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This article analyzes new evidence from the marginalia to Ficino’s Plotinus manuscripts and offers a novel reading of Ficino’s “De Vita” 3. It settles scholarly disagreements concerning Paul O. Kristeller’s manuscript research and Frances Yates’s Hermetic thesis about “De Vita” 3, and reconsiders accepted conclusions regarding the centrality of Hermetic magic in Ficino’s philosophy. It demonstrates the origins and sources for “De Vita” 3 in Ficino’s reading of Plotinus’s explanations of prayer, and also reveals Iamblichus’s overlooked influence on Ficino: on the performative nature of philosophy in “De Vita” 3, and even on Ficino’s acknowledgment of the pseudonymity of the Hermetica.
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