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7. PrimacyIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 36-39. 2012.
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125. Common Sense and Good SenseIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 147-152. 2012.
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114. Matter and IdeaIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 77-85. 2012.
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123. ActualismIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 131-141. 2012.
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11. Facts and LawsIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 53-59. 2012.
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128. Still a Strange HistoryIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 163-172. 2012.
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321. MaterialismIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 118-125. 2012.
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132. Idealism and SensismIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 7-10. 2012.
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19. A Natural MethodIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 45-47. 2012.
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7Les alchimistes grecs. Volume I, Papyrus de Leyde, papyrus de Stockholm, fragments de recettes by Robert Halleux (review)Isis 74 124-124. 1983.
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Recherches sur une technique divinatoire: La geomancie dans l'occident medieval by Therese Charmasson (review)Isis 73 309-309. 1982.
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14Renaissance Man and Creative Thinking: A History of Concepts of Harmony, 1400-1700 by Dorothy Koenigsberger (review)Isis 72 319-320. 1981.
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10Essays on the Life and Work of Thomas Linacre c. 1460-1524 by Francis Maddison; Margaret Pelling; Charles Webster (review)Isis 69 295-297. 1978.
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1The occultist tradition and its criticsIn Daniel Garber & Michael Ayers (eds.), The Cambridge history of seventeenth-century philosophy, Cambridge University Press. pp. 1--454. 1998.
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21Sacralizing the Secular: The Renaissance Origins of ModernityJournal of the History of Philosophy 28 (4): 611-613. 1990.
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2Maimonides, abulafia and pico. A secret Aristotle for the renaissanceRinascimento 46 23-51. 2006.
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18Hermetica: The Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction (edited book)Cambridge University Press. 1991.The Hermetica are a body of mystical texts written in late antiquity, but believed during the Renaissance (when they became well known) to be much older. Their supposed author, a mythical figure named Hermes Trismegistus, was thought to be a contemporary of Moses. The Hermetic philosophy was regarded as an ancient theology, parallel to the revealed wisdom of the Bible, supporting Biblical revelation and culminating in the Platonic philosophical tradition. This new translation is the only English…Read more
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520The strange Italian voyage of Thomas Reid: 1800–60British Journal for the History of Philosophy 14 (4). 2006.This Article does not have an abstract
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35LeFevre d'etaples, symphorien champier, and the secret names of GodJournal of the Warburg and Courtauld Institutes 40 (1): 189-211. 1977.
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1Astrology and magicIn C. B. Schmitt, Quentin Skinner, Eckhard Kessler & Jill Kraye (eds.), The Cambridge History of Renaissance Philosophy, Cambridge University Press. pp. 264--300. 1988.
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67Ten Arguments in Search of a Philosopher: Averroes and Aquinas in Ficino's Platonic TheologyVivarium 47 (4): 444-479. 2009.In book 15 of his Platonic Theology on the Immortality of the Soul , Marsilio Ficino names Averroes and the Averroists as his opponents, though he does not say which particular Averroists he has in mind. The key position that Ficino attributes to Averroes—that the Intellect is not the substantial form of the body—is not one that Averroes holds explicitly, though he does claim explicitly that the Intellect is not a body or a power in a body. Ficino's account of what Averroes said about the soul's…Read more
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21Magic in Western Culture: From Antiquity to the EnlightenmentCambridge University Press. 2015.The story of the beliefs and practices called 'magic' starts in ancient Iran, Greece, and Rome, before entering its crucial Christian phase in the Middle Ages. Centering on the Renaissance and Marsilio Ficino - whose work on magic was the most influential account written in premodern times - this groundbreaking book treats magic as a classical tradition with foundations that were distinctly philosophical. Besides Ficino, the premodern story of magic also features Plotinus, Iamblichus, Proclus, A…Read more
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6Is a metaphysical recipe for magic, for drawing power down from that super-celestial Idea. 76 The World Soul made the figures that we see in the heavens; figures are patterns of stars and planets joined by rays of light and force emitted by heavenly bodies. Stored in these celestial structures are all lower species. The (review)In James Hankins (ed.), The Cambridge Companion to Renaissance Philosophy, Cambridge University Press. pp. 155. 2007.
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5Edward Peters, "The Magician, the Witch, and the Law" (review)Journal of the History of Philosophy 19 (4): 502. 1981.
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63The secret of pico's oration: Cabala and renaissance philosophyMidwest Studies in Philosophy 26 (1). 2002.
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7Recherches sur une technique divinatoire: La geomancie dans l'occident medievalTherese Charmasson (review)Isis 73 (2): 309-309. 1982.
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