ. In this way he also mediates between the Hermetic philosophy and the Christian religion by developing a theology in which the influence of Platonic supplanted that of Aristotle, dominant in the Middle Ages.
Al-esoteric mystical thought and more specifically to the Jewish Kabbalah (Qabalah), which literally means "something transmitted by tradition", and came with great interest as well Pico della Mirandola (1463-1494), a frequent visitor at the court of Lorenzo the Magnificent, who gave him protection even compared the Church, to which he was under suspicion of heresy. Its passage, taken dall'Oratio dignity, de hominis ("Discourse on the Dignity of Man
"), fully aware of the concept of man, new in comparison to this, but recovered by Customs, where he was a staunch bearer:
L 'chief architect decided that the one who could not give anything just had something in common with all other beings. Thus formed the second man and a common image, collocatolo in the middle of the world, thus spoke: "To you or Adam, or not assigned a specific place or a particular aspect or one of your assets exclusive [...] The specific nature of other living beings is tied to rules established by us.
Lorenzo the Magnificent Lorenzo de 'Medici, known as "the Magnificent." Harvesting the legacy of his father, Cosimo I, encouraged the humanities and favored the formation of a cultural movement which led to a great synthesis of many different esoteric knowledge.
You are not compelled by any limit instead: I'll call his second free will that I will confer "...» From the quotation is derived the idea that the "dignity" of man coincide with the possibility, subject to a choice, to independently manage 1'esperienza the "limit" and then, ultimately, to set the goal of knowledge unlimited. But knowledge is unlimited prerogative of the gods, hence the interest of Pico della Mirandola to the Kabbalah, which, as stated in G. Scholem, who is one of the foremost experts, has a mystical aspect (perception of God through the true religious life) which is a theosophical (access to the mystery of the relationship between God, creation and man) and an esoteric (close supervision of knowledge and use of symbols and metaphors as a means of transmission by a small circle of initiates).
must further be stressed that, in Pico della Mirandola, the theme of human freedom crucial importance. This is why he fought against the renewed interest of his contemporaries learned in astrology, which also has a fundamental importance in traditional knowledge. The idea of \u200b\u200bmaterial bodies, which are the stars, could exert influence on human life, which has in itself all the potentialities of the spirit, he thought it disgusting than the immense gift of God that he wanted to create Adam decide their own destiny.
Pico della Mirandola (1463-1494)
was a passionate scholar, not just of the Kabbalah: the second what has been handed down, at the age of eighteen and twenty-three twenty-two languages \u200b\u200balready talked about it for a very public debate in Rome nine hundred theses on every branch of knowledge.
http://www.parodos.it/rosacrocemirandola.htm
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