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- The Individual and the Cosmos in Renaissance Philosophy - Ernst Cassirer - Google книги
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- The individual and the cosmos in Renaissance philosophy
Hold contrary ideas together.
Takes mathematics as its launching point. It's a bit hard to make anything of this from Cassirer's sketch. To understand Cusa , he must be seen as a key figure in the reception of Plato, or rather the recovery of the original doctrine of Plato: a sharp distinction between the sensible and the intelligible, with knowledge of this opposition being the key to all philosophy, all thought. The medieval Scholastic tradition inherited by Cusa , on the other hand, drew mainly from Aristotle and Neo -Platonism.
Aristotle rejected Platonic dualism -- his fundamental idea is that processes of development unify the sensible and the ideal. Neo -Platonism tried to bridge the difference between Plato and Aristotle; it reasserted transcendence, but then retracted it with its key concept of emanation which is adapted from development -- that the absolute overflows and thus provides form to matter. Cusa returns to the fundamental Platonic concepts of separation and participation.
On the one had, no series of steps based on what is empirically given can lead us to what he calls the Maximum This truth constitutes knowing ignorance.
The Individual and the Cosmos in Renaissance Philosophy - Ernst Cassirer - Google книги
In fact, the process of reasoning through comparison can never reach any finality. Nevertheless, this process participates in the ideal in that it seeks determinateness , which is the characteristic of what is ideal. So man can at least legitimately aim to make empirical knowledge ever more precise This is ignorant knowing.
Aristotelean -Scholastic cosmology: a graded order of four changeable earthly elements and an immutable substance of the stars whose only change is perfect movement. Cusa rejects any ordering of elements because he does not accept that anything in the world can be closer to the ideal than anything else; instead, all bodies are composed of mixtures of elements.
Nor does Cusa accept the possibility of perfect movement for anything in creation, which is always marked by imprecision. This leads Cusa to his central cosmological views -- the earth is in motion, and there is no central unmoving point in the universe there can only be a metaphysical center -- God -- not a physical one. Each thing in the universe has its own infinitely complex motion centered on itself.
Souls have an analogous individuality. This infinite and irreducible individuality is in both cases the mark of the universal. Individuality is not a limitation; it has positive value. Universal order consists in this infinite variety; so existence participates in the ideal through having infinite individuality.
From this, Cusa assigns a positive value even to the diversity of religious rites. Image of picture that seems to look at observers in every direction -- symbol of god's relationship to individuality. Illustrates visio intellectualis -- intellectual vision -- comprised of unified totality of individual relationships to God.
Incarnation seen not as a temporal event, but as something always happening in very soul -- view adopted from German mysticism, devotio moderna. Sources of Cusa's thought: devotio moderna , Nominalism via moderna and Italian Renaissance's recovery of antiquity. Seller Inventory U More information about this seller Contact this seller Condition: UsedAcceptable. Owner stamp half-title page. Cassirer, Ernst, Published by Philadelphia: , Univ.
From: Alec R. Allenson, Inc. Westville, FL, U.
About this Item: Philadelphia: , Univ. Pennsylvania paperback ; 36 [Reprinted from edition] VG, sewn, in orig. Published by University Of Chicago Press Pages are intact and are not marred by notes or highlighting, but may contain a neat previous owner name. The spine remains undamaged. Soft cover. Minor reading wear. Otherwise a square, tight, unmarked book.
Burnside Rare Books
About this Item: Paperback. Paperback, the cover shows normal signs of wear. There is some damage along the edges of the cover and spine. The pages show normal wear and tear. The book is not written in. Fast shipping, ships within 1 business day!. About this Item: Condition: New. Seller Inventory n. About this Item: Condition: As New. Unread copy in perfect condition. Published by University of Chicago press.
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About this Item: University of Chicago press. Condition: New. Brand New. Language: English. Brand new Book. This provocative volume, one of the most important interpretive works on the philosophical thought of the Renaissance, has long been regarded as a classic in its field. Ernst Cassirer here examines the changes brewing in the early stages of the Renaissance, tracing the interdependence of philosophy, language, art, and science; the newfound recognition of individual consciousness; and, the great thinkers of the period - from da Vinci and Galileo to Pico della Mirandola and Giordano Bruno.
Seller Inventory AAC Seller Inventory BTE Published by Barnes and Noble Mark as duplicate. Find it on Scholar. Request removal from index.
The individual and the cosmos in Renaissance philosophy
Revision history. Google Books no proxy Setup an account with your affiliations in order to access resources via your University's proxy server Configure custom proxy use this if your affiliation does not provide a proxy. Configure custom resolver. Continental Philosophy of Science.
Babette Babich - - In Constantin Boundas ed. University of Edinburgh Press. Ernst Cassirer as Cultural Scientist. Ernst Wolfgang Orth - - Synthese 1 Angelo Caranfa - - Journal of Philosophy of Education 41 1 — Beyond Descartes: Panpsychism Revisited. Late-Scholastic and Humanist Theories of the Proposition. Renaissance Thought and its Sources. Medieval Aspects of Renaissance Learning.