By Michela Pereira (auth.), Piyo Rattansi, Antonio Clericuzio (eds.)
The current quantity owes its ongm to a Colloquium on "Alchemy and Chemistry within the 16th and 17th Centuries", held on the Warburg Institute on twenty sixth and twenty seventh July 1989. The Colloquium eager about a couple of chosen subject matters in the course of a heavily outlined chronological period: at the relation of alchemy and chemistry to medication, philosophy, faith, and to the corpuscular philosophy, within the 16th and 17th centuries. The relatives among Medicina and alchemy within the Lullian treatises have been tested within the starting paper through Michela Pereira, in line with researches on unpublished manuscript assets within the interval among the 14th and seventeenth centuries. it truly is a number of many years because the researches of R.F. Multhauf gave a widespread position to Johannes de Rupescissa in linking drugs and alchemy throughout the inspiration of a quinta essentia. Michela Pereira explores the importance of the Lullian culture during this improvement and attracts consciousness to the truth that the early Paracelsians had themselves famous a kinfolk resemblance among the works of Paracelsus and Roger Bacon's scientia experimentalis and, certainly, a continuity with the Lullian tradition.
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Extra info for Alchemy and Chemistry in the 16th and 17th Centuries
LO Nevertheless, the apparent contradiction between these different formulations disappears if the Paracelsian assumption of visibility (as the characteristic feature of the authentic object of knowledge) is understood not as an invitation to stop at what is offered by immediate sensory perception. ll So a process occurs whereby, in a single act, what was originally visible is lost to sight and what was invisible is brought out into the open and transformed into something visible. Knowledge becomes the simultaneous and mutual exchange of two polarities, a conversion of the visible into the invisible and the invisible into the visible.
31. L. Bianchi et nos in generatione artificiali lapidis mineralis per artificium nostrum mirabile, facimus corpora spiritus, et spiritus corpora"; Toletanus, Rosarium philosophorum, TC 3, p. 664: "Nota rationem quare oporteat fieri corporis resolutionem in primam materiam scilicet argentum vivum, et illud ideo quia corruptio unius est generatio alterius, tam quidem in artificialibus quam naturalibus, ars enim imitatur naturam, et in quibusdam corrigit et superat earn: sicut et juvatur natura infirma medicorum industria, natura siquidem non construit domum nec conficit electuarium, quoniam de se ipsa non habeat motum ad hoc faciendum.
L. Bianchi Paracelsus sees the process of know ledge as a movement which starts from what is immediately perceived by the senses; and, in going beyond this, succeeds in rendering visible, though not always to the bodily eye, what was at first invisible behind the initial appearance. The dynamic nature of this concept, according to which the same reality may be either manifest or hidden (depending on the stage of the process under consideration) is the reason for the apparently contradictory manner in which both these terms - visible and invisible - are used in his texts to indicate the true goal of knowledge.