By A.B. Collins
This ebook provides a philosophical place tested philosophically. even though it doesn't transcend the confines ofFicino's point of view and is ruled via criteria of ancient accuracy, it makes specific in its clarification ofFicino's textual content the long-lasting philosophical questions that are at factor there. precise, the ebook examines in a few aspect Ficino's relation to his Platonic and Scholastic assets, and this is often a subject matter of fundamental curiosity to people who research the historical past of tradition or the his torical improvement of philosophy. even if, in Ficino's suggestion, this factor is additionally a philosophical factor. Ficino chooses Platonism as his consultant simply because this philosophy keeps an particular and crucial orientation to faith. whilst he is taking Platonism because the fundamental example of philoso phy, he's taking a stand at the nature of philosophy itself. Philosophy inevitably issues towards the divinity and therefore is unavoidably with regards to the veneration and worship of its item. Christian theology joins Platonic philosophy during this flow towards God, constructing extra thoroughly the consequences of its primary insights. And the 1 "splendor of Christian theology" is Thomas Aquinas. for this reason, to check the connection among Platonism and Thomism in Ficino's inspiration is to check Ficino's place at the harmony of philosophy and theology. students writing approximately Ficino have pointed to 3 significant affects on his idea. The impression of Plato and the neo-Platonists, in fact, is instantly recognized.
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Additional info for The Secular is Sacred: Platonism and Thomism in Marsilio Ficino’s Platonic Theology
The sun produces light and its color through the one act of giving off light. So also God produces being and its mode through the one act of causing being as being. There are difficulties in this explanation, however. The language and comparisons used give the impression that being is the same in all things and that diversity among beings is accounted for by the influence of a secondary cause. This cause gives "certain properties" to being, thus diversifYing the divine power which tends toward universal being.
When he speaks of this relation as not real but one of intellect, he refers to the divine intellect which through one idea knows and brings into being many things. His concern here is to preserve the independence of God's knowledge by denying that it is an act directed to and dependent upon an object outside himsel£ The "relation" which is established by God and not by things is divine knowledge which can be "related" only to itsel£ The relation which, according to Aquinas, is real only in creatures and not in God is the relation of likeness.
I, pp. 99-101, B-I03-04; II, 8, vC I, pp. 97--98, B-102. 10 TP, II, I I, v Itpp. 108-09, B-I07. THE APPROACH TO GOD THROUGH BEING 31 angels and human souls are incorporeal and hence caused by God alone. ) The influence of a secondary cause cannot explain why these creatures differ from each other since no such agent enters into the production of them. God must be the source of their distinctness. l l Thus, whatever Ficino understands by the diversifying function of the secondary cause, the full explanation of things even in their distinctness is found in the creative action of God.