37. This study has argued that a closer reading of Pico's angel will help clarify these problems. My conclusion is that much can be learned.
36. We have seen that problems remain in understanding how Pico uses his Neoplatonic, ancient theological, magical, kabbalistic sources...
35. Future study of still thorny problems Magic + Kabbalah in Pico must take into account his philosophical-theol. motives in exploring them
34. We can discern a progression in Pico's texts from perpective of Man in O. to Angels in C/H + God in B. Philosophy gives lesson in unify.
33. Pico uses Angel in later texts Being+Disputations to emphasize distance from Perfection of God, limits of man. Why Angels are influences
32. Crofton Black's masterful monograph on Heptaplus lays bare Pico's sources. Allen's study the Angel. Pico's "Angel as Number" is scholast
31. In Heptaplus Pico discovers the Angelology of Dionysius in Genesis. He makes silent use of Jewish hermeneutics,mainly follows PD+Proclus
30. While Pico is a critic of Aquinas+uses this in Apology to make a point about medieval philosophy as fair game, he follows A on PD interp
29. We see in Pico's texts that he understands Aquinas' defense of Dionysius, as well as following Aq's subtle modifications to metaphysics.
28. Craven has demonstrated in his historiographical study that accusations of Pico as gnostic/pantheist don't hold up.Thomas defended PD...
27. In 900 Conclusions, Commento, Heptaplus Pico makes clear [as Boland/Fran do] that he's aware of the kinds of problems Thomas warns about
26. Pico's main contribution is investigating Angelic Mind as 1st creation/highest most perfect being, but as in Dionysius+Aquinas below God
25. Heptaplus+Commento are overlooked masterpieces of Angelology. The project (criticized by Allen) is not a total success but consistent...
24. In later texts Pico makes it clear that no magical practice is central to his thinking on angels. Instead he gives a brilliant original.
23. We never get a suggestion of what to do with these Kabbalistic, Numerological, obscure mystical materials. But they're not needed later.
22. Problem with Copenhaver's reconstruction of function of Cabala in Pico's mysticism is we never get a systematic treatise on how to use.
21. Copenhaver has laid out in detail how Kabbalistic angel works in "Pico's mystical, Dionysian scheme." Uses theurgy as influence+avoided
20. Idel, Craven have argued that Pico is not looking at Kabbalist theurgy, "there's no hint of theurgy" in his translated/sanitized version
19. Most interesting Kabbalistic Angels are indeed big problems for Pico's mysticism, which seems to shade into un-Christian territory but..
18. In Heptaplus Pico has not abandoned his original take on Neoplatonic Angelology and consistently speaks of ["Plotinian"] Angelic Mind...
17. In the 900 Conclusions we see Pico playing with some of the ideas that he uses to craft an original approach to Neoplatonic Angel in Com
16. Pico's Syrianus+Iamblichus (as well as Simplicius) Conclusions reveal he primarily turned to Neoplatonism for post-Aristotle Angel/Int.
15. Pico's Proclan Conclusions reveal a great deal about his philosophical motivations but have been neglected in Pico scholarship. Reading.
14. Pico in Conclusions claims to be able to reconcile scholastic problems in angelology: part of harmonizing Aristotelian/Platonic approach
13. Pico's Angelology in conclusions ranges from Neoplatonic background of Dionysius, to obscure snippets of Kabbalistic lore applied to ph.
12. Pico's 900 Conclusions have been mistaken as giving his own opinions. Rather they were intended as starting point for debate. Mysteries.
11. Mid-20th century views of Pico exhorting to "Man as Magus" or radical modern freedom have given way to current view of more careful phil
10. Pico's discussion of magic in Oration happens late, after "angelized philosophy," limited to natural world not operating with angels.
9. In Pico's Oration Kabbalah is used to support his already Dionysian idea of angels. Pico doesn't import Kabbalistic angel magic in Oratio
8. In Pico's Oration the comparison of Man to Angels is a biblical problem. Emulating and Rivaling angels a mystical metaphor, not magic act
7. In ruling out theurgic interpretations I am bracketing problem of magic, following trend in scholarship emphasizing philosophical matters
6. Pico's Kabbalah is a huge complex difficult subject. Theurgic and magical implications only a small part, he de-emphasized in favor of Ph
5. Some Theurgic interpretations have not hold up, some rest on unclear sources or haven't developed stable readings.Copenhaver,Idel/theurgy
4. Pico's Encounter with Neoplatonic Philosophical Angelology tells us more about his interest in "Ancient Theology" than his occult/magics.
3. A better understanding of Pico's philosophical background and motivations is needed in order to understand the nature of his Angelology.
2. Pico's Angelology is not "angel magic" although many occultist interpretations have been attempted, rather philosophical and pious.
1. Pico's Angelology is a controversial subject that has not received enough study. His motivations were philosophical rather than magical.
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