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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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126. The Religion of LibertyIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 153-158. 2012.
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18. The Ideal FormulaIn Rebecca Copenhaver & Brian P. A. Copenhaver (eds.), From Kant to Croce: Modern Philosophy in Italy, 1800-1950, University of Toronto Press. pp. 40-44. 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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517The 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 Charles B. Schmitt, Quentin Skinner & Eckhard Kessler (eds.), The Cambridge History of Renaissance Philosophy, Cambridge University Press. pp. 264--300. 1988.
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66Ten 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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19Magic 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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62The secret of pico's oration: Cabala and renaissance philosophyMidwest Studies in Philosophy 26 (1). 2002.
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4Recherches sur une technique divinatoire: La geomancie dans l'occident medievalTherese Charmasson (review)Isis 73 (2): 309-309. 1982.
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32Luciano Parinetto, "Magia e ragione: Una polemica sulla streghe in Italia intorno al 1750" (review)Journal of the History of Philosophy 17 (1): 98. 1979.
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6As it causes the species of what is artificially made and gets power from the stars.''94 SinceFicino cites several texts by Thomas about magicand images, includ-ing the one that describes images as quasi-substantial forms and thus quasi-natural, his failure to make more of this attractive argument is puzzlingIn James Hankins (ed.), The Cambridge Companion to Renaissance Philosophy, Cambridge University Press. pp. 159. 2007.
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44The historiography of discovery in the renaissance: The sources and composition of polydore Vergil's de inventoribus rerum, I-IIIJournal of the Warburg and Courtauld Institutes 41 (1): 192-214. 1978.
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