65 research outputs found
Analysing the EO4GEO Body of Knowledge from the perspective of a public authority
No full textauthor: Prisca Heim, BSc.Literaturverzeichnis: Blatt 73-75Masterarbeit University of Salzburg 202
Filarete and the East: The Renaissance of a Prisca Architectura
No full textFilarete's Libro Architettonico, written in Milan between 1460 and 1464/66, calls for a rebirth of antiquity. This is conventionally interpreted as a appeal for the emulation of Roman (or Greek) architecture, but Berthold Hub shows that Filarete's designs have noticeable elements in common with the architecture of the Near and Far East. The Libro locates the ideal buildings it describes in "India" and repeatedly mentions Egypt as being the place of origin of all architecture and as the model to be imitated. Filarete and the East: The Renaissance of a Prisca Architectura provides evidence of Filarete's familiarity with the Orient and subjects his designs to detailed comparison with buildings from India and Turkey. The author argues that Filarete was aiming to revive a prisca architectura, analogous to the efforts of humanist contemporaries who were searching for ever-older and more venerable evidence of an original truth, a prisca theologia.</jats:p
The prisca theologia of Marsilio Ficino
No full textThe Italian philosopher, priest, translator, astrologer and magician Marsilio Ficino (1433-1499) elaborated, in the context of the Renaissance, the notion of prisca theologia (ancient theology), enunciating the existence of an ancient wisdom conveyed by different philosophies and religions, through of a chain of wise men or ancient theologians (Zoroaster, Hermes, Orpheus, Aglaophemus, Pythagoras and Plato), who would also be in full agreement with the truths of Christianity. Ficino practically addressed and re-elaborated the theme of prisca theologia throughout his entire intellectual career, from his youth texts to his last texts, letters, translations and commentaries.This dissertation aims to: a) identify and explain the antecedents of prisca theologia in M. Ficino, in order to understand its motivations and assumptions, based on the authors and references with which it dialogues, in the light of the Renaissance context; b) present the specific contours of this idea in Ficinian works, with special attention to the first texts (1457-1462), including Pimander, Commentary on Philebus, De Christiana religione, Platonic Theology, Letters and other writings, including analyzing variations in the formulation of this notion, to understand its meaning and intention; c) expose and analyze Ficino's debate with some Renaissance authors who developed this notion of prisca theologia, or something close to it; d) as a hypothesis to be verified, to demonstrate that if prisca theologia appears in an embryonic form in ancient and medieval currents and traditions, in agreement within a flexible arch of references, it cannot fully integrate Christianity, a task that, in this way, will be embraced by Ficino, as he was above all a Christian Platonic author of his time, endowed with a vast intellectual and cultural repertoire, capable of dealing simultaneously with pagan traditions and with the Judeo-Christian tradition, in the light of a perception of crisis in philosophy, Christian theology and society in which he lived, seeking reform.ZF_Sachs do BrasilDissertação (Mestrado)O filósofo, padre, tradutor, astrólogo e mago italiano Marsilio Ficino (1433-1499) elaborou, no contexto do Renascimento, a noção de prisca theologia (teologia antiga), enunciando a existência de uma sabedoria antiga veiculada pelas diferentes filosofias e religiões, através de uma cadeia de sábios ou teólogos antigos (Zoroastro, Hermes, Orfeu, Aglaofemo, Pitágoras e Platão), que estaria, ademais, em pleno acordo com as verdades do cristianismo. Ficino praticamente abordou e reelaborou o tema da prisca theologia ao longo de toda sua carreira intelectual, desde textos de juventude até seus últimos textos, cartas, traduções e comentários. Esta dissertação tem por escopo, assim: a) identificar e explicitar os antecedentes da prisca theologia em M. Ficino, para compreender suas motivações e pressupostos, a partir dos autores e referências com as quais dialoga, à luz do contexto renascentista; b) apresentar os contornos específicos dessa ideia nas obras ficinianas, com especial atenção aos primeiros textos (1457-1462), passando pelo Pimander, Comentário ao Filebo, De Christiana religione, Teologia Platônica, Cartas e outros escritos, inclusive analisando as variações na formulação dessa noção, para compreender seu sentido e intenção; c) expor e analisar o debate de Ficino com alguns autores renascentistas que desenvolveram esta noção de prisca theologia, ou algo próximo dela; d) como hipótese a ser verificada, demonstrar que se prisca theologia aparece de forma embrionária em correntes e tradições antigas e medievais, em concordismo dentro de um arco flexível de referências, ela não consegue integrar plenamente o cristianismo, tarefa que, dessa forma, será abraçada por Ficino, pois era sobretudo um autor platônico cristão de seu tempo dotado de um vasto repertório intelectual e cultural, capaz de lidar simultaneamente com as tradições pagãs e com a tradição judaico-cristã, à luz de uma percepção de crise da filosofia, da teologia e da sociedade cristãs em que vivia, buscando uma reforma.2025-08-0
Francesco Zorzi és Hannibal Rosseli a prisca theologiáról
No full textIn the year 1584 a huge volume called Pymander Divinus Pymander Hermetis Mercurii Trismegisti, cum commentariis R.P.F. Hannibalis Rosseli appeared in Cracow. This is a part of a monumental commentary to the Corpus Hermeticum, a collection of dialogues attributed to the great pagan sage, the Thrice-Greatest Hermes. Its author, Hannibal Rosseli was a Franciscan friar, who adopted the scholastic method in his work but followed also some ideas of the Humanist Hermetic Tradition. In my paper I examine the question how the concept of prisca theologia appears in Rosseli’s work, and the consequences of the fact that a pagan sage was the main authority and the starting point for a Catholic scholar to write a theological compendium.According to my conclusions amongst the main sources of Pymander are Ficino’s Latin translation of the Corpus, the tradition of Franciscan spirituality, and some ideas of the famous Venetian Franciscan friar, Francesco Zorzi. To avoid the possible charges of Heterodoxy, Rosseli revised Ficino’s conception of prisca theologia and tried to temper Zorzi’s bold methodological innovations.In an appendix I publish the Hungarian translation of Marsilio Ficino’s foreword to his translation of the Corpus Hermeticum.1584-ben Krakkóban megjelent egy Pymander Mercurii Trismegisti, De Coelo című mű, amely formáját tekintve kommentár a Marsilio Ficino által latinra fordított hermetikus corpushoz. A több kötetes mű szerzője a ferences Hannibal Rosseli volt, aki művében nemcsak a skolasztikus módszert követte, hanem a reneszánsz hermetizmus hagyományához is kapcsolódott. A tanulmányban azt a kérdést vizsgálom, hogy Rosseli miként használta fel a Marsilio Ficino által vázolt prisca theologia fogalmát, és a pogány bölcsességnek a katolikus teológiával való ötvözése milyen lehetséges következményekkel járt.Következtetésem az, hogy Rosseli művére Ficino mellett komoly hatást gyakorolt a ferences spiritualitás is, mégpedig a velencei ferences Francesco Zorzi munkásságának köszönhetően. Azonban a szerző műve hangvételét a trienti zsinat utáni helyzethez igazította, ügyelve arra, hogy elkerülje annak látszatát, hogy a hermetikus filozófiával eretnek tanításokat keverne a katolikus teológiába.Függelékben közlöm Ficinónak a Corpus Hermeticum latin fordításához írott előszavát
Prisca Philosophia and Docta Religio. The Boundaries of Rational Knowledge in Jewish and Christian Humanist Thought
No full textThe author deals with the problem of the limits of intellectual knowledge according to the Jewish and the Christian philosophical schools which were most popular in Italy during the late fifteenth century. By taking some unpublished Hebrew sources related to the "prisca philosophia" tradition into account, he compares them with contemporary non Jewish texts, especially those circulating in the Florentine Neoplatonic milieu of Marsilio Ficino and Giovanni Pico della Mirandola
L’ultima nave bizantina. Costantino Lascaris, la prisca theologia e il Lascaris di Abel-François Villemain
No full textL’articolo tratta del romanzo Lascaris di Abel-François Villemain. Dopo avere riassunto l’opera e avere analizzato il suo proprio contesto culturale – ovvero il Romanticismo europeo – l’autore compie un raffronto fra la figura storica di Costantino Lascaris e il personaggio di Villemain. Ciò che emerge in conclusione è una convergenza ideologica. Sebbene Villemain fosse profondamente influenzato dal mito romantico della Grecia classica, non mancò di cogliere l’effettivo lascito che Lascaris trasmise all’Occidente: la cosiddetta prisca theologia, ovvero una tradizione intellettuale che esaltava l’umana virtus e rigettava ogni forma di teocrazia.This article deals with Abel-François Villemain’s novel Lascaris. After summarising the work and analysing its proper cultural context – that is to say, European Romanticism – the author makes a comparison between the historical figure of Constantine Lascaris and Villemain’s character. What eventually emerges is an ideological convergence. Although Villemain was deeply influenced by the Romantic myth of Classical Greece, he did not fail to seize the real legacy Lascaris bequeathed to the West: the so-called prisca theologia, that is to say, an intellectual tradition that exalted the human virtus and rejected any form of theocracy
Ghirlandaio, Ficino and Hermes Trismegistus: the Prisca Theologia in the Tornabuoni Frescoes
No full textThe study offers a Neoplatonic reading of certain iconographic elements of Domenico Ghirlandaio’s frescoes in the Tornabuoni Chapel in Florence. It focuses on the nude figure sitting on the steps in the “Presentation of the Virgin in the Temple” as well as the group of four listeners gathered on the right in the “Preaching of St. John the Baptist”. Following an investigation of the relationship between these figures and Marsilio Ficino’s philosophical ideas and the apocryphal gospels the author suggests that the nude represents Saturn and that the four men are Ficino’s famiglia filosofica: Hermes Trismegistus, Moses, Aristotle and Plato. This analysis therefore attempts to show that the decoration not only expresses the political supremacy of the Medicean faction but also conveys Ficino’s ideas about the prisca theologia
¿Es Filolao el oponente del De prisca medicina?
No full textThe relationship between philosophy and medicine in antiquity has been extensively discussed by commentators and scholars. The objective of this article was to determine if it is possible to assert that the Hippocratic treatise De prisca Medicina (DM) is a criticism directed at Philolaus and, if possible, in what terms it could be stated. With this in mind, the work concentrates on the characterization of the position of the opponent of the author of said treatise in DM § 1. 15-21. Particular emphasis will be placed on the terms “hypothesis” (ὑπόθεσις) and “principle” (ἀρχή). Thus, from four possible proposed interpretations of the first of these terms, namely: a proposition postulated but not affirmed sharply, a proposition whose veracity is supposed, a proposition that must be proved, and an object put to discussion or a purpose, the criticisms that could be at stake in DM in each of these will be outlined and then contrasted with the doctrine of the Pythagorean philosopher that can be reconstructed from the fragments attributed to him as authentic, as well as some testimonies about his medical and epistemological approaches. Finally, it was stated by way of conclusion that the Hippocratic treatise that is thematized in it can be, in various ways, conceived as a criticism of Philolaus. However, it is necessary to emphasize that this inquisition on this subject is not intended to be conclusive; rather, it seeks to provide relevant elements to this debate.La relación entre filosofía y medicina en la Antigüedad ha sido largamente tratada por comentaristas y estudiosos. El objetivo de este artículo fue determinar si es posible aseverar que el tratado hipocrático De prisca medicina (DM) sea una crítica dirigida a Filolao y, de ser posible, en qué términos podría estar planteada. Con esto en mente, me concentraré en la caracterización de la posición del oponente del autor de dicho tratado en DM § 1. 15-21; en particular, me centraré en los términos “hipótesis” (ὑπόθεσις) y “principio” (ἀρχή). Así, a partir de cuatro posibles interpretaciones propuestas del primero de estos términos, a saber: una proposición postulada pero que no es afirmada tajantemente, una proposición cuya veracidad es supuesta, una proposición que debe ser probada y un objeto puesto a discusión o una finalidad, esbozaré, asumiendo cada una de estas, las críticas que podrían estar en juego en DM y las contrastaré con la doctrina del filósofo pitagórico que puede ser reconstruida a partir de los fragmentos atribuidos a él como auténticos y algunos testimonios acerca de sus planteamientos médicos y epistemológicos. Finalmente, se enunció a modo de conclusión que el tratado hipocrático que es tematizado en él puede ser, en diversos modos, concebido como una crítica a Filolao. No obstante, es necesario resaltar que esta inquisición sobre este tema no tiene la intención de ser conclusiva; más bien, pretende otorgar elementos pertinentes a este debate
Templo de Santa Prisca, Taxco: Guerrero
No full textLa información de esta miniguía se basa en los trabajos de Elisa Vargaslugo, Manuel Rivera, Castrejón Diez y los archivos de la Coordinación de Monumentos Históricos del INAHEl actual templo que se encuentra en el centro de la ciudad de Taxco sucedió al del siglo XVI que quedó en ruinas después de que un rayo la incendió a fines del siglo XVII.
A mediados del siglo XVII don José de la Borda decidió construir un nuevo templo, el cual serviría para que su hijo, ordenado sacerdote, celebrara en un templo edificado por él. Obtuvo la autorización del virrey el 12 de febrero de 1751 y de las autoridades eclesiásticas el 23 de febrero del mismo año.
El templo, en el que se logró una perfecta unidad de estilo, empezó a edificarse en 1748 y se terminó de construir el 3 de septiembre de 1758. Fue consagrado el 1 1 y 12 de mayo de 1759 por don Manuel Antonio Rojo de Lubián y Vieyra, delegado por el arzobispado en México.
El principal arquitecto de esta obra se cree que fue Cayetano de Sigüenza, posiblemente apoyado por el arquitecto Diego Durán Berruecos. El responsable de los retablos fue don Isidoro Vicente de Balbás
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