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Th e Renaissance did not merely rediscover the “human being” – as is commonly known – but also discovered anew (perhaps even primarily) the human soul. Th e most prominent Florentine philosopher of the second half of the Quattrocento, Marsilio Ficino,1 defi ned the soul in terms of “the bond of the world” (copula mundi) that binds the lower and upper levels of being, this Here and that Th ere: “Th e soul is the middle level of being. It links and unites all the levels above it and below it when it ascends to the higher and descends to the lower levels” (Ficino, 2002, 21). In his book titled Th eologia Platonica (Th e Platonic Th eology), Ficino associated classical Platonism (i.e. Plato himself) and particularly Neoplatonism (Plotinus, Proclus et al.) with Christian theology and biblical tradition. Th e subtitle of his book is “On the Immortality of Souls” (in the plural), since Ficino, by referring to Plato, tried to prove the immortality of the individual soul. Furthermore, a prominent role in his Renaissance Platonism is assumed by symbolic thought (analogies, metaphors, images as imagines in general) which is quite diff erent to the conceptually abstract Aristotelian scholastics of the late Middle Ages. In accordance with Renaissance reverence for a human being, Ficino says: Th is [the human soul] is the greatest miracle in nature. For the remaining things below God are each individually something singular in themselves, but this essence is all things together. It possesses within itself images of things divine (imagines divinorum) on which it depends, and these images are the reasons (rationes) and paradigms (exemplaria) of the lower entities which in some sense it produces (Ficino, 2002, 25).

The Gaze of the Soul and of the Angel in the Renaissance Philosophy of Marsilio Ficino