Biography of Mirandola
Giovanni Piko della Mirandola Pico Della Mirandola, is an Italian philosopher-humanist and theologian of the Renaissance. Unlike Ficino, who had a non -casual appearance and living a recluse life on the villa donated to him by Kosimo Medici, Pico della Mirandola was a stately handsome man, whose biography was his appearance: legends describe his passionate romantic love, abduction of his beloved, flight, prison, "contemporaries called Pico" Divine ", saw the incarnation in it high aspirations of humanistic culture.
His personality and his works were known to all educated Europe. By origin, this was rich man - Count Mirandola and Signor Concordia. He inherited great wealth and showed his giftedness very early. Pico della Mirandola lived a stormy and short life. He disposed of wealth with his characteristic disinterestedness. Mirandola early became interested in ancient and eastern philosophy, including the Jewish Kabbalah, engage in languages, and ancient and eastern, studied at the University of Paduan, visited Paris; For his book, he ordered translations from those languages that he did not know for translations from Arabic, he paid Arabic horses.
Pico compiled a "commentary on the Canzon about the love of Girolamo Benili" ed. The dispute scheduled for, was to be opened by the "speech" ed. In the city of Mirandola writes the famous “theses”, sends them to all the most prominent thinkers of that time and invites them to gather in Rome to arrange a dispute on the theses proposed by him. Subsequently, these theses were published in work under the name "Speech about the dignity of man." In his theses, Pico Della Mirandola gathered everything that he knew about all philosophy, and created his own philosophical system, which claimed to unite various philosophy based on ancient Platonism.
The philosophy of Pico is brightly anthropocentric, in contrast to the cosmocentrism of ancient and theocentrism of medieval philosophy. The humanist of the Renaissance, he puts human individuality, the personality as the creator of his own life and fate in the center of his worldview. The most vividly privileged position of a person in the face of not only the material, but also the spiritual world is outlined in Pico in the speech of “about the dignity of man”.
Unlike all other creations, a person himself disposes of his moral appearance. The idea of a person as a “glorious master and sculptor” himself adds a new element to the basic idea of Christian anthropology - the idea of God -likeness. If the “image of God” is a gift, then the “likeness of God” is not so much a gift as a task - but a feat, in the process of which the God's nature is carried out, a person has to perform only a person himself.
The light of human freedom is beyond any natural need and exceeds it. This fact - the non -meterminism of human being - lifts a person even higher than angels. Since their nature and perfection were perceived by angels and heavenly forces once and for all from God, although after that they fell. A person reaches perfection independently on the basis of his freedom. This idea requires a new form of “individualism”, since it assumes that not only the human race as a whole, but no determinated position in the kingdom of the spirit can be prescribed to each individual individual: we must look for this position on our own.
A person is denied the safety of a monotonous existence, he must forever seek and find his own path. This choice carries with it a constant danger of falling, mistakes, but without him, without the incessant creation of himself, a person will not fulfill his high purpose to be a person. Accordingly, the attitude of humanists towards the sinfulness of a person also changes.
Human sinfulness is the reverse side of his greatness. Man is neither in good nor in evil is a complete being; The choice of good and to evil, and he - in his power, is always open to him. The cessation of this process is unimaginable, because it is equal to the denial of human nature. Therefore, a person is neither constant perfection of goodness, nor hopeless prey of sin. After the fall, rise is always possible, and vice versa.
The escape of Pope Innocent VIII, embarrassed not only by the courage of reasoning, "expressed by the new and unusual words", about magic, bondage, free will and other dubious objects, but he was then 23 years old at the young age of the philosopher, appointed a special commission to verify "theses", which condemned part of the provisions put forward by Pico. The "apology" made up by him led to the condemnation of all Theses.
Before the threat of persecution by the Inquisition in Pico fled to France, but there was captured and imprisoned in the Vincennese castle. He was saved by the intercession of high patrons and, above all, Lorenzo Medici, the actual ruler of Florence, where Piko, fortunately, spent his last years. Posted: Rat date: