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RENAISSANCE AND SEVENTEENTH-CENTURY RATIONALISM 51
209–27; Kristeller [1.11], ch. 2. For Valla’s critique of Aristotelian moral
philosophy see Schmitt and Skinner [1.17], 335, 340–1.
131 His Repastinatio had only limited manuscript diffusion and was not printed until
1496–1500.
132 Nizolio [1.146], vol. 1, 21–31 (I.1), 34–5 (I.2), vol. 2, 52, 62 (III.5), 92 (III.8), 140
(IV.2); see also Monfasani [1.185], 192; Vasoli [1.19], 606–13.
133 Nizolio [1.146], vol. 1, 29 (I.1), 52 (I.4), 59–68 (I.6), 89–96 (I.8), 112 (I.10); see
also Rossi [1.192]; Wesseler [1.202].
134 Leibniz [1.144], 398–476.
135 Leibniz [1.144], 429–30; Nizolio [1.146], vol. 2, 165–77 (IV.6).
136 Pico [1.151], 1011–1264 (IV–VI); see also Schmitt [1.194]; Siraisi in Henry and
Hutton [1.9], 214–29, esp. 217–21.
137 Pico [1.151], 853 (II.20), 913 (II.37), 1007 (III.14), 1029 (IV.3); see also Popkin [1.
189], ch. 11.
138 Pico [1.151], 738 (I.2), 1026 (IV.2); see also Schmitt [1.194], 47–8, 62.
139 Pico [1.155], 385–441 (De ente), trans. in Pico [1.165], 24–5, 37–62; see also p. 35
above. For his announcement of the project in 1486 see Pico [1.154], 54: ‘There is
no natural or divine enquiry in which Aristotle and Plato, for all their apparent verbal
disagreement, do not in reality agree.’ For an earlier attempt to establish a concord
of Plato and Aristotle see Bessarion in Mohler [1.102], vol. 2, 411–13 (III.28).
140 Pico [1.154], 34–5 (for his Averroist theses), 54 (for the concord of Thomas and
Duns Scotus); Pico [1.155], 144–6 (Oratio); see also Nardi [1.14], 127–46.
141 Pico [1.155], 167–383 (Heptaplus), trans. in Pico [1.165], 65–174; see also
Wirszubski [1.204].
142 See his letter to Aldus Manutius (11 February 1490) in Pico [1.152], 359:
‘Philosophy seeks the truth, theology finds it and religion possesses it’.
143 See, for example, Pico [1.154], 83–90, where he puts forward Cabbalistic theses
that ‘confirm Christianity’; see also Pico [1.155], 160–1 (Oratio), 246–8
(Heptaplus, III, proemium); Pico [1.152], 124 (Apologia).
144 Pico [1.155], 466–7 (Commente 1.5); he also pointed out important differences
between the Christian and Platonic accounts of the angelic intelligence and
criticized Ficino for attributing to the Platonists the Christian doctrine of God’s
direct creation of individual souls: ibid., 464–6 (I.3–4).
145 On the ancient theology see p. 36. Pico shared Ficino’s interests: see Pico [1.154],
41–50, for theses taken from Neoplatonists and ancient theologians.
146 Roulier [1.193], ch. 2; Valcke [1.197]; Garin [1.175], 73–89; Kristeller [1.182];
Schmitt [1.195], 511–13.
147 Pico [1.153], vol. 1, 126–37 (II.5), vol. 2, 474 (XI.2). Like Vernia, with whom he
studied in Padua 1480–2, Pico brought Alexander of Aphrodisias into his Christian
synthesis by denying his mortalist view of the soul: Pico [1.154], 40; see also Di
Napoli [1.3], 172; Nardi [1.14], 369; on Vernia, see p. 25.
148 Giorgi [1.143], esp. D ii r –E vi v (I.ii.1–13); see also Schmitt [1.195], 513–14.
149 For his anti-Aristotelianism see Giorgi [1.143], B vii v –viii r (I.i.13), c vii v (III.ii.7);
see also Vasoli [1.198]; Vasoli [1.20], 233–56.
150 Giorgi [1.143], D vi v –vii r , for a list of Cabbalistic books (not necessarily read)
which he compiled; and A vii r (I.i.5) for a parallel between Cabbala and Aristotle’s
ten categories; see also Wirszubski [1.203].