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Author: Paola Zambelli. It does not concentrate on the Hermetic and Neoplatonic philosophers Ficino, Pico, Della Porta , or on the relationship between magic and the scientific revolution, but rather upon the interference of the ideas and practices of learned magicians with popular rites and also with witchcraft, a most important question for social and religious history.
Copyright Year: E-Book PDF. Login via Institution. Prices from excl. VAT :. View PDF Flyer. Contents About. By: P. Pages: 11— Pages: 35— Pages: 73— Pages: — Biographical Note Paola Zambelli , Ph. She has published on the history of astrology and magic in the age of scholasticism and in the Renaissance. PART I. Use precise geolocation data. Select personalised content. Create a personalised content profile. Measure ad performance.
Select basic ads. Create a personalised ads profile. Select personalised ads. Apply market research to generate audience insights. Measure content performance. Develop and improve products. List of Partners vendors. Share Flipboard Email. Catherine Beyer. All magic was rejected by Rome and its followers and thus magic entered into Europe on a negative note. The study of magic was, in fact, being begin actively encouraged Flint. The people of the renaissance began to believe that if the relationship between humans and the supernatural was strengthened it would be largely beneficial to human life Flint.
White magic is magic used to do good in the world. This new practice, in the case of the Renaissance, was used to further Christianity, as Christianity was presumed to be the ultimate good for everyone at the time Flint. Much of what is believed of magic is based upon religion; paganism or primitive religions seem to better describe what some think of as magic and to equate magic with a miracle would even offend some.
In the renaissance however, magic was more the study of phenomena Flint. It was a time of learning and ideas and experiences, a time of trying to understand the world instead of fearing it. In nature, where there is no human control, the forces that seemed hostile combined with the lack of knowledge about nature made the idea of preternatural interference greatly feared Flint.
When knowledge of the workings of nature grew, as it did in the Renaissance, the fear of the preternatural control of nature, along with the fear of the unknown was greatly reduced. With the pre-renaissance fear of magic paganism greatly diminished and magic as miracles or phenomena becoming something able to contribute to Christianity, any person gifted in white magic called a magus became highly respected and revered Jones.
It was believed that a magus was a master of techniques that could bring a human soul closer to God and the more ancient the magic was, the more powerful it must be Jones. During the renaissance, just as they are now, magic and science were at odds. The goal of science is to come up with rational explanations for supposed mysteries.
Naturally, some of the mysteries that science attempts to solve are what Christianity deems miracles magic. The line between the two blurs throughout the span of the Renaissance though, mainly in an effort to define what magic falls under black magic and what magic white magic can be used to further Christianity.
Black magic is generally defined as the use of spirits to effect events in the world. It is used solely for the advancement of one person, the practitioner, and thus did not fall into the moral category of Christianity Flint. It is a commandment breaking practice because of the requirement to pray to spirits other than God. According to Flint, the general belief was that magic was acceptable and even wonderful if it had some effect that would advance the church or cure illness.
This is not to say that everyone of the time approved of magic.
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