Franciscus Patricius

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function of holding together the individual components of the world as a connecting force and ensuring the continuity of being exists. Accordingly, it is the foundation of the existence of all things. Their universal presence permeates all life in the universe. Here too, it is originally self-love, because God created creation out of love for himself, and he loves things because they are aspects of himself. So he loves himself in them. Accordingly, as an image of God, man also loves himself first. This is the prerequisite for his love for others and especially for God. According to this understanding, every human or divine love for others is a self-communication, which presupposes that the lover affirms his own being and his self-identity. Self-love understood in this way is a manifestation of unity as a self-reference. Then when the love of the individual turns to the outside world, his self-preservation efforts are extended there. In addition, self-love is the source and foundation of all human feelings, thoughts and actions, including religious ones. The background to this concept is Patricius's conviction that the being of all being is characterized by the basic structure of the self-relationship. In this context, he coined the Latin expression

2152:) and the sensually perceptible world. In the hierarchical order of his system, the material sphere is subordinate to the spiritual in every respect, since it is its image and product. The spiritual, as the higher level, is the simpler and closer to the divine origin, the sensually perceptible appears in the variety of the individual sensory objects and the complexity of the physical world. Each of the two spheres is graduated in itself, whereby the simpler is always the superior in rank and power. The relatively simple is always the all-encompassing at the same time, since it produces the relatively complex and varied. Within this order of all reality, man takes a middle position. He forms the lowest level of expression in the spiritual world, because his intellect is the spiritual form that connects its unity with the greatest degree of diversity. At the same time, he is the highest level of existence in the field of beings bound to a physical substrate, since he is the only one with an intellect. 2328:

ideal that historians are obliged to be impartial and to strictly adhere to the truth. However, it is obvious that this is hardly ever the case in practice, because the historians' accounts contradict each other on countless points. Furthermore, there are important obstacles to fulfilling the claim to truth: Because of the obvious subjectivity of perceptions and points of view and the inadequacy of the source-based tradition, historians have only a very limited access to historical reality. At best, they can determine the results of the historical events somewhat correctly, while the circumstances, the background and causes remain in the dark. The actual relationships are only known to the respective actors, but they lack the impartiality required for a truthful presentation. Only impartial eyewitnesses are really reliable, but such rapporteurs are usually not available. The neutral historian has no access to the information that he would actually need for his work.

2923: 2483:, that the task of the poet was to imitate natural or historical facts. Castelvetro claimed that poetry takes all of its light from history. He believed that poetry needed credibility and should therefore, at least in the main story, only represent relationships and events that were in harmony with natural processes and that could be imagined as historical facts. Patricius contrasted this with his concept of universal poetry, the subject matter of which encompasses the divine as well as the human and the natural. Any material can be the subject of poetic design if it is treated poetically. As a formal definition, he only accepted the verse form. The verse belongs to the essence of poetry and distinguishes it from prose. The Aristotelian definition of poetry by its alleged character as imitation is unusable, since Aristotle himself uses the term "imitation" in different meanings. 2947: 892: 2935: 2410:. One shouldn't rely on any established authority, but rather to check everything oneself. Even the agreement of the information of several authors is not proof of the correctness, it could also be a mere rumor. The best sources are the accounts of historians who themselves were involved in the events. However, they would have to be compared with representations from the opponent's perspective. Secondly, other contemporary reports are relatively credible. Third is information from authors who wrote about the past, but who should nevertheless be given a certain amount of expertise because they themselves belonged to the people in question. Patricius cautioned particularly with historians who report on foreign peoples and deal with events that were long ago. In his opinion, the value of general historical works such as 1669: 382:. Francesco was an illegitimate son of the priest Stefano di Niccolò di Antonio Patricius (Stjepan Nikola Antun Petriš or Petrić), who belonged to the lower nobility. His mother was Maria Radocca (also "Borofcich"), a local woman who later married another man, and possibly "shared the bed with two priests of the same family." In older literature, Francesco's father was mistakenly identified with the judge of the same name, Stefano di Niccolò di Matteo Patricius, and his mother Maria was identified with Maria Lupetino, the judge's alleged wife. Also incorrect is the claim related to the erroneous genealogy of a relationship of the philosopher with the famous theologian 342: 1887:

as a fundamental innovation. He sought to broaden the horizons and go beyond the usual limits. In doing so, he came across one of the main obstacles that he tried to remove: the relatively rigid housing of Aristotelism, which dominated in school philosophy, which had developed over the centuries through the extensive Aristotle commentary and allowed innovation only within a predetermined, narrow framework. In view of this situation, the humanist's polemic was directed not only against Aristotle, but also against the scholastic tradition shaped by Aristotelian thinking and in particular against its

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come from him, which work titles are authentic and how the writings are to be arranged systematically. Patricius defines a number of stylistic, substantive and historical criteria for the distinction between genuine and fake writings. Particular attention is paid to the fragments from lost works by the Greek thinker, which are preserved in later ancient literature. They are compiled in large numbers. The tenth book deals with the history of reception. The last three books are devoted to the various methods that can be used for interpreting teaching and for Aristotelian philosophizing.

1416:, that rhetoric is an art of conviction that is necessary for any knowledge transfer. Patricius sees this as an overestimation of this discipline, which he regards as a means of deception and is viewed with skepticism. He describes it as a mere technique of dealing with linguistic means of expression without any internal relation to truth and reality. Since the principle of rhetoric is unknown and because it deals with the probable and not with the true, it cannot be called science at the current state of knowledge, although the possibility of future scientific rhetoric remains open. 2243:

livelihood and have no opportunity to achieve the happiness they are striving for in the "happy city". According to the author, they are naturally not predisposed to and capable of doing this. Their arduous existence is a prerequisite for the well-being of the upper class. - With regard to the inevitability of oppression, the young patrician followed the guidelines of Aristotle, who reserved the possibility of a successful life for an elite and saw a natural condition in such social conditions. This view was widespread in the Italian educational class to which Patricius belonged.

726:, was a well-known representative of the patriotic scholastic Aristotelianism. In July 1594 the congregation banned the distribution and reading of the work and ordered the destruction of all traceable copies. Scripture was listed in the updated edition of the index, which appeared in 1596, and in subsequent editions. However, the author was expressly encouraged to submit an amended version for approval. The aged and conflict-ridden philosopher tackled the revision, but was unable to finish it because he died on 7 February 1597 with a fever. He was buried in the Roman church 2680: 2101:

products of human thought, essential to the inherent fact of nature, as if a thought of man gave being to a natural thing. In reality, time exists without any measurement or count. In addition, Aristotle only took movement into account and ignored standstill or rest. It is not time that measures movement, but movement that time. Movement and measurement are not even essential for human perception of time. Even the "earlier" and "later" of things subject to the passage of time are not part of the essence of time. Rather, time is nothing more than the duration of the body.

1470: 669: 1264: 1644:. The starting point is a question that the young Delfino asks the patrician who lives in seclusion: he wants to know what is causing the "sweetness" of the kiss. He found nothing about it in love literature; she ignores the kiss as if it were irrelevant to love. The two men discuss the different types of kissing and their effects, and Patricius gives a detailed explanation that satisfies the questioner. He goes into the different erotic sensibilities of individual parts of the body and rehabilitates the sense of touch that has been dismissed by 1822: 1309:, which Patricius wrote in 1573, was not printed until ten years later. It is strongly inspired by Machiavelli's ideas. The starting point is the thesis that the art of war is the basis of peace and a prerequisite for human happiness. The decisive factor is the warfare of the ancient Romans, which is superior to all others, especially the Turkish. You have to stick to this model, because if you can regain the old Roman clout, you no longer have to fear the Turks. The only one who has almost succeeded so far is Duke 588:

worthwhile at first, but the company eventually failed because of the philosopher's inexperience and lack of business talent. A serious blow hit Patricius in 1570 when the Turks in Cyprus captured a shipment of goods belonging to him and intended for export to Venice, for which he had spent 3,500 ducats. As a result, he got into such trouble that he turned to his former employer, Contarini, who he still owed him 200 ducats. When the latter refused to pay, a lengthy process appeared which Patricius apparently lost.

548:, the Venetian Filippo Mocenigo, who entrusted him with the administration of the villages belonging to the Archdiocese. But in 1568, with the island under Turkish threat, he left the island with the archbishop and went to Venice. In retrospect, he saw the years in Cyprus as lost time. After all, he used the stay in the Greek-speaking world for an important humanistic concern: he searched for Greek manuscripts with considerable success, which he then bought or had written down, or perhaps even copied himself. 576: 704:, which he published in Ferrara in 1591. There the censor Pedro Juan Saragoza discovered a number of statements which he considered heretical or at least suspicious and which he denounced in an expert report. Among other things, he declared the statement that the earth was rotating to be erroneous because this was incompatible with the Scriptures. According to the consensus of the theologians, it can be gathered from the Bible that the fixed star sky revolves around the immovable earth. 1853:, which is particularly important as a source, in which he critically examines his philosophical principles, and an autobiographical letter to his friend Baccio Valori, dated 12 January 1587. They make up only a modest part of his correspondence and largely date from the years in Ferrara and Rome; all letters from adolescence are lost. The style is factual and dry, without literary jewelry. This source material shows the scholar as an important figure in the cultural life of his era. 2658:, Patricius said that human love begins with the sight of physical beauty and then rises to the spiritual beauty of the loved one, and so one gradually moves towards divine love. In contrast to tradition, however, the humanist theorist assumed that the erotic then descended again over several levels to sensual love until he reached the bottom and last level, and that was the physical union. Patricius thus shifted the end point of the erotic movement from transcendence to sexuality. 2214:

The conditions include favorable climatic conditions and an adequate supply of water and food. If these basic requirements are met, community and public life can be optimized. This requires that citizens know and interact with one another, for example through meals together, and in particular that they connect with one another through educational aspirations and intellectual exchange. To make this possible, the citizenship must not exceed a certain size. Furthermore, the social and

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comprehensive and scientifically based conception of history". In his concept, history has become science in the modern sense for the first time. Similar comments were made on Patricius's pioneering role in the establishment of scientific history research u. a. Giorgio Spini (1948), Rüdiger Landfester (1972) and Thomas Sören Hoffmann ( 2007). Thomas Leinkauf (2017) said that Patricius had probably the most interesting and bold concept of history in the 16th Century.

57: 302:, a chair for Platonic philosophy was set up especially for him. In the years that followed, he gained a reputation as a professor, but was also involved in scientific and literary controversy; he tended to polemic and was in turn violently attacked by opponents. In 1592 he accepted an invitation to Rome, where thanks to papal favor a new chair was created for him. The last years of his life, were embroiled in a serious conflict with the 2831: 2497:

anthropological premise common in the Renaissance, man stands as a mediating and connecting entity between the world of the spiritual and that of the physical. This enables him to bring the spiritual into the physicalwear and also depict physical in the spiritual. It transfers from one area to another, transforming and transfiguring. For Patricius, this role of man in creation corresponds to the task of poetry in the field of "art"

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space that he imagined contains all of the matter to be a delimited area surrounded by empty space. The question of the form of this area remained open. The Aristotelian assumption that the material world is spherical was viewed with skepticism by Patricius, since no proof of the spherical shape of the sky had been provided. Apparently he preferred the hypothesis that the material part of the universe takes the form of a regular

435:, in which the Christian fleet was struck. He almost fell into Turkish captivity. He spent several years at sea. In September 1543 he went to Venice to acquire a professional qualification. Initially he went to a commercial school according to Giovanni Giorgio's will, but his inclination was for humanism. Since his father showed understanding for this, the youngster received Latin lessons. Later the father sent him to study at 2137:

are analogous to human languages. The animals were also given a certain level of cognition, which enabled them to act in a targeted manner, and they had reason (ratiocinium), because they were able to meaningfully exchange individual memories with new ones To link perceptions, and that is the activity of the mind. The special position of man rests only on his ability to gain deep insight into causal relationships with the

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encompasses the material world already existed before the creation of matter, which then in put him in. With this hypothesis, the humanist thinker contradicted Aristotelian teaching, according to which a vacuum is in principle impossible. He also accepted vacuums within the physical world; these are tiny empty spaces between the particles of matter. He saw one of several proofs of the existence of such vacuums in the

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public both familiar and credible effects as well as new and incredible things, he has to mix opposites, and his mastery of this task shows his art. The poetic act takes place on the border of being and not being, of possible and real, of believable and unbelievable, but does not let this border exist, but gives the unbelievable the "face" of the believable and vice versa. The success of this mixing creates the

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approximation is still possible. One has to put up with not being able to illuminate the background. This concession will not seem too serious to him, because from his perspective the historical truth is irrelevant anyway. He thinks that historical knowledge is not in itself worth striving for, but only as a means for the purpose of instruction that ultimately serves the actual goal of obtaining bliss.

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principle, the "light". This does not mean light as a natural phenomenon and the object of sensory perception, but a supra-objective natural condition, the generating principle of form, which is also the principle of knowing and being recognized. From this light emerge in a continuous process, which are metaphorically referred to as the "seeds" of things. These are introduced through the "heat" (Latin

800:. However, he expresses himself cautiously, because this volume is dedicated to his friend and colleague Antonio Montecatino, the holder of the chair for Aristotelian philosophy in Ferrara. A contrast to this is the open, violent polemic in the last two volumes, in which the author gives up his reluctance. The third volume presents the peripatetic teachings as incompatible with those of the 2902:', but that he was unable to fix it with his own approach. His design of an alternative to Euclidean geometry is already a step backwards seen in ancient times. Even though some of the relevant assumptions were correct, his astronomical view of the world has also proved unsuitable. The reason for this failure is given in research as his purely philosophical approach to scientific problems. 808:. Patricius discusses the disagreements between the authorities on the basis of a plethora of contradicting statements, always declaring Aristotle's view to be wrong . From his point of view, Aristotelianism is a decline in intellectual history, a falsification and destruction of the knowledge of earlier thinkers. The fourth book serves to prove errors in Aristotelian natural philosophy. 1330:, printed in two parts in 1594 and 1595, are Patricius's last publication. They take stock of his considerations in the face of the political and military crisis in Italy in the late 16th century. He claimed to be able to use his theory of warfare to instruct the military in their own field. For this purpose he sent his writing to the well-known military commanders Ferrante Gonzaga, 458:, Bassiano Lando and Alberto Gabriele, but only very reluctantly. When Stefano died in 1551, he was able to drop out of medical training. He sold the medical books. He continued to be interested in humanistic education. During his studies, he attended philosophical lectures by professors Bernardino Tomitano, Marcantonio de 'Passeri (Marcantonio Genova), Lazzaro Buonamici and 1767:. In the dedication letter, Patricius notes that honor is very important to everyone. Even the worst person wanted to be respected everywhere and held to be honorable and took revenge for insult and slander. Nevertheless, no one has ever dedicated a script to honor and examined philosophically what it actually consists of. Only one special aspect, the 2822:, which was completed in 1586. There the Venetian philosopher presents his cosmology and beauty theory and takes part in the dispute over honor, duel, nobility and wealth. On the seventh and last day of the dialogues, he discussed with the experienced courtier Giulio Cesare Brancaccio whether philosophy or military service should be given priority. 777:, a critical examination of the life and works of the Greek philosopher, which he published in Venice in 1571. Later, after a long interruption, he took up the systematic analysis of Aristotelianism again and expanded his original text to a comprehensive criticism of the peripatetic interpretation of the world. In this expansion of the project, the 2293:

exposed to his affects like an animal. What prevents him from doing so is confrontation with the past. Only history opens up the field in which the individual has to face up to his social task and can prove himself through his ethical behavior. A constructive reference to the present is established through the analysis and awareness of the past.

1952:: it is the prerequisite for its existence. If the world perished, space nonetheless would exist, not only potentially, but actually. As something, space is qualitatively determined; its characteristics are receptivity, three-dimensionality and homogeneity. It is indifferent to what is in it. Considered in and of itself, it is equivalent to the 600:. He took over the editing, and the work was published the following year by a Venetian printer. However, Patricius was unable to meet his contractual obligations due to his precarious financial situation. This resulted in a conflict, which was difficult to resolve. After this unpleasant experience, Patricius founded his own publishing house, 2324:, whom he accused of having invented alleged speeches that would never have been given in this way. According to his concept, the lessons to be learned from history are knowledge, which is not mediated through rhetorical language art, but is to be acquired through reflection and contemplation based on the facts ascertained by the historian. 697:" "to a large audience. The allowance granted to him - 500 ducats basic salary, with allowances a good 840 ducats" - was the highest on the Sapienza. It was a sign of the special papal favor that the Platonist received. Among his listeners and interlocutors was Torquato Tasso, now living in Rome, who did not regret the conflict in Ferrara. 2530:

dignity that corresponds to the high rank of this creative principle, and thirdly, the universal presence of the principle of form in what it has shaped. This results in the need for the verse form, since according to Patricius's judgment it is the only linguistic form that is appropriate to the content quality made possible by the

2776:. He described this work as pedant manure and regretted that the author had stained so much paper with his effusions. Later, however, Bruno seems to have passed a milder judgment. He is said to have said that Patricius was an incredulous philosopher and still succeeded as the Pope's favorite in Rome. Judging very disparagingly 1965:

would allow the other geometric terms to be determined correctly. Above all, Euclid does not have a definition of space, although space must be the primary object of geometry. Patricius tried to remedy this deficiency by making space the basis of his own system and deriving points, lines, angles, surfaces and bodies from it.

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recognized laws. The background was his understanding of the statesman's art, according to which it relies on the ability to anticipate and achieve what is not yet. Accordingly, a ruler empowered to do so would be able to keep records of the correctly foreseen. Then a story of the future lies in the realm of the imaginable.

644:. His advocate there was the Ducal Council - from 1579 secretary - Antonio Montecatini, who valued him very much, although he was a representative of the Aristotelianism that Patricius had fought against from a Platonic perspective. At Montecatini's suggestion, a chair for Platonic philosophy was set up for Patricius at the 715:, in which he basically declared his submission, but defended his position aggressively and assumed Saragoza incompetence. He found no understanding. He later tried unsuccessfully to satisfy the panel with written explanations of his teaching and concessions. Even after the Congregation decided in December 1592 to list the 1372:. Thanks to the interplay of these factors, the poet gains a privileged relationship with the deity, which makes him appear sick and crazy from the perspective of people without understanding. However, Patricius admits that the reception of foreign works, learning and practice could also make a contribution to success . 2378:, that is, intellectual achievements, technical achievements, discoveries of unknown countries and peoples, and the history of individual estates such as artisans, farmers, and shipmen. The Constitutional History deserves special attention; Always ask about the cause of constitutional changes. Patricius considered the 1356:, a 1553 printed youth work by Patricius, deals with the origin and the different products of poetic inspiration. The author deals with the controversial relationship between inspired work in a state of emotion and learned engineering techniques based on traditional norms and patterns. According to the concept of the 2289:

the encounter with other people and always aim to have a certain effect on others. The right relationship with them can only be gained and consolidated through practice in the community. Good being through mastering passions proves to be identical with ethical behavior in social life, in the family and in the state.

2501:, human products: Poetry mediates in an analogous way between the purely spiritual and the material. The analogy thus established also extends to the factor that makes the mediating entity what it is. The peculiarity of man, which determines his nature and from which his special position results, is the spirit 2362:

contingent facts that enter through the senses and are then processed by the mind and assigned to their reasons. They are effects in contrast to the general causes and purely spiritual conditions with which philosophy deals. The work of the historian is not limited to the collection and documentation of the

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tried unsuccessfully to secure his livelihood in the long term To get home to an ecclesiastical. After this failure, he went to Rome in 1556, but his efforts for a benefice also failed there. Then he moved to Venice. The young scholar unsuccessfully sought employment at the glamorous courtyard of the house

2133:. In his understanding, rationality is not a peculiarity of man, but is more or less pronounced in the animal world. The empirical finding does not allow a fundamental delimitation of the rational from the irrational, rather the differences between the species with regard to rationality are only gradual. 1713:, which severely impaired shipping in its area on the Po. Therefore, the rulers of Ferrara in the 15th and 16th centuries reluctantly consented to the introduction of Reno water into the Po or refused to grant it. For this reason, a new conflict between the two cities arose in the 1570s, in which Pope 2910:

and Danilo Aguzzi Barbagli, emphasize the revolutionary potential of his theses, which point beyond the Renaissance into the future. You see him as an exponent of an epochal upheaval, a forerunner of the rationalistic discourse that subsequently strengthened and aimed at scientific precision. Carolin

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expressed a widespread opinion when he 1964 stated that there were good reasons to count Patricius among the natural philosophers who "paved the way for the new science and philosophy of the 17th century and modernity". As a thinker of a transition period, he tried to develop a systematic explanation

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could initially not be enforced across the board: a new edition with the wrong date 1593 appeared in Venice, pretending that it had already been printed before the ban in 1594. This issue was distributed in Protestant Northern and Central Europe, where at that time a Catholic condemnation acted as an

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of the familiar and the unfamiliar. A poet may and should exceed the limits of what is allowed by the theoreticians, he should consciously disregard norms such as imitation of the natural and conformity with normal life experience and include the unusual and improbable. Since he has to present to the

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exerts its shaping power on the whole of a seal. We can only speak of poetry where the effective presence of the wonderful is palpable and gives the entire product the appropriate quality. Thus three aspects determine the poetic: firstly, the influence of its specific principle of form, secondly, the

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in poetry. Just as reason is the universal form of man, which constitutes him as man, so the wonderful is the specific quality that makes every poem such. This also results in an analogy in the order of rank of those who work: Just as the exercise of reason places man above all other animated beings,

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With his poetry theory, Patricius distanced himself from traditional guidelines, both from ancient definitions and from the approaches developed in the Renaissance. Above all, he opposed Aristotle's poetics. His protest was directed against all conventional determinations of the nature and meaning of

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depends on whether you learn to properly deal with your passions. A person's work on himself begins with behavior towards his own affinity, and only there can "good being" be the goal. According to Patricius, the passions do not come into play inside the individual without cause, but always ignite in

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On a social level, the needs arising from the natural love for life in community must be met. On an individual level, it is about carefully maintaining the bond that connects soul and body, maintaining the spirit of life by fulfilling the physical needs. First of all, the physical must be guaranteed;

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It also makes no sense to use the speech act - defined as "uttered in words" - as a demarcation characteristic of humans, because there is no fundamental discontinuity in this regard either. The utterances of the animals are means of communication that are part of their languages, and their functions

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should remedy this deficiency. During the conversation, Leonardi conveys his young dialogue partner his understanding of true honor. According to him, this does not consist in prestige, but in an unshakable onevirtuous basic attitude. Therefore, one can never lose true honor, which does not depend on

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s nor followed the rules of Aristotle's poetics. Based on the current controversy, Patricius wanted to show the uselessness of the established Aristotelian poetry. He claimed, among other things, that Homer, like Ariost, had not adhered to the rules of this poetics. Tasso immediately responded with a

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When dealing with peripatetic thinking, Patricius attaches great importance to taking Aristotle's doctrine directly from his own words and not - as has been customary since the Middle Ages - to be influenced by the interpretations of the numerous commentators. In addition, he demands that Aristotle's

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a significant increase in the value of the land, which could now be used for growing cotton. However, the measures required were costly and poor harvests also reduced income, so that the client could not be satisfied. Contarini's Cypriot relatives, who Patricius discredited with his report, took this

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Giorgio Contarini. While initially tutoring his employer in Aristotelian ethics. Patricius soon won Contarini's trust and was given an important assignment: he was sent to Cyprus to inspect and then report on the family property, which was administered by a brother of Contarini. When he described the

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In the very rich modern research literature, Patricius is often recognized as an independent, innovative thinker and his performance is considered important. This refers to the philosophical and literary theoretical works, to the historical theory and philological competence of the humanist, but not

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Following Machiavelli, Patricius extensively criticized the use of foreign mercenaries, the disadvantages of which he emphasized. You can only rely on a force of citizens and volunteers. It is fatal to neglect one's armament and to give up the illusion that peace can be maintained through alliances,

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to be included, which historians had completely neglected. Without considering the economic and financial situation of a state, the representation of its history is empty and airy, because the economy is the basis for the life of every community. Precise information on the state budget is important.

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Patricius rigorously opposed this way of dealing with historical materials, which had been common for thousands of years, although he ultimately also pursued an ethical goal and enthusiastically affirmed the role model function of great figures from the past. Like his predecessors, he emphasized the

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The starting point is the determination of the human goal in life. For the author as a Christian, this can only be the attainment of the highest good, the future bliss in the hereafter. The hope of this maintains man in need of his earthly existence. However, there must also be a provisional goal on

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When examining time, Patricius dealt with Aristotle's definition, which he subjected to fundamental criticism. Aristotle made several mistakes at the same time by defining that time is "the number or measure of movement by means of earlier or later". He had made the measure and number, which are the

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With his teachings in different subject areas, Patricius wanted to distinguish himself as a critic of traditional ways of thinking and finder of new ways. He preferred to differentiate himself from all previous developments and chose an unusual approach, which he - sometimes exaggerating - presented

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The Pope set up a commission of inquiry in which Scipione di Castro, a political advisor without engineering skills, set the tone. Di Castro wrote an expert opinion in 1578, in which he came to the conclusion that the landing was not caused by the Reno. This angered the Ferrarese, for whom Patricius

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is controversial. He did not publish it; the work was not made available in print until 1975, when the critical first edition appeared. The interlocutors are the author and an angelo Delfino, after whom the work is named, which cannot be identified with certainty. Delfino is probably a member of the

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However, Patricius's dedicated opinions on philosophical and literary issues also caused controversy and led to disputes. Because of Aristotle's criticism, a written polemic with the Aristotelian Teodoro Angelucci eased. In the literary field, Patricius was involved in a dispute over the criteria of

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One of the benefits of the trip, however, was the prospect of making a living in the long-distance book trade. The export of books from Italy to Barcelona seemed lucrative; Patricius had been able to reach an agreement with business partners there before he left. Shipping started and actually proved

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found in 1902 that as a literary critic Patricius was two centuries ahead of his time. Rainer Stillers highlighted the highly developed methodological awareness in 1988, which is reflected in Patricius's careful consideration of tradition and his methodical progression from facts to theory show. On

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way of thinking was obvious. However, Patricius's thesis was not meant that way because he did not take self-love in the sense of selfish preference. Rather, he also referred to an aspect that compensates for self-reference: the enviousness of good that was already thematized by Plato. According to

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The determination of the object of investigation as a whole of the temporal processes led Patricius to assume that historical research could even be extended to the future. He considered it fundamentally possible to write a story of the future, that is, to make serious scientific forecasts based on

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is of significant value. According to this concept, objectivity and certainty must be achieved to the extent that is possible for the human mind. In such work, standards of morality are out of the question, there is no question of good or bad. The evaluation of what happened is important, but it is

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inequality among the citizens must be kept within limits; the state should provide public meeting places and the legislation should counter private hostilities. Patricius's central demands are the temporal limitation of the exercise of power and the free access of every citizen to the highest state

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were printed in Venice in 1562. They are dedicated to Cardinal Niccolò Sfondrati, who later became Pope Gregory XIV. Each dialogue is named after one of the participants. The author himself is involved in all discussions. The scripture turns against the opinion widespread in humanist circles, based

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Despite his great respect for the creators of the ancient wisdom teachings, Patricius did not hesitate to take a different view in individual cases. He stressed the need for valid evidence and refused to accept quotes from venerable authorities to replace missing arguments. He saw it as his task to

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wrongly attributed to Aristotle -, the fifth is Platonism. He had reconstructed, ordered and explained the four older philosophies. All five models are conducive to religion and acceptable from a Catholic perspective, in contrast to Aristotelianism, which is godless and incompatible with faith. The

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In the preface recommended to the Pope that the Pope profoundly changed the Catholic school system: in the teaching of ecclesiastical educational institutions - religious schools and universities under papal control - he proposed to replace Aristotelianism, which had dominated the Middle Ages, with

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Upon his return, Patricius returned to science. He now went to Padua again, where he apparently no longer worked at the university but only gave private lessons. Among his disciples was Zaccaria Mocenigo, a nephew of the archbishop. It was very important to him to exchange ideas with the well-known

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Francesco Patricius was born on 25 April 1529 in Cres. He initially spent his childhood in his hometown. His uncle Giovanni Giorgio Patricius (Ivan Juraj Petriš), who commanded a Venetian warship, took the only nine-year-old boy on a war campaign against the Turks in February 1538. So it turned out

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After a long period of unsuccess, Patricius was finally able to gain respect in science, as the establishment of two chairs at important universities shows for him. His proposal to replace the Aristotelian program with a Platonic one in church educational institutions was not heard by Pope Clement

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served as the starting point. Like Plato, Patricius saw love as an inclination to the divine beauty, which gives the soul the "wings" with which it can rise to its transcendent home. It was a performance familiar to the educated audience. Two other theses of the humanist were less conventional: he

2369:

According to this definition of the research object, the historian's field of work is the universal history of the empirically found. Patricius thus opposed the usual limitation to the actions of people and the further narrowing of the field of vision to the deeds of kings, statesmen and generals.

2255:

was superior to all alternatives. One should neither entrust too much power to an individual, nor paralyze the state through radical democratization. The rule of a small group spurred ambition too much, which could lead to civil wars. Optimal is the Mixed Constitution of the Republic of Venice, in

2082:

Thus the four basic principles "space", "light", "flowing" and "warmth" are the basis of the cosmos. The material world emerges from them. They form a complex ideal unity that is inherent in all material existence and precedes it as a condition of existence. On the material level, the principle of

1993:

s hat. In the middle of the material world, according to his model, is the earth, which rotates about its axis every day. He did not consider the counter-hypothesis, a daily rotation of the celestial vault around the earth, to be plausible, since the required speed was hardly possible. He rejected

1964:

With the "new geometry" that Patricius proposed, he meant a new philosophical foundation of this science. He justified their necessity with an inadequacy of the Euclidean system: Euclid had defined elementary terms such as point, line and area, but had failed to develop a philosophical system that

1259:

and the methods of historical research. The fictional dialogues take place in Venice among friends and acquaintances of the author, he is always there. The participants in the speech represent and oppose different opinions. Her remarks are presented in a way that corresponds to a natural course of

313:

As one of the last Renaissance humanists, Patricius was characterized by extensive education, varied scientific activity, a strong will to innovate and exceptional literary fertility. He critically examined established, universally recognized teachings and suggested alternatives. In particular, he

5426:

Horsfall, Nicholas (October 1989). "M. Capasso et al.: Momenti della storia degli studi classici fra Ottocento e Novecento. (Pubblicazioni de Dipartimento di Filologia Classica dell' Università degli Studi di Napoli, 2.) Pp. 244. Naples: Dipartimento di Filologia Classica, Università degli Studi,

2888:

History theory is also highly valued. For example, Franz Lamprecht wrote in 1950 that Patricius was in the middle of an empty formalism, frozen mindset "preserves the pure basic idea of the humanistic world view". He was a main representative of the current, which "was looking for a way to a more

2590:

only exists in a naive popular belief, which is fueled by the poet's addiction to self-validation and self-mystification. Accordingly, it is a list of poets who claim to be inspired to gain prestige and hearing. In contrast, Patricius's plea stands for the authenticity of the emotion. It tries to

2570:

as the central principle of the action of poetry is therefore not an expression of a subjectivist aesthetic of Patricius or an orientation towards the irrational; rather, it results from the didactic concern of poetry to bring about a transition from ignorance to knowledge. This occurs through an

2292:

This is where the time dimension comes into play for Patricius. The community is determined not only by the present, but also by its history. Therefore, dealing with the social challenge must include the entire past, which shows itself as history. A human being living only in the present would be

2242:

According to the state theory of Aristotle, the population of the city-state is divided into classes. Only the upper classes, the ruling class, form the citizens with political rights. The members of the lower classes - farmers, artisans and traders - are busy with their hard work to secure their

2091:

This cosmology also has an epistemological aspect. If the physical universe depends on the generating principle of light, it is light-like. Accordingly, from Patricius's perspective, nature does not appear to be impenetrable, alien and dark matter, but is in itself clear, it manifests itself. Its

2037:

In contrast to Aristotle, Patricius assumed a temporal beginning of the world. According to his teaching, the creation of the cosmos is not an arbitrary act of God, but a necessity. It inevitably results from God's nature, which demands creation. God must create. As creator, he is the source, the

1514:

offers a detailed description of the poetic products of antiquity and the forms of their public reception. The inventory is followed by the classification, the examination of Metrik and the presentation of the presentation of poetry in cultural life. One of the theses put forward here is that the

788:

The first volume consists of thirteen books. The first book offers a detailed biography of Aristotle, the second a list of works. The following seven books contain philological studies. It is about clarifying the questions as to which of the traditionally attributed writings to Aristotle actually

510:

In 1554, Patricius had to return to Cres because of a lengthy dispute over the inheritance of his uncle Giovanni Giorgio. The spell at Cress, which was characterized by illness, isolation and the family conflict. At that time he apparently belonged to the spiritual class - at least until 1560. He

2809:

also had an unfavorable opinion. He described Patricius as a man of considerable talent, but who had spoiled his mind by reading the writings of "pseudoplatonists". By this Leibniz meant above all the ancient Neoplatonists. The Venetian recognized defects in geometry, but was unable to fix them.

2423:

Patricius compared the historian's penetration from the circumstances of the action to the cause of the action by separating the individual onion skins, which gradually leads to the core of the onion. He also used the metaphor of the anatomist, which is similar to that of the historian. Like the

2361:

As the subject of historical scientific research in this sense, Patricius determined the documented and remembered processes in the world of the sensible in their entirety. He called them "effetti" ("effects"), by which he meant the individual concrete realities over time. It is the singular and

2327:

According to Patricius's reasoning, the concept of historiography, which has been common since ancient times, is based on a contradictory relationship to the subject of consideration. The starting point of his considerations can be summarized as follows: The historians theoretically admit to the

1988:

According to Aristotelian cosmology, the world of material things enclosed by the spherical vault of heaven forms the whole of the universe. Nothing can be outside of this limited universe, not even time and empty space. Patricius, on the other hand, considered that part of the three-dimensional

616:. From a humanistic point of view, however, this commercial success was questionable, because the Escorial was considered a "book grave" by the scholars. When the legal proceedings for the failed book trade dragged on without any foreseeable result, Patricius returned home after thirteen months. 2709:

Patricius's philosophy of nature was well received by anti-Aristotelian thinkers who liked to use his arguments. An early recipient was the English natural philosopher Nicholas Hill, who took up the ideas of the Italian humanist in his "Philosophia Epicurea" printed in 1601, without naming him.

2661:

Following the Platonic tradition, Patricius also assigned a metaphysical and cosmological dimension to love. He saw in it not only a phenomenon of the human world, but a real principle in the cosmos, which he believed to be inspired. On the cosmic level, according to his philosophy of love, the

2603:

Patricius also appeared in the field of love theory as an innovator, he announced a "new philosophy of love". However, the core components of his concept were already known, were based on ancient ideas or had already been presented by other humanists. The teaching presented in Plato's dialogues

2565:

In Patricius's poetry, particular emphasis is placed on the requirement that the aim of poetry should not be to create affects, not to enchant and deceive, but to redirect the soul of the listener or reader through the insight conveyed to him. The mixture of the familiar and the unfamiliar, the

2414:

only lies in the fact that the processing of the compiled material from older sources can be examined. One must always ask oneself what expertise the respective rapporteur could have had, to what extent he could be expected to be impartial and what should be said about his guarantors. Patricius

2230:

Patricius believes religious cult, rites and a priesthood to satisfy a basic human need are necessary, "temples and churches" are to be built and "the gods" are worshiped. The religion of the "happy city" is not described in any more detail, in any case it does not have a specifically Christian

2159:

s, the founder of Neoplatonism. This is about the controversial question among the Neo-Platonists, whether the soul, through its descent into the physical world, surrenders completely to the material circumstances, as the late antique Neo-Platonists meant, or whether Plotinus could maintain its

2537:

One of the common connotations of the miraculous in the Renaissance is that it not only arouses astonishment and admiration, but also enables knowledge by leading into the world of the new and amazing. According to Patricius's teaching in the field of poetry, this refers to a special being, an

2496:

is the defining characteristic of poetry, through which it is defined in terms of content. When determining the function of this wonderful thing, there is an analogy between the peculiarity and position of man in the cosmos and the specific nature and task of poetry in culture. According to an

2445:

Patricius paid particular attention to the military. He found it unsatisfactory to show the military forces of a state only through reports of battles, conquests, sieges, victories or defeats. Rather, an understanding of the military organization is necessary. You need precise knowledge of the

2331:

For Patricius, the train of thought can now be continued like this: A representative of the conventional moralizing, rhetorically embellishing presentation of history may concede, because of the weak points mentioned, that the pure truth must remain hidden. However, he will assert that a rough

761:

The struggle against Aristotelianism was a central concern of Patricius, which is evident everywhere in his texts. He wanted not only to refute individual teachings of the ancient thinker, but to bring the entire system to collapse. For this purpose, he wrote a polemical script which he called

2892:

The diligence of the humanistic scholar, his thorough knowledge of the history of philosophy and his precise textual work are emphasized. However, criticism is given to the bias, which is sometimes regarded as fanatical, in his polemical efforts to refute and discredit Aristotle in all areas.

2339:

s - can produce the desired moral yield as well as a historical work, the truth with Ersomixes. Thus, if one resigns in finding the truth and only holds on to the educational effect, the difference between poetry and historiography is eliminated. Historicity loses its intrinsic value and thus

2306:

and Patricius's teacher Francesco Robortello. In this way, the consideration of history was placed in the service of moral education and subordinated to its purposes. This made her the poet and the rhetoricik approximated, which should also aim at educational returns. In addition, a gripping,

2049:

According to the model of the "new philosophy", the first product of the creation process is the spatial principle, the indifferent, neutral principle of the local. Its existence is the prerequisite for everything else, for the unfolding of nature. The starting point of nature is the second

2010:

In Patricius's model, the material world is surrounded by an infinitely extended, homogeneous, empty space. This is flooded with light; an empty room must be bright because the light is everywhere where there is no material that could create darkness with its impenetrability. The space that

2301:

The idea that the purpose of dealing with history was to exemplify the validity of moral teachings and to visualize inspiring or dissuasive patterns has been widespread since ancient times. Even in the Renaissance, numerous authors had endorsed this view, including the well-known humanist

1313:, who as a general, as well as in siege technology and in fortress construction, is the unmatched role model of all other rulers. With this flattery, Patricius wanted to impress Duke Alfonso II d'Este, grandson of Alfonso I, who was then ruling in Ferrara. He dedicated his writing to him. 2491:

A central concept of Patricius's poetics is the 'mirabile', the 'wonderful', that is, what arouses astonishment or admiration in the reader because it stands out from the mass of ordinary, uniform and self-evident phenomena. According to the understanding of the humanist philosopher, the

651:

With the move to Ferrara, the new professor began an enjoyable and profitable phase of life. He was highly regarded both at the glamorous court of Alfonso and in the academic environment. He was friends with the Duke. Patricius also had a good personal relationship with the famous poet

2316:

practical use of historical knowledge in civil life and above all in politics. His novelty, however, was that he insisted on a consistent separation between finding the truth and moral instruction or use, and condemned every decoration. In doing so, he attacked the famous historians

1075:

had already recognized the conformity of Platonism with Christianity. Nevertheless, Aristotelian philosophy had prevailed. Their continued dominance goes back to the medieval scholastics. Plato's works were unknown to them, so they turned to the unsuitable writings of Aristotle.

393:

and, according to their coat of arms, was of royal descent. As a result of the Turkish conquest of her homeland, she emigrated, and so an ancestor named Stefanello came to Cres. This happened, if the communication is correct, in the second half of the 15th century. In his book,

289:

while still a student. He became a sharp, high-profile opponent of Aristotelianism, with whom he grappled extensively in extensive writings. After many years of unsuccessful efforts to secure material livelihood, he finally received an invitation in 1577 to the Ducal Court of

1226:

is a youth work by the philosopher, which he wrote as a student, completed in 1551 and had printed in Venice in 1553. The treatise is intended to show the conditions for a successful life in an ideal state community. The starting point is the relevant considerations in the

2905:

Patricius's diverse impulses are answered differently to the question of the classification of intellectual history. Some researchers such as Cesare Vasoli and Lina Bolzoni locate his ideas in the middle of the Cinquecento world of ideas. Others, especially Giorgio Spini,

2160:

presence in the spiritual world at any time. Patriciuss is convinced that the human soul has no non-rational or suffering life in itself, but only a life of knowledge; the impulsiveness, the irrational is a result of the physicality, which it encounters from the outside.

2922: 2366:; rather, he can also use meticulous research to determine the reasons for their origin, to recognize the intentions and motives behind them. The possibility to explain the empirical historical facts causally justifies the claim of historical research to be a science. 2419:

sources are considered to be particularly reliable, provided they are in the original, unadulterated version. In addition, one should pay due attention to the texts created without the intention of tradition, according to the terminology of modern historical science.

604:. There he published three books in 1573, but then the publisher went in. The philosopher then went on a new trip to Spain in 1574 to sue his former business partners and sell Greek manuscripts. In February 1575 he was received by Antonio Gracián, the secretary king 2104:

According to this understanding, time cannot be ontologically equal to space. Since it is determined as the duration of bodies, but the existence of bodies presupposes that of space, time must be subordinate to space, the primary given, and also to the bodies.

2386:, to be more important than the history of deeds. In addition to customs and customs, he also included products such as clothing, structures and ships, as well as all devices manufactured for work and everyday life, as relevant in terms of cultural history. 2586:, the ecstatic enthusiasm for poetic production that can only be explained as a result of the influence of a deity. Patricius's remarks are a response to Aristotelian Lodovico Castelvetro's fundamental criticism of enthusiasm. In Castelvetro's opinion, the 2843:

to his mathematical ideas. Hanna-Barbara Gerl describes him as an ingenious thinker of genuinely Renaissance philosophy who has the unconditional will to represent the method and the uniform explanatory ground for everything real. After the judgment of

2234:

A particularly important state goal is the education of children to virtue. Legislators must ensure that they are not exposed to bad influences. Great emphasis is placed on the musical education of the youth. The teaching in music and painting has a

2934: 2283:

e. Man is a sensual, passionate being. The affects are primary facts and are in themselves neither commendable nor blameworthy, but they create the possibility of behavior to which praise or blame can be referred. Whether or not you can achieve the

908:

In the 1580s, Patricius worked on preparatory work for an overall presentation of his philosophical system, which he conceived as an alternative to Aristotelianism. First, he provided relevant material. He translated the commentary of the pseudo -

1802:, tried. It was intended to show the ruler the humanistic qualifications of the author and at the same time to impress with the usual flattery. Patricius dedicated the poem, in which he praised the ruling family, to a duke's brother, the cardinal 2695:

Patricius's theory of nature and criticism of Aristotle were strongly received in the late 16th and 17th centuries, although his main work was on the index of forbidden books, from which it was only removed in 1900. Even in Italy, the ban on the

1932:

was bound to the concept of location. The place was conceived as a kind of vessel that can absorb the body and constitute the space. The idea of a three-dimensional space that existed independently of places as a reality of its own was missing.

2879:

on this subject is emphasized. Patricius's struggle against Aristotelian poetics is seen as an innovative, albeit little after-effect, impulse that could hardly have affected Aristotelian dominance in this area in the 17th and 18th centuries.

2074:

is the passive principle of taking up form and Factor that gives the bodies the resilience needed to maintain their mutual delimitation. The "warmth" represents an active principle, it is the dynamic unfolding of the light principle in the

2003:, which has been widespread since ancient times, which presupposes physical spheres. However, he held on to the idea of a harmonious structure of the cosmos in the sense of the Platonic natural philosophy. The appearance of a new star, the 1919:

In natural philosophy, Patricius emphasized the novelty of his teaching; he stated that he was announcing "great things" and "outrageous things." In fact, he made a fundamental break with the medieval and early modern scholastic tradition.

1175:

script, the content of which is Patricius with only orally presented "unwritten teaching" equated to Plato. He said it was a record of Aristotle's wisdom teachings of ancient Egyptian origin, which Plato conveyed to his students in class.

2479:

poetry, which impose formal or content-related limits on poetic work and thereby limit the poetic design possibilities. First and foremost, he opposed the ancient thesis, taken up by the influential contemporary Aristotle commentator

2911:

Hennig locates him in a zone of upheaval between Renaissance and Baroque and registers "proto-baroque tendencies". Because of his philosophical orientation, even his affiliation with Renaissance humanism is not unanimously accepted.

1428:

image of human history, emphasizing fear as a decisive factor that led to the deplorable state of civilization in his time and dominated social life. In the context of this decline he categorizes the origins and history of rhetoric.

711:. In November 1592, she summoned the author of the suspect document and allowed him to read Saragoza's report, which was unusual for the accused at the time. Patricius responded to the censor's attack with a letter of defense, the 568:, who was an enthusiastic book collector. The beginning of this connection was promising: the viceroy invited him to Barcelona and offered him the prospect of employment as a court philosopher with an annual salary of five hundred 1736:

was the Bishop Tommaso Sanfelice, with whom he could communicate well. In 1580, Patricius wrote a report on his negotiations with Sanfelice. However, the Duke did not take up his bold proposals for the construction of new canals.

1762:

who was still very young at that time, and who appears as one of the two participants in the fictional discussion. His interlocutor is also a historical figure, the Count Giovan Giacomo Leonardi, a diplomat in the service of the

1368:, the humanist theorist assumes that "ingegno" and "furore" work together in poetic production. By "ingegno" he means individual inclination, talent and here especially mental agility, by "furore" the inspiration from the divine 2847:

he was the most important Platoniker of the early modern period after Marsilio Ficino. However, it is also pointed outthat his strength lay in criticizing the conventional, not in developing viable alternatives. In this sense,

334:, Patricius's strongly controversial philosophy of nature found considerable echo despite the church's condemnation, but remained an outsider position. Modern research recognizes his contributions to the constitution of modern 773:, Aristotle's School of Philosophy. The first impulse came from a request from his student Zaccaria Mocenigo, who asked him to write a story about Aristotle. Patricius fulfilled this request with the original version of the 2209:

and the Italian city republic, the task is to create and guarantee stable framework conditions for this. The happiness of the city is the sum of the happiness of its citizens. This presupposes the opportunity to be happy.

3361:

Di M. Francesco Patritio La città felice. Del medesimo Dialogo dell'honore Il Barignano. Del medesimo discorso della diversità de 'furori poetici. Lettura sopra il sonetto del Petrarca La gola e'l sonno e l'ociose piume.

2872:

of the physical universe in a new and original way. This is a mixture of science and speculation. His work represents a great attempt at system formation, but at the same time reveals a number of gaps and discrepancies.

2640:

of the believer were also interpreted as variations of self-love. In the Platonic and Stoic as well as in the Christian tradition, self-love was considered suspect. The suspicion of a justification of selfishness or an

1998:

n), whose revolutions they follow. Instead, he assumed that they were moving freely in the room. For him, the traditional idea that the orbits were circular also fell away. Therefore, he also gave up the concept of the

572:. As a result, Patricius made his first trip to Spain. In Barcelona, however, he was very disappointed because the financial promise was not kept. For these circumstances, the philosopher was forced to return in 1569. 591:

In order to restructure his financial situation, Patricius turned to book production. In August 1571 he entered into a contract with the heir to the manuscript of a script by the late scholar Girolamo Ruscelli about

1810:. As in other fields, he also appeared as an innovator here: he claimed that he was introducing a new heroic measure into Italian poetry that matched the heroic content of an epic. These are thirteen silbler with a 2591:

invalidate the physiological reasoning of Aristotelians, according to which the "obsession" of what is seized by the "furore" can be interpreted as a symptom of a temperament. However, according to Patriciuss, the

2311:

as well as from the poet or speaker. As a result, the differences between historical reporting and fictional literature became blurred, for example in the speeches of statesmen and generals invented by historians.

2087:

is shown in the form of the relative "liquid" of the material objects. This means their different degrees of density. These are the cause of the different resistance of physical bodies, their hardness or softness.

318:

with his own model. He opposed the traditional view of the meaning of historical studies, which was usually restricted to moral instruction, with his concept of a broad, neutral, scientific historical research. In

2397:

Another field that Patricius has complained about so far is peace research. He remarked that he had never heard of a history of peace, even though this area in particular would be a particularly worthwhile topic.

1423:

past. The later introduced control of the minds with the art of persuasion was only a cheatechoes of this original power, because the former connection with the truth had been lost to humanity. Patricius draws a

2348:

Patricius countered the criticism of history with his opposite conviction, according to which the historical researcher's sole aim is to know the historical truth and to find the facts as a contribution to the

992:

and the oracles were the oldest evidence of the history of philosophical thought. It was therefore important to him to secure the text inventory. The positions were taken from works by the late antique authors

1863:

According to a hypothesis by John-Theophanes Papademetriou, which is considered plausible, Patricius has printed in Ferrara in 1583 the Italian translation of an oriental fairy tale collection under the title

676:

Patricius's academic career finally peaked thanks to the benevolence of Cardinal Ippolito Aldobrandini, who invited him to Rome in October 1591. In January 1592 Aldobrandini was elected Pope and took the name

5412:, Ravenna 2001, pp. 33 f., 37–44; Bernard Weinberg: "A History of Literary Criticism in the Italian Renaissance", Vol. 1, Chicago 1961, pp. 600-603 and Vol. 2, Chicago 1961, pp. 997-1000. See Lina Bolzoni: 1891:

current. He accused Aristotelians and scholastics of dealing with words - abstractions introduced arbitrarily and without reason - rather than things and having lost all contact with the reality of nature.

635:

In Modena, Patricius received the invitation to the ducal court of Ferrara that had been sought two decades ago. At the turn of the year 1577/1578 he arrived in Ferrara. He was warmly received by the Duke,

6909:

151, 1974, pp. 357–382, here: 365–368, 371 f., 377–382; George Saintsbury: "A History of Criticism and Literary Taste in Europe", Vol. 2, 6th Edition, Edinburgh / London 1949, pp. 97-100; Thomas Leinkauf:

5491:

Schmitt, Charles B. (1977). "Francesco Patricius da Cherso. Lettere ed opuscoli inediti. Ed. Danilo Aguzzi-Barbagli. Florence: Istituto nazionale di studi sul Rinascimento, 1975. xxxiii+569 pp. L.10,000".

2058:, from which the preforms are made of world things, their patterns. All of this is not yet material; the first emanation processes take place in a purely intellectual area. In this context, terms such as 2803:, a defense document for Tycho. He accused him of not distinguishing between real and apparent movements. Kepler's criticism, however, was based on the fact that he had misunderstood Patricius's model. 2276:, successful life in a social context. Looking at history is about studying human striving for being "good" in this sense. The philosopher turns to his discussion of the historical dimension of life. 1457:

was the authoritative pattern. After the poet Camillo Pellegrino made a pejorative statement about Ariost's fabric treatment, Patricius intervened in 1585 with a pamphlet. In his statement, entitled

1042:, in 1591/1592, but the manuscript remained incomplete and the conflict with the censorship authority prevented its completion and publication. The author dedicated the first edition of 1591 to Pope 1903:

n, the correctness of which he considered evident. In doing so, he aspired to be scientific, based on the model of mathematical discourse. The goal was knowledge of the whole existing through order

1038:

should consist of eight parts and explain its entire world interpretation. However, he was able to complete only the first four parts and publish them in Ferrara in 1591. He worked on another part,

719:

in the new version of the index, the author continued his rescue efforts, while the publication of the new index of 1593 was delayed. The main disadvantage was that the censor responsible last, the

7121: 2896:

There is general agreement that Patricius's attempt to re-establish geometry was unsuccessful. From a mathematical-historical point of view, it is found that he actually found a weakness in Euclid

2566:

understood and the misunderstood should create a tension in the reader that drives him to do soto want to understand what is not understood. It should initiate a learning process. The role of the

2188:

this side: the creation of advantageous living conditions that encourage higher aspirations. For Patricius, like for other humanists, the optimum that can be achieved in earthly existence is the

532:

situation on his return in the summer of 1562, Contarini sent him again to Cyprus and gave him authorization to carry out measures for improvement. As the new administrator, Patricius ensured by

2632:

At the time, however, this was a subversive concept, because the appreciation of love for oneself was unusual and offensive to large groups. It was particularly provocative that the Christian

1167:

and a compilation of contradictions between Aristotelian and Platonic philosophy. The source texts are Patricius's collection of fragments of the Chaldean oracles, hermetic literature and the

2595:

was only at work with authors of past ages, not in the Petrarchist poetry of his own time. The successful contemporary poems are not divinely inspired, but products of talent and artistry.

2354:

on a different page and has to be done in a different context, from a different perspective. Patricius rejected the connection between philosophy and historiography, as it did for example

2272:

when dealing with history. According to his teaching, this has three aspects: mere being as successful self-preservation, eternal being as a union with the deity and being "in a good way"

2692:

VIII. The demise of the two chairs for Platonic philosophy tailored to him after his departure shows that his philosophy was considered out of date. The Roman chair was closed in 1600.

2335:

This is where the decisive counter argument comes in, with which Patricius wants to refute the view he is attacking. It reads: A moral poetic invention - such as the epics of Homer and

2558:

The universal conception of Patricius's poetics excludes narrowing the poetic productivity by one-sided standards. A preference for certain role models such as Homer or trends such as

1102:), deals with the principle of light, which is represented as the shaping and invigorating force in the universe, and with physical light and its properties. Among other things, the 2358:; In his opinion, the historian should not philosophize about the hidden causes of the course of history, but only with facts - including the recognizable motives of actors - deal. 1519:

in ancient Greece. The second decade deals with theory. It concludes with a discussion of Torquato Tasso's understanding of poetic quality. Patricius called this part of his work

6714:

Matula, Jozef (2018). "Grundriss Philosophie des Humanismus und der Renaissance (1350–1600). Thomas Leinkauf. 2 vols. Hamburg: Felix Meiner Verlag, 2017. xxvi + 1,938 pp. €198".

2260:, the principle of the rule of a small elite is enforced by the Senate and the idea of everyone's participation is taken into account by the establishment of the Grand Council. 1251:

Patricius was one of the pioneers of History Theory, a young branch of research at that time. Ten dialogues of the Venetian scholar, which he published in 1560 under the title

262:

His national origin differs in sources, and he is described both as Croatian and as Italian. In Croatia he is mostly referred to as Franjo Petriš or Frane Petrić (sometimes

2952:"The Beginnings and Establishment of the Universal Physical World" (Latin: "Pancosmiae mundi corporei principia et constitutio"), eighth volume – title page; Ferrara, 1591 1956:. On the one hand, physical space is physical because it has three dimensions like a body; on the other hand, it is non-physical because it does not offer any resistance. 1526:

because it had taken three days to draft. The remaining five decades, which were lost in the early modern period, were only discovered in 1949 and published in 1969/1971.

413:

has established itself internationally, but in Croatia variants of the Croatian form are preferred. The addition "da Cherso" (from Cres) serves to distinguish it from the

656:, who lived in Ferrara, even though he had a controversy with him in a controversial event. In the fourteen years of his work in Ferrara, he published numerous writings. 2145:, Patricius cited the characteristic of the specifically human in addition to access to knowledge that goes beyond what is perceived by the senses, the impulse control. 494:, was pioneering for Patricius. He later expressed his distance to Padua's scholastic-Aristotelian teaching practice by writing in an autobiographical letter in 1587 as 537:

opportunity to take revenge and to blame the administrator on the head of the family. When Patricius's justification was not accepted, he asked to be released in 1567.

7284:

La traduction latine des Dialoghi della Historia de Francesco Patricius da Cherso par Nicholas Stupan (1570 ) et la réception européenne de sa théorie de l'histoire.

2457:- did the use of artillery lead to the decision. In general, Patricius's military science statements are characterized by an underestimation of the artillery and the 454:, whose university was one of the most respected universities in Europe. Initially, at the request of his practical-thinking father Stefano, he studied medicine with 1976:

is a product of thought. This gave him the primacy of geometry over mathematics over arithmetic. This view corresponded to the state of knowledge at that time; the

519:. After all, he gained a foothold in the Venetian humanist circles: he joined the Accademia della Fama, a scholarly community in which he found like-minded people. 3136:

Volume 9, 1978/1979, pp. 377–396 (Edition a letter from Patricius to the Congregation for the Index with detailed introduction and commentary from the editor)

824:

ideas. He sees a fateful development in philosophy: the first pupils of Aristotle still thought independently and also contradicted their teacher; later, however,

1050:

an alternative world view that was superior to the prevailing school philosophy . Five models would be considered. The first is his own system according to the

2885:

the other hand, Bernard Weinberg, who raised the accusation of a lack of consistency in 1961, and the antiaristoteli rejected the argumentation as not valid.

7942: 1233:

of Aristotle, the views of which the young humanist largely follows here. But there is something wrong the influence of Platonism can be seen. Material from

816:

Patricius does not consistently go from a Platonic alternative system to Aristotelianism but also takes advantage of arguments based on nonplatonic, rather

4396:

Cesare Vasoli: "La lettera autobiografica di Francesco Patricius." In: "Quaderni di Retorica e Poetica" 1986/1, pp. 59–66, here: 62 f .; Francesco Bottin:

4166: 2450:

negotiations and payments instead of securing one's own clout. The belief that an enemy invasion can be stopped with fortresses is also completely wrong.

3103:'. Critical review: Lina Bolzoni:' 'A proposito di una recente edizione di inediti patriziani.' 'In:' 'Rinascimento.' 'Volume 16, 1976, pp. 133–156) 1087:

and state violence. He strongly recommended that you rely on reason and the persuasiveness of philosophical arguments rather than relying on compulsion.

564:

During this time, Patricius's relationship with the archbishop deteriorated. He made contact with Diego Hurtado de Mendoza y de la Cerda, the viceroy of

6331:

In: Luisa Secchi Tarugi (ed.): ' 'Feritas, humanitas e divinitas come aspetti del vivere nel Rinascimento' ', Florence 2012, pp. 405–416, here: 406–408.

1156:), topics of physical cosmology are discussed, in particular the question of the spatial expansion of the universe, which Patricius considers infinite. 7390:, Bari 1977, Pp. 401-437, here: 419-421. See Edward Rosen: "" Francesco Patricius and the Celestial Spheres. "" In: "" Physis "" 26, 1984, pp. 305-324. 6175:

Luc Deitz: "" Space, Light, and Soul in Francesco Patricius's Nova de universis philosophia (1591). "" In : Anthony Grafton, Nancy Siraisi (ed.):

3068:, Pp. 2197–2264 (the files of the Index Congregation's proceedings, including the expert reports as well as letters and statements from Patricius) 2092:

clarity does not have to be set and produced by the human observer. Accordingly, there can be no fundamental, unsolvable problem of natural knowledge.

1360:, the inspired poet is a creator who follows his inspiration without being bound by rules; his art cannot be learned, but a divine gift. Following the 792:

In the second volume, Patricius compares peripatetic philosophy with older teachings, especially Platonism. His intention is to discredit Aristotle as

2340:

historical research loses its meaning. Then you can - according to Patricius - do without historical studies and instead teach bliss with any fables.

2125:, the invigorating and enabling body in the cosmos and especially in living things. He came to the conclusion that there was no inherently irrational 1600:

Patricius was friends with the poet Luca Contile. When he published an edition of his friend's collected poetic works in Venice in 1560, he added his

1419:

Other topics of rhetoric writing are the origin of language and the power of words. The author believes that the spoken word had a magical power in a

2795:

was misrepresented. This is true; Patricius had criticized Brahe's view on the basis of an incorrect second-hand presentation, since his treatise on

700:

Despite his excellent relationship with the Pope, Patricius soon became a target of church censorship. The occasion was his major philosophical work

4353:

Cesare Vasoli: "La lettera autobiografica di Francesco Patricius." In: "Quaderni di Retorica e Poetica" 1986/1, pp. 59–66, here: 61; Cesare Vasoli:

812:

view not be backed up by a single statement, as was previously the case, but rather that all relevant statements by the philosopher be used. In the

3808: 2000: 1721:

took the floor after extensive studies. He first formulated and justified his opinion in a report drawn up in 1579 for Duke Alfonso II d'Este, the

2730:(1647–1706) appreciated the metaphysics and natural science of the Venetian philosopher. He considered him an important thinker and said that the 7967: 1994:

the conventional explanation of the movements of the heavenly bodies, according to which the stars are attached to transparent material spheres (

7501: 2465:

were outdated from a technical point of view as soon as they appeared. After all, he recognized the value of guns in naval battles and sieges.

2768:

Defenders of Aristotelism like Teodoro Angelucci and Jacopo Mazzoni were among the contemporary opponents of the Venetian Platonist, but also

7530: 2070:

we mean the continuity principle, which creates the connection between the different elementary areas, forces and designs. At the same time,

1907:

through an understanding of structures. Patricius justified his rejection of Aristotelian reasoning by saying that it failed in relation to

7952: 1622:. After dealing with the theory, he went into the poetic implementation of philosophical thoughts and commented on fifty sonnets Contiles. 891: 1944:, and it cannot be integrated into it Aristotelian category scheme. It is also not a "nothing" or similar to the non-being, but an actual 738:

Most of Patricius's writings are in Italian, the rest in Latin. The Latin part of the oeuvre primarily includes two monumental works: the

1776:

the judgments of others, in contrast to the theory of pretense, an ephemeral reputation based on external values and questionable ideas.

3037: 1837:, was written in 1558 and is also written in the "new" heroic measure. Patricius praises the Venetian humanist, politician and diplomat 7982: 7977: 2749:, appeared in Basel in 1570, one of English abstract, Thomas Blundeville, `` The true order and method of wryting and reading hystories 828:

surrendered unconditionally to the school founder and, thus, renounced free thinking. The first medieval Arabic-language interpreters,

5818:

The Sources and the Character of Del governo de 'regni.' 'In:' 'Transactions and Proceedings of the American Philological Association

2983: 2256:

which aspects of the different forms of government are combined. There the element of individual rule is represented by the office of

7718: 1948:

something, namely the first being in the world of the sensible. The being of space precedes all other physical being temporally and

7987: 7912: 2963: 2875:

The poetry theory of the humanist is regarded as an exceptional achievement, whose special position in the extensive literature of

1826: 781:

printed in 1571 were the first volume to be incorporated into a four-volume work, which Patricius had printed in folio in Basel in

2666:("self-awareness"), with which he described the experience of staying with one another, the awareness of permanent self-identity. 2279:

The need for happiness in the sense of this good being arises according to Patricius's finding of sensuality and thus the area of

6120:, Leiden 2001, pp. 133–161, here: 139–144; Edward Grant: "Much ado about nothing", Cambridge 1981, pp. 201-203; Thomas Leinkauf: 3965: 1814:

after the sixth syllable, a form recreated from the classic hexameter. In reality, this measure, which probably goes back to the

3382:

Le rime di messer Luca Contile, divise in tre parti, con discorsi et argomenti di M. Francesco Patritio et M. Antonio Borghesi.

2121:, Patricius dealt with the determination of the specifically human through demarcation from the animal. There he dealt with the 7947: 7907: 2650:

to be communicated. A real innovation was the insertion of sexuality into the old concept of the ascent of the lover driven by

1911:. His approach should remedy this shortcoming; he wanted to systematize the contingent and thereby make it capable of science. 4947:

Un dibattito sui libri metafisici di Aristotele fra platonici, aristotelici e telesiani (con qualche complicazione ermetica).

2734:

reveals the very admirable depth of mind of its author. Patricius's main work was also appreciated in the 17th century by the

1668: 5098: 4133: 4081: 4029: 4002: 3975: 3948: 3921: 3793: 3774: 3712: 3656: 3524: 3148: 3065: 3054:

Catholic Church and Modern Science. Documents from the Archives of the Roman Congregations of the Holy Office and the Index.

2780:, a younger contemporary. He found that Patricius had recently made nonsensical and fantastic claims in a state of contempt. 937:(412–485) into Latin. Both translations were printed in 1583. Then Patricius worked out his theory of space. In the Treatise 637: 346: 2026:, which represents the creation of everything created as a gradual emergence from a divine source. He used the ideas of the 7972: 3574: 3561: 2370:

From his point of view, the universal history also extends beyond the human world to the processes in nature, that is, the

1799: 1310: 1013:. His collection, which comprises 318 oracle verses, was a strong extension of the previously authoritative compilation of 3592:

Di scienzia ritratto. Studies on the Italian dialogue literature of the Cinquecento and its epistemological requirements.

2928:"Peripatetical Discussion" (Latin: "Discussionum peripateticarum"), first volume - title page; published in Venice in 1571 327:

and fought against conventional rules, which he considered to be arbitrary, unrealistic restrictions on creative freedom.

7957: 3863: 4984:

Pseudo-Johannis Philoponi Expositiones in Omnes XIV Aristotelis Libros Metaphysicos. Translated by Franciscus Patritius

3432:

Apologia contra calumnias Theodori Angelutii eiusque novae sententiae quod metaphysica eadem sint quae physica eversio.

3099:

Istituto Nazionale di Studi sul Rinascimento, Florence 1975 (includes the writings on water management and the dialogue

1936:

Patricius opposed this way of thinking with his new spatial concept. According to his understanding, space is neither a

528: 3838: 3177: 2453:

Patricius emphasized the crucial role of the infantry, which is usually crucial. Only in three battles - including the

31: 2424:

anatomist with the body, the historian has to deal with the action he is investigating. Every action has a main actor

1260:

conversation, with frequent interruptions and digressions, with irony, doubt, ridicule and a wealth of witty remarks.

7917: 4274: 4236: 3992: 3938: 3694: 3642: 3614: 3599: 3542: 3535:

Eight philosophers of the Italian Renaissance. Petrarca, Valla, Ficino, Pico, Pomponazzi, Telesio, Patricius, Bruno.

3347: 3332: 3295: 3232: 3218: 3196: 3171: 2992: 942: 871:, which he had printed in 1584. The following year, Angelucci continued the argument with another combat script, the 3649:

Francesco Patricius. Philosopher of the Renaissance. Proceedings from The Center for Renaissance Texts Conference .

2007:, he took the opportunity to declare Aristotle's claim that the sky is unchangeable and imperishable to be refuted. 7937: 4972:

Procli Lycii Diadochi (...) elementa theologica et physica (...), quae Franciscus Patricius de Graecis fecit Latina

2940:"The New Universal Philosophy" (Latin: "Nova de universis philosophia") - title page; published in Ferrara in 1591 443:

was. There he acquired knowledge of Greek. In 1546, however, he had to leave Bavaria because of the turmoil of the

4123: 3911: 2751:, 1574 in London. Patricius's concept met with enthusiastic approval from the Italian emigrant living in England, 2714:(1592–1655), who wrote a book against Aristotelianism wanted to write, gave up his project when he discovered the 1502:. It comprises seven volumes, called decades, because they each consist of ten books. The first two decades, the 1331: 844:

had the absolute authority of Aristotle proclaimed and thus pointed the way to sterile, scholastic Aristotelism.

4019: 1681:

is a writing about female attractiveness and love, which Patricius wrote in Modena in 1577 but did not publish.

785:

in 1581. In doing so, he submitted a polemical script, which was also designed as a manual for Aristotelianism.

7962: 7897: 2867:, was the most important attempt at a uniform and independent explanation of nature in philosophy at the time. 1180:

provide arguments for what was not sufficiently founded in the traditional texts of the wise men of antiquity.

565: 4990:, vol. 2), Stuttgart-Bad Cannstatt 1991 (reprint of the edition Ferrara 1583 with introduction by the editor). 2251:

When comparing the different forms of government, Patricius came to the conclusion that a balanced republican

4609:

Un filosofo del Rinascimento editore-libraio: Francesco Patriciuso e l ' incisore Giovanni Franco di Cherso.

583:

published in 1573 by Patriciuss Verlag with the publisher's emblem showing a nursing and parturient elephant.

136: 4071: 3184:

Volume 2. Successori Le Monnier, Florenz 1874, pp. 375–391 (edition from Patricius's letter to Telesio)

1618:, who had the essential knowledge mediated through love. He compared the ancient love poem with that of the 7932: 7892: 4554:

Un filosofo del Rinascimento editore-libraio: Francesco Patriciuso e l'incisore Giovanni Franco di Cherso.

3852: 2149: 727: 723: 685:

a chair for Platonic philosophy was created for Patricius. The professor had his residence in the house of

474:. This was a direction that Patricius firmly rejected and fought violently later. Under the influence of a 17: 7589:, Vol. 2, Chicago 1961, pp. 768 f., 772, 781. Cf. Weinberg's finding that Statement by Christiane Haberl: 6135:"Principio primo" e "Principi principiati" nella "Nova de Universis Philosophia" di Francesco Patricius . 1448:

in 1581 sparked lively controversy in Ferrara. Admirers Tassos faced a group of literary critics for whom

949:

definitions. In 1587 a Latin representation of his understanding of space appeared as the first part of a

7992: 7902: 7313:

Les idées de Francesco Patricius sur l'histoire et le rôle d'Acontius dans leur diffusion en Angleterre.

6202:

Per uno studio della Nova de Universis Philosophia di Francesco Patricius da Cherso. Note alla Panaugia.

1798:, was created when the philosopher unsuccessfully sought employment at the court of the Duke of Ferrara, 1375: 708: 686: 682: 3805: 2155:

With regard to the classification of the soul in this system, Patricius's view agrees with the teaching

1693:

and at the same time political question. The occasion was a serious problem on the lower reaches of the

490:(1433–1499). The reading of Ficino's writings, especially his major philosophical-theological work, the 7098:, vol. 1, Hamburg 2017, p. 180 f. Note 527 and Vol. 2, Hamburg 2017, pp. 1373-1381; Michael Stausberg: 3782:

Francesco Patriciuss Della Poetica. Renaissance literary theory between system poetics and metaphysics

2855:

The natural philosophy model, above all the theory of space, receives attention and recognition. Thus,

2579: 1304: 690: 455: 4811:

La vita e le opere di Aristotele nelle "Discussiones peripateticae" di Francesco Patricius da Cherso.

3174:, pp. 253–285 (edition of three letters from Patricius from 1580 and 1581 to the Duke of Ferrara) 2505:

or reason. What the spirit is in relation to man is, according to Patricius's explicit statement, the

1582:(Francesco Patricius's defense against the hundred accusations made against him by Mr Jacopo Mazzoni) 7529:, Wiesbaden 2007, pp. 293, 304; Edward Grant: "Much ado about nothing", Cambridge 1981, pp. 199-201; 5658:

Francesco Patricius e la questione del Reno nella seconda metà del Cinquecento: tre lettere inedite.

3735: 3464:

Philosophiae de rerum natura libri II priores, alter de spacio physico, alter de spacio mathematico.

3160:

Francesco Patricius e la questione del Reno nella seconda metà del Cinquecento: tre lettere inedite.

2806: 2022:, the doctrine of the origin of the world, Patricius adopted the basic principles of the Neoplatonic 1562:

were the titles of two tragedies of Sositheos, while Mazzoni - also falsely - assumed that it was an

1136:

from their divine source - and the hierarchy based on them in the universe. The third part is titled

1124:("origin", "cause", "rule"), which refers to the hierarchical world order and its divine source. The 1014: 648:. The starting salary of 390 lire was later increased to 500. The time of material worries was over. 341: 5331:

Petrarca filosofo platonico. Francesco Patricius commentatore di un sonetto petrarchesco (RVF VII).

4183:

Toth, Lucio. "Per una storia della Dalmazia tra medioevo ed età contemporanea." Clio 38 (2002): 361.

2745:

The dialogues about history and its research met with a considerable response. A Latin translation,

2268:

As in his state utopia, Patricius also uses his determination of the human aim in life as happiness

1144:). There the philosopher presents his concept of the soul of the entire physical cosmos through the 3031: 2582:

reality and their productivity is the fruit of divine inspiration. The inspiration is shown in the

2454: 1908: 1006: 825: 6903:

La "Poetica" di Francesco Patricius da Cherso: il progetto di un modello universale della poesia.

3225:

Francesco Patricius da Cherso: Nova de universis philosophia. Materiali per un'edizione emendata.

1928:

In scholastic physics based on Aristotelian standards, which still prevailed in the 16th century,

1868:. The template was a Greek version of this work, which was originally made in India and is called 7741:

Void Space, Mathematical Realism and Francesco Patricius da Cherso's Use of Atomistic Arguments.

7128:

Void Space, Mathematical Realism and Francesco Patricius da Cherso's Use of Atomistic Arguments.

6114:

Void Space, Mathematical Realism and Francesco Patricius da Cherso's Use of Atomistic Arguments.

3842: 3088:. 3 volumes. Istituto Nazionale di Studi sul Rinascimento, Florence 1969-1971 (also contains the 2148:

Like all Neoplatonists, Patricius dealt intensively with the relationship between the spiritual (

1614:

and transferred to his revered friend Tarquinia Molza the role of Plato's famous literary figure

988:, was also created as part of this preliminary work. He believed that it was authentic teachings 915: 119: 5056:

Francesco Patricius da Cherso: Nova de universis philosophia. Materiali per un'edizione emendata

4930:

Aristotele ei filosofi "antiquiores" nelle "Discussiones peripateticae" di Francesco Patricius.

4866:

Aristotele ei filosofi "antiquiores" nelle "Discussiones peripateticae" di Francesco Patricius.

3497: 3395: 3321:

Franciscus Patricius: Discussiones Peripateticae. Reprint of the four-volume edition Basel 1581

3266: 3235:(critical edition of Patricius's texts that were created as part of the planned revision of the 2227:

abuse of power. External security is guaranteed by the citizens themselves, not by mercenaries.

1382:

This font is also one of Patricius's youth works printed as early as 1553. Here he analyzes the

7758:

L'obstacle réaliste en mathématiques chez deux philosophes du XVI siècle: Bruno et Patricius.

4976:

The ΣΤΟΙΧΕΙΩΣΙΣ ΦΥΣΙΚΗ of Proclus in the Latin translation by Franciscus Patricius (F. Petrić).

4678:

For the double position of Partizi as a university lecturer and as courtier, see Lina Bolzoni:

4266: 4262: 4228: 4224: 3848: 3833: 2039: 1709:, which the Reno flows past. In the opinion of the Ferrarese, however, it was the cause of the 1677: 1663: 345:

Book cover of the Patricius/Petriš biography written by Academician Žarko Dadić, member of the

7050:"L'amorosa filosofia" di Francesco Patricius e la dissoluzione del mito platonico dell'amore. 6406:

Aristotelismo, platonismo ed ermetismo ne "La città felice" di Francesco Patricius da Cherso.

5229:

Aristotelismo, platonismo ed ermetismo ne "La città felice "Di Francesco Patricius da Cherso.

5048:

Il "De humana philosophia" by Francesco Patricius da Cherso nel codice Barberiniano greco 180.

3114:

Volume 19, 1979, pp. 171–188 (critical edition of a poetic theory statement by Patricius)

2629:

in the early 16th century, and Aristotle had already attributed love for others to self-love.

1238: 1106:

and refraction of light and the nature of the colors are discussed. The second part is called

681:. He gave an enthusiastic welcome to the scholar who arrived in Rome on 18 April 1592. At the 4148: 3530: 2868: 2618: 1941: 1849:

Around a hundred letters from Patricius have survived, including a letter of 26 June 1572 to

1803: 1413: 1002: 645: 440: 417:

humanist Francesco Patricius (Franciscus Patricius Senensis), who lived in the 15th century.

299: 7426:

Il Barignano: Francesco Patricius ed il dibattito sull'onore nella cultura del Cinquecento.

5675:

Il Barignano: Francesco Patricius ed il dibattito sull'onore nella cultura del Cinquecento.

3607:

Gli alunni di Crono. Mito linguaggio e storia in Francesco Patricius da Cherso (1529-1597).

2192:, the happiness that he, like ancient Peripateticians and Stoics, does with the practice of 1980:, which extends the concept of number and makes it continuous, has not yet been discovered. 1496:

is a large-scale representation of Patricius's poetry theory, an alternative to Aristotle's

466:. Philosophy classes were a disappointment for Patricius, because Padua was a stronghold of 7927: 7922: 5054:

4, Città del Vaticano 1990, pp. 281-307, here: 281-288; Anna Laura Puliafito Bleuel (ed.):

4562:

Francesco Patricio and his collection of Greek manuscripts in the library of the Escorial.

4457:

Francesco Patricio and his collection of Greek manuscripts in the library of the Escorial.

4338:

Francesco Patricio and his collection of Greek manuscripts in the library of the Escorial.

4194:

Francesco Patricio and his collection of Greek manuscripts in the library of the Escorial.

2980: 2898: 2735: 2723: 2575: 2480: 2379: 2215: 1973: 1969: 1785: 1229: 1103: 925: 901: 459: 324: 303: 4478:

Francesco Patricio and his collection of Greek Manuscripts in the library of the Escorial.

971: 668: 8: 7078: 5606: 3182:

Bernardino Telesio ossia studi storici su l'idea della natura nel Risorgimento italiano.

2796: 2679: 1977: 1896: 1648:. Finally, the grateful Delfino sends a prayer to the "exceedingly powerful" god of love 1615: 1604:, introductory and explanatory texts, in which he laid out a philosophical basis for the 1577:, to which Mazzoni published a reply, to which Patricius replied with a new replica, the 1570:. Patricius responded to Mazzoni's criticism of his hypothesis in 1587 with a reply, the 1498: 1444: 1191: 1133: 1080: 1063: 331: 282: 7229:

La filosofia del Rinascimento italiano in JA Comenius: note su Campanella e Patricius .

7174:"Philosophia lucis proles verissima est". Nicholas Hill lettore di Francesco Patricius. 4073:

Humanists in a Shattered World: Croatian and Hungarian Latinity in the Sixteenth Century

3994:

Humanists in a Shattered World: Croatian and Hungarian Latinity in the Sixteenth Century

3108:

La poesia e le "imagini de 'sognanti" (Una risposta inedita del Patricius al Cremonini).

2129:. In doing so, he turned against the popular opinion that the animals had an irrational 1469: 1279: 856:

led to controversy with the Aristotelian Teodoro Angelucci. The latter responded to the

663: 462:. Among his friends and fellow students was Niccolò Sfondrati, who later became pope as 6739: 6471:

Lina Bolzoni: "L'universo dei poemi possibili", Rome 1980, pp. 39–41; Thomas Leinkauf:

5525: 5517: 5452: 4988:

Commentaria in Aristotelem Graeca. Versiones latinae temporis resuscitatarum litterarum

3458:

Risposta di Francesco Patricius a due opposizioni fattegli dal Signor Giacopo Mazzoni.

2719: 2252: 1850: 1784:

Patricius wrote two poems of praise from the late 1550s. He also glorified the painter

1543: 1425: 1390: 1263: 1066:, the fourth is an allegedly ancient Egyptian philosophy - meaning the teaching of the 946: 694: 660:

poetic quality, in which Camillo Pellegrino and Torquato Tasso took the opposite view.

605: 580: 558: 379: 315: 244: 129: 81: 6034:

Space, Light, and Soul in Francesco Patricius's Nova de universis philosophia (1591).

5952:

Edward Grant: "Much ado about nothing", Cambridge 1981, pp. 200–204; Thomas Leinkauf:

3675:

Space, Light, and Soul in Francesco Patricius's Nova de universis philosophia (1591).

1572:

Risposta di Francesco Patricius a due opposizioni fattegli dal Signor Giacopo Mazzoni

1393:

from a philosophical perspective, giving him a symbolic meaning in the context of the

7379: 6743: 6731: 5529: 5509: 5475:

Torquato Tasso e Francesco Patricius nella controversia cinquecentesca sulla poesia.

5456: 5444: 5094: 4789: 4270: 4258:

Francesco Patrizzi 1529-1597: nella cultura e sopratutto nella poetica cinquecentesca

4232: 4129: 4077: 4025: 3998: 3971: 3944: 3917: 3789: 3770: 3708: 3690: 3652: 3638: 3610: 3595: 3570: 3538: 3520: 3487: 3343: 3328: 3291: 3228: 3214: 3192: 3167: 3144: 3061: 2881: 2799:

was not accessible to him. Kepler then violently attacked Patricius in his 1600/1601

2606: 2559: 1730:

Risposta alla scrittura di D. Scipio di Castro sopra l'arrenamento del Po di Ferrara

1714: 1610: 1202: 1164: 1083:

church, which tried to secure its belief in its teaching by means of censorship, the

432: 401:

Following a humanistic custom, the philosopher Latinized his name and called himself

390: 216: 4520:

Francesco Patricio and his collection of Greek manuscripts in the Escorial library.

3823: 3452:

Difesa di Francesco Patricius dalle cento accuse dategli dal Signor Iacopo Mazzoni.

1825:

An autograph letter from Patricius to Baccio Valori from 1 February 1583. Florence,

881: 837: 7403:(Academy Edition), Vol. 4, Part A, Berlin 1999, p. 479, 966. See Vincenzo De Risi: 6723: 5501: 5436: 5086: 4097: 4045: 3884: 2752: 2633: 2546:

in poetry for the humanist thinker is that it shows itself in a successful mixture

2407: 2390: 2375: 2303: 2178: 2027: 1702: 1690: 1641: 1579:

Difesa di Francesco Patricius dalle cento accuse dategli dal Signor Iacopo Mazzoni

1449: 1172: 985: 886: 533: 475: 444: 383: 295: 228: 5922:

For Patricius's argument against the Aristotelian spatial concept see John Henry:

5033:, Berlin 1998, Part 1, pp. 321-323; see. Pp. 328-330, 336-338; Udo Reinhold Jeck: 2617:

claimed that love does not belong to the nature of man, but comes from outside as

2521:

form principle of what it designs. His function is thus comparable to that of the

498:

represented. In his student days he already wrote and published philosophical and

5406:

The genre of the epic according to Italian and French poetics of the 16th century

5335:

Para / Textual Negotiations between Poetry and Philosophy in the Early Modern Era

4317: 4256: 4218: 3812: 3678: 3477: 3467: 3445: 3435: 3425: 3415: 3405: 3385: 3375: 3365: 3272: 2987: 2849: 2844: 2788: 2711: 2446:

structure and management of the armed forces, weapons, ammunition and Besoldung.

2411: 2371: 1929: 1838: 1821: 1764: 1645: 1453: 910: 624: 540:

Patricius initially stayed in Cyprus. He now entered the service of the Catholic

495: 487: 467: 335: 278: 256: 7291: 6200:, Vol. 2, Hamburg 2017, pp. 1645 f., 1649, 1663–1666. See Anna Laura Puliafito: 5958:

La prima creatura: la concezione patriziana dello spazio fisico e le sue fonti.

3661:

cz / soubory / publikace / Francesco_Patricius_Conference_Proceedings.pdf online

860:

with a counter-writing in which he sharply criticized Patricius's statements on

575: 7227:, vol. 4/1, Basel 2001, pp. 166-180, here: 176. For details see Marta Fattori: 6660:

History and Philosophy in Francesco Patricius's Dialoghi della istoria (1560).

6112:. "In:" "Annals of Science" "36, 1979, pp. 549-573, here: 562-565; John Henry: 6049: 5740: 5090: 3818: 2968: 2856: 2769: 2626: 2308: 2257: 1806:. He had it printed in 1557 and included an explanation of the verse form, the 1535: 1256: 1072: 1055: 930: 653: 6270:

To the emergence of the modern concept of time: Telesio, Patricius, Gassendi.

5440: 1538:, who contradicted him on a philological question. It was about the lost work 7886: 7775:

Franzesco Patricius, a Renaissance Philosopher and the Science of Astronomy.

6735: 6253:

On the emergence of the modern concept of time: Telesio, Patricius, Gassendi.

5513: 5448: 5380: 4204:

on Cres, but this hypothesis has not been taken up in more recent literature.

4201: 3682: 3211:

Tommaso Campanella: La Città del Sole. Francesco Patricius: La città felice.

3026: 2998: 2777: 2687:

printed in Venice, supposedly in 1593, but only after the church ban of 1594.

2655: 2625:. However, these ideas were not new either. They had been brought forward by 2236: 1516: 1377:

Lettura sopra il sonetto del Petrarca "La gola, e'l sonno, e l'ociose piume"

801: 512: 471: 291: 7344:, Wiesbaden 2007, p. 298. For the accusation of pedantism, see Kurt Flasch: 2296: 1747:

Patricius treated an ethical topic in 1553 in the collection of early works

502:

writings; he had a collection of his youth works printed in Venice in 1553.

7225:

Floor plan of the history of philosophy. The Philosophy of the 17th Century

2907: 2818:

The writer Annibale Romei had Patricius appear as a dialogue figure in his

2727: 2321: 2055: 2038:

first principle in which everything has its origin. This source is called "

2023: 2012: 1895:

In general, Patricius's philosophy is characterized by the priority of the

1874: 1698: 1394: 1300: 1268: 1129: 782: 678: 569: 483: 144: 104: 7689:

Cusanus, Ficino, Patricius - Forms of Platonic Thinking in the Renaissance

7535:

The reception of antiquity in the Romanesque literature of the Renaissance

7267:

Francesco Patricius da Cherso's Concept of Space and its Later Influence.

7191:

Francesco Patricius da Cherso's Concept of Space and its Later Influence.

7153:

Francesco Patricius da Cherso's Concept of Space and its Later Influence.

5924:

Francesco Patricius da Cherso's Concept of Space and its Later Influence.

3828: 3769:

Volume 32). Center for Reformation and Renaissance Studies, Toronto 2014,

3030: 2525:

in man. Just as the soul penetrates and shapes all parts of the body, the

1697:, on the bank of which is Ferrara. After a devastating flood of the river 707:

In October 1592 the index congregation, the authority responsible for the

551: 6206:

Atti e Memorie dell'Accademia Toscana di Scienze e Lettere La Colombaria

3705:

Battlefields of philosophy. Great controversy from Augustin to Voltaire.

3700: 3635:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento.

3164:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento.

2876: 2835: 2784: 2637: 2184:. At that time, the Aristotelian guidelines were still decisive for him. 2031: 1990: 1815: 1733: 1619: 1608:. He continued the treatment of the subject of Erost in Plato's dialogue 1605: 1440: 1148:

and particularly discusses the souls of animals. In the fourth part, the

1145: 1084: 1059: 1043: 989: 861: 689:, who was a nephew of the Pope and a well-known patron and was raised to 623:

in 1577, where he entered the service of the respected musician and poet

609: 463: 363: 236: 162: 56: 6110:

Francesco Patricius da Cherso's Concept of Space and its Later Influence

5758:

Il "Badoaro" di Francesco Patricius e l'Accademia Veneziana della Fama.

5729:

Il "Badoaro" di Francesco Patricius e l'Accademia Veneziana della Fama.

5252:, Bonn 1920, Pp. 50-52. Stephan Otto provides an overview and analysis: 4541:

Atti e Memorie dell'Accademia Toscana di Scienze e Lettere La Colombaria

4200:

25, 1908, p. 19–47, here: p. 20 Note 2 assumed to be the place of birth

3752:

L'universo dei poemi possibili. Studi su Francesco Patricius da Cherso.

3119:

Il "Badoaro" di Francesco Patricius e l'Accademia Veneziana della Fama.

2718:. Gassendi's concept of space clearly shows the influence of this work. 1163:

s by the author on special topics: an attempt to determine the order of

7430:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento

6485:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento

6460:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento

5906: 5679:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento

5662:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento

5521: 5216:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento

4646:

Francesco Patricius, filosofo platonico nel crepuscolo del Rinascimento

3687:

Natural particulars. Nature and the Disciplines in Renaissance Europe.

3422:

La militia Romana di Polibio, di Tito Livio, e di Dionigi Alicarnaseo.

2772:, who, like Patricius, fought Aristotelism, but did not believe in the 2756: 2739: 2317: 1694: 1205:

wrote. It has been handed down in handwriting, but remained unchanged.

1160: 1079:

In the preface, Patricius provocatively criticized the approach of the

821: 817: 793: 541: 436: 409:. Since he lived in Italy and published his works there, the name form 192: 3858: 3125:

Volume 18, 1981, pp. 71–101 ( Edition with detailed introduction)

1288:

La militia romana di Polibio, di Tito Livio, e di Dionigi Alicarnaseo

1281:

La militia romana di Polibio, di Tito Livio, e di Dionigi Alicarnaseo

7340:, Vol. 2, Pisa / Florenz 2014, pp. 1442-1445; Thomas Sören Hoffmann: 6276:, Dordrecht 2004, pp. 73–98, here: 82 f., 89; Thomas Sören Hoffmann: 4733:, vol. 1, Florence 1955, pp. 385–424, here: 387–391; Maria Muccillo: 3889:

Encyclopedia of the Miroslav Krleža Lexicographical Institute, Zagreb

3763:

Neo-Latin and the Humanities. Essays in Honor of Charles E. Fantazzi

2742:, who wrote the further developed the space concept presented there. 2642: 2224: 2200: 2138: 2019: 1888: 1547: 1273:

La militia romana di Polibio, di Tito Livio, e di Dionigi Alicarnaseo

1018: 998: 770: 664:

Professorship in Rome, conflict with censorship and death (1592–1597)

499: 479: 286: 252: 240: 182: 172: 7498:

Problemi di estetica e contributi alla storia dell'estetica italiana

6683:, Vol. 1, Hamburg 2017, pp. 1034 f., 1044 f. See Girolamo Cotroneo: 6040:, Cambridge (Massachusetts) 1999, pp. 139–169, here: 143–147, 155 f. 5505: 5348:

Problemi di estetica e contributi alla storia dell'estetica italiana

4953:

34, 2009, pp. 221–304, here: 223, 259–290 ; Frederick Purnell:

4560:

72/73, 1970/1971, pp. 177-198, here: 179-181, 184 f .; Emil Jacobs:

3829:

Franjo Petriš book by Žarko Dadić, Croatian Academician, on WorldCat

3660: 3556:

Wissenschaftliche Buchgesellschaft, Darmstadt 1999, pp. 173–187

3006:

An Introduction to Francesco Patrizi's Nova de Universis Philosophia

2830: 1208: 7637:

Contributi alla storia del Concilio di Trento e della Controriforma

7384:

La negazione delle sfere e l'astrobiologia di Francesco Patricius.

7311:, Florence 1948, pp. 109–136, here: 118 f., 121–124; Jean Jacquot: 7309:

Contributi alla storia del Concilio di Trento e della Controriforma

6727: 6564:

For the meaning of role models for Patricius, see Franz Lamprecht:

5199:

The concept of the monad between late Renaissance and Enlightenment

5161:

Plato in the Renaissance: Marsilio Ficino and Francesco Patricius.

5081:

Jeck, Udo Reinhold (1 January 2011), "Friedrich Schlegel in Köln",

4934:

Atti e Memorie della Accademia Petrarca di Lettere, Arti e Scienze

4870:

Atti e Memorie della Accademia Petrarca di Lettere, Arti e Scienze

4642:

L'insegIERTo del Patricius in alcuni madrigali di Tarquinia Molza.

3566: 2647: 2612: 2458: 2406:

With regard to the method, Patricius insisted on clear criteria of

2355: 2220: 1949: 1461:, he praised Ariost's independence, who neither mimicked the epics 1408: 1296: 1010: 841: 833: 829: 797: 197: 7699:, Vol. 2, 2nd edition, Florence 1961, p. 538; Friedrich Walkhoff: 5735:

158, 1981, pp. 71-101, here : 89-94; Danilo Aguzzi-Barbagli:

4924:, Vol. 2, 2nd edition, Florenz 1961, pp. 536–538; Maria Muccillo: 4615:

72/73, 1970/1971, pp. 177-198, here: 179-192; Margherita Palumbo:

2722:(1568–1639) positively received Patricius's theory of principles, 2042:" in Neoplatonism. Patricius used his own word creation for this: 2015:

processes, in which, in his opinion, the empty spaces are filled.

1914: 1120: 505: 7676:

Floor plan philosophy of humanism and the Renaissance (1350–1600)

7096:

Grundriss Philosophy of Humanism and the Renaissance ( 1350-1600)

6951:

Floor plan philosophy of humanism and the Renaissance (1350–1600)

6938:

Grundriss Philosophie des Humanismus und Renaissance (1350 –1600)

5903:

Floor plan philosophy of humanism and the Renaissance (1350–1600)

5689:, Florence 2003, pp. 243-282, here: 250-257; Paola Maria Arcari: 4798:

Inquisitori, censori, filosofi sullo scenario della Controriforma

4756:

Inquisitori, censori, filosofi sullo scenario della Controriforma

3250:

Volume 18, 1978, pp. 135–149 (edition of a letter from 1590)

2514:

elevates the poet above all others who write texts of any kind .

2004: 1900: 1811: 1710: 1706: 1592: 1563: 1361: 1292: 1237:

literature is also used in the state model, and the influence of

1201:, which Patricius commissioned in 1594 on behalf of the Cardinal 994: 934: 896: 882:

Metaphysics, natural philosophy, mathematics and number symbolism

545: 516: 320: 187: 85: 7485: