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The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato. A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato. A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433–1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato.A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato. A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.This is the fourth of a projected six volumes.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato. A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.This is the fifth of a projected six volumes.

The Platonic Theology is a visionary work and the philosophical masterpiece of Marsilio Ficino (1433-1499), the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato. A student of the Neoplatonic schools of Plotinus and Proclus, he was committed to reconciling Platonism with Christianity, in the hope that such a reconciliation would initiate a spiritual revival and return of the golden age. His Platonic evangelizing was eminently successful and widely influential, and his Platonic Theology, translated into English for the first time in this edition, is one of the keys to understanding the art, thought, culture, and spirituality of the Renaissance.This sixth and final volume of the I Tatti Renaissance Library edition includes comprehensive indexes to the whole work.

Marsilio Ficino (1433–1499), the Florentine scholar-philosopher-magus, was largely responsible for the Renaissance revival of Plato. The publication of his Latin translations of the dialogues in 1484 was an intellectual event of the first magnitude, making the Platonic canon accessible to western Europe after the passing of a millennium and establishing Plato as an authority for Renaissance thought.This volume contains Ficino’s extended analysis and commentary on the Phaedrus, which he explicates as a meditation on “beauty in all its forms” and a sublime work of theology. In the commentary on the Ion, Ficino explores a poetics of divine inspiration that leads to the Neoplatonist portrayal of the soul as a rhapsode whose song is an ascent into the mind of God. Both works bear witness to Ficino’s attempt to revive a Christian Platonism and what might be called an Orphic Christianity.

In 1490/92 Marsilio Ficino, the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato, made new translations of, with running commentaries on, two treatises he believed were the work of Dionysius the Areopagite, the disciple of St. Paul mentioned in the Acts of the Apostles. His aim was to show how these two treatises (in fact the achievement of a sixth-century Christian follower of the Neoplatonist Proclus) had inspired pagan thinkers in the later Platonic tradition like Plotinus and Iamblichus. These major products of fifteenth-century Christian Platonism are here presented in new critical editions accompanied by English translations, the first into any modern language.

Marsilio Ficino (1433–1499), the Florentine scholar-philosopher-magus, was largely responsible for the Renaissance revival of Plato. Ficino’s commentaries on Plato remained the standard guide to the Greek philosopher’s works for centuries. Vanhaelen’s new translation of Ficino’s vast commentary on the Parmenides makes this monument of Renaissance metaphysics accessible to the modern student of philosophy.The volume contains the first critical edition of the Latin text, an ample introduction, and extensive notes.

Marsilio Ficino (1433–1499), the Florentine scholar-philosopher-magus, was largely responsible for the Renaissance revival of Plato. Ficino’s commentaries on Plato remained the standard guide to the Greek philosopher’s works for centuries. Vanhaelen’s new translation of Ficino’s vast commentary on the Parmenides makes this monument of Renaissance metaphysics accessible to the modern student of philosophy.The volume contains the first critical edition of the Latin text, an ample introduction, and extensive notes.

A preeminent Renaissance philosopher on the founder of NeoplatonismMarsilio Ficino (1433–1499) was the leading Platonic philosopher of the Renaissance and is generally recognized as the greatest authority on ancient Platonism before modern times. Among his greatest accomplishments as a scholar was his 1492 Latin translation of the complete works of Plotinus (204–270 CE), the founder of Neoplatonism. The 1492 edition also contained an immense commentary that remained for centuries the principal introduction to Plotinus’s works for Western scholars. At the same time, it constitutes a major statement of Ficino’s own late metaphysics. The I Tatti edition, planned in six volumes, contains the first modern edition of the Latin text and the first translation into any modern language. The present volume also contains a summary of Ficino’s argumentation in the commentary on Plotinus’ First Ennead.

In 1490/92 Marsilio Ficino, the Florentine scholar-philosopher-magus who was largely responsible for the Renaissance revival of Plato, made new translations of, with running commentaries on, two treatises he believed were the work of Dionysius the Areopagite, the disciple of St. Paul mentioned in the Acts of the Apostles. His aim was to show how these two treatises (in fact the achievement of a sixth-century Christian follower of the Neoplatonist Proclus) had inspired pagan thinkers in the later Platonic tradition like Plotinus and Iamblichus. These major products of fifteenth-century Christian Platonism are here presented in new critical editions accompanied by English translations, the first into any modern language.

Marsilio Ficino (1433–1499) was the leading Platonic philosopher of the Renaissance and is generally recognized as the greatest authority on ancient Platonism before modern times. Among his greatest accomplishments as a scholar was his 1492 Latin translation of the complete works of Plotinus (204–270 CE), the founder of Neoplatonism. The 1492 edition also contained an immense commentary that remained for centuries the principle introduction to Plotinus’s works for Western scholars. At the same time, it constitutes a major statement of Ficino’s own late metaphysics. The I Tatti edition, planned in six volumes, contains the first modern edition of the Latin text and the first translation into any modern language. The present volume also contains an extensive analytical study of Ficino’s interpretation of Plotinus’s Third Ennead.

Marsilio Ficino (1433-1499) was the leading Platonic philosopher of the Renaissance and is generally recognized as the greatest authority on ancient Platonism before modern times. Among his finest accomplishments as a scholar was his 1492 Latin translation of the complete works of Plotinus (204-270 CE), the founder of Neoplatonism. The 1492 edition also contained an immense commentary that remained for centuries the principle introduction to Plotinus's works for Western scholars. At the same time, it constitutes a major statement of Ficino's own late metaphysics. The I Tatti edition, planned in six volumes, contains the first modern edition of the Latin text and the first translation into any modern language. The present volume also includes a substantial analytical study of Ficino's interpretation of Plotinus' Fourth Ennead.

Chronologically, this translation comprises the third book of Ficino's letters ("Liber III"), as published during his lifetime, and dates from August 1476 to May 1477. They follow volume 1 and are therefore published as volume 2. Both book two and three of Ficino's Letters were dedicated to King Matthias of Hungary whom Ficino regarded as a model of the philosopher king referred to in Plato's "Republic". Indeed, Matthias was no ordinary king. He became one of the very few Christian leaders to defeat the Ottoman Turks decisively during the period of their empire's almost continuous growth from the early 1300s to the death of Suleiman I in 1566. King Matthias was also a devotee of philosophy, keenly interested in the practical study of Plato. Members of Ficino's Academy dwelt at this court, and an invitation to visit his court was extended to Ficino himself. Ficino's Academy was consciously modelled on the philosophical schools of antiquity. It was not merely an institute of learning. The bond between Ficino and the other members of the Academy was their mutual love, based on the love of the Self in each, a love capable of expression in all fields of human activity.It was because such love was the basis of his School that Ficnio could write (letter 21) - "the desire of him, who strives for anything other than love, is often totally frustrated by the event. But he alone who loves nothing more than love itself, by desiring immediately attains, and in always attaining continues to desire." It is the principle of unity to which Ficnio repeatedly returns in this volume. He returns to it not just as a philosophical concept, but as an immediate perception. In his letter to Paul of Middelburg ("distinguished scientist and astronomer"), Ficino observes - "If any age can be called a golden one it is undoubtedly the one that produces minds of gold in abundance. And no one who considers the wonderful discoveries of our age will doubt that it is a golden one. For this golden age has restored to the light the liberal arts that were almost extinct: grammar, poetry, rhetoric, painting, sculpture, architecture, music and the ancient art of singing to the Orphic lyre."

As leader of the Platonic Academy in Florence, Marsilio Ficino was teacher and guide to a remarkable circle of men. He inspired leading statesmen, scholars and churchmen throughout Europe, who travelled to meet him or conducted an extensive correspondence with him. The ideas they discussed appeared again and again and in the works of literature and art that followed: in Spenser, Shakespeare and Donne, in Botticelli, Michelangelo, Raphael, Durer and many more. Volume 7 (Book VIII of the Latin edition) is dedicated to one of Ficino's correspondents, King Matthias Corvinus of Hungary. Most of the dated letters are from June 1487 to October 1488, part of Florence's "golden decade", when Lorenzo de' Medici's astute politicking made him not only the peacemaker of the warring states of Italy, but also virtually controller of papal foreign policy. Ficino made good use of his time. Between 1482 and 1484 his major works were published: the "Platonic Theology", the "Christian Religion" and his translation from Greek into Latin of Plato's "Dialogues". He then turned to the translation of Plotinus.Important letters in this volume include his oration "God is Love", delivered to the clergy and people of Florence on the occasion of his installation as a canon of the cathedral in 1487. There are also letters comparing Moses with Plato and Socrates with Christ.

MARSILIO FICINO of Florence (1433-99) was one of the most influential thinkers of the Renaissance. He put before society a new ideal of human nature, emphasising its divine potential. As teacher and guide to a remarkable circle of men, he made a vital contribution to changes that were taking place in European thought. For Ficino, the writings of Plato provided the key to the most important knowledge for mankind, knowledge of God and the soul. It was the absorption of this knowledge that proved so important to Ficino, to his circle, and to later writers and artists. As a young man, Ficino had been directed by Cosimo de' Medici towards the study of Plato in the original Greek. Later he formed a close connection with Cosimo's grandson, Lorenzo de' Medici, under whom Florence achieved its age of brilliance. Gathered round Ficino and Lorenzo were such men as Landino, Bembo, Poliziano and Pico della Mirandola. The ideas they discussed became central to the work of Spenser, Shakespeare, Donne, Botticelli, Michelangelo, Raphael, Durer, and many other writers and artists. The first letter in this volume is from Cosimo to Ficino, inviting him to visit him on his estate at Careggii and to bring with him `Plato's book on The Highest Good' (the Philebus) which Cosimo had asked him to translate in 1463. Though there is some uncertainty about the precise nature of Ficino's Platonic Academy, in another letter he replies to a correspondent's request for `that maxim of mine that is inscribed around the walls of the Academy'. This revised edition has corrected errors made in the original translation more than four decades ago, and the notes to the letters and the biographical notes have incorporated much new material from scholarship on the period which has grown enormously in the intervening years and continues to flourish.

New 2016 paperback edition of the original 1989 printing (out-of-print).Michael Allen's latest work on the profoundly influential Florentine thinker of the fifteenth century, Marsilio Ficino, will be welcomed by philosophers, literary scholars, and historians of the Renaissance, as well as by classicists. Ficino was responsible for inaugurating, shaping, and disseminating the wide-ranging philosophico-cultural movement known as Renaissance Platonism, and his views on the Sophist, which he saw as Plato's preeminent ontological dialogue, are of signal interest. This dialogue also served Ficino as a vehicle for exploring a number of other humanist, philosophical, and magical preoccupations, including the theme of man the artist and creator.

The problems that taxed the minds of people during the Renaissance were much the same as those confronting us today. In their perplexity many deep-thinking people sought the advice of Marsilio Ficino, the leader of the Platonic Academy in Florence, and through his letters he advised them, encouraged them, and sometimes reproved them. Ficino was utterly fearless in expressing what he knew to be true. His letters cover the widest range of topics, mixing philosophy and humor, compassion and advice, and offering a profound glimpse into the soul of the Renaissance.This is the only accessible collection of Ficino's writings available in English.