Google Translation of 900 Theses (pt 1) [cutoff partway into Proclus]

DELL Giovanni Pico Mirandola

CONCLUSION OF

or

900 THESIS

In the year 1486 in Rome

In public disputation to

but it is not accepted, I.


Of the number enrolled in the nine hundred of dialectic, moral or in naturall Philosophy, Mathematics, Meta-Physics, theological, through the magical, Cabalisticis, supported by the wise men of the Chaldeans, the Arabians, the Hebrews, the Greeks, the Egyptians, and Latins was pleas, the public debate Mirandulanus John Picus, Earl of Concord. In which belonged to no Roman of the tongue the reading of brilliance, but most celebrated debater of Paris is imitating the style of speaking. Because you have him, the philosophers of our time have many, and all use of it. There are, however be debated dogmas, in the regard to the nations that and say that the heresiarchs laid apart, that for the parts of philosophy as it were by satyrs indiscriminately all things together as mixed.



[1] The conclusions of the second kind of teaching of the philosophers and the theologians of the Latins Albert the Great, Aquinas Tome, Henry the men of Ghent, John the Scots, the Romans and the Francis Giles of the Maironis.


[1] The conclusions of Albert, according to a great number of 16.

1. The intelligible species, are not necessary, and for them to put it is not in accordance with the Peripatetics good things.

2. Corrupted all the individuals of the human species is, this is the true: "Man is an animal.

3. This is the in the fourth mode of speaking per se, man is a man.

4. In each and every point of matter, are performed by the habit of potestatiuum of the beginning of the essences of all of natural forms, of matter, and coeternal according to philosophy, it was created according to the faith.

5. The form of the intensity of and in the remission of it does not differ according to essence, but only as to.

6. The separated soul understand by species drawn to him by the beginning of its concreate to be, whilst this is being is in the body, or never, or rarely makes use of.

7. Sounds of a is carried according to real being (up) to the beginning of auditory nerves.

8. A light does not have other than to be in the midst of intensionale.

9. The organ of hearing is the nerve that has spread out to the concave sphere of the ear.

10. The object per se, and, properly speaking, the common sense that the magnitude is, he says it may go well Avcenna.

11. He stands to remember the species of which we are said to be totally been destroyed, and the abolition.

12. Vegetable or not is introduced in mind before the senses, the sensual, nor before the rational, but that it is at the same time.

13. Although it pertains to concur the reception of a species for the purpose of passive sense of a visible, however, of active and confusion.

14. The body is the subject of the mobile is of natural science.

15. Of the body (through the fact that the body) to a metaphysical consideration of a spectator.

16. Respectiua The power of the materials, he above matter, it does not add a thing, but to reason.

[2] The conclusions of the number of 34, according to Thomas.

1. If the Holy Spirit from the Son does not proceed, would not be distinct from the Son.

2. The process of the temporal of the Holy Ghost is extended according to the gift of sanctifying grace.

3. The elements that are Contingent, they will be, and have been the existence of, for that reason God from eternity there was a known infallibly, because it was his eternitati presentialiter set over him.

4. Contingent things, of things to come to the either of the above things are known by God, at the same time is consistent with the infallibility of the divine wisdom.

5. Whatsoever God knew to be a contingent time to come, / He knew it necessarily going to be.

6. By divine goodness can predestination of the reason of the high of some and reprobation of others, and was the only the Divine Will is the reason, that these reprobates, and choose to the glory of others.

7. Even if the consequent is always the will of God may be accomplished, not, however, the necessity of the things willed in general alleges.

8. Nor can also he who has grace of God 's absolute power of God that it is not acceptable towards eternal life, nor to be accepted, not having a.

9. The work from the soul of charity formed for the purpose elicited gioriam deserves eternal out of the strict equivalence.

10. Might have been asked three persons of the divine at the same time suppositare the same nature.

11. The moral virtues, the cardinals, the remainder will be in his own country after the resurrection.

12. Happiness is essentially in the act of the intellect.

Corollary. Nor enjoyment of, nor did any one act of the will, it is essentially a happiness.

13. Sacraments of the New Law are a cause of grace, not only the sine qua non, but also by his than.

14. But the body of Christ is in heaven, locally, on the altar sacramentally.

15. Impassibility of bodies after the resurrection will be the dominion of the soul 's from a full hand over the body.

16. Christ is in the last judgment, to decide that there only in the nature of man, but also according to human nature.

17. Even if possible to be defended in any way be able to create a creature: it is to believe, however, is more rational than the power of creating a creature can not be communicated to.

18. The time is more favored than the subiectiue in an angel.

19. One can not be sin in the will, unless there is a defect in the reason.

20. It can not be through the power of God to be the same body at the same time in different places.

21. There is no likeness of angels under the same plurification.

22. In heaven God through the species does not seem to, but he himself through his own essence is applied to the intellect, as a species of the intelligible.

23. One thing to "being" does not add unless the privation of division.

24. The proper passion of the subject and the really distinct.

25. The form is generated by an accident.

26. The material is marked by the principle of individuation.

27. There is the same from the beginning of the number of quality of alteration to the end.

28. The whole is in the reckoning of the freedom of essentially.

29. In the generation of substantial is done as far as the resolution to the matter of the first.

30. Being is called immediately so interunitos was conceived by the ten, so that they are not of one, but to one thing.

31. And while they are in essence than any created are really distinguished.

32. In the same case in no way a distinct act outside the soul can be verified contradictory.

33. The matter of no "means an act entitatiuum positive.

34. There is no virtue except the moral righteousness of the substantiue is in the will.

35. This proposition: "A human being is able to laugh, it is not the manner of speaking in the second" per se.

36. The two accidents of the difference in number alone they are not in the same subject.

37. Are no light from the dreadful and with no one else would make them move the mover is, by no more than from the generator and / or by removing an impediment to.

38. Rather heavy by their very selves, which would make them move from their own nature.

39. Phantoms all the secondary is an agent and an instrumental of the species in the production of the intelligible.

40. The difficulty of understanding and on the part of the intellect and the on the part of the intelligible to emerge can be.

41. Of the power of the soul from the soul are really distinct.

42. Quiddities in particular, by Metaphysics not consider?.

43. A contradiction in terms, that matter is without form.

44. It is not to be placed in the idea of prime matter to God.

45. Are not to suppose idee his son in law.

[3] The conclusions of the number of 8, according to Francis.

1. This reason there is false: "the soul itself" generates, because it is ultimately pulled off the soul itself "and generates formally, is predicated.

2. , Can be seen without the soul itself "the persons, and one person without the other.

3. The will can not not to enjoy, after showing the object enjoyable.

4. Being name derived is said of God.

5. Quiddities have its own existence by the eternal from the formal itself, not from without.

6. There is no definition of adequat the thing defined.

7. A plurality "of formalities is consistent with the real identity.

8. To be is not of the quiddity of God, but it is said of him in the second way.

[4] The conclusions of the Scottish king according to John, the number of 22.

1. Charity does not the habit of being is distinct from the habit of grace, by means of which the Holy Spirit is the soul makes her home.

2. Idea of a stone is not other than the stone was produced by the divine intellect in intelligible being, which is being in a qualified, existing in the divine mind as the thing known in the knower.

3. If one has called the persons of the properties of God in an absolute to be distinguished, it is not impossible to catholic truth.

4. In Christ, there were two things to be.

5. The practice of the power of the other is the operation of by the intellect, naturally apt to be drawn in conformity with a straight line from to reason that it may be right things.

6. Each one of an individual is an individual the difference between an individual through their own, which we call hecceitas.

7. Being is said of God and the creature upon which it univocally.

8. A being from the of his own passions and in the final the difference between quiditatiue is not predicated.

9. In the Christ did not have knowledge of the acquired.

10. In the desire for the higher virtues are to be put.

11. He is subject to, by the grace in the will, not in the essence of the soul.

12. The body of Christ out of itself was impassible.

13. Of the power of God 's absolute it is possible for the original fault be blotted out without the infusion of grace.

14. After the passion of Christ of the Old Law CEREMONIAL they could without sin observed.

15. Through these words in set terms, This is my body, not expressed in words, what has gone before, that is, the day before He suffered, he can not be consecrated.

16. Reference creatures to God is really the same, and the foundation of formally distinct from the nature of the thing.

17. Any other reference really distinct from the foundation.

18. Something can not move or himself of the act of virtual to the act of a formal cause.

19. The act of understanding by the object and the intellect, as it were two agents of the parcialibus, so that what is caused.

20. Acts of a more excellent way of understanding is caused by the intellect than the by the object, whatever it might be the object of, not only not make that confers happiness.

21. The substance is not known by the proper species.

22. The act of the habits it produces, as a cause of a way of making parcialis.

[5] The conclusions of the men of Ghent, according to Henry, in number 13.

1. There is the light above the light of faith, in which the theological theologians seem to be true with knowledge.

2. The paternity is the principle of generating in a father.

3. The processions of the divine from within are distinguished in the intellect and will.

4. This proposition is not to be conceded, is the father of the children of soul itself ".

5. The devil and the soul sinful they suffer from the fire, in the air is warmed by as much as by the affliction of the same argument can be with her, by which the afflinguntur bodies.

6. Measured by time of the angels, the operations of discrete one.

7. The angels understand by the habit of sciencialem connatural to it.

8. Irrascibilis and desire are distinguished in the desire for so superior, as in the lower.

9. Aliquidatiuam and to have the reality of deffinibilem, have a common is a figment, and not mere fiction of.

10. Friendship is a virtue.

11. Ratitudo formally created exists of any of keeping watch.

12. Addition to this, that it may be a real mutuitas reports, it is required that the foundation be ordained by their own nature as a thing to another towards its perfection.

13. Reference is not distinguished from the foundation in reality.

[6] The conclusions of the Roman, according to Giles, in number 11.

1. Of generating power among the divine, the divine essence and there is no set terms and in absolute terms having taken hold, nor reference or a property, nor constituted out of the for us both, neither one of these with the inclusion of the other, but it is the soul itself "in relation with the mode of.

2. Theology nor it is practical, not observations, but the affection of.

3. Under the aspect of the God of glorificatoris is the subject of in Theology.

4. The Father and the Son is not the two only breathing out, but it also may be called in two spirators.

5. The angels were not created in by the grace of.

6. For that reason he is an angel obstinate and impenitent, because substracti are special to him from divine inspiration.

7. The superior of the angel of the enlightens a lower one, not because it to him to present the luminous and / or object, and / or it is in itself united to let it divide the particulariset to him, but because of the lower strengthens and fortifies the intellect.

8. The sense of taste is like as taste, not only saporabile, but wet gets.

9. The color of if it is also to be separate, the fire will be able to generate.

10. For this, that some science is not subordinated to the other, it is sufficient to cause the reduction to the self-evident in its own kind of abstraction.

11. For a given void, if something in itself move the will, shaken in an instant.





[2] The conclusions of according to the doctrine of the Arabians, who for the most part lay claim to the Peripatetic School, Avenroen, Avicenna, the Alpharabium, Avenpaten, Isaac, Abumaron, Moses, and Mahumeth.


[7] The conclusions of according to the Auenroen, Numero 41.

1. It is possible that the prophecy in a dream by enlightenment of the soul of the active intellect of our order.

2. One is the rational soul in all men.

3. Happiness is man's final, with the active intellect is contained what is possible, as its form, and of the Latin than the continuation of people other than the law, and most of all of the Ooannes Gandago, evil, and an error to understand, he who does not only in the present, but nearly at an all gotten gains of philosophy, the doctrine of at all, reproveth the Auenrois and disparaged him.

4. It is possible that by holding the unity of the intellect, so my soul my particularly, that there may be I have in common, with all survive after death.

5. Each depends on an abstract from the first the abstract, in the three genus of formal cause, the final and efficient.

6. It is impossible that the same species from the propagation of and to be generated from putrefaction.

7. God made the first only to the mobile does not end, but that were true mover of the efficient and proper cause movement.

8. Any of the heaven is the mover of the world of his mind, doing more "one" with him substantially, it comes from the soul of the ox and the nature of its material.

Corollary. The soul of heaven before the world gives his is changeable and is perfect, which gives it a movement.

9. The sky is a simple body, not the composite of matter and form.

10. There are three modes by themselves are useful to the demonstration, the first, the second and the fourth.

11. In every demonstration, save in the demonstration simply, this can be done a vicious circle.

12. Heavy and light things to move himself by accident, while moving the medium through himself.

13. The Heavens are not the same in the genus, the different in the species, such as Avicenna, he believed.

14. There is no knowledge of its subject proves to be, nor principal parts of its subject.

15. Things universal are on the part of the power of a thing in the only, through the operation of the act of the soul.

16. Stops are endless in the matter of the preceding and coeternal in it any part of a substantial form.

17. With whatever intelligence, the primary does not understand but the first.

18. There is no means of proving the purely and simply to be an abstract, in addition to the way of the motion of eternity.

19. Whatever is in the genus, is capable of dissolution.

20. The subject of metaphysics is a being through the fact that a being.

21. Definitions of the matter of natural substances do not say, unless consequutiue.

22. Demonstration of the seventh book of the Physics, that everything which is moved, it is moved from another, is the demonstration of a sign, and in no way their causes.

23. There is no capacity for active, neither of which is a part of and indifferent to acting, and or not to act, it can be determined from itself to the other to be done.

24. One of the relatives through the rest of the difinitur most suitably.

25. An example of Aristotle in the second book of Metaphysics, out of the nicticorace respect to the sun, no indicator that the impossibility of, but the difficulty of, otherwise it would agisset nature a thing is empty.

24. The proposition is necessary, and by Aristotle in the book of the possible against the Prior Analytics and when found is distinguished, there is that, which is made of necessary terms.

27. To the disposition of necessary terms is required, that it may be a terminus per se one.

28. When Aristotle said, comes from the greater was found necessary to be shut up, and with less of necessary conclusions, we should understand is found as by itself, necessary by reason of an accident.

29. Under the equinoctial can not be the dwelling place of the natural that lives.

30. In heaven is by nature a "right" and it is not changed, although the parts of the world undergo a change.

31. He places the form of the soul of complexion, she denies the active cause.

32. One thing he says of the privation of divisibility metaphysical, not actually but in aptitude.

33. One thing is the metaphysical foundation of one on arithmetic.

34. The number of so precisely is found in the abstract, even as the in material things.

35. The essence of each and every matter to exist, and his own are the same really.

36. And the essence of quiddity are diversified in each, the primary.

37. The substance of it is prior to an accident, not only in nature, but in time.

38. Of the material, such as the matter is, it considers the physicist.

39. Is the soul itself "of any of understanding they substantially to something else.

40. For a given through the impossible, that might be given to the matter of (and form), and the principle of corruption would not be, as yet if the heaven out of such a matter and that there are truly the form of the composite, the eternal can not be.

41. Finally end does not cause according to his own child has been conceived, but according to its real being.

[8] The conclusions of according to Avicenna, the number of 12.

1. In addition to a categorical and hypothetical syllogism, we are given kind of syllogisms of composite things.

2. Although in no way a syllogism, that is to be cathegoricus act and / or power, from the two negative was able to conclude, yet he can this be done in the syllogism of compositiuo, so as to be concluded from the two negatives.

3. In heaven is the matter of same nature as the matter of the lower.

4. It can not be in the soul be a notion intelligible without an actual act of understanding.

5. It is possible for a man to be generated from putrefaction.

6. Essence of the thing and the form of a definite matter embraces.

7. The first is prior to the substance of one who has any relation to the substance of a transient operation whatsoever, that day is, of some cause, or formal, or material, or of an efficient, whether the final cause.

8. From one simple thing at the end of Simplicity He does not come to pass but only one.

9. Odor and according to real being, and not intencionale, as far as to the sense multiplied.

10. The proposition, saying, that the sensible object has been assumed higher than the senses, does not make a sensacionem, it is not true unless it is by accident.

11. Flash would be the smelling mamillares are part of the flesh in the anterior part of the brain had been established.

12. Whether particular affirmative, it is converted the possible always in the affirmative possible, nor necessary for a particular affirmative on the necessary requirements, as Aristotle believed.

[9] The conclusions of Alpharabium according to, in number 11.

1. First that it is necessary in the demonstration is not something that Aristotle in the first deffinivit the Posterior Analytics, but in this manner ought to be defined: The first is that, that even so there is the more universal subject, as that, however, from the genus is not predicated of the subject.

2. Kind of a definition, which he gave to Porphyry, is bad, but like this ought to be defined: a genus is, which of the two is the more universal of universals.

3. Highest good for man is more perfect by the aciencias theoretical matters.

4. When he says Aristotle, all the every system of instruction, and should be made from the knowledge of preexistenti, must be understood as by the doctrine and the discipline of the knowledge of CT of argument is definitive.

5. 'S intention, I say out of all is the kind of, according to Aristotle, it is said of what has been proclaimed a subject, and of every thing, which is the subject by Theophrastus, that comes from the greater and a lesser which I found necessary, let him follow a necessary conclusion.

6. He that I believed the intention of the said of all from her, there should be other, which he says the conclusion of the preceding, can not be defended Aristotle, by Theophrastus, that comes from the greater and a lesser which I found necessary, let him follow a necessary conclusion.

7. Possible ", which defines the book of Aristotle in the Prior Analytics, is common to the to the possible and it was discovered, that on the contrary necessarily distinct.

8. An accident can not be understood also in the abstract, without understanding the subject.

9. Species are in the middle, the middle way between the nature of the spiritual and material.

10. Any appearance was according to the spiritual is to be formally to know them.

11. Actual, the knowledge of the common sense of the one apprehending the phantasm as the sensible is a dream.

[10] The conclusions of Narbonne, as Isaac was, in number 4.

1. For an active intellect is not necessary.

2. The first is the intention of the quiddity of the thing obiectiue shining in the intellect.

3. It is the movement from the sensible common in an exterior sense, besides the action of another virtue of the cognizable.

4. The bodies of the celestial orders does not formally do bestow the lower unless the warmth.

[11] The conclusions of Abumaron according to the Babylonian, in number 4.

1. About no thing, and it be in act in the world, corruptible, God hath to taking care for the.

2. The active intellect is nothing other than God.

3. The sky by the light of the lower heats his falling upon them.

4. An act of the intellect itself intrisecen but the fact of the intellect are said to truly and from outside as something falsely.

[12] The conclusions of Moses, according to the Egyptian, in number 3.

1. Demonstration VIII of the Physics by Aristotle to prove that the prime mover by bringing a, that something is a special kind of prove the first.

2. The science of metaphysics is not one science.

3. The simplicity of the immaterial nature of the of the first and in every measure can not be proved by the causality of the efficient movement, but by a final only.

[13] The conclusions of Maumeth according to Tolletinum, the number of V.

1. You speak of a relation is in no outside the soul.

2. The species of things are representatiue reductiue in the category, in which they are the thing represented.

3. The species of the common sensibles, properly speaking, to the senses, multiply the divided from the species of sensible things of their own.

4. The sense of touch he is not one of the senses.

5. About no matter whether a person can exist in a special artifec.

[14] The conclusions of Auempaten according to the Arab, the number of 2.

1. In heaven is the matter of a different nature from the matter of the lower.

2. The light and the color of essentially do not differ.





[3] The conclusions of by the Greeks, who profess to suit the Peripatetic: Theophrastus, Ammonius, and Simplicius, Alexander, and Themistius.


[15] The conclusions, according to Theophrastus, in number 4.

1. Are inanimate, is if the heaven, it would be any kind of an animate the body more ignoble, that to say that it is impious to in philosophy.

2. Quiddity is the only form.

3. And so with the active intellect, towards producing intelligible in the understanding of the possible, as is the relation to the form of the art forms in the production of materials of the art.

4. The God of heaven moves as an end.

[16], according to The conclusions of Ammonium, in number 3.

1. A definition of the soul was given by Aristotle, in which it is said, The soul is the act of the body, with the of the rational, of which principally is given, it is understood, is to be accepted causes, and not formally.

2. A reasonable soul is not united to an organic to the body immediately.

3. When he says, Aristotle assumed that the principles of what it is first necessary always remain, nothing else he intends to, except that in any transmutacione are found.

[17] The conclusions of according to the simple, one in number 9.

1. Knows its own act is not common to any of those senses the exterior, but to man in intelligence is a special kind.

2. Aristotle in the third book of the soul unless it does not treat of the side of "rational."

3. Since the soul returns to complete in itself, then the agent intellect from the possible intellect is set free.

4. The same part of the rational, so that itself going out, he is said to the possible intellect, But when he is so great as its own sake, as is possible, can be to finish it, is called the intellect of all agents.

5. The same part of the rational, as outside of itself, going, and proceeding, by aid of the species, and in Him, are remaining as is, it is said in the habit of the intellect.

6. It may be known from the above conclusions, for what reason the art of the active intellect sometimes, and sometimes to a habit, and sometimes the light of like to Him.

7. The Passion was made by the sensible object in the organ of the ground, sensacio is received in the soul alone.

8. As it does not make the colors of the light of the colors of the visible one that already exists makes the colors of the power actually visible, so the intellect specifier makes the agent can not, since it does not they were formerly, one that already exists but according to act they make knowable by the species of an act of power can be known.

9. When he says Aristotle, not to remember after the death of us, because cotrumpitur passive properties, the intellect, by the passive, the intellect to understand the possible intellect.

[18] The conclusions, according to Alexander, in number 8.

1. The rational soul is immortal.

2. To each of apart from the heaven of the spirit, which moves him to effectively, his own Intelligence assists, which moves him as an end, from the soul, according to the substance of such a distinct at all.

3. Also no definition of a natural from the shall come into the matter of the opinion of Aristotle.

4. The number of abstract, of whom he deals with Aristotle in the twelfth of the Metaphysics, there is no number of movers, indeed, the number of intelligences, which are the end of the movement.

5. When he says nine of the Metaphysics Aristotle, separate and in the divine, or be known by us totally, or totally unknown, it must be understood the knowledge out of it, and it happened to them, who had already actuation to the sum of the intellect Come.

6. God is neither evil, nor of privation understands.

7. Just as the first of the intellect is the intellect among the first all it understands itself, and another of the secondary, so the last of the intellect is the intellect among all the first place, one from him, and understands himself of the second.

8. Metaphysician, and dialectic all the knight of the dispute, but he use demonstration, the same as probable.

[19] The conclusions of Themistius according to, the number of V.

1. Passive intellect, which the more enlightened, they are giving that person participates, s illumination and illuminating, but more, there are still illuminating the agent to one only.

2. The active intellect is enlightening the only, I believe it should remain in Themistius is, which is the metatron in the Cabal.

3. Science of the soul is a medium between the natural sciences and diuninas.

4. In addition to the demonstration, two kinds of, why does he because, "as Aristotle gives, and the third the other is to be posited, and is with the mate together, there is one property by the property is pointed out.

5. The proposition is per se, since the subject or the predicate defines, and / or the subject of the predicate, and / or defined as needing to both of them by the same thing the third time.





[4] The conclusions of according to the teaching of philosophers, who are said to Platonists: the Egyptians of Plotinus, Porphyry Tyrians press on, Jamblichi Chalcis, and Proclus, Senlis, and Adelandi Arabia.


[20] The conclusions, according to Plotinus, in number 15.

1. The first place, the intelligible is not independent of the primary understanding of.

2. That not all went down to the soul when he came down.

3. All things life is immortal.

4. The Soul, who sinned I, and / or in an earthly, and / or in the air the body, after the death of the life of of a brute to life again.

5. The soul of the irrational that an idol is of the rational soul depending upon it, such as light by the sun.

6. Being, our life, and intellect in the same coincide.

7. This page was last man 's happiness is, our intellect with a particular total at the very first fully united to the intellect.

8. Civil virtues, the virtues are not simply the appeal process.

9. There is no assimilation to the divine through the virtues also acquitted before the soul, if a dispositive way.

10. In the rationale of simitudines of things are, and species, in the intellect is truly the very beings.

11. It was also completed by the power of their first movements of cut off.

12. Improper is said, that he examines the ideas of the intellect or in another.

13. "What is necessary are living things, they can be said to be necessary, but is not good.

14. As the remarks with accidental good fortune in need of, so through the lack of substantial happiness animadvercionis is lost not only did not, but strengthen it.

15. The man who had already arrived at to happiness, by the frenzy litargiam from it, or is not impaired.

[21] The conclusions of Adelandum according to the Arab, the number of 8.

1. The active intellect is nothing else is that than part of the soul, which endures and is up does not happen.

2. With himself, the soul has a species of things, and excited so much by external things.

3. For the building up of the conclusion of the preceding, which it not only Adelandus, but that all the Moors they say, I say I will adduce those in actuality, and substantially, to be in the part, and it does not fall, and receive from the new and accidentally in the part, and is falling.

4. The greater part of affairs, and the things are made known in a dream, or through a purgation of the soul, or through a indemoniacionem, or through a revelation of the spirit of true things are made known.

5. In what was written out of the Chaldean Tebit dormicione upon the (h) The revelation in the liver of dreams, it is rightly understood if this has been said to the words of Plato in the Timaeus concordaverimus.

6. Because, as he said Abdala, to see the dreams of the imagination, strength is, to understand them, is the strength of the intellect, those who have for the most part sees the things he does not understand it.

7. The soul is the fountain, of motion, and the directress of the matter.

8. Transcorporationem the mind believes it all the wise men of the Indians, the Persians, the Egyptians, and of the Chaldeans.

[22] The conclusions of according to Porphyry, the number of 12.

1. Through the Father in Plato we must understand what cause, and the whole effect by itself it produces, it by the factor, and the matter, receives from the other.

2. Creator of the world is supermundana the soul.

3. The copy is not other than understanding of the same maker of the soul.

4. All things are the soul, vulcanio participating in the intellect, is sown in the Moon.

5. I deduce the conclusion from the preceding I, why are all the good corporature the Teutons, and the white of color.

6. I deduce from this same conclusion, why do all the Teutons of the Apostolic See of the most reverend they are.

7. As it is of the understanding the solar Apollo, Aesculapius, so is of the understanding of the moon.

8. I deduce the conclusion from the preceding I, why do you go up to the Moon, at health gives to his son.

9. There are two kinds of evils of demons birth: the other souls are devils and substantial, the other material in power and in accidental devils.

10. Are two main kinds of devils, of which she said according to Porphyry, the preceding conclusion, we believe that the nothing, other than to the members of the law, and of these powers of darkness, of which in Paul, and although out of the quiddity of the substance of the powers of these I do not believe them to assemble.

11. Plato, in the beginning of the treatise, fear because of the ends of the only he determines, that is to say of him that he truly is in no way begotten, and of him that it is truly begotten, in no way being; nothing out of the Median, one of which being "and" begotten, born, and that the other "being."

12. God is everywhere, because nowhere is, the intellect is everywhere, because nowhere is, the soul is everywhere, which after the ispum. But God is everywhere and nowhere with respect to universal, which is after him. Now, the intellect, indeed, in God is, everywhere and nowhere, but in respect of those, and after him. The soul and to God in the intellect, everywhere with the corpons and in respect of nowhere.

[23] The conclusions of Jamblichum according to, in number 9.

1. The intellect is the form of a separate theoretical matters as regards the thing and by way of, the practical to the thing as much as the separated conjoined to as much as regards the manner of, the rational soul united according to the things, the separated according to the mode, according to an irrational thing, and it joined according to the mode.

2. Creator of the sensible world is the seventh of an intellectual hierarchy.

3. Bodily is in the understanding the nature of immobility: in your mind from themselves in the first movably, and in an animal out of itself movably participation, in order from any other source in the heaven of movably, and below the Moon, from any other source movably inordinately.

4. Elements of all the eight bodies of heaven the heavenly way twice to be found, if the things one will find in that pulling back towards the order of the numbering of the process be two of every sort.

5. Upon this world, which they call on theologians, there is no other, which they call the huac zwh and upon the other person, which they call the nouV.

6. When an excellent way to the intellect is likened to the soul, un fi perfectly circular movement of a vehicle.

7. There is nothing, the way of the stars of heavenly as is in the art with mischievous.

8. He that the cause of a final incendiorumque deluge, at least, let him caqarseiV this rather, that is, than the corruptions of purifications.

9. When he says Plato in the of the world which lay between the soul, the soul of the imparticipate ought to be understood, so it is in the midst of which he says is placed, because it is here to be equally to all, from all the particular and the relation with respect to 's.

[24] The conclusions of according to Proclus, in number 55.

1. What is in the borders of the intelligible and the infinite, is in the intellectual male and a female, in the supermundanis identity and "otherness" and the likeness of some difference, Circulation in the soul the same, and a vicious circle of the other.

2. A Saturn was afraid of the laws of God, who are PROCLAIMED to perfect it: the laws of God of Jupiter Saturnia. From the laws of fate, that every soul living in an intellectual manner. But I have read all the Adrastie an obey.

3. An appeal of God to one belongs to a simply absolute, who is the God of gods, "do not simply according to the daily to each of the absolute essence of intellectual participation in the minds of each one according to the divine, according to the contact and the conjunction of devils, according to the likeness of the human soul.

4. A property is of the medium to a dispute of the second order of the Trinity, who is in it is said of the heavenly Phedro VOLUME.

5. In their intelligible there is no number, but a multitude of numbers and the cause of the paternal, and the material, but it is in intellectual things, according to the number of the essence and a communicatiue of the people.

6. It is the same, which is called "otherness" in the Parmenides, and in the supercelestia Phedro.

7. "By one are many things which the whole, the parts that, at an end, the infinite, of which we have in the Parmenides, to understand, according to the order of the Trinity intelligible of that order, according to the intellectual trinariam division.

8. That which, in turn their back is said to Phedro of heaven, said to be one in the Parmenides, that there the depth of heaven, here in that the Whole of the axis, of heaven, here in the end.

9. The third point of the second order for three of the Trinity expresses the borders of Plato but at the close, perfect, and according to the shape.

10. Unions have the gods of the intellectual from one first, from the substantial the intelligible, and is perfect in the lives of the Divine contentiuas produce children by the intelligible and intellectual, intellectual property by themselves.

11. Of God, as intelligible uniformly produce all things, so intellectualesque trinaliter intelligible, intellectual, however hebdomatice.

12. Among the Gods, his father 's external, Saturn, and Jupiter, and mediates Rhea necessarily as a property of life in abundance.

13. The second of the week the trinity of the intellectual is "Trinity" of the Curetes, stainless and Theology which he calls the gods.

14. The attributes of the Curetes is to pay what the work of his Father 's of the Trinity without blemish, a mansion of the first, its development of the second, the illustration of the third.

more angelology shorts

Corbin: In the strongest possible contrast to this are the Neoplatonic "angelologies" of Avicenna and Suhrawardi,

...which on the contrary assure "a secure foundation for the radical autonomy of the individual."

"being has primacy over the good for Thomas+it is in an Aristotelian sense that he interprets "goodness tends to be diffusive of itself"

"This influence is nonetheless carefully filtered at certain decisive points: forThomas, God is not beyond being...subsistent being itself."

influence of Dionysius on Summa of Aquinas http://bit.ly/epqqphhttp://bit.ly/epqqph

Chase: In that Christianity has always been syncretic in its formulation of theology, spirituality, and liturgy,

...the fact that Neo-Platonic cosmological views influenced its angelology does not detract http://bit.ly/hqM5CV

Dante: The Poetics of Conversion, "pseudo-Dionysius transposed this language to angelology, adding a third or oblique" http://bit.ly/eEM6pz

Dionysius, Celestial Hierarchy, in Christian Mysticism: An Introduction to Contemporary Theoretical Approaches http://bit.ly/gy4KWi

Pico is trying to solve Aristotle vs. Plato by using Aquinas+Dionysius to build a bridge between Plotinian and Proclan "angelology"

Perl: As in Plotinus, intellect is being itself at its highest, most perfect level.

"in participation of the thearchic impartation" (Celestial Hierarchy IV.2 180A)

"Angels are not merely the highest in a univocal series of beings;

...rather, they are *beings* in the fullest, most complete, and therefore paradigmatic sense." ibid

Eric Perl, "Angelology becomes ontology." http://bit.ly/gdWHQp Theophany p.70

the Pseudo-Areopagite's elaborate angelology omits the topic of fallen angels http://bit.ly/fVidu7

roots of the angelology of Aquinas in Iamblichus http://bit.ly/fKUJOp

"Iamblichus distinguished divine entities following Aristotle's distinction of Plato's Ideal Numbers and his own Unmoved Movers" G.Shaw p.76

Milton's Neoplatonism is not likely to have come from any one source—neither from Spenser, nor Dante, nor his own interpretation of Plato.

Rahner " the subordination of angelology to Christology (an explicit theme with Paul) does not receive its due"

"It is well known that Neoplatonic demonology and angelology originated with Porphyry." http://bit.ly/gXlCnp

Angelology has no place in the system of Plotinus. According to Iamblichus, Plato did not consider archangels worth mention

Louth p.37 "A Neo- platonic interest in triads is doubtless in the background." http://bit.ly/fVZazi

new edition of Lewy, Chaldaean Oracles and Theurgy http://bit.ly/e72NxS

quote below from The Darkness of God: Negativity in Christian Mysticism - Page 118 Denys Turner http://bit.ly/hSmHBI

Neoplatonism in almost all its Greek+Arabic forms from Proclus onward was an angelology rather than an anthropology in its central interest.

Rough outline of Pico's angel is Dionysius/Aquinas (many cites/silent uses) but there are also the unusual uses he makes of angel philosophy

a superior angel knows more about the types of the Divine works than an inferior angel+concerning these the former enlightens the latter DN4

@EPButler right I'm with you there. so why do Neoplatonist scholars feel justified in using the term angelology? reading as proto-Christian?

Harkness:In his copy of Dionysius, Dee noted that angels were granted divine enlightenment+became responsible for passing arcane information

RT @EPButler Rappe's using "angelology" here to refer to Proclus' discourse about entities HE calls "Gods";that's what I'm calling polemical

Dionysius and "Neoplatonic Angelology"

Pico clearly doesn't want to jettison angelic superiority to humans (disp. best ex.)

I will consider a dozen or so of Pico's most unusual, memorable, problematic treatments of angels, none of which concl.ev. for magic/heresy.

the rich demonology and angelology of the later Neoplatonists give their systems a decidedly medieval flavor http://bit.ly/gdaHFg

early scholastic angelology http://bit.ly/i7u5b8

180 Syrianus "The One is beyond Being, together with Being, + this side of Being, for it is present to Matter + privation. In Meta 59 17-18

Gersh 179 there is in reality only one activity derived from God which is the basis of all lower forms of process

Farmer's criticisms of talismanic theories of Pico's language magic are worth reviewing. http://bit.ly/eqY3Nl

Dougherty's book devotes no more than a few sentences to "Controversial" occultist readings of Pico+ question of whether he did magic, no th

Sara Rappe: In Late Athenian Neoplatonism we find the Orphic myth drawn into a more elaborate angelology http://bit.ly/eJzTKx

178 each one becomes,acc.to Scripture,"a fellow-worker w/God"+manifests the divine activity reflected as much as possible in himself" CH165B

177 remission+procession in Thearchic realm ~ identical w/ corresponding relationships in angelic world

http://bit.ly/dHFn0u Gersh's Diagram of Pseudo-Dionysius Thearchy and Celestial Hierarchy

PD apparently avoids pagan doctrine that each term w/in a triadic emanation mirrors structure of the whole through internal subdivisions BLW

172 angelic order not only participates in Thearchy but also in itself, as shown by the activity+passivity of different angels to each other

is there a problem reconciling Pico's "become angelic" with standard Dionysian mysticism?

Gersh 169 connection of angels specifically with the divine Wisdom is used as a definition for the Cherubim at CH 205B+292CA

There are other points of influence, such as that of Plotinus' ideas on Providence or Porphyry's angelology

conclusion - Pico's angelology better read as consistent than as wild shifts

In Oration angel is model for emulation, but in De Ente angel is what must be stripped away

Gersh 168 emphasis placed clearly on their status as being

Dionysius "an angel is an image of God, a manifestation of invisible light, a polished mirror, transparent, unblemished, pure,

...untarnished, and receiving (if it is reverent to say this) all the beauty of the goodle divine essence. Divine Names 724B

Gersh, From Iamblichus to Eriugena p.167 angelology

assimilation of the pagan triadic structure to the First Principle itself represents only half of the Christians' overall response to the...

Corbin it was the Neoplatonic angelology of Avicenna, with the cosmology attaching to it and above all the anthropology it implies,

... which provoked alarm among the doctors of medieval Scholasticism

Henry Corbin willingly sees such points of contact through the ternary rhythms of Proclus's Neoplatonic angelology

In De caelesti hierarchia, Ps.-Dionysius Areopagita, strongly influenced by Neo- platonic angelology, presents a hierarchy of angelic beings

Stuckrad, Locations of Knowledge (2010) 103 Pico participated in the ontologization of language in his reception+interpretation of kabbalah
104 Pico is wrestling with the dilemmas and paradoxes of perfect knowledge and does not arrive at a less paradoxical argumentation.
... kabbalah provides a means to link rational demonstration with a perfect knowledge of the divine. ...
105 Falling back on the kabbalistic concept of Ein-Sof as God's transcendent nature enables Pico to study the revelatory form of the divine.
... without intermingling with the divinity itself.

Pico's Proclan conclusions

Pico's conclusions based on Proclus represent an impressive effort of translating and digesting unfamiliar and difficult material. He made a significant contribution to the philosophy of his time simply by making this material available, and we learn a great deal about his philosophical motivations from the selections he makes in presenting 55 conclusions from the much larger texts of Proclus' Platonic Theology and Timaeus commentary (these texts of Proclus are also the source of many of the conclusions from Iamblichus, Syrianus, and other platonists). We see Pico exploring significant metaphysical themes of the Dionysian Celestial Hierarchy--the triadic arrangement of intellectual and intelligible orders, the Platonic terminology of Participation, which is currently a "key" topic in Thomas Aquinas studies, the multiple levels of being. While Pico has been accused of breaking the hierarchy with his "becoming angelic" in the Oration, here he makes an argument qualifying the Proclan principle that "all is in all" by pointing out that the hierarchy is nevertheless maintained. The final conclusion gives an impression of Proclus' system as a mystical theology involving ascent through angelic choirs.

notes today

In his Oration Pico is careful to define magic as dealing with the natural world only.
In contrast to "demonic" forms of magic which involve conjuring, and he claims the church rightly hates,
Pico suggests a magic that is the operative part of natural philosophy, and serves a purpose of generating religious wonder.

However, although Pico attempts to distinguish between the bad and good kinds of magic, when he waxes eloquent about the value of magic to philosophy and theology, he is nevertheless getting into dangerous territory. Blum suggests that Pico got himself into trouble over magic because he was crossing a boundary that the Renaissance chuch wanted to maintain between natural philosophy and theology. Pico was not suspected of the kind of sorcery that theurgic interpreters have tried to read into him, but for a dangerous concept of natural philosophy, according to this view.

many scholars have put the becoming angelic part together with the theological value of magic.
Yates and French, even COpenhaver ________
Bono and Mebane

Pico's relationship to Aquinas is a controversial issue that has been unnecessarily confused.

Craven's historiography - impatient with historians who should have known better, read Pico more carefully, didn't understand theological issues before making accusations of gnosticism/heresy/magic.

Angel inspires Pico to mystical action, but not because his ultimate goal is to become infused at his human level with angelic being for magical purposes, but in order to escape his human state.

on De Ente, from Life of Pico

Saturated as mediaeval theology was with ideas derived from Plato and Aristotle, and but imperfectly understood, it was inevitable that when men attempted to philosophize about God, they should conceive Him—or -at any rate tend to conceive Him—rather as a universal principle, or archetypal source of ideas, than as a concrete personality. Hence nominalism, with its frank denial of the existence of universals, conceptualism with its reduction of them to figments of abstraction, seemed equally to involve atheism; even realism of the more moderate type, which, while asserting the objective existence of the universal, denied its existence ante rem—i.e., apart from the particular—was viewed with suspicion as tending to merge God in the cosmos; while realism of the high Platonic order, by its assertion of the existence of a world of pure universals—archetypes of the particulars revealed to sense—found favour in the eyes of men in whom the philosophic interest was always strictly subordinated to the theological.

In the treatise " De Ente et Uno" the question as between the transcendence and the immanence of God comes to the surface with remarkable abruptness. Is " the One," i.e. God, to be regarded as " Being " or as " above Being?" Aristotle is supposed to maintain the former position, Plato undoubtedly holds the latter. To the Platonic doctrine Pico gives in his unqualified adhesion, and attempts to constrain Aristotle to do so likewise. His Platonism I is of the most uncompromising type, the idealism of the Parmenides with the Parmenidean doubts and difficulties left out. Abstract terms such as " whiteness" or " humanity" signify, he asserts dogmatically, and apparently without a shadow of doubt as to the truth of the doctrine, real existences which are what they are in their own right and not by derivation from or participation in anything else, while their corresponding concretes denote existences of an inferior order which are what they are by virtue of their participation in the abstract or archetypal ideas. Upon this theory he proceeds deliberately to base his theology. As whiteness in itself is not white, but the archetypal cause of that particular appearance in objects, and in the same way heat in itself is not hot, but the cause of the particular sensation which we call heat; so God is not" Being" though, or rather because, He is the "fulness," i.e. the archetypal cause, of "Being." As thus the one primal fountain of "Being" He is properly described as "the One." "God is all things and most eminently and most perfectly all things; which cannot be, unless He so comprehends the perfections of all things in Himself as to exclude whatever imperfection is in them. Now, things are imperfect either (i) in virtue of some defect in themselves, whereby they fall short of the normal standard proper to them, or (2) in virtue of the very limitations which constitute them particular objects. It follows that God being perfect has in Him neither any defect nor any particularity, but is the abstract universal unity of all things in their perfection. It is, therefore, not correct to say that He comprehends all things in Himself; for in that case neither would He be perfectly simple in nature, nor would they be infinite which are in Him, but He would be an infinite unity composed of many things infinite, indeed, in number, but finite in respect of perfection; which to speak or think of God is profanity." In other words, in order to get a true idea of God we must abstract from all plurality, all particularity whatever, and then we have as the residue the notion of a most perfect, infinite, perfectly simple being. God may, then, be called Being itself, the One itself, the Good itself, the True itself; but it is better to describe Him as that which is "above Being, above truth, above unity, above goodness, since His Being is truth itself, unity itself, goodness itself," better still to say of Him that He is "intelligibly and ineffably above all that we can most perfectly say or conceive of Him," and with Dionysius the Areopagite to define him by negatives. And so he quotes with approval part of the closing sentence of the treatise " De Mystica Theologia" in which agnosticism seems to exhaust itself in the exuberant detail of its negations. "It" (i.e. the First Cause) "is neither truth, nor dominion, nor wisdom, nor the One, nor unity, nor Deity, nor goodness, nor spirit, as far as we can know; nor sonship nor fatherhood, nor aught else of things known to us or any other creature; neither is it aught of things that are not nor of things that are; nor is it known to any as it is itself nor knows them itself as they are; whose is neither speech, nor name, nor knowledge, nor darkness, nor light, nor error, nor truth, nor any affirmation or negation." And then, to give a colour of orthodoxy to his doctrine he quotes the authority of St. Augustine to the effect that "the wisdom of God is no more wisdom than justice, His justice no more justice than wisdom, His life no more life than cognition, His cognition no more cognition than life; for all these qualities are united in God not in the way of confusion or combination or by the interpenetration as it were of things in themselves distinct, but by way of a perfectly simple ineffable fontal unity ": a summary statement of some passages in the sixth book of the treatise "De Trinitate," which is of course misleading apart from theeontext in which they occur. [Such is Pico's theory of the Godhead—a theory which in fact reduces it to the mere abstraction of perfect simplicity and universality, a theory wholly irreconcilable with the Christian faithflwholly unfit to form the basis of religion J Nor was its author insensible, rather he would seem to have been only too painfully conscious of the barrenness of the results to which so much toil and trouble had brought him; for he has no sooner enunciated it than he turns, as if with a sigh, to Politian, and addresses him thus :—" But see, my Angelo, what madness possesses us. Love God while we are in the body we rather may than either define or know Him. By loving Him we more profit ourselves, have less trouble, please Him better. Yet had we rather ever seeking Him by the way of speculation never find Him than by loving Him possess that which without loving were in vain found "—words that since Pico's day must have found an echo in the heart of many a thinker weary with the vain effort to gain by philosophical methods a clear insight into the divine nature.

on Pico's Scriptural interpretation, from Life of Pico

The plural method of interpreting Scripture, it must be observed, was by no means peculiar to Pico, indeed was in common use in his day. As a rule, however, commentators were content with three senses, which they distinguished as mystical, anagogical, and allegorical. To Pico's philosophic mind this, no doubt, seemed a pitiful empiricism. For what was the ground of the triple method? Why these three senses and no more? He scorned such grovelling economy and rule of thumb, and determined to place the interpretation of the Mosaic cosmogony once for all on a firm and philosophic basis. Digging, accordingly, deep into the nature of things for the root, as he calls it, of his exegesis, he comes upon the Ptolemaic system with its central earth surrounded by its nine concentric revolving spheres, the nearest that of the moon, the most remote that of the fixed stars, in the interspace the solar and other planetary spheres, and beyond all the stable empyrean. To this he joins the Platonic theory of an intelligible world behind the phenomenal, and the Christian idea of heaven, borrows from the pseudo-Dionysius the Areopagite his nine orders of angels to correspond with the nine celestial spheres, discerns in the stable empyrean the type of the immutability of God, in matter as the promise and potency of all things, the evidence of His infinite power and fulness, throws in the Neo-Platonic doctrine of the microcosm and macrocosm, and lo! the work is done, and a cosmology constructed, which to elicit from Genesis may f' well demand a sevenfold method of interpretation. The minor details of this curious mosaic, to wit, the correspondence between the nine spheres of corruptible forms and the nine planets, between seraphic "intelligence and the sun, between cherubic intelligence and the moon, seem, for what they are worth, to be all Pico's own.