In this paper, we will use the historical-philosophical method to shed light on some specific aspects of Renaissance thought and analyse the reception of the Hermetic tradition in Renaissance philosophy (or philosophies), while taking into account the complexity of reducing Renaissance ideas to a common denominator. That further complicates the recognisable eclecticism that prevailed in the 14th and 15th centuries, while the revival period developed and formed on the humanistic and medieval proto-Renaissance heritage. Among other things, we wanted to help fill the gaps in the Croatian language that we have been discovering for many years in the fields of Renaissance philosophy, Renaissance Neoplatonism, philosophical Hermeticism and its reception. The latter two topics are extremely important for Croatian national philosophy because they open the way to a more comprehensive understanding of the life and works of Croatian Renaissance philosophers, notably including the philosopher from the island of Cres Frane Petrić (Franciscus Patricius), Juraj Dragišić (Georgius Benignus de Salviatis) and Benedikt Benković. These philosophers from the Croatian-speaking community (this paper analyses certain aspects of Frane Petrić's philosophy) are characterised by a particular reception of the Hermetic tradition, which is discernible in their works. The Renaissance as a phenomenon was more profoundly experienced in the West in the mid- 19th century, primarily due to French historiography (Jules Michelet) and to the commitment of the Swiss cultural historian Jacob Burckhardt, who used this term for an epoch that lasted from 1300 to 1600, initially appearing in northern and central Italy and later becoming a general European phenomenon. Under the influence of contemporary medievalists, the Renaissance is not perceived as an epoch resulting from a sudden detachment from the Middle Ages, but rather as a transitional epoch which clarified part of the issues arising from the (late) medieval spiritual and intellectual crisis. An important figure in this epoch is Nikola Kuzanski (Nicolaus Cusanus) who was one of the first to introduce the concept of infinity into natural philosophy/medieval cosmology. The Renaissance stands "on the threshold" of the modern ages and, with a revolutionary view of man, contributes to the later mathematising of nature and the early scientific revolution that occurred at the beginning of the 17th century. The Platonic tradition, which manifested itself in the Renaissance period as Neoplatonic philosophy (with its centre in Florence), is of essential importance for the reception and constitution of Renaissance philosophy in general, because in the Renaissance Plato is perceived through the late antique perspective of the syncretic permeation of various traditions of thought of the ancient world. Plato's philosophy, which was primarily influenced by the Florentine Platonists, especially Marsilio Ficino, is thus recognised as philosophia perennis, which perceives Plato as one of many mediators and restorers of the original divine wisdom. Renaissance philosophers identified the root of the original wisdom tradition in question with Hermes Trismegistos who is considered the epitome of ancient Egyptian wisdom depicted in Corpus Hermeticum. These manuscripts became accessible to Italian intellectual circles owing to the translation efforts of the leading Florentine philosopher Marsilio Ficino (one of the founders of the Florentine Platonic Academy) and the patronage of the powerful Cosimo de Medici, who shared Marsilio Ficino's enthusiasm for (Neo)Platonic philosophy and the concept of philosophia perennis. It is thanks to them, but also directly to the Byzantine Neoplatonists Bessarion and Gemistos Plethon who actively participated in the ecumenical councils in Ferrara and Florence, that the newly translated Hermetic literature influenced the development of a new view of man and the world. With respect to the reception of the Hermetic tradition, in addition to the life and work of Marsilio Ficino, the paper also presents the work of his pupil Pico della Mirandola, who incorporated the teachings of the Jewish mysticism Kabbalah, i.e. the Christian interpretation of Kabbalah, into the aforementioned tradition (in addition to this philosopher, the concept of Christian Kabbalah is also associated with Johannes Reuchlin and the Venetian monk Francesco Giorgio), and Giordano Bruno, the Renaissance philosopher who became famous for his tragic death at the stake in 1600. He is closest to the Hermetic tradition, which is particularly emphasised in the works of the British theorist Frances Yates, which were frequent points of reference during the preparation of this paper. In the presentation of Giordano Bruno's philosophy and his reception of the Hermetic tradition, the focus is on the correlation of natural-scientific and religious/theological elements where the ideas of the German medieval philosopher, theologian and scientist Nikola Kuzanski play an important role, particularly in the perception of concepts such as "space" and "infinity". Kuzanski not only shaped some of the best-known ideas of Bruno's philosophical system but is also responsible for his clear influence on later rationalist systems (Descartes and Spinoza). By presenting Bruno's philosophical elaboration of Copernicus' idea of heliocentricity, we aimed to highlight the theses that substantiate the influence of the Renaissance Hermetic (and Neoplatonic) matrix on the modern-age scientific revolution. This broadly illustrates the influence of Hermetic philosophical elements on the protagonists of the modern-age scientific revolution. In the final part of the paper, we explore the possibility of the permeation of elements of the Hermetic tradition into the modern-age early scientific matrix as theories "pro" or "against" that viewpoint, with particular emphasis on the popular Yates Thesis.