Renaissance Philosophy

The circle of Renaissance philosophy has always been narrow, as noted by Vassar College professor Dr. Mario Domandi in his 1963 translation of Volume X of Studien der Bibliothek Warburg, titled: The Individual and the Cosmos in Renaissance Philosophy, published in German in 1927. The author, Ernst Cassirer, a Neo-Kantian German philosopher, surpassed earlier Renaissance analysts by acknowledging its cohesive spirit and recognizing that despite operative chaos at the core of the period, a diversity of leaders—a kind of decentralized spirit-guided leadership, in our view—shepherded commonly held perceptions and desires toward establishment of a paradigm fertile for growth of the radical thinking that became known as scientific.

Renaissance leaders—rebellious freethinkers of the day—reached back into the knowledge and wisdom of classical/pagan antiquity to seed development of their idealistic vision for a new and better world. Cassirer understood the Renaissance as an Age during which Reason was boldly asserted, and he grasped how those irreligious Renaissance thinkers perceived orderliness in Nature and defined it via mathematical symbolism while laying groundwork for a scientific method. Whereas medieval thought approached “the particular” through beliefs about “the universal,” Renaissance thought turned that upside-down by seeking the intelligible through the sensible, by pursuing knowledge of the metaphysical realm through the tangible physical world.

However, Cassirer, building upon compatible “left-brain” constructs of earlier philosophers—certain as they were that universal truths could be apprehended by way of the “exact and moral” sciences—did not apparently see that Renaissance thought had tossed the hot potato of mortal human ignorance and arrogance from one hand to the other. Although the toss was necessary and productive with respect to Western development, one crippled paradigm was exchanged for another in those minds eager to abandon the entrenched paradigm dominated by the vigorously anti-humanist Church. Understandably, the Renaissance agenda had to be equally relentless in order to survive in that hostile environment which persists to this day in some quarters.

Through use of PluribusOne™’s Noetitek™ system, which reflects the primal principles of Nature and supports a whole-brained approach to knowledge and understanding by yoking logic and illumination, reasoning and revelation, we found scientific proof that the physical and the metaphysical are One, as are the so-called Higher Self and Lower Self, and we found that perception and creation are two sides of the same reality coin. What we experience, what we receive, as individuals and as a species, over time, is synchronous with what we generate.

Thanks to the persistent freethinking Aquarian Age conspirators of the European Renaissance—some of whom founded secret society groups and paved the way for a New World that later generations established and continue to preserve and expand—the opportunity now exists to advance beyond that dyadic dilemma. Where the one revealed the peak of its folly in the Inquisition, the other revealed the height of its foolishness in the deployment of nuclear weapons. In the New Renaissance underway, the heart of its decentralized leadership calls for humanity to move up to the third rung of the ladder of human neurological development and know that this “reconciling step” is necessary before our species can proceed in its evolution towards the top of what we are capable of being, thinking, feeling, expressing, and achieving.

[This post is dedicated to Abraham Moritz Warburg, German-Jewish art historian and cultural theorist (June 13, 1866 to October 26, 1929), on his 148th birthday—a synchronicity.]


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