The work of translation and commentary on the De mystica theologia and the De divinis nominibus by Dionysius the Areopagite, began in 1492, undoubtedly occupies a privileged position in the development of the thought of Marsilio Ficino (1433-1499). Indeed, not only is this work on the Corpus Dionysianum located organically in the Ficinian programme of restoration of the prisca theologia and of the ancient Platonic wisdom, but it also seems to represent its fulfilment: chronologically, because the two Dionysian comments constitute, together with the commentary on the Parmenides, the last undertaking performed on the great texts of the Platonic tradition, and on a strictly speculative level. From an analysis of the commentary on the De mystica theologia (carried out examining simultaneously contemporary treaties and epistles) it emerges clearly how the theologian Dionysius at once “Platonic” and “Christian”, becomes the privileged key to interpreting more than a few themes of ancient and late antique Platonism, determining a unique loop: the Dionysian text, interpreted through the sources of that Platonism of which it is now considered to be the pinnacle, ends up operating retrospectively as the interpretative criterion of the entire Platonic tradition.
«Platonicae disciplinae culmen et christianae theologiae columen». L’ermeneutica cristiana della tradizione platonica nel commento al De mystica theologia di Marsilio Ficino
angelo maria vitale
2019-01-01
Abstract
The work of translation and commentary on the De mystica theologia and the De divinis nominibus by Dionysius the Areopagite, began in 1492, undoubtedly occupies a privileged position in the development of the thought of Marsilio Ficino (1433-1499). Indeed, not only is this work on the Corpus Dionysianum located organically in the Ficinian programme of restoration of the prisca theologia and of the ancient Platonic wisdom, but it also seems to represent its fulfilment: chronologically, because the two Dionysian comments constitute, together with the commentary on the Parmenides, the last undertaking performed on the great texts of the Platonic tradition, and on a strictly speculative level. From an analysis of the commentary on the De mystica theologia (carried out examining simultaneously contemporary treaties and epistles) it emerges clearly how the theologian Dionysius at once “Platonic” and “Christian”, becomes the privileged key to interpreting more than a few themes of ancient and late antique Platonism, determining a unique loop: the Dionysian text, interpreted through the sources of that Platonism of which it is now considered to be the pinnacle, ends up operating retrospectively as the interpretative criterion of the entire Platonic tradition.I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
