It is impressively researched, drawing on a vast range of sources, both manuscript and printed, and relies on the author's philological competence and philosophical acumen. Robichaud's book reconstructs some important chapters in this history. Robichaud, Plato's Persona: Marsilio Ficino, Renaissance Humanism, and Platonic Traditions, University of Pennsylvania Press, 2018, 344pp., $79.95 (hbk), ISBN 9780812249859. The standard biography, rich and detailed, remains Marcel 1958, with Howlett 2016 offering a less nuanced account in English. 1433–d. Reuchlin also claims that they taught their disciples 'clearly following their master Pythagoras . 1499) is probably best known today for his translation of the works of Plato, which gave decisive direction to the Renaissance revival of interest in this part of the Greek philosophical tradition, and for his commentary to Plato’s Symposium, which shaped ideas about love in many parts of early modern culture. In uncovering Plato's philosophical personality for his Latin readers, Ficino, as Robichaud explains, 'follows not only in Pythagoras's lofty footsteps but also in Socrates's barefoot tracks' (p. 112). Paris: Les Belles Lettres, 1958. As Robichaud has it: In his letters, Ficino engages in a discursive process of self-knowledge whereby before one turns inward towards one's own spirit or inner self, one seeks oneself in another person, just as though one were to look at one's face in the mirror; that is, he enacts Socrates's claim in the Phaedrus (255d) that the lover sees himself in his beloved. To conclude, this book makes a highly important contribution to different research fields, including the history of philosophy, the history of reading, Renaissance studies, and classical reception. Alongside his work on Plotinus, Ficino paraphrased Iamblichus's On the Mysteries of the Egyptians and produced Latin versions of Porphyry's On Abstinence, Synesius's On Dreams and portions of Proclus's commentary on Plato's First Alcibiades and On the Hieratic Art. Mainstream history acknowledges Ficino as one person responsible for the diffusion of ancient culture throughout Europe that helped give rise to the modern age. The Philosophy of Marsilio Ficino. Ficino, Marsilio — • Entry on this Renaissance Platonist, by M. Schumacher. Boeken van Marsilio Ficino lezen? Ficino, Conventionally. While previous scholarship has focused mainly on the strong criticism provoked by the De vita, Robichaud shows the controversial reception of the De amore. In fact, the 'Pythagoreanization of Plato', as Ilsetraut Hadot would have it, had far-reaching consequences if we think that in his On the Art of the Kabbalah, published in 1517, Johannes Reuchlin defines Socrates and Plato as 'the first Pythagoreans of all'. This is particularly true for Plato, whose enormous appeal and complex reception history resulted in the creation of a 'Platonic persona' in which his philosophical personality merged with those of his late ancient commentators. Katinis, Teodoro.  J. Reuchlin, On the Art of the Kabbalah, trans. Ficino's early acquaintance with De secta Pythagorica had been already demonstrated by Sebastiano Gentile. Marsilio Ficino: His Theology, His Philosophy, His Legacy (Brill's Studies in Intellectual History) by Michael J. Now more than fifty years old, but at almost eight hundred pages not replaced as a source for basic information on Ficino’s life and intellectual development. Marsilio Ficino (b. 1433–d. Ficino's works show a close and continuous engagement with the 'persona' of the Platonic philosopher (Plato, the later Platonists, but also the Pythagoreans and even himself as Plato's Renaissance spokesman), and this book does an excellent job at showing the complexity of the hermeneutic circle that shaped his understanding of Platonic identity. Ficino, Robichaud argues, follows especially the Protrepticus, the second volume of the De secta Pythagorica, and arranges the dialogues in an order that is aimed at preparing the soul to depart from earthly life and become blissfully happy in the divine world. In fact, he says, Ficino's De amore, written in 1469, keeps a strong Platonic perspective that suggests that Ficino 'has written a philosophical work on the deification of man that is based not on the mediation of Christ but on the mediation of love and the identification of goodness with radiant presence of beauty' (p. 129).
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