Il rogo di Giordano Bruno e la sua inquieta filosofia continuano a far pensare; dal 1586 al 1590 il Nolano trascorse in Germania uno dei pochi periodi di serenità della sua esistenza tormentata ed errabonda: l'Oratio Valedictoria e l'Oratio Consolatoria, composte in quegli anni per esternare la sua riconoscenza nei confronti di chi lo aveva accolto con rispetto e magnanimità, sciolgono un vero e proprio inno a quegli ideali per la cui difesa l'ex domenicano lottò incessantemente, fino (...) all'estrema conseguenza del rogo di Campo de' fiori, il 17 febbraio 1600. Amore per la sapienza, tolleranza e libertà di pensiero, al di là di ogni divisione politica o religiosa, vengono qui affermati come criteri di distinzione tra ingegno e bestialità umana. (shrink)

To początkowy fragment mowy O godności człowieka Pico della Mirandoli." Wstępem poprzedział Danilo Facca, przełożyli Zbigniew Nerczuk i Mikołaj Olszewski. -/- This is an excerpt from the Polish translation of Pico della Mirandola's De dignitate hominis. The preface to the translation by Danilo Facca. Translation by Zbigniew Nerczuk and Mikołaj Olszewski.

Regarding the influence of Francois Rabelais on the Giordano Bruno’s works, up to now the criticism have only taken into consideration the lexical and thematic analogies. This article individualizes, in a passage of the "Oratio Valedictoria", a literal quotation from the Gargantua et Pantagruel , showing that Rabelais was adirect source of inspiration for Bruno. The protagonist of the passage is the pythagorean Apollonius of Tyana, a character well known from the Nolan, who mentioned him in many occasions. He (...) represents theideal medium with the oriental wisdom, that had so much influence on the thought of Bruno. Besides, heembodies the model of the "natural magician" in which the philosopher repeatedly identified himself, both inhis works and life. (shrink)

Regarding the influence of François Rabelais on the Giordano Bruno‟s works, up to now the criticism have only taken into consideration the lexical and thematic analogies. This article individualizes, in a passage of the Oratio Valedictoria, a literal quotation from the Gargantua et Pantagruel, showing that Rabelais was a direct source of inspiration for Bruno. The protagonist of the passage is the pythagorean Apollonius of Tyana, a character well known by the Nolan, who mentioned him in many occasions. He (...) represents the ideal medium with the oriental wisdom, that had so much influence on the thought of Bruno. Besides, he embodies the model of the "natural magician" in which the philosopher repeatedly identified himself, both in his works and life. (shrink)

Sebastian Franck commented and translated parts of Agrippa´s De Vanitate Scientiarum, confirming that Franck knew at least some of this philosopher’s work. However, there is no detailed research on the influence Agrippa had on Franck—a gap this paper tries to fill. In a paper of Keefer, the author advocates that Franck was much influenced by Agrippa. The major claim of this paper is that Agrippa’s influence on Franck should not be overestimated, primarily because Franck deliberately did not cite from the (...) Occulta philosophia. Only De Vanitate Scientiarum and one paragraph of Oratio habita papiae are shown to have had a direct influence on Franck. The influence on Franck`s philosophy has to be analyzed very carefully to avoid such fallacies. In a comparison of the metaphysical belief systems of both Franck and Agrippa, important parallels concerning the soul and Christology can be found. Notably, Agrippa and Franck were both believers in the Platonic doctrine of the tripartite soul. However, Franck did not cite this concept from Agrippa. A difference between Agrippa and Franck was that Agrippa had a cosmological perspective that was strongly influenced by Neoplatonism and Hermeticism. In contrast, the Neoplatonic concept of the world soul did not make sense in Franck’s philosophical system of beliefs because Franck denies the idea that the world is conducted by rationality. His pessimistic view of the world and the human being did not blend with this idea of the world soul. These differences demonstrate that Franck did not agree with many concepts found in the Occulta philosophia. The Corpus Hermeticum was also not as important for Franck as it was for Agrippa. Franck focused primarily on the Pimander and to a certain extent on the thirteenth book (rebirth), whereas for Agrippa many parts were relevant. Research on the influence of the Hermetic books on Franck just began in the 21st century and this paper further contributes to a better understanding of how the Hermetic books affected Franck. Franck used Agrippa to convey his understanding of the Corpus Hermeticum to his readers. However, it remains an open question why Franck integrated only a small part of the Corpus Hermeticum and the writings of Agrippa into his philosophy. (shrink)

In assuming his post of Professor of Philosophy at the University of Franeker, Ruardus Andala expounded in his Oratio inauguralis de physicae praestantia, utilitate et iucunditate (1701) his aim to replace Scholastic-Aristotelian philosophy with more recent philosophical and scientific theories as the rational foundation of theology. In this paper, Andala’s program is reconstructed by taking into account his later works, where he abandoned his former predilection for Jean Leclerc’s Physica (1696), replacing it with René Descartes’s Principia philosophiae (1644), complemented (...) with ideas inspired by the philosophia experimentalis of Francis Bacon and Robert Boyle. (shrink)

يناقش البحث إحدى روافد مشكلة المعنى، أو بالأحرى لإحدى مشكلاتها الفرعية التي ألقت بظلالها على معالجات الفلاسفة، لا لطبيعة المعنى فحسب، ولكن أيضًا لشروط صدق أية جملة في اللغات الطبيعية، وما يتبع ذلك من إشكالات تتعلق باستخدام اللغة في كافة مواقفنا الحياتية تقريبًا. تلك هي مشكلة المؤشرات اللفظية ذات الدلالة المباشرة، وكيف يمكن أن تؤدى إلى تعيينٍ صحيح للمعنى حين تُنقل عن ألسنة الغير لتتحــول إلــى منطوقات غير مباشرة.