Routledge History of Philosophy Volume IV

66 RENAISSANCE PHILOSOPHY OUTSIDE ITALY
philosopher’ were confused. Some Renaissance philosophers turned their backs
on the Aristotelian tradition and, as we shall see, all the ancient philosophical
systems were revived at one time or another during the Renaissance. But, quite
characteristically, Renaissance philosophers had a high regard for Aristotle and
accused the scholastics of perverting Aristotle’s meaning. 3
Nor did scholastic philosophy remain the same in the Renaissance period. On
the contrary, the criticisms from the humanists were often taken to heart and new
developments outside were often reflected in changes within the scholastic
tradition. Thus the Renaissance did not merely bring back neglected traditions of
philosophy but also revitalized the scholastic tradition itself.
It is convenient for the historian of philosophy to label periods by the style of
philosophy that predominates or is most significantly new in them. Any period
of philosophy, however, is always a period of transition and includes both
individuals and movements that are difficult to place. Such qualifications are
particularly needed when writing about the significant movements in European
philosophy over a period of two centuries or more. For while the sixteenth is the
main century for Renaissance philosophy outside Italy, we need to acknowledge
some figures who flourished earlier. We also need to recognize its continuing
vitality well into the period of modern philosophy and even in the eighteenth
century. 4
For ease of exposition the leading philosophical figures will be grouped under
distinct strands within Renaissance philosophy. The strands are often
interwoven, however, and, whilst some individuals belong straightforwardly
within one strand, other more complex philosophers can be related to two or
more. There are even those, such as Nicholas of Cusa, who should arguably be
assigned to the late medieval period and others, such as Agrippa, whom some
would represent as early modern philosophers. The value of such debates lies
less perhaps in the prospect of their receiving a definitive resolution than in the
light thrown on the individual philosophers discussed by the possibility of seeing
them from quite different perspectives.
CUSANUS (NICHOLAS OF CUSA) AND RELIGIOUS
NEOPLATONISM
Nicholas Kryfts or Krebs was born (in 1401) in the German town of Kues or
Cusa, hence his Latin name of Cusanus. He became a priest and eventually a
bishop, playing an important role in the debates concerning the authority of the
Pope and the Church Councils and in negotiations towards a reunion of the
communions of Rome and Constantinople. He wrote many theological works
and, by the time he died in Italy in 1464, he was a cardinal. His philosophical
writings reflect his concern with the nature and knowledge of God. But he was a
man of great learning who wrote treatises on science and mathematics. He was
influenced by the Italian humanists, learning Greek and amassing a considerable