Dane Daniel

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Armando Salvatore

McGill University

Oludamini Ogunnaike

University of Virginia

Cristiana Facchini

Università di Bologna

Bernd-Christian Otto

Friedrich-Alexander-Universität Erlangen-Nürnberg

Michaela Valente

Università degli Studi "La Sapienza" di Roma

Daniel Abrams

Bar-Ilan University

Luciana Gabriela Soares Santoprete

Centre National de la Recherche Scientifique / French National Centre for Scientific Research

Alexander Panchenko

Institute of Russian Literature, Russian Academy of Sciences, St. Petersburg

Elena Glukhova

Institute of World Literature, Russian Academy of Sciences, Moscow

Steven M. Wasserstrom

Reed College

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Papers by Dane Daniel

Heretical microcosmogony in Paracelsus’s Astronomia Magna (1537/8) and the anonymous Astrologia Theologizata (1617): Paracelsian anthropology in the light of Lutheran biblical hermeneutics

Annals of science, Apr 1, 2024

A Philosophical Path for Paracelsian Medicine: The Ideas, Intellectual Context, and Influence of Petrus Severinus (1540-1602) (review)

Journal of the History of Philosophy, 2005

thinking (that ability which Adam Smith was to call “sympathy” and Howard Gardner—in more recent ... more thinking (that ability which Adam Smith was to call “sympathy” and Howard Gardner—in more recent times—“interpersonal intelligence”). The relation à autrui process is above all a feature of friendship and for Montaigne, La Boétie was the friend, and also the thinker who indicated the (nonviolent) way to replace a bad government with a good one. How? Simply saying “No!” to the tyrant and, through this refusal to obey, substituting the false “bounds” of the chains that he had imposed on people with the true “bounds” of the vincula of friendship, which alone bring human societies to an authentic existence. Another important aspect which emerges in the book is Montaigne’s critique of anthropocentrism in general, and of ethnocentrism in particular—a critique which is also a condemnation of violence, especially in the age of the discovery of the New World. The “others” (whether they be foreigners, infidels, cannibals, “witches”—in reality just mentally ill women, or monsters) must not be condemned as “inferior” and, on the basis of this judgement, tortured or killed. They do have positive aspects (in certain cases even more positive than those of the people judging them), which the “lame” Reason of the “civilized” world is unable and refuses to see. As Prof. Panichi stresses in the second chapter of the fifth part, in an age where the condemnation of otherness was all too widespread, Montaigne tried to establish an enlightened “Pluralism” as the “religion for a new Humanism.” R A F F A E L L A S A N T I University of Urbino, Italy

Andreas Libavius and the Transformation of Alchemy: Separating Chemical Cultures with Polemical Fire (review)

Bulletin of the History of Medicine, 2009

is consistently attested, allowing Siraisi to brilliantly demonstrate the centrality of this noti... more is consistently attested, allowing Siraisi to brilliantly demonstrate the centrality of this notion for medical practice, teaching, and communication. The historical works of a group of Viennese physicians who produced extensive writing for the Habsburg rulers on the history of central Europe ( Johannes Cuspinianus, Wolfgang Lazius, and Joannes Sambucus) are discussed in chapter 6, whereas the last chapter considers the involvement of medical writers with history and antiquities “beyond Europe,” namely Egypt and the Levant. Here Siraisi shows how, for example, travels in Egypt allowed physicians to combine antiquarian interest and medical curiosity about plants and remedies with the search for manuscripts, as well as with the quest for the source of ancient wisdom in medicine. This sketchy presentation cannot possibly do justice to a book that is, probably more than any of Siraisi’s previous work, an impressive combination of a groundbreaking historical perspective with a solid traditional approach. Demonstrating how, between the fifteenth and the seventeenth centuries, history and medicine shared methods, concepts, interests, and actors, Siraisi opens the field for further investigations in medical humanism and definitively demonstrates that it is necessary to approach the study of the history of early modern medicine within the broader intellectual history of this period.

Hereward Tilton.The Quest for the Phoenix: Spiritual Alchemy and Rosicrucianism in the Work of Count Michael Maier (1569–1622). (Arbeiten zur Kirchengeschichte, 88.) Berlin/New York: Walter de Gruyter, 2003

Isis, Dec 1, 2005

Page 1. HEREWARD TILTON The Quest for the Phoenix Spiritual Alchemy and Rosicrucianism in the Wor... more

Paracelsus

Renaissance and Reformation, Mar 23, 2023

Anna Zieglerin and the Lion’s blood: alchemy and end times in reformation Germany

Annals of Science, 2020

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Paracelsus and the Biblical Foundations of Magic: Natural, Celestial, and Demonic Astronomy

Paracelsus’s understanding of magic--which he discussed in terms of the types of natural, “celest... more Paracelsus’s understanding of magic--which he discussed in terms of the types of natural, “celestial” (or Christian), and demonic astronomy—is based largely on his idiosyncratic Biblical exegesis. An important and iconoclastic voice within early modern natural philosophy and medicine as well as Reformation spiritualism, the Swiss-German broke with medieval theories of magic via his synthesis of theology and magic. Although incorporating the mostly extra-Biblical concepts of the tria prima (salt, sulphur, and mercury), elemental matrices, and microcosm-macrocosm analogy, Paracelsus’s spagyrical world (or magico-alchemical cosmos) also featured a concept developed in his extensive theological writings, namely, that the universe consists of two overlapping cosmologies, the natural and the divine, the former a mortal creation by God the Father, and the latter an eternal creation by God the Son. In this context Paracelsus countered the types of natural magic—e.g., nectromantia, astrologi...

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Chapter 9: Paracelsus on the Sidereal Powers: Revisiting the Historiographical Debate between Walter Pagel and Kurt Goldammer

The Quest for the Phoenix: Spiritual Alchemy and Rosicrucianism in the Work of Count Michael Maier (1569–1622)

Isis, 2005

Page 1. HEREWARD TILTON The Quest for the Phoenix Spiritual Alchemy and Rosicrucianism in the Wor... more

Paracelsus on the Sidereal Powers

Bridging Traditions, 2015

Medieval alchemy and Paracelsus' theology: pseudo-Lull's Testamentum and Paracelsus' Astronomia Magna

Nova Acta Paracelsica

Paracelsus on Baptism and the Acquiring of the Eternal Body

Paracelsian Moments

Paracelsus on the “New Creation” and Demonic Magic: Misunderstandings, Oversights, and False Accusations in His Early Reception

World-Building and the Early Modern Imagination

In his seventeenth-century History of Magick Gabriel Naude delivered a mixed verdict regarding Pa... more In his seventeenth-century History of Magick Gabriel Naude delivered a mixed verdict regarding Paracelsus’ efforts. He conceded that Theophrastus Bombast von Hohenheim, commonly called Paracelsus (1493/1494–1541), contributed positively to the course of medicine and science. Next, he denied any practical value to Paracelsus’ magic—mostly he was properly arguing that Paracelsus, who wrote at length about theories and types of magic, should not be charged in any negative way for engaging in a nefarious practical magic. And then, as have historians for centuries, Naude touched just briefly on Paracelsus’ theology. Pointing to Paracelsus’ braggadoccio, he labeled the Swiss-German iconoclast an “Arch-heretick,” noting that “[Paracelsus threatened to bring] both the Pope and Luther … to his Maxims when he should think fit to do it.”1 This judgment was based not on his familiarity with Paracelsus’ scriptural interpretations but rather on his lack of access to Paracelsus’ theological writings and, perhaps even more so, the medical practitioner’s reputation. The latter was influenced in part by the inaccurate claims of Heidelberg medical professor Thomas Erastus (1524–1583) that Paracelsus was an Arian (i.e., one who denies that Christ is of one substance with the Father and one who considers Jesus to be a creation by the Father) as well as a consorter with demons.2

Anti-Paracelsianism from Conrad Gessner to Robert Boyle

Daphnis

This article surveys the current knowledge of the anti-Paracelsian movement from a confessional p... more This article surveys the current knowledge of the anti-Paracelsian movement from a confessional perspective. It outlines the rise of the critique of Paracelsus by academic physicians such as Conrad Gessner, Thomas Erastus’s vociferous demonization, and an ambivalent Catholic reaction. Andreas Libavius and other chymical theorists remained critical of Paracelsus’s natural philosophy while engaging aspects of his alchemy. The cumulative impact reveals a widespread anti-Paracelsian discourse, which escalated in the seventeenth century due to the growing popularity of Paracelsian spiritualism.

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The Authenticity of Paracelsus’ Astronomia Magna and Brief an die Wittenberger Theologen: Towards a Diagnostic Rubric Clarifying Authentic and Spurious Elements in Paracelsus’ Oeuvre on the Basis of Theological Motifs

Early Science and Medicine

The paper is an evaluation of differing opinions regarding the authenticity of two of Paracelsus’... more The paper is an evaluation of differing opinions regarding the authenticity of two of Paracelsus’ works, the Astronomia Magna (1537/1538) and Brief an die Wittenberger Theologen (1525). Karl Sudhoff – the exceptionally erudite and prolific Paracelsus scholar and editor – considered Paracelsus’ letter to Luther and the Wittenberg theologians to be spurious. Others have questioned the extent to which the Astronomia Magna (often considered to be Paracelsus’ Meisterstück) should be placed among the genuine texts of the Paracelsian corpus. Based on historical and conceptual data, and focusing on Paracelsus’ theology, the author argues that both works under consideration are authentic. The study thus highlights the need to develop a diagnostic rubric for evaluating the authenticity of works in the Paracelsian oeuvre and suggests ideas toward this end on the basis of theological motifs prevalent within Paracelsus’ clearly authentic works.

Distilling Knowledge: Alchemy, Chemistry, and the Scientific Revolution, by Bruce T. Moran.Distilling Knowledge: Alchemy, Chemistry, and the Scientific Revolution, by Bruce T. Moran. New Histories of Science, Technology, and Medicine series. Cambridge, Massachusetts, Harvard University Press, 200...

Canadian Journal of History

health sciences, history THE CANADIAN HISTORICAL REVIEW utpjournals.press/chr Offering a comprehe... more

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The Empyrean: The Pinnacle of the Medieval World View (Twelfth-Fourteenth Centuries

The heavenly empyrean was the highest expression of the Medieval Weltanschauung (world view). It ... more The heavenly empyrean was the highest expression of the Medieval Weltanschauung (world view). It served as the outermost sphere of the Aristotelian/Ptolemaic geocentric cosmos while possessing an eminent theological status. This paper explores the importance of the empyrean during the Scholastic Period (eleventh through fourteenth centuries).

Medieval alchemy and Paracelsus' theology: pseudo-Lull's Testamentum and Paracelsus' Astronomia Magna

Nova acta Paracelsica : ... Jahrbuch der Schweizerischen Paracelsus-Gesellschaft

WILHELM KOHLMANN, JOACHIM TELLE (eds.), Der Frühparacelsismus. Zweiter Teil. Tubingen: Max Niemeyer Verlag, 2004. XII+1090 pp., ISBN 3484365897

Nuncius, 2007

Thomas Erastus and the Palatinate: A Renaissance Physician in the Second Reformation. By Charles D. Gunnoe Jr. Brill’s Series in Church History, volume 48. Edited by Wim Janse.Leiden: Brill, 2011. Pp. xvi+525. $163.00

The Journal of Modern History, 2013