Routledge History of Philosophy Volume IV

52 THE PHILOSOPHY OF THE ITALIAN RENAISSANCE
151 During the late 1520s, Steuco was in charge of the library of Cardinal Domenico
Grimani, who had purchased Pico’s books: see Kibre [1.178], 18–20; Crociata [1.
172], 16–17.
152 Steuco [1.156], 1–122 (I–II), 279–411 (VII), 490–560 (IX); see also Schmitt [1.
195], 515–24.
153 Steuco [1.156], 166–207 (IV), 364 (VII.15), 537 (IX.22); like Vernia and Pico,
Steuco believed that Alexander of Aphrodisias, as well as Aristotle, supported the
immortality of the soul; see also Kraye [1.181], 344–5.
154 Steuco [1.156], 539–43 (IX.25); see also Vasoli [1.200]; Muccillo [1.187]; Crociata
[1.172], ch. 1.
155 Ficino [1.173], trans. in Ficino [1.85]; see also Nelson [1.188]; Kristeller [1.12],
59, 61–2.
156 Diacceto [1.139]; Diacceto [1.141]; see also Kristeller [1.10], vol. 1, ch. 15.
157 Diacceto [1.140], 19, 216, 246, 263, 345; he defended Ficino and the Neoplatonists
against Pico by arguing, on the basis of the Parmenides, that the One is superior to
being: ibid., 14; see also p. 35.
158 According to Francesco de’ Vieri, one of the holders of the chair, his philosophical
colleagues objected to Plato being taught in universities because of the lack of
order and method in the Dialogues and their use of probable, rather than
demonstrative, arguments: Vieri [1.160], 97; see also Kristeller [1.10], vol. 1, 292.
159 See his autobiographical letter of 1597: Patrizi [1.150], 47; see also Muccillo in
Garfagnini [1.93], vol. 2, 615–79. The only subject on which he departed from
Ficino was love, all manifestations of which, even that between man and God, he
believed to be motivated by self-interest: Patrizi [1.149]; see also Vasoli [1.201];
Antonaci [1.167]; Kristeller [1.11], ch. 7; Copenhaver and Schmitt [1.2], ch. 3.4.
160 Patrizi [1.147]; see also Muccillo [1.186].
161 Patrizi [1.148], a 2 r –3 v .
162 Purnell [1.190]; Vasoli [1.199]; Muccillo in Garfagnini [1.93], vol. 2, 636, 650,
660, 665.
163 Like Steuco, he regarded De mundo as authentic (Patrizi [1.147], 44 r –45 v ) but he
did not place it on the exalted level of the Theology.
164 See the appendix to Patrizi [1.148] for his editions of the Theology, the Hermetic
corpus and Chaldaean Oracles (attributed, by Gemistos Plethon, to Zoroaster).
Patrizi also had high regard for Proclus’s Elements of Theology, which he
translated, together with the Elements of Physics, in 1583.
165 Kraye [1.180], 270–3, 282–4; Vasoli [1.198], 229 n. 249. Steuco’s Cosmopoeia, a
commentary on Genesis, was also placed on the Index, though for different
reasons: Muccillo [1.187], 51 n. 21, 59 n. 37.
166 Patrizi [1.148], 1 r –3 r (Panaugia I), 74 r –79 v (Pancosmia IV–VI); see also
Brickmann [1.170].
167 Telesio [1.157]. For Patrizi’s constructive criticisms of Telesio’s work, see
Fiorentino [1.174], vol. 2, 375–91; for Telesio’s reply, see Telesio [1.158], 453–95;
see also Kristeller [1.11], ch. 6; Copenhaver and Schmitt [1.2], ch. 5.3.
168 Bacon referred to Telesio as ‘the first of the moderns’, but criticized him because,
like his Peripatetic opponents, he devised theories before having recourse to
experimentation: Bacon [1.136], 107, 114; see also Giachetti Assenza [1.176].
169 Telesio [1.157], vol. 1, 188–97 (I.25).
170 Patrizi [1.148], 61 r –73 v (Pancosmia I–III).