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Giovanni Pico Della Mirandola - Pico Della Mirandola: Of Being and Unity (Medieval Philosophical Texts in Translation)

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title Of Being and Unity De Ente Et Uno Mediaeval Philosophical Texts in - photo 1

title:Of Being and Unity (De Ente Et Uno) Mediaeval Philosophical Texts in Translation, No. 3
author:Pico della Mirandola, Giovanni.; Hamm, Victor Michael
publisher:Marquette University Press
isbn10 | asin:0874622034
print isbn13:9780874622034
ebook isbn13:9780585164977
language:English
subjectOntology.
publication date:1957
lcc:B785.P53D423 1994eb
ddc:230.6
subject:Ontology.
Page iii
Pico Della Mirandola of Being and Unity
{De Ente Et Uno}
Translated from the Latin,
with an introduction
By
Victor Michael Hamm
Marquette University
Pico Della Mirandola Of Being and Unity Medieval Philosophical Texts in Translation - image 2
MARQUETTE UNIVERSITY PRESS
MILWAUKEE, WISCONSIN
Page v
MEDIAEVAL PHILOSOPHICAL TEXTS IN TRANSLATION
NO. 3
Copyright, 1943, 1971, 1984, 1994
THE MARQUETTE UNIVERSITY PRESS
ISBN 0-87462-203-4
Printed in the United States of America
Page vi
Nihil Obstat
Gerard Smith, S.J.
Censor Deputatus
Milwaukiae, die 18 Octobris, 1943
Imprimatur
Milwaukiae, die 20 Octobris, 1943
Moyses E. Kiley
Archiepiscopus Milwaukiensis
Page 1
Introduction
I. Humanism
When St. Thomas More decided to marry, we are told by Cresacre More,1 he "propounded to himself for a pattern in life a singular layman, John Picus, whose life he translated and set out, as also many of his most worthy letters." The life of Pico della Mirandola which More translated was the Latin biography by Pico's nephew, edited and published in 1496. More's translation of this work dates from about 1504 or 5, although it was not published until 1510.2 and was originally presented as a New Year's gift to Joyce Leigh, a nun of the order of Minoresses. It is with More's Life of Pico that Rastell's edition of More's English Works opened.
These are interesting facts. Why should St. Thomas More have been so taken with Pico's character and career?
The popular superstition that humanism was a pagan thing is yielding before knowledge and impartial inquiry.3 The Renaissance was not all a return to the flesh-pots. It had its saints, and some of them were humanists as well. It was the Christian ascetic in Pico that called out to More, just as it is the Christian ascetic in More who calls out to us.
The other popular superstition (or shall I say rather the scholar's superstition?), that humanism in the Renaissance, and scholasticism (usually referred to as "the decadent philosophy of the Schoolmen") were irreconcilable enemies, is yielding no less than the other, though perhaps
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1 Cf. A. W. Reed in his Introduction to the reprint of Wm. Rastell's edition (1557) of More's English works: The English Works of Sir Thomas More, ed. W. E. Campbell, 2 vols. (London and New York, 1931), I, 1-2.
Picture 5Picture 6
2Ibid., I, 18.
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3 Cf. John S. Phillimore, 'Blessed Thomas More and the Arrest of Humanism in England,' in The Dublin Review, CLIII (1913), 1-36; E. Gilson, 'Humanisme Mdival et Renaissance,' in Les Ides et les Lettres (Paris, 1932), pp. 171-196; Gilson, 'Le Moyen Age et le Naturalisme Antique,' in Archives d'Histoire Doctrinale et Littraire du Moyen Age, VII (1933), 5-37; Douglas Bush, The Renaissance and English Humanism (University of Toronto Press, 1939).
Page 2
more slowly.4 The greatest of the Schoolmen were humanists.5 "There was certainly," says M. Gilson,6 "a medieval humanism, of which that of the Renaissance is, in certain respects, no more than the continuation or development."
The best of scholasticism contains humanism.7
Does humanism always remember scholasticism? There are certainly exceptions. It is precisely because Pico della Mirandola was both classicist and Christian, both humanist and scholastic, that he holds a special interest for us.
II. Pico della Mirandola: Biography
Pico's life is well known to most students from the work of Burckhardt and Symonds on the Renaissance, and especially from the exquisite essay by Walter Pater. I therefore give only a brief sketch of it here.8
Giovanni Pico, count of Mirandola, was born in 1463. He was a child prodigy, and many stories are told of his amazing learning. At the age of sixteen he was already attending the University of Ferrara, where he met Savonarola. From 1481 to 1483 he was at Padua, the pupil of the Aristotelian Ermolao Barbaro and of the Averroists Elia del Medigo and Nicoletto di Vernia. There was a strong Averroist tradition at Padua, and it was, according to the best recent students of Pico, under the tutelage of Medigo and Vernia that the young man acquired the first rudiments of the peripatetic philosophy.9 In the spring of 1484 he came to Florence, where he charmed Marsilio Ficino, the Platonist, and became the bosom friend of Lorenzo de' Medici. The next year he is in Paris, deep in scholastic philosophy, and after nine months back again in Florence, formulating his fam-
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