136 Facts About Franciscus Patricius

Franciscus Patricius was known as a defender of Platonism and an opponent of Aristotelianism.

Franciscus Patricius became a sharp, high-profile opponent of Aristotelianism, with whom he grappled extensively in extensive writings.

Franciscus Patricius critically examined established, universally recognized teachings and suggested alternatives.

Franciscus Patricius 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.

Francesco Franciscus Patricius came from the town Cres on the homonymous island in front of Istria.

Francesco was an illegitimate son of the priest Stefano di Niccolo di Antonio Franciscus Patricius, who belonged to the lower nobility.

Since he lived in Italy and published his works there, the name form Francesco Franciscus Patricius has established itself internationally, but in Croatia variants of the Croatian form are preferred.

Philosophy classes were a disappointment for Franciscus Patricius, because Padua was a stronghold of Aristotelian, whose representatives continued the tradition of medieval Scholastic.

Franciscus Patricius later expressed his distance to Padua's scholastic-Aristotelian teaching practice by writing in an autobiographical letter in 1587 as self-taught represented.

In 1554, Franciscus Patricius had to return to Cres because of a lengthy dispute over the inheritance of his uncle Giovanni Giorgio.

Franciscus Patricius tried unsuccessfully to secure his livelihood in the long term To get home to an ecclesiastical.

In 1560, Franciscus Patricius entered the service of the Venetian patrician Giorgio Contarini.

Franciscus 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.

Contarini's Cypriot relatives, who Franciscus Patricius discredited with his report, took this opportunity to take revenge and to blame the administrator on the head of the family.

When Franciscus Patricius's justification was not accepted, he asked to be released in 1567.

Franciscus Patricius now entered the service of the Catholic Archbishop of Nicosia, the Venetian Filippo Mocenigo, who entrusted him with the administration of the villages belonging to the Archdiocese.

Franciscus Patricius now went to Padua again, where he apparently no longer worked at the university but only gave private lessons.

Franciscus Patricius made contact with Diego Hurtado de Mendoza y de la Cerda, the viceroy of Catalonia, who was an enthusiastic book collector.

The export of books from Italy to Barcelona seemed lucrative; Franciscus Patricius had been able to reach an agreement with business partners there before he left.

Franciscus Patricius took over the editing, and the work was published the following year by a Venetian printer.

However, Franciscus Patricius was unable to meet his contractual obligations due to his precarious financial situation.

In Modena, Franciscus Patricius received the invitation to the ducal court of Ferrara that had been sought two decades ago.

Franciscus Patricius was warmly received by the Duke, Alfonso II, D'Este, an important cultural patron.

Franciscus Patricius's 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.

Franciscus Patricius was highly regarded both at the glamorous court of Alfonso and in the academic environment.

Franciscus Patricius had a good personal relationship with the famous poet Torquato Tasso, who lived in Ferrara, even though he had a controversy with him in a controversial event.

However, Franciscus Patricius's dedicated opinions on philosophical and literary issues caused controversy and led to disputes.

Franciscus Patricius responded to the censor's attack with a letter of defense, the Apologia ad censuram, in which he basically declared his submission, but defended his position aggressively and assumed Saragoza incompetence.

Franciscus Patricius later tried unsuccessfully to satisfy the panel with written explanations of his teaching and concessions.

Franciscus Patricius was buried in the Roman church Sant'Onofrio al Gianicolo next to Torquato Tasso.

The struggle against Aristotelianism was a central concern of Franciscus Patricius, which is evident everywhere in his texts.

Franciscus Patricius wanted not only to refute individual teachings of the ancient thinker, but to bring the entire system to collapse.

Franciscus Patricius fulfilled this request with the original version of the Discussiones, a critical examination of the life and works of the Greek philosopher, which he published in Venice in 1571.

Franciscus Patricius defines a number of stylistic, substantive and historical criteria for the distinction between genuine and fake writings.

Franciscus Patricius's intention is to discredit Aristotle as plagiarism or and compiler.

Franciscus Patricius discusses the disagreements between the authorities on the basis of a plethora of contradicting statements, always declaring Aristotle's view to be wrong.

Franciscus Patricius sees a fateful development in philosophy: the first pupils of Aristotle still thought independently and contradicted their teacher; later Alexander of Aphrodisias surrendered unconditionally to the school founder and, thus, renounced free thinking.

Franciscus Patricius translated the commentary of the pseudo - John Philoponus on the Metaphysics of Aristotle as well as the Elementatio physica and the Elementatio theologica of the late antique Neoplatonist Proclus into Latin.

Franciscus Patricius believed that it was authentic teachings Zarathustras and the oracles were the oldest evidence of the history of philosophical thought.

Franciscus Patricius's collection, which comprises 318 oracle verses, was a strong extension of the previously authoritative compilation of Georgios Gemistos Plethon, which contains only sixty Hexameter.

Franciscus Patricius had reconstructed, ordered and explained the four older philosophies.

Franciscus Patricius strongly recommended that you rely on reason and the persuasiveness of philosophical arguments rather than relying on compulsion.

Franciscus Patricius said it was a record of Aristotle's wisdom teachings of ancient Egyptian origin, which Plato conveyed to his students in class.

Franciscus Patricius stressed the need for valid evidence and refused to accept quotes from venerable authorities to replace missing arguments.

Franciscus Patricius saw it as his task to provide arguments for what was not sufficiently founded in the traditional texts of the wise men of antiquity.

Franciscus Patricius was one of the pioneers of History Theory, a young branch of research at that time.

Franciscus Patricius's remarks are presented in a way that corresponds to a natural course of conversation, with frequent interruptions and digressions, with irony, doubt, ridicule and a wealth of witty remarks.

The treatise La militia romana di Polibio, di Tito Livio, e di Dionigi Alicarnaseo, which Franciscus Patricius wrote in 1573, was not printed until ten years later.

Franciscus Patricius claimed to be able to use his theory of warfare to instruct the military in their own field.

However, Franciscus Patricius admits that the reception of foreign works, learning and practice could make a contribution to success.

Franciscus Patricius sees this as an overestimation of this discipline, which he regards as a means of deception and is viewed with skepticism.

Franciscus Patricius describes it as a mere technique of dealing with linguistic means of expression without any internal relation to truth and reality.

Franciscus Patricius claimed, among other things, that Homer, like Ariost, had not adhered to the rules of this poetics.

Franciscus Patricius called this part of his work Trimerone because it had taken three days to draft.

Franciscus Patricius had an intensive discussion with the scholar Jacopo Mazzoni, who contradicted him on a philological question.

Franciscus Patricius wrongly believed that Daphnis and Lityerses were the titles of two tragedies of Sositheos, while Mazzoni - falsely - assumed that it was an Eclogue with the title Daphnis and Lityerses.

Franciscus Patricius continued the treatment of the subject of Erost in Plato's dialogue Symposium and transferred to his revered friend Tarquinia Molza the role of Plato's famous literary figure Diotima, who had the essential knowledge mediated through love.

Franciscus Patricius compared the ancient love poem with that of the Renaissance.

When Franciscus Patricius wrote the dialogue Il Delfino overo Del bacio is controversial.

Franciscus Patricius did not publish it; the work was not made available in print until 1975, when the critical first edition appeared.

Franciscus Patricius found nothing about it in love literature; she ignores the kiss as if it were irrelevant to love.

Franciscus Patricius goes into the different erotic sensibilities of individual parts of the body and rehabilitates the sense of touch that has been dismissed by Marsilio Ficino.

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

Franciscus Patricius first formulated and justified his opinion in a report drawn up in 1579 for Duke Alfonso II d'Este, the Discorso sopra lo stato del Po di Ferrara, and then in a damning opinion on the document of Castro, the Risposta alla scrittura di D Scipio di Castro sopra l'arrenamento del Po di Ferrara.

In 1580, Franciscus Patricius wrote a report on his negotiations with Sanfelice.

Franciscus Patricius treated an ethical topic in 1553 in the collection of early works Dialogo dell'honore, which he named Il Barignano.

Franciscus Patricius's interlocutor is a historical figure, the Count Giovan Giacomo Leonardi, a diplomat in the service of the Duke of Urbino.

Franciscus Patricius wrote two poems of praise from the late 1550s.

Franciscus Patricius glorified the painter Irene di Spilimbergo in two sonnets after her early death.

Franciscus Patricius dedicated the poem, in which he praised the ruling family, to a duke's brother, the cardinal Ippolito d'Este.

Franciscus Patricius had it printed in 1557 and included an explanation of the verse form, the Sostentamenti del nuovo verso heroico.

Franciscus Patricius praises the Venetian humanist, politician and diplomat Federico Badoer.

Franciscus Patricius preferred to differentiate himself from all previous developments and chose an unusual approach, which he - sometimes exaggerating - presented as a fundamental innovation.

Franciscus Patricius sought to broaden the horizons and go beyond the usual limits.

Franciscus Patricius 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.

In general, Franciscus Patricius's philosophy is characterized by the priority of the deductive approach.

Franciscus Patricius derived his theses from premise n, the correctness of which he considered evident.

Franciscus Patricius justified his rejection of Aristotelian reasoning by saying that it failed in relation to contingents.

Franciscus Patricius opposed this way of thinking with his new spatial concept.

Franciscus Patricius 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 would allow the other geometric terms to be determined correctly.

Franciscus 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.

In Franciscus Patricius's understanding, the continuum is a real fact, while the discrete is a product of thought.

Franciscus Patricius 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.

Franciscus Patricius rejected the conventional explanation of the movements of the heavenly bodies, according to which the stars are attached to transparent material spheres, whose revolutions they follow.

Franciscus Patricius accepted vacuums within the physical world; these are tiny empty spaces between the particles of matter.

Franciscus Patricius saw one of several proofs of the existence of such vacuums in the condensation processes, in which, in his opinion, the empty spaces are filled.

In cosmogony, the doctrine of the origin of the world, Franciscus Patricius adopted the basic principles of the Neoplatonic Emanationism, which represents the creation of everything created as a gradual emergence from a divine source.

Franciscus Patricius used the ideas of the Chaldean Oracles and the Hermetics.

In contrast to Aristotle, Franciscus Patricius assumed a temporal beginning of the world.

Franciscus Patricius used his own word creation for this: un'omnia.

When examining time, Franciscus Patricius dealt with Aristotle's definition, which he subjected to fundamental criticism.

Franciscus Patricius had made the measure and number, which are the products of human thought, essential to the inherent fact of nature, as if a thought of man gave being to a natural thing.

Franciscus Patricius came to the conclusion that there was no inherently irrational animus.

Franciscus 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.

When comparing the different forms of government, Franciscus Patricius came to the conclusion that a balanced republican mixed constitution was superior to all alternatives.

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

Franciscus Patricius's novelty was that he insisted on a consistent separation between finding the truth and moral instruction or use, and condemned every decoration.

Franciscus Patricius 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.

Franciscus 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 bene essere is of significant value.

Franciscus Patricius rejected the connection between philosophy and historiography, as it did for example Polybios; 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.

Franciscus Patricius called them "effetti", by which he meant the individual concrete realities over time.

Franciscus 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.

Franciscus Patricius called for the full inclusion of cultural history, that is, intellectual achievements, technical achievements, discoveries of unknown countries and peoples, and the history of individual estates such as artisans, farmers, and shipmen.

Franciscus Patricius considered the intellectual history, which deals with ideas, ideas, opinions and attitudes, to be more important than the history of deeds.

Franciscus Patricius called for economic history to be included, which historians had completely neglected.

Franciscus Patricius cautioned particularly with historians who report on foreign peoples and deal with events that were long ago.

Franciscus 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.

Franciscus Patricius used the metaphor of the anatomist, which is similar to that of the historian.

The determination of the object of investigation as a whole of the temporal processes led Franciscus Patricius to assume that historical research could even be extended to the future.

Franciscus Patricius considered it fundamentally possible to write a story of the future, that is, to make serious scientific forecasts based on recognized laws.

Franciscus Patricius found it unsatisfactory to show the military forces of a state only through reports of battles, conquests, sieges, victories or defeats.

Franciscus Patricius emphasized the crucial role of the infantry, which is usually crucial.

Franciscus Patricius's protest was directed against all conventional determinations of the nature and meaning of poetry, which impose formal or content-related limits on poetic work and thereby limit the poetic design possibilities.

Franciscus Patricius 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.

Franciscus 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.

Franciscus Patricius's function is thus comparable to that of the soul in man.

An important goal of Franciscus Patricius's poetics is the defense of Theory of inspiration, according to which significant poets share in a Transcendent reality and their productivity is the fruit of divine inspiration.

Franciscus Patricius's remarks are a response to Aristotelian Lodovico Castelvetro's fundamental criticism of enthusiasm.

In contrast, Franciscus Patricius's plea stands for the authenticity of the emotion.

Franciscus Patricius appeared in the field of love theory as an innovator, he announced a "new philosophy of love".

However, Franciscus Patricius's thesis was not meant that way because he did not take self-love in the sense of selfish preference.

Franciscus Patricius saw in it not only a phenomenon of the human world, but a real principle in the cosmos, which he believed to be inspired.

Franciscus Patricius considered him an important thinker and said that the Nova de universis philosophia reveals the very admirable depth of mind of its author.

Franciscus Patricius's concept met with enthusiastic approval from the Italian emigrant living in England, Jacopo Aconcio, a friend of Blundeville.

Defenders of Aristotelism like Teodoro Angelucci and Jacopo Mazzoni were among the contemporary opponents of the Venetian Platonist, but Giordano Bruno, who, like Franciscus Patricius, fought Aristotelism, but did not believe in the Discussiones peripateticae.

Franciscus Patricius described this work as pedant manure and regretted that the author had stained so much paper with his effusions.

Franciscus Patricius is said to have said that Patricius was an incredulous philosopher and still succeeded as the Pope's favorite in Rome.

Franciscus Patricius found that Patricius had recently made nonsensical and fantastic claims in a state of contempt.

Franciscus Patricius accused him of not distinguishing between real and apparent movements.

Franciscus Patricius described Patricius as a man of considerable talent, but who had spoiled his mind by reading the writings of "pseudoplatonists".

The writer Annibale Romei had Franciscus Patricius appear as a dialogue figure in his Discorsi, which was completed in 1586.

Franciscus Patricius's work represents a great attempt at system formation, but at the same time reveals a number of gaps and discrepancies.

George Saintsbury found in 1902 that as a literary critic Franciscus Patricius was two centuries ahead of his time.

For example, Franz Lamprecht wrote in 1950 that Franciscus Patricius was in the middle of an empty formalism, frozen mindset "preserves the pure basic idea of the humanistic world view".

Franciscus Patricius was a main representative of the current, which "was looking for a way to a more comprehensive and scientifically based conception of history".

Thomas Leinkauf said that Franciscus Patricius had probably the most interesting and bold concept of history in the 16th Century.