Journal articles: 'Renaissance philosophy'

1

Wallace, William A., Brian P. Copenhaver, and Charles B. Schmitt. "Renaissance Philosophy." Sixteenth Century Journal 24, no. 4 (1993): 1056. http://dx.doi.org/10.2307/2541711.

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Joy, Lynn S., Brian P. Copenhaver, and Charles B. Schmitt. "Renaissance Philosophy." Philosophical Quarterly 43, no. 173 (October 1993): 537. http://dx.doi.org/10.2307/2219999.

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Kusukawa, Sachiko. "Renaissance Philosophy." International Studies in Philosophy 27, no. 4 (1995): 110–11. http://dx.doi.org/10.5840/intstudphil199527441.

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Sellars, John. "Renaissance Philosophy." British Journal for the History of Philosophy 20, no. 6 (December 2012): 1195–204. http://dx.doi.org/10.1080/09608788.2012.718256.

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Burke, Peter. "Renaissance philosophy." History of European Ideas 18, no. 5 (September 1994): 811–12. http://dx.doi.org/10.1016/0191-6599(94)90469-3.

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Pine, Martin L. "Renaissance Philosophy (review)." Journal of the History of Philosophy 32, no. 1 (1994): 135–37. http://dx.doi.org/10.1353/hph.1994.0018.

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Filiz, Şahin, and Lazıza Nurpeııs. "SUFISM AS A TURKISH RENAISSANCE." Adam alemi 88, no. 2 (June 30, 2021): 112–21. http://dx.doi.org/10.48010/2021.2/1999-5849.11.

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The Turkish Sufis, who created the Turkish Renaissance for centuries, should also be called Turkish philosophers. They take a human-centered religion and worldview as their main point of departure. In their humanistic approach, Islam has been adapted to Anatolian Turkish culture. Because Turkish Sufism is the practical view of Turkish philosophy in Anatolia. In addition, every Turkish philosopher has taken a philosopher, a philosophical system or a gnostic view from the ancient times and the Islamic world as a guide. From Ahmed Yesevi to Otman Baba, the Turkish Sufism tradition combined and reinterpreted Islam with all cultures that lived in Anatolia, creating a Turkish-style world view. It is imperative to understand this four-hundred-year period in shaping the way the Turks view people, life and existence. Turkish Sufism is also the proof of the fact why the history of the Turks should be based on centuries before Islam, when viewed from the perspective of philosophy of history. Thus, historically, culturally and religiously, Turkish Sufism, Islam that started with Farabi, refers to an original Renaissance, not a transition period between the Western Renaissance that started in Italy three years later. A Republic culture that keeps faith and secularism in consensus for the two worlds has taken its spiritual inspiration from the Renaissance culture of Turkish Sufism philosophy.

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Paganini, Gianni. "Hobbes and Renaissance Philosophy." Hobbes Studies 23, no. 1 (2010): 1–5. http://dx.doi.org/10.1163/187502510x496327.

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Omodeo, Pietro Daniel. "Giordano Bruno’s Renaissance philosophy." Metascience 23, no. 2 (July 9, 2013): 353–56. http://dx.doi.org/10.1007/s11016-013-9833-z.

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Porus, V. N. "Doomed Renaissance." Политическая концептология: журнал метадисциплинарных исследований, no. 1 (March 31, 2023): 42–44. http://dx.doi.org/10.18522/2949-0707.2023.1.4244.

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The author proposes to evaluate the processes and results of the activities of philosophical six-year-olds through the prism of the famous work of E.V. Ilyenkov “About idols and ideals”. He believes that the philosophical renaissance was doomed to extinction since the process of the revival of philosophy was imbued with ideology, which played a significant role and determined the course of philosophical discussions. Many Sixtiers considered themselves more “righteous” Marxist-Leninists than their ideological overseers. Therefore, borrowing the ideas of Western philosophy was epigonism. This is especially true for research on social philosophy where fragments of the previous paradigm have long been side by side with elements of a different methodology and alien axiological “innovations”.

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Jenkins, Gary, and Jill Kraye. "Classical Traditions in Renaissance Philosophy." Sixteenth Century Journal 35, no. 3 (October 1, 2004): 828. http://dx.doi.org/10.2307/20477052.

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Struever, Nancy S. "Renaissance humanism and modern philosophy." Intellectual History Review 26, no. 1 (January 2, 2016): 147–52. http://dx.doi.org/10.1080/17496977.2015.1033235.

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Black, Christopher F. "Cambridge history of renaissance philosophy." History of European Ideas 13, no. 3 (January 1991): 284–86. http://dx.doi.org/10.1016/0191-6599(91)90195-5.

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Asy'ari, Hasyim. "Renaisans Eropa dan Transmisi Keilmuan Islam ke Eropa." JUSPI (Jurnal Sejarah Peradaban Islam) 2, no. 1 (July 31, 2018): 1. http://dx.doi.org/10.30829/j.v2i1.1792.

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Renaissance are so important and considered historians as the starting point for the development of European civilization. First, European people succeed many achievement in various sector, namely: art, philosophy, literature, science, politics, education, religion, trade and others. Second, Renaissanse has revived the ideals, the realm of thought, the philosophy of life which then structures the standards of the modern world such as optimism, hedonism, naturalism and individualism. Third, the Ancient Greeks and Rome legacies need to revived. Fourth, the incorporation of secular humanism that shifts the human thinking orientation from the theocentric to the anthropocentric. Science had the transmission, dissemination, and proliferation to the Western world that supports the epoch of the Renaissance in Europe. Through the Islamic World, the Western world gained access to deepen and modernized science.Keywords: Renaissance, scientific transmission, Islam in Europe.

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15

Paul, Joanne. "The Use ofKairosin Renaissance Political Philosophy*." Renaissance Quarterly 67, no. 1 (2014): 43–78. http://dx.doi.org/10.1086/676152.

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AbstractAlthough the Greek concept ofkairos (καιρός)has undergone a recent renewal of interest among scholars of Renaissance rhetoric, this revival has not yet been paralleled by its reception into the history of political thought. This article examines the meanings and uses of this important concept within the ancient Greek tradition, particularly in the works of Isocrates and Plutarch, in order to understand how it is employed by two of the most important political thinkers of the sixteenth century: Thomas Elyot and Niccolò Machiavelli. Through such an investigation this paper argues that an appreciation of the concept ofkairosand its use by Renaissance political writers provides a fuller understanding of the political philosophy of the period.

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Ashworth, E. J., Charles B. Schmitt, Quentin Skinner, Eckhard Kessler, and Jill Kraye. "The Cambridge History of Renaissance Philosophy." Philosophical Review 101, no. 2 (April 1992): 382. http://dx.doi.org/10.2307/2185547.

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Trinkaus, Charles, and Charles B. Schmitt. "The Cambride History of Renaissance Philosophy." American Historical Review 94, no. 3 (June 1989): 754. http://dx.doi.org/10.2307/1873819.

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Cress, David A. "The Cambridge History of Renaissance Philosophy." International Studies in Philosophy 23, no. 1 (1991): 135–37. http://dx.doi.org/10.5840/intstudphil199123139.

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Haren, Michael. "The Cambridge History of Renaissance Philosophy." Philosophical Studies 32 (1988): 367–70. http://dx.doi.org/10.5840/philstudies19883225.

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Bayer, Thora Ilin. "The Two Views of Renaissance Philosophy." Epoché: A Journal for the History of Philosophy 24, no. 2 (2020): 357–68. http://dx.doi.org/10.5840/epoche2020227159.

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In the study of the history of philosophy, there is a long-standing question as to whether works produced between the mid-fourteenth century and the end of the sixteenth century, the Renaissance, can be rightly understood as philosophy or as primarily literary and rhetorical in character. The latter view is prominently held by Paul Oskar Kristeller but has precedent in Hegel’s treatment of this period in his History of Philosophy. That the works of major figures of this period are essentially philosophical is a view held, in quite different ways, by Ernst Cassirer and Ernesto Grassi. This essay examines the origin and nature of these views and advances a general perspective through which they may be brought together.

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Panizza, Letizia. "The Cambridge History of Renaissance Philosophy." Italian Studies 44, no. 1 (January 1989): 138–45. http://dx.doi.org/10.1179/its.1989.44.1.138.

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Snyder, James. "The Cambridge Companion to Renaissance Philosophy." Vivarium 47, no. 1 (2009): 140–42. http://dx.doi.org/10.1163/156853408x383042.

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Trizio, Michele. ":Byzantine and Renaissance Philosophy." Speculum 98, no. 4 (October 1, 2023): 1196–97. http://dx.doi.org/10.1086/727245.

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24

Elkins, James. "Renaissance Perspectives." Journal of the History of Ideas 53, no. 2 (April 1992): 209. http://dx.doi.org/10.2307/2709871.

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Morrow, S. Rex. "Thompson, Ed., The Renaissance." Teaching History: A Journal of Methods 28, no. 1 (April 1, 2003): 43–44. http://dx.doi.org/10.33043/th.28.1.43-44.

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In The Renaissance, Stephen P. Thompson has compiled 21 articles divided into five chapters: The Origins of the Renaissance, Political and Social Contexts of the Renaissance, Renaissance Discoveries and Transformations, Achievements and Developments of the Later Renaissance, and The Significance of the Renaissance. This organization provides the reader with an essential overview of the full historical period that is the European Renaissance. Not only does Thompson provide the breadth of Italian, Northern European, and Western European Renaissance civilization, but he also touches upon the critical elements of Renaissance art, philosophy, the Reformation, and the Counter-Reformation periods.

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Trinkaus, Charles, Quentin Skinner, Eckhard Kessler, Charles B. Schmitt, Albert Rabil, James Hankins, John Monfasani, et al. "Renaissance Ideas and the Idea of the Renaissance." Journal of the History of Ideas 51, no. 4 (October 1990): 667. http://dx.doi.org/10.2307/2709652.

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Hlade, Josef, and Rudolf Meer. "Zwischen Universitätsreformen und katholischer Renaissance." Grazer Philosophische Studien 99, no. 2 (October 4, 2022): 293–328. http://dx.doi.org/10.1163/18756735-00000159.

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Abstract With the first edition of the Philosophical Criticism, published in the 1870s and 1880s, Alois Riehl became the founder and most important representative of Realistic Criticism, and emerged as one of the leading figures in German-speaking philosophy at the turn of the century. In 1901, he applied for a chair at the Faculty of Philosophy at the University of Vienna. In the appointment procedure for the succession to Ernst Mach, he was chosen by the committee with the recommendation unico loco, and also confirmed by the faculty. Nevertheless, the Minister of Education, Wilhelm von Hartel, rejected the recommendation for political and ideological reasons. Using previously unpublished archival sources, the present study reconstructs Riehl’s academic career, the conditions of the appointment procedure, the internal decision-making processes, and the reasons that ultimately led to his rejection. The aim of the article is to develop a case study that, first, makes educational policy in Austria visible and, second, critically evaluates the term Austrian Philosophy that dates back to this time.

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Bellusci, David. "Gasparo Contarini: From Scholasticism to Renaissance Humanism." Études maritainiennes / Maritain Studies 26 (2010): 55–67. http://dx.doi.org/10.5840/maritain2010263.

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This paper examines the shift from Scholasticism to Renaissance humanism by focussing on the Italian humanist, Gasparo Contarini (1483-1542). The politico-religious climate of 15th-16th century Italy represents the arena in which Contarini developed his philosophy. His studies at the University of Padova where Padovan Aristotelianism dominated reflected the basis of his intellectual formation. The Platonic revival of Renaissance Italy also made its way into Contarini’s humanist philosophy.

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Shadmanov, K. B. "PHILOSOPHY OF LATE RENAISSANCE IN ENGLAND: HUMAN MORALITY." Al-Farabi 73, no. 1 (March 15, 2021): 31–42. http://dx.doi.org/10.48010/2021.1/1999-5911.03.

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The author's purpose of the research is to visually show the timeline of philosophical development of ethical and moral laws, principles and concepts that have been identified and developed in different countries, among different peoples through the millenia history of mankind. As a particular subject of research English Late Renaissance philosophy appears. English philosophical traditions is presented with ones of the most oustanding studies of human and his nature. The study reflects the specificity and national originality of the process of the formation of ethics in England during the late Renaissance.

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Edelheit, Amos. "Philosophy and Theology in an Oral Culture: Renaissance Humanists and Renaissance Scholastics." Revue des sciences philosophiques et théologiques TOME98, no. 3 (2014): 479. http://dx.doi.org/10.3917/rspt.983.0479.

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31

Baldin, Gregorio. "A “Galilean Philosopher”? Thomas Hobbes between Aristotelianism and Galilean Science." Philosophies 7, no. 5 (October 14, 2022): 116. http://dx.doi.org/10.3390/philosophies7050116.

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The conventional portrait of Thomas Hobbes that emerged in twentieth century histories of philosophy is that of the quintessential mechanical philosopher, who openly broke with philosophical tradition (together with René Descartes). Hobbes’s scholars depicted a more correct and detailed panorama, by analyzing Hobbes’s debt towards Aristotelian and Renaissance traditions, as well as the problematic nature of the epistemological status that Hobbes attributes to natural philosophy. However, Hobbes’s connection to modern Galilean science remains problematic. How and in what way did Hobbes take inspiration from Galileo? In this article, I analyze Hobbes’s natural philosophy by addressing three topics: (1) his connection with some aspects of seventeenth-century Aristotelianism; (2) differences and analogies between Hobbes’s and Galileo’s epistemological approaches; and (3) the Galilean foundation of Hobbes’s philosophy. Through this analysis I want to show in which sense Hobbes can be properly defined a “Galilean philosopher”.

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Petroff, Valery V. "Classical Studies as Cultural Philosophy: Tadeusz Zielinski and Karl Kerényi." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 814–40. http://dx.doi.org/10.25205/1995-4328-2022-16-2-814-840.

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The article discusses the concept of three “Renaissances”, as outlined by Tadeusz Zielinski in the essay “The Ancient World in the Poetry of Apollon Maykov" (1899). By “Renaissances” Zielinski meant the periodic appeals of a particular European culture to the ancient legacy and, at the same time, the beneficial cultural consequences of such appeals. According to Zielinski, two renaissances of antiquity have already taken place: the “Italian” and the “Germanic” (in the 18th–19th centuries); the next should be the “Slavonic” Renaissance. The object of attention is the imagery of Zielinski, who compares the influence of antiquity on new cultures with an oceanic flow that carries the heat of the south to the cold shores of northern Europe. It is shown that Zielinski is influenced by his immediate sources — the cultural and philosophical constructions of Hippolyte Taine and Friedrich Paulsen. It is argued that Paulsen’s text depends on Taine’s, and Zielinski uses them both. The corresponding views of Russian philologists and philosophers, who shared Zielinski’s concept, are considered. On the example of the “Hungarian” works of Karl Kerényi of the 1930s, it is shown that the belief in the beneficence and the need for the revival of antiquity for national culture was not an exclusively Russian phenomenon, but was a basic ideological archetype of the international community of European classical philologists and scholars of the first half of the 20th century.

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Garcia, Brian. "Giovanni Pico and the Scholastics: A Note on «A Philosopher at the Crossroads»." Mediterranea. International Journal on the Transfer of Knowledge 9 (April 23, 2024): 349–60. http://dx.doi.org/10.21071/mijtk.v9i.16810.

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This review note surveys some important aspects of a recent publication by Amos Edelheit, A Philosopher at the Crossroads: Giovanni Pico della Mirandola’s Encounter with Scholastic Philosophy. While focus over the last decades has been placed on Pico’s thought in relation to Jewish Kabbalah and mysticism, Edelheit hopes to emphasize the importance of the scholastic tradition (or, rather, the pluriform and various tradition of late medieval and Renaissance scholasticism) in Pico’s thought, and the ways in which this intellectual context places this unique Renaissance thinker at a sort of ‘crossroads’. Beyond providing a brief overview of the three main parts of the text, this note examines more closely Edelheit’s study of Pico’s 900 Theses and the methodological approach which involves a reconstruction of the dialectical context for each thesis. The Latin scholastics are real conversational partners for Pico: he is versed in the 13th-century scholastic sources, is certainly familiar with contemporaneous scholastic thought, and is able to employ scholastic methods and terminology within his wider philosophical project. While scholastic philosophy was very much alive at the end of the fifteenth century, Pico’s new and inclusive approach to philosophy and the history of philosophy, never eschewing the Latin masters, departs from both scholastic and humanist trends.

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Saint-Sernin, Bertrand. "L’idée de renaissance." Journal of Philosophical Research 37, no. 9999 (2012): 123–31. http://dx.doi.org/10.5840/jpr201237supplement30.

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Nederman, Cary J. "The renaissance of a renaissance man." European Legacy 4, no. 5 (October 1999): 102–5. http://dx.doi.org/10.1080/10848779908579999.

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Joy, Lynn S. "Epicureanism in Renaissance Moral and Natural Philosophy." Journal of the History of Ideas 53, no. 4 (October 1992): 573. http://dx.doi.org/10.2307/2709938.

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Ricci, Antonio. "The Renaissance in Toronto: Early Modern Italian Books in the Collections of the Thomas Fisher Rare Book Library." Renaissance and Reformation 37, no. 3 (March 5, 2015): 181–212. http://dx.doi.org/10.33137/rr.v37i3.22462.

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The Thomas Fisher Rare Book Library at the University of Toronto has significant holdings of books printed in Italy during the Renaissance. These volumes cover a wide variety of disciplines and represent a major resource for scholars of literature, philosophy, science, and print culture. The article explains how the Renaissance material came to Toronto by tracing the historical formation of the rare books and special collections of the University Library. It then analyzes the main areas of strength of the Fisher’s early modern holdings, offering representative examples of the most important editions and of the outstanding bibliographic treasures. Finally, it briefly considers the contribution made by the Fisher Library to Renaissance studies in Canada in the last fifty years. La bibliothèque Thomas Fisher de livres rares de l’Université de Toronto possède une collection significative de livres imprimés en Italie à la Renaissance. Ces livres relèvent d’une variété de disciplines et constituent une importante ressource pour la recherche en littérature, en philosophie, en science, et en histoire de l’imprimerie. Cet article décrit comment ces livres de la Renaissance se retrouvent à Toronto, en retraçant l’histoire de la collection de livres rares et des collections spéciales de l’Université de Toronto. On y analyse ensuite les domaines majeurs de la collection Fisher de livres de la Renaissance, par le biais d’exemples des plus importantes éditions et des trésors bibliographiques inestimables. Enfin, on y décrit la contribution de la bibliothèque Fisher aux études canadiennes de la Renaissance des cinquante dernières années.

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Erdnieva, Baina Dordzhievna. "The Idea of Justice in the Cultural Context of Renaissance Philosophy." Философская мысль, no. 12 (December 2022): 64–73. http://dx.doi.org/10.25136/2409-8728.2022.12.39237.

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The article provides a philosophical and cultural analysis of the phenomenon of justice on the example of the views of some representatives of the philosophical thought of the Renaissance. The choice of this period is not accidental: the Middle Ages, faced with an existential crisis as a result of the destruction brought by the barbarians, developed a concept of justice that turned a person to the search for an internal support that allowed him to cope with the challenge and the full power of which he was able to realize in the renewed idea of justice during the Renaissance. The purpose of the work is to determine, based on the results of the analysis: 1) whether the practices of justice proposed by the Renaissance are possible today; 2) if so, in what form? To answer the questions posed, the author uses the method of comparative cultural analysis. With regard to the concepts of justice proposed by the philosophers of the Renaissance, the following conclusions were drawn: 1) despite the historical completeness of the conditions that gave rise to the considered concepts of justice, the latter continue to exist today; 2) the form of justice proposed by the Renaissance became the forerunner of the concepts of fundamental human freedom and its value. The results of the work can help clarify positions regarding the idea of justice as understood by representatives of different social groups, and therefore can be used to build a dialogue between them.

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Latifi, Blerim. "Interpretations of Hegel’s Philosophy After his Death." Obnovljeni život 79, no. 1 (January 31, 2024): 35–47. http://dx.doi.org/10.31337/oz.79.1.3.

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This research paper deals with the different interpretations of Hegel’s philosophy which followed his death. In these interpretations, the assumption that with Hegel’s death his philosophy had also come to an end, is very much present. We find this view also in the works of influential thinkers of the 19th century such as Søren Kierkegaard, Karl Marx and Friedrich Nietzsche. Each of them considered philosophizing as the ultimate venture beyond Hegel’s thought. However, in the meanwhile, Hegel’s philosophy — despite heavy philosophical and ideological criticism — will undergo a great renaissance in philosophical discussions both in and outside of universities. In this paper, the reasons and arguments for this renaissance are discussed as is also the theoretical relevance that Hegel’s philosophy continues to enjoy to this very day in contemporary debates in the fields of philosophy and the social sciences. These debates include not only the fundamental issues of social and political philosophy, but also epistemological issues and issues on the philosophy of mind.

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Chao, Yemin. "Two Renaissance Lives: Benvenuto Cellini and Teresa of Jesus." Renaissance and Reformation 35, no. 2 (April 1, 1999): 29–44. http://dx.doi.org/10.33137/rr.v35i2.10722.

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Le présent article examine les autobiographies de deux personnages renaissants, le premier un artiste séculaire, le second une religieuse contemplative. À travers les images dont chacun se sert pour se façonner, on peut apercevoir un engagement commun avec certains thèmes humanistes et religieux qui définissent l'époque. Bien que la Renaissance soit généralement abordée comme l'âge d'un classicisme revivifié et des tendances humanistes suscitées par ce dernier, il faut peut-être également considérer la lutte avec son héritage chrétien comme l'élément qui prête à la Renaissance son caractère distinct et particulièrement profond.

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Kusenko, Olga I. "Evgenij Anan’in and the problem of the Italian Renaissance." Philosophy Journal 14, no. 2 (2021): 138–52. http://dx.doi.org/10.21146/2072-0726-2021-14-2-138-152.

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A reevaluation of the dogmas and canons rooted in the Renaissance historiography was а сommon trend in the studies in this field in the first half of the 20th century. At that time, there appeared many original concepts that corrected or completely refuted the previous ones. The present article is devoted to the participation of the Russian historian Evgenij Anan’in, who lived and worked in Italy, in the debates around the notion of the Italian Renaissance and to his attempts to contribute to the elimination of various cliché from the field of Renaissance studies (primarily to abolish the postulated opposition of the Middle Ages and the Renaissance and the idea of the Renaissance as the revival of antiquity). A significant part of Anan’in’s publications in Italian scientific journals consists of polemic articles and reviews that reveal a panorama of Renaissance concepts in Europe in 1920–1930s. The Russian researcher was strongly opposed to foreign historians who denied the originality of the Italian Renaissance. He was also against all kinds of attempts to use the concept of the Renaissance ad usum proprium (national, ideological, etc). The article focuses on the concepts of the Renaissance and their authors (Burkhard, Burdach, Papini, Walser, Zabughin, Neumann, Nordström), which Anan’in analized (or, conversely, сlearly ignored) in his texts as well as on his own views that are hidden inside his critical remarks. The publication also deals with a campaign that began in Italy in the mid-1930s against a foreign “occupation” of the Renaissance field (according to that campaign, the primacy in the Renaissance studies belonged to Italians). Finally, the paper explores the case of an open confrontation between Anan’in and Giovanni Papini, who became the head of the National Institute of the Renaissance studies established in Florence in 1937.

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Zhang, Shuhan. "Revival of the Material Cultural Relics of the Renaissance by Modern Technology." Lecture Notes in Education Psychology and Public Media 8, no. 1 (September 14, 2023): 368–72. http://dx.doi.org/10.54254/2753-7048/8/20230217.

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European art, culture, science and philosophy underwent substantial progress during the Renaissance, leaving behind rich material cultural relics that have inspired and mesmerized people for ages. Due to their fragility and the passage of time, these priceless artifacts are vulnerable to theft, loss, and damage. This paper expresses the impact of modern technology, which has proven to be a helpful ally in maintaining and renewing the material cultural relics of the Renaissance in order to address these concerns. The impact of contemporary technology on the Renaissance's material cultural relics is examined in this article, as is how it can efficiently preserve, transmit, and disseminate these priceless relics. The difficulties that Renaissance cultural artifacts encounter as a result of historical developments and the passage of time are covered in the study. These priceless cultural artifacts are fragile, which makes them more susceptible to theft, loss, and destruction. The paper makes the case that leveraging contemporary technologies can more successfully preserve, transmit, and spread Renaissance cultural heritage. Examples include virtual reality, artistic creativity, and social media. For instance, augmented reality (AR) can be used to see how the Last Supper frescoes in the Convent of Santa Maria de Milano originally appeared. The essay also looks at how preserving and passing on Renaissance cultural history inspires and enhances the present and future while fostering cultural variety, innovation, and tolerance. Finally, the report emphasizes the significance of considering the potential negative effects of technology, including the possible harm that immersive experiences may cause to people's physical health.

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Brooks, Jeanice. "Music as Erotic Magic in a Renaissance Romance*." Renaissance Quarterly 60, no. 4 (2007): 1207–56. http://dx.doi.org/10.1353/ren.2007.0367.

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AbstractThis study examines the musical writings of the occult philosopher Jacques Gohory, particularly his musical additions to his version of book 11 of the serial romance Amadis de Gaule. Although music and romance were often treated by contemporaries as, at best, trivial occupations for leisure hours, Gohory saw both as potential triggers for beneficial self-transformation: music and romance fully participate in the therapeutic and spiritual goals that motivate his more overtly philosophical and medical works. His use of romance as a vehicle for occult philosophy was an important means of disseminating concepts of music as natural magic beyond intellectual circles into the wider milieu of the French court, where occult understandings of music gained substantial currency by 1600.

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Schiffman, Zachary Sayre. "Renaissance Historicism Reconsidered." History and Theory 24, no. 2 (May 1985): 170. http://dx.doi.org/10.2307/2505280.

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Cazes, Hélène. "Le bonheur selon Érasme Renaissance and Reformation/Renaissance et Réforme." Erasmus of Rotterdam Society Yearbook 29, no. 1 (2009): 120–23. http://dx.doi.org/10.1163/027628509x12548457758186.

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Sadullaev, Denis Bakhtiyorovich. "THE LEXICON OF ENGLISH PHILOSOPHY IN THE PLANE OF THE PHILOSOPHY OF THE LANGUAGE." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 11 (November 1, 2021): 41–46. http://dx.doi.org/10.37547/pedagogics-crjp-02-11-10.

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The article makes an attempt to hermeneutic interpretation of the problem of the specificity of the formation, and further evolution of the vocabulary of the English philosophy of the Renaissance period from the point of view of the philosophy of language. The authors give their interpretation of this problem in two aspects - philosophical and lexical with the involvement of a large amount of factual material, as well as identifying the role and significance of philosophical and worldview knowledge in the formation of a system of categories of English philosophy in the light of the formation of the principles of scientific knowledge and the genesis of scientific knowledge itself; interesting moments here are associated with an attempt to identify the specifics and national originality of the formation of the system of categories of English philosophical thought, the definition of its properties.

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Garadzha, V. I. "Religious Renaissance or Secularization?" Russian Studies in Philosophy 33, no. 1 (July 1994): 65–67. http://dx.doi.org/10.2753/rsp1061-1967330165.

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Tegtmeyer, Henning. "Eine Renaissance der Metaphysik?" Philosophische Rundschau 56, no. 1 (2009): 38. http://dx.doi.org/10.1628/003181509788746265.

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Flynn, Gabriel. "A Renaissance in Twentieth-Century French “Catholic Philosophy”." Revista Portuguesa de Filosofia 76, no. 4 (January 31, 2021): 1559–92. http://dx.doi.org/10.17990/rpf/2020_76_4_1559.

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When Charles Péguy asserted boldly “c’est une renaissance catholique qui se fait par moi”, he was speaking as one ahead of his time. As others caught up, and following a prolonged period of sterility, the first stirrings of renewal began to be felt. A “Catholic renaissance” was emerging. Enlivened by the original work of a brilliant generation of philosophers, a surprising fermentation began in theology, philosophy, literature, and history. In the rich flowering of Catholic theology that followed, the leading French Dominicans and Jesuits of Le Saulchoir (Paris) and Lyon-Fourvière respectively played a dominant role, but the movement also embraced Belgium and Germany. The objectives of the present paper are, first, to exhibit those philosophers, notably Blondel and Maritain, who were concerned to prioritise the person in society, what became known as ‘personalism’, and will consider their profound impact on the ressourcement generation. Secondly, it attempts to provide an account of how French “Catholic philosophy” at mid-century shaped theology and profoundly influenced the course of church history in the intervening period. Thirdly, it considers again Jean Daniélou’s innovative contribution to philosophy and culture.

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Lepage (book author), John L., and Barry Torch (review author). "The Revival of Antique Philosophy in the Renaissance." Renaissance and Reformation 37, no. 3 (March 5, 2015): 300–302. http://dx.doi.org/10.33137/rr.v37i3.22479.

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Journal articles on the topic 'Renaissance philosophy'

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