Coordinates	28°36′50″N77°12′32″N
name	Mirandola
official name	Comune di Mirandola
image shield	mirandola-stemma.gif
coordinates type	region:IT_type:city(22,817)
coordinates display	title
region
province	Modena
frazioni	Cividale, Gavello, Mortizzuolo, Quarantoli, San Giacomo Roncole, San Martin Carano, San Martino Spino, Tramuschio
mayor	Maino Benatti
area total km2	137.1
population total	22068
population as of	2008
population demonym	Mirandolesi
elevation m	18
saint	Saint Possidonio
day	16 May
postal code	41037
area code	0535
website
footnotes	}}

Mirandola (local dialect: ''La Miràndla'') is a city and ''comune'' of Emilia-Romagna, Italy, in the Province of Modena, 31 km northeast of the provincial capital by railway.

History

Mirandola originated as a Renaissance city-fortress. For four centuries it was the seat of at Duchy, a possession of the Pico family, whose most outstanding member was the polymath Giovanni Pico della Mirandola (1463-1494). It was besieged two times: in 1510 and 1551.

It was acquired by the Duchy of Modena in 1711. The city started to decay after the castle was destroyed in 1714.

Main sights

The Palazzo del Comune is a 15th century edifice of Gothic style. The castle of the Pico family has been recently restored and it is now open to the public.

Palazzo della Ragione, in late Gothic style.

Palazzo Bergomi (15th century)

Palazzo Comunale (1468, largely restored in the 19th century), with the portraits of the Pico and other artworks, including an ''Adoration of the Magi'' once attributed to Palma il Giovane.

The cathedral, dating from the end of the 16th century, has been restored. S. Francesco is a fine Gothic church. It houses the tombs of the Pico family, including that of Prendiparte Pico (14th century).

The Baroque Church of the Gesù (1690).

The 15th century ''Collegiata''.

Twin cities

Ostfildern, Germany Villejuif, France

Sources

External links

Official website

Category:Cities and towns in Emilia-Romagna Category:Castles in Italy Category:Former countries on the Italian Peninsula

ca:Mirandola de:Mirandola (Emilia-Romagna) eml:La Miràndla es:Mirandola eo:Mirandola fr:Mirandola id:Mirandola it:Mirandola la:Mirandula lmo:Mirandola hu:Miranda (keresztnév) nl:Mirandola ja:ミランドラ nap:Mirandola no:Mirandola pms:Mirandola pl:Mirandola pt:Mirandola ru:Мирандола uk:Мірандола vec:Mirandola vo:Mirandola war:Mirandola

Coordinates	28°36′50″N77°12′32″N
name	Gino Paoli
background	solo_singer
birth name	Gino Paoli
born	September 23, 1934Monfalcone, Italy
instrument	vocals
genre	Pop
occupation	singer-songwriter, artist
years active	1959–present
label	RCA Italiana, Durium (Italy), Dischi Ricordi, Fonit Cetra
associated acts	Ornella Vanoni
website	ginopaoli.it }}

Gino Paoli (born 23 September 1934 in Monfalcone) is an Italian singer-songwriter. He wrote four masterpieces of Italian popular music: "Il cielo in una stanza", "Che cosa c'è", "Senza fine" and "Sapore di sale".

Biography

Paoli was born in Monfalcone, a little town near Trieste, but moved very early to Genoa.

After several different jobs, he was called by Ricordi with his friends Luigi Tenco and Bruno Lauzi. His first success was the single "La gatta," which has been used in world language Italian task disks in America for middle schools and high schools.

Another early song was "Il cielo in una stanza" composed in 1959. According to Paoli, the lyrics had come to him while lying on the bed of a brothel. Looking at the purple ceiling, he thought, "Love can grow at any moment at any place". Mina's single release of the song topped the list of annual sales in Italy and reached Billboard Hot 100. Video performances of the song were included in the movies "Io bacio... tu baci" and "Appuntamento a Ischia". Later it was featured in the "Goodfellas" movie. Carla Bruni Sarkozy covered the song (mixing French with her native Italian) in her debut album ("Quelqu'un m'a dit").

Gino Paoli’s debut album – ''Gino Paoli'' was released in Italy on October 8, 1961 on Dischi Ricordi.

"Il cielo in una stanza" success was followed by "Sapore di sale" (1963), arranged by Ennio Morricone and believed to be his most famous song. In the same year he attempted suicide by shooting himself in the heart (the bullet is still inside his chest).

In 1974 he returned with the LP ''I semafori rossi non sono Dio'', followed by ''Il mio mestiere'' (1977). Both showed a more mature inspiration than his 1960s works. In the 1980s Paoli produced a series of successful albums, and in 1985 he toured Italy together with Ornella Vanoni.

In 1987 he was elected to the Italian Chamber of Deputies for the Italian Communist Party. He abandoned politics in 1992 to pursue his music ambitions. He had a long relationship with actress Stefania Sandrelli. Their daughter, Amanda Sandrelli, is also an actress.

Discography

''Gino Paoli'' (1961)

''Le cose dell'amore'' (1962)

''Basta chiudere gli occhi'' (1964)

''Gino Paoli allo Studio A'' (1965)

''Le canzoni per "Emmeti"'' (1966)

''Gino Paoli and The Casuals'' (1967)

''Le due facce dell'amore'' (1971)

''Rileggendo vecchie lettere d'amore'' (1971)

''Amare per vivere'' (1972)

''I semafori rossi non sono Dio'' (1974)

''Ciao, salutime un po' Zena'' (1975)

''Le canzoni di Gino Paoli' (1976, collection)

''Il mio mestiere'' (1977)

''La ragazza senza nome'' (1978)

''Il gioco della vita'' (1979)

''Ha tutte le carte in regola'' (1980)

''Averti addosso'' (1984)

''La luna e il Sig. Hyde'' (1984)

''Insieme'' (1985)

''Cosa farò da grande'' (1986)

''Sempre'' (1988)

''L'ufficio delle cose perdute'' (1988)

''Gino Paoli '89 dal vivo'' (1990, live)

''Matto come un gatto'' (1991)

''Senza contorno solo... per un'ora'' (1992)

''King Kong'' (1994)

''Amori dispari'' (1995)

''Appropriazione indebita'' (1996)

''Pomodori'' (1998)

''Per una storia'' (2000)

''Se'' (2002)

''Una lunga storia'' (2004)

''Ti ricordi? No non mi ricordo'' (2004)

''Gino Paoli & Arsen Dedic u Lisinskom'' (2005)

References

Sources

Gino Paoli's official website

External links

A presentation of a work about Paoli's life

Category:1934 births Category:Living people Category:People from Monfalcone Category:Italian composers Category:Italian singer-songwriters Category:Italian Communist Party politicians

ar:جينو باولي ca:Gino Paoli cs:Gino Paoli de:Gino Paoli es:Gino Paoli fr:Gino Paoli it:Gino Paoli hu:Gino Paoli pms:Gino Paoli pl:Gino Paoli pt:Gino Paoli fi:Gino Paoli sv:Gino Paoli

Coordinates	28°36′50″N77°12′32″N
region	Western Philosophers
era	Renaissance philosophy
color	#B0C3DC
name	Giovanni Pico della Mirandola
birth date	February 24, 1463
birth place	Mirandola, Italy
death date
death place	Italy
school tradition	Renaissance philosophy
main interests	Politics, history, religion magic
influences	Plato, Marsilio Ficino, Aristotle, Pseudo-Dionysius, Neoplatonism, Nicholas of Cusa, Kabbalah
influenced	John Colet, Erasmus, Sir Thomas More }}

Count Giovanni Pico della Mirandola (24 February 1463 – 17 November 1494) was an Italian Renaissance philosopher. He is famed for the events of 1486, when at the age of 23, he proposed to defend 900 theses on religion, philosophy, natural philosophy and magic against all comers, for which he wrote the famous ''Oration on the Dignity of Man'' which has been called the "Manifesto of the Renaissance", and a key text of Renaissance humanism and of what has been called the “Hermetic Reformation."

Family

Giovanni was born at Mirandola, near Modena, the youngest son of Francesco I, Lord of the Mirandola and Count of Concordia (1415–1467), by his wife Giulia, daughter of Feltrino Boiardo, Count di Scandiano. The family had long dwelt in the Castle of Mirandola (Duchy of Modena), which had become independent in the fourteenth century and had received in 1414 from the Emperor Sigismund the fief of Concordia.The Mirandola was a small province in the region of Emilia-Romagna near Ferrara, but the Pico dynasty ruled it as independent sovereigns rather than as noble vassals, gradually aggrandizing power in northern Italy. The Pico della Mirandola were closely related to the Sforza, Gonzaga and Este dynasties, and Giovanni's siblings wed the scions of the hereditary rulers of Corsica, Ferrara, Bologna and Forlì.

Born twenty-three years into his parents' marriage, Giovanni had two much older brothers, both of whom outlived him: Count Galeotto I (1442–1499) continued the dynasty, while Antonio (1444–1501) became a general in the Imperial army. The Pico family would reign as dukes until Mirandola, an ally of Louis XIV of France, was conquered by his rival, Joseph I, Holy Roman Emperor, in 1708 and annexed to Modena by Duke Rinaldo d'Este, the exiled male line becoming extinct in 1747.

Giovanni's maternal family was singularly distinguished in the arts and scholarship of the Italian Renaissance. His cousin and contemporary was the poet Matteo Maria Boiardo, who grew up under the influence of his own uncle, the Florentine patron of the arts and scholar-poet, Tito Vespasiano Strozzi.

Education

A precocious child with an amazing memory, Giovanni was schooled in Latin, and possibly Greek, at a very early age. Intended for the Church by his mother, he was named a papal protonotary at the age of ten and in 1477 he went to Bologna to study canon law.

At the sudden death of his mother three years later, Pico renounced canon law and began to study philosophy at the University of Ferrara. During a brief trip to Florence, he met Angelo Poliziano, the courtly poet Girolamo Benivieni, and probably the young Dominican monk Girolamo Savonarola. For the rest of his life he remained very clos e friends with all three, including the ascetic and violently anti-humanist Savonarola. From 1480 to 1482, he continued his studies at the University of Padua, a major center of Aristotelianism in Italy. Already proficient in Latin and Greek, he studied Hebrew and Arabic in Padua with Elia del Medigo, a Jewish Averroist, and read Aramaic manuscripts with him as well. Del Medigo also translated Judaic manuscripts from Hebrew into Latin for Pico, as he would continue to do for a number of years. Pico also wrote sonnets in Latin and Italian, which because of the influence of Savonarola, he destroyed at the end of his life.

He spent the next four years either at home, or visiting humanist centres elsewhere in Italy. In 1485 he travelled to the University of Paris, the most important centre in the whole of Europe for Scholastic philosophy and theology, and a hotbed of secular Averroism. It was probably in Paris that Giovanni began his 900 Theses and conceived the idea of defending them in public debate.

During this time two life-changing events occurred. The first was when his returned to settle for a time in Florence in November 1484 and met Lorenzo de' Medici and Marsilio Ficino, on the astrologically auspicious day Ficino had chosen to publish his translations of the works of Plato from Greek into Latin under Lorenzo’s enthusiastic patronage. Giovanni appears to have charmed both men immensely, with Ficino endeared, despite continuing philosophical differences, convinced of their Saturnine affinity and the divine provenance of his arrival. Until his death in 1492 Lorenzo supported and protected Giovanni. Without Lorenzo's support it is doubtful that Pico would have survived even the 10 more years that he did.

Soon after this stay in Florence, Pico was travelling on his way to Rome where he intended to publish his 900 Theses and prepare for a “Congress” of scholars from all over Europe to debate them. Stopping in Arezzo he became embroiled in a love affair with the wife of one of Lorenzo de’ Medici’s cousins. It almost cost him his life. Giovanni attempted to run off with the woman, but he was caught, wounded and thrown into prison by her husband. He was released only upon the intervention of Lorenzo himself. The incident is wholly representative of Pico's often audacious temperament and of the loyalty and affection he nevertheless could inspire.

Pico spent several months in Perugia and nearby Fratta, recovering from his injuries. It was there, as he wrote to Ficino, that "divine Providence [...] caused certain books to fall into my hands. They are Chaldean books [...] of Esdras, of Zoroaster and of Melchior, oracles of the magi, which contain a brief and dry interpretation of Chaldean philosophy, but full of mystery." It was also in Perugia that Pico was introduced to the mystical Hebrew Kabbalah, which fascinated him, as did the late Classical Hermetic writers, such as Hermes Trismegistus. The Kabbalah and the Hermetica were thought in Pico's time to be as ancient as the Old Testament, and for that reason, he accorded them an almost scriptural status. It was always Pico's intention to walk completely around a topic and look at it from many possible angles, in order to derive the truest possible vision of the thing itself. Syncretism, for Pico, was seeing the same absolute from many different points of view, a Scholastic approach with a strong modern resonance.

Pico based his ideas chiefly on Plato, as did his teacher, Marsilio Ficino, but retained a deep respect for Aristotle. Although he was a product of the ''studia humanitatis'', Pico was constitutionally an eclectic, and in some respects he represented a reaction against the exaggerations of pure humanism, defending what he believed to be the best of the medieval and Islamic commentators (see Averroes, Avicenna) on Aristotle in a famous long letter to Ermolao Barbaro in 1485. It was always Pico’s aim to reconcile the schools of Plato and Aristotle, since he believed they both used different words to express the same concepts. It was perhaps for this reason his friends called him "Princeps Concordiae, or "Prince of Harmony" (a pun on Prince of Concordia, one of his family’s holdings.) Similarly, Pico believed an educated person should also study the Hebrew and Talmudic sources, and the Hermetics, because he believed they represented the same view seen in the Old Testament, in different words, of God.

He finished his ''Oration on the Dignity of Man'' to accompany his 900 Theses and traveled to Rome to continue his plan to defend them. He had them published in December 1486 (''Conclusiones philosophicae, cabalasticae et theologicae'', Rome, 1486) and offered to pay the expenses of any scholars who came to Rome to debate them publicly.

In February 1487, Pope Innocent VIII halted the proposed debate, and established a commission to review the orthodoxy of the ''Theses.'' Although Pico answered the charges against them, thirteen of the ''Theses'' were condemned. Pico agreed in writing to retract them, but he did not change his mind about their validity, and proceeded to write an ''Apologia'' ("Apologia J. Pici Mirandolani, Concordiae comitis" published in 1489) defending them, dedicated to Lorenzo. When the Pope was apprised of the circulation of this manuscript, he set up an inquisitorial tribunal, forcing Pico to renounce the ''Apologia'' as well which he also agreed to do.

Nevertheless, the Pope declared his Theses unorthodox calling them "in part heretical, in part the flower of heresy; several are scandalous and offensive to pious ears; most do nothing but reproduce the errors of pagan philosophers...others are capable of inflaming the impertinence of the Jews; a number of them, finally, under the pretext of "natural philosophy", favor arts that are enemies to the Catholic faith and to the human race." One of Pico’s detractors maintained that "Kabbala" was the name of an impious writer against Jesus Christ.

Pico fled to France in 1488, where he was arrested by Philip II of Savoy, at the demand of the papal nuncios, and imprisoned at Vincennes. Through the intercession of several Italian princes—all instigated by Lorenzo de' Medici—King Charles VIII had him released, and the Pope was persuaded to allow Pico to move to Florence and to live under Lorenzo’s protection. But he was not cleared of the papal censures and restrictions until 1493, after the accession of Alexander VI (Rodrigo Borgia) to the papacy.

Pico was deeply shaken by the experience. He reconciled with Savonarola, who remained a very close friend. It was at Pico’s persuasion that Lorenzo invited Savonarola to Florence. But Pico never renounced his syncretist convictions.

He settled in a villa near Fiesole prepared for him by Lorenzo, where he wrote and published the ''Heptaplus id est de Dei creatoris opere'' (1489) and ''De Ente et Uno'' (Of Being and Unity, 1491). It was here that he also wrote his other most celebrated work, the ''Disputationes adversus astrologiam divinicatrium'' (Treatise Against Astrology), which was not published until after his death. Traditionally, scholars have viewed this work as a comdemnation of the practices of the astrologers of his day, and shredded the intellectual basis of astrology itself, a view held by the editor of the two-volume work, Eugenio Garin, and supported by the title. However, it should be noted that Pico did not apply this title to his work, but rather it was added posthumously by his cousin and physician, who jointly edited it. More recent scholarship, such as that of Scott E. Hendrix, based on a close reading of the text, has called this traditional understanding into question. While it is true that Pico was interested in high magic that enhanced man's dignity and strengthened his will and rejected any form of astrological determinism, he did not question the commonly-held notion that celestial bodies influenced terrestrial events. Nor did he reject the possibility that one might make astrological predictions about the future, so long as it was understood that such predictions represented likelihoods or possibilities rather than absolute determinations about events to come.

After the death of Lorenzo de' Medici, in 1492, Pico moved to Ferrara, although he continued to visit Florence. In Florence, political instability gave rise to the increasing influence of Savonarola, whose reactionary opposition to Renaissance expansion and style had already brought about conflict with the Medici family (they eventually were expelled from Florence) and would lead to the wholesale destruction of books and paintings. Nevertheless, Pico became a follower of Savonarola. Determined to become a monk, he dismissed his former interest in Egyptian and Chaldean texts, destroyed his own poetry and gave away his fortune.

Pico died under very mysterious circumstances in 1494. It was rumored that his own secretary had poisoned him, because Pico had become too close to Savonarola. He was interred at San Marco and Savonarola delivered the funeral oration. Ficino wrote: “Our dear Pico left us on the same day that Charles VIII was entering Florence, and the tears of men of letters compensated for the joy of the people. Without the light brought by the king of France, Florence might perhaps have never seen a more somber day than that which extinguished Mirandola’s light.”

In 2007, the bodies of Poliziano and Pico della Mirandola were exhumed from St. Mark's Basilica in Florence. Scientists under the supervision of Giorgio Gruppioni, a professor of anthropology from Bologna, will use current testing techniques to study the men's lives and establish the causes of their deaths. A TV documentary is being made of this research, and it was recently announced that these forensic tests showed that both Poliziano and Pico likely died of arsenic poisoning, probably at the order of Lorenzo's successor, Piero de' Medici.

Writings

In the ''De hominis dignitate'' (''Oration on the Dignity of Man'', 1486), Pico justified the importance of the human quest for knowledge within a Neoplatonic framework.

The ''Oration'' also served as an introduction to Pico's 900 theses, which he believed to provide a complete and sufficient basis for the discovery of all knowledge, and hence a model for mankind's ascent of the chain of being. The 900 Theses are a good example of humanist syncretism, because Pico combined Platonism, Neoplatonism, Aristotelianism, Hermeticism and Kabbalah. They also included 72 theses describing what Pico believed to be a complete system of physics.

Mirandola's ''De animae immortalitate'' (Paris, 1541), and other works developed the view that man's possession of an immortal soul freed him from the hierarchical stasis. Pico may have believed in either universal reconciliation since one of his 900 theses was "A mortal sin of finite duration is not deserving of eternal but only of temporal punishment;" it was among the theses pronounced heretical by Pope Innocent VIII in his bull of Aug. 4, 1487. In the ''Oration'' he writes that "human vocation is a mystical vocation that has to be realized following a three stage way, which comprehends necessarily moral transformation, intellectual research and final perfection in the identity with the absolute reality. This paradigm is universal, because it can be retraced in every tradition."

A portion of his ''Disputationes adversus astrologiam divinatricem'' was published in Bologna after his death. In this book Pico presents arguments against the practice of astrology that have had enormous resonance for centuries, up to our own time. ''Disputationes'' is influenced by the arguments against astrology espoused by one of his intellectual heroes, St. Augustine of Hippo, and also by ideas held by his teacher, Marsilio Ficino, who may have encouraged him to write it. Pico’s antagonism to astrology seems to derive mainly from the conflict of astrology with Christian notions of free will. But Pico’s arguments moved beyond the objections of Ficino (who was himself an astrologer). The manuscript was edited for publication after Pico’s death by his nephew, an ardent follower of Savonarola, and may possibly have been amended to be more forcefully critical. This might possibly explain the fact that Ficino championed the manuscript and enthusiastically endorsed it before its publication.

Pico’s ''Heptaplus'', a mystico-allegorical exposition of the creation according to the seven Biblical senses, elaborates on his idea that different religions and traditions describe the same God. ''De ente et uno'', has explanations of several passages in Moses, Plato and Aristotle.

He wrote in Italian an imitation of Plato's ''Symposium''. His letters (''Aureae ad familiares epistolae'', Paris, 1499) are important for the history of contemporary thought. The many editions of his entire works in the sixteenth century sufficiently prove his influence.

Cultural references

In James Joyce's ''Ulysses'', the precocious Stephen Dedalus recalls with disdain his boyhood ambitions, and apparently associates them with the career of Mirandola: "Remember your epiphanies written on green oval leaves, deeply deep...copies to be sent if you died to all the great libraries of the world...Pico della Mirandola like."

Of minor interest is a passing reference to Mirandola by H. P. Lovecraft, in the story ''The Case of Charles Dexter Ward'' (1927). Mirandola is given as the source of the fearsome incantation used by unknown evil entities as some sort of evocation. However, this "spell" was first depicted (as the key to a rather simple form of divination, not a great and terrible summoning) by, and in all likelihood created by, Heinrich Cornelius Agrippa von Nettesheim in his ''Three Books of Occult Philosophy''. This was written several decades after Mirandola's death and was the first written example of that "spell", so it is almost impossible for Mirandola to have been the source of those "magic words".

Psychologist, Otto Rank, a rebellious disciple of Sigmund Freud, chose a substantial excerpt from Mirandola's ''Oration on the Dignity of Man'' as the motto for his book ''Art and Artist: Creative Urge and Personality Development'', including: "...I created thee as a being neither celestial nor earthly... so that thou shouldst be thy own free moulder and overcomer...".

In Umberto Eco's novel ''Foucault's Pendulum'' the protagonist Casaubon claims that the idea that the Jews were privy to the enigma of the Templars was "a mistake of Pico Della Mirandola" caused by a spelling mistake he made between "Israelites" and "Ismaelites."

Philosopher of social science René Girard mentions Mirandola passingly in his book ''Des choses cachées depuis la fondation du monde'' Things hidden since the foundation of the world, Girard writes in a disparaging tone, "People will accuse us of playing at being Pico della Mirandola-the renaissance man-certainly a temptation to be resisted today, if we wish to be seen in a favourable light." (p. 141, 1987)

In Roberto Bolaño's novel ''2666'', the philosophy professor Oscar Amalfitano begins his three-columned list of philosophers with Pico della Mirandola. Adjacent to Mirandola, Amalfitano writes Hobbes, while beneath him he writes Husserl (p. 207, 2008).

In Frédéric Lenoir's novel "L'Oracle della Luna" (2006) the philosophy of Pico della Mirandola forms one of the major teachings acquired by the protagonist, Giovanni, from his main spiritual Master. The year is 1530. The major mentions are:

at the end of Chapter 21 the sage - a fictitious character - says he has personally met Pico della Mirandola and discusses Mirandola's disagreement with the pope about the 900 Theses (with Lenoir stating that only 7 of them had not been accepted) and the philosopher's later fate. In the words of the sage, the main goal of Ficino and Pico della Mirandola was to acquire universal knowledge, free from prejudice and from linguistic and religious barriers;

at the end of Chapter 24, having discussed Luther's concept of free will, the sage wants the acquaint Giovanni with Mirandola's ideas on this issue and lets him read "De hominis dignitate"; Giovanni peruses the book with great interest in Chapter 25;

at the beginning of Chapter 26, with Giovanni having now read the ''Oration on the Dignity of Man'', the sage discusses two issues from the book with him. One is Pico della Mirandola's attempt to form one unified and universal philosophy and the difficulties thereof. The other one is Mirandola's concept of free will. Giovanni has learnt one passage from the book by heart, about God addressing man and telling him, that He has made him neither a heavenly nor an earthly creature and that man is the forger of his own fate. This passage is quoted in the novel.

References

Footnotes

Bibliography and further reading

Borchardt, Frank L. "The ''Magus'' as Renaissance Man." ''Sixteenth Century Journal'' (1990): 57-76.

Busi, G., "'Who does not wonder at this Chameleon?' The Kabbalistic Library of Giovanni Pico della Mirandola", in "Hebrew to Latin, Latin to Hebrew. The Mirroring of Two Cultures in the Age of Humanism. Colloquium held at the Warburg Institute. London, October 18–19, 2004", Edited by G. Busi, Berlin-Torino: Nino Aragno Editore, 2006: 167-196.

Busi, G. with S. M. Bondoni and S. Campanini (eds.), ''The Great Parchment: Flavius Mithridates’ Latin Translation, the Hebrew Text, and an English Version, The Kabbalistic Library of Giovanni Pico della Mirandola - 1''. Torino: Nino Aragno Editore, 2004.

Campanini, S. ''The Book of Bahir. Flavius Mithridates' Latin Translation, the Hebrew Text, and an English Version, with a Foreword by G. Busi, The Kabbalistic Library of Giovanni Pico della Mirandola - 2''. Torino: Nino Aragno Editore, 2005.

Campanini, Saverio. "Talmud, Philosophy, Kabbalah: A Passage from Pico della Mirandola’s Apologia and its Source." In ''The Words of a Wise Man’s Mouth are Gracious. Festschrift for Günter Stemberger on the Occasion of His 65th Birthday'', edited by M. Perani, 429-447. Berlin & New York: W. De Gruyter Verlag, 2005.

Cassirer, Ernst, Paul Oskar Kristeller, and John Herman Randall, Jr. ''The Renaissance Philosophy of Man''. Chicago: The University of Chicago Press, 1948.

Corazzol, Giacomo (ed.), Menahem Recanati, ''Commentary on the Daily Prayers. The Kabbalistic Library of Giovanni Pico della Mirandola - 3''. 2 volumes. Torino: Nino Aragno Editore, 2008.

Dougherty, M. V., ed. ''Pico della Mirandola. New Essays''. Cambridge: Cambridge University Press, 2008.

Farmer, S. A. ''Syncretism in the West: Pico's 900 Theses (1486): The Evolution of Traditional Religious and Philosophical Systems''. Temple, AZ: Medieval & Renaissance Texts & Studies, 1998. (Contains the Latin text of the 900 theses, an English translation, and detailed commentary. For a full book description, see Farmer's website.)

Gilbhard, Thomas. "Paralipomena pichiana: a propos einer Pico–Bibliographie". In ''Accademia. Revue de la Société Marsile Ficin'' VII (2005): 81–94.

Heiser, James D., ''Prisci Theologi and the Hermetic Reformation in the Fifteenth Century'', Malone, TX: Repristination Press, 2011. ISBN 978-1461093824.

Kristeller, Paul Oskar. ''Eight Philosophers of the Italian Renaissance''. Stanford, CA: Stanford University Press, 1964.

Pater, Walter. "Pico Della Mirandola." In ''The Renaissance: Studies in Art and Poetry'', 24-40. New York: The Modern Library, 1871.

Quaquarelli, Leonardo, and Zita Zanardi. ''Pichiana. Bibliografia delle edizioni e degli studi''. Firenze: Olschki, 2005 (Studi pichiani 10).

Robb, Nesca A., ''Neoplatonism of the Italian Renaissance'', New York: Octogon Books, Inc., 1968.

Martigli, Carlo A., "999 L'Ultimo Custode", Italia: Castelvecchi, 2009.

External links

The Pico Project at the University of Bologna and Brown University is a project to make accessible a complete resource for the reading and interpretation of the ''Dignity of Man''.

''Oration on the Dignity of Man'', translated by A. Robert Caponigri (Chicago: Regnery Publishing, 1956).

''Disputationes adversus astrologiam divinatricem ''

Syncretism in the West Overview of the 900 Theses, with some downloadable texts

Pico in English: A Bibliography, the works of Giovanni Pico della Mirandola (1463–1494), with a List of Studies and Commentaries.

Edition of the complete translations by Flavius Mithridates On Flavius Mithridates' Hebrew-Latin Translations of kabbalistic works for Giovanni Pico della Mirandola

Biography

Pico della Mirandola by Richard Hooker, 6 June 1999.

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Category:1463 births Category:1494 deaths Category:Christian philosophers Category:Christian writers Category:Italian Christian Universalists Category:Italian occult writers Category:Italian philosophers Category:Italian Renaissance humanists Category:Italian Roman Catholics Category:Christian Kabbalists Category:People from Mirandola Category:Renaissance Latin-language writers Category:Rhetoricians Category:Western mystics Category:15th-century philosophers

ar:بيكو ديلا ميراندولا an:Giovanni Pico della Mirandola bs:Giovanni Pico della Mirandola bg:Джовани Пико делла Мирандола ca:Giovanni Pico della Mirandola cs:Pico della Mirandola cy:Giovanni Pico della Mirandola da:Giovanni Pico della Mirandola de:Giovanni Pico della Mirandola es:Giovanni Pico della Mirandola eo:Johano Piko de la Mirandolo fr:Jean Pic de la Mirandole gl:Giovanni Pico della Mirandola ko:조반니 피코 델라 미란돌라 hr:Giovanni Pico della Mirandola id:Giovanni Pico della Mirandola it:Giovanni Pico della Mirandola he:ג'ובאני פיקו דלה מירנדולה la:Ioannes Picus Mirandula lt:Džovanis Piko dela Mirandola hu:Giovanni Pico della Mirandola nl:Giovanni Pico della Mirandola ja:ピコ・デラ・ミランドラ no:Giovanni Pico della Mirandola nn:Giovanni Pico della Mirandola pl:Giovanni Pico della Mirandola pt:Giovanni Pico della Mirandola ro:Giovanni Pico della Mirandola ru:Пико делла Мирандола, Джованни scn:Giovanni Pico della Mirandola sk:Pico della Mirandola sl:Giovanni Pico della Mirandola fi:Giovanni Pico della Mirandola sv:Giovanni Pico della Mirandola uk:Джованні Піко делла Мірандола zh:若望·皮科·德拉·米蘭多拉