Question: What are arguments against astrology?
About the article "Astrology", section "Ancient objections".

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Some of the practices of astrology were contested on theological grounds by medieval Muslim astronomers such as Al-Farabi (Alpharabius), Ibn al-Haytham (Alhazen) and Avicenna.
They said that the methods of astrologers conflicted with orthodox religious views of Islamic scholars, by suggesting that the Will of God can be known and predicted in advance.
For example, Avicenna's 'Refutation against astrology', "Risāla fī ibṭāl aḥkām al-nojūm", argues against the practice of astrology while supporting the principle that planets may act as agents of divine causation.
Avicenna considered that the movement of the planets influenced life on earth in a deterministic way, but argued against the possibility of determining the exact influence of the stars.
Essentially, Avicenna did not deny the core dogma of astrology, but denied our ability to understand it to the extent that precise and fatalistic predictions could be made from it.
Ibn Qayyim Al-Jawziyya (1292–1350), in his "Miftah Dar al-SaCadah", also used physical arguments in astronomy to question the practice of judicial astrology.
He recognized that the stars are much larger than the planets, and argued: 
There are a number of arguments for and against search neutrality. 
In the "Oratio de hominis dignitate" ("Oration on the Dignity of Man", 1486), Pico justified the importance of the human quest for knowledge within a Neoplatonic framework.
The "Oration" also served as an introduction to Pico's 900 theses, which he believed to provide a complete and sufficient basis for the discovery of all knowledge, and hence a model for mankind's ascent of the chain of being.
The 900 Theses are a good example of humanist syncretism, because Pico combined Platonism, Neoplatonism, Aristotelianism, Hermeticism and Kabbalah.
They also included 72 theses describing what Pico believed to be a complete system of physics.
Mirandola's "De animae immortalitate" (Paris, 1541), and other works developed the view that man's possession of an immortal soul freed him from the hierarchical stasis.
Pico may have believed in universal reconciliation, since one of his 900 theses was "A mortal sin of finite duration is not deserving of eternal but only of temporal punishment;" it was among the theses pronounced heretical by Pope Innocent VIII in his bull of Aug. 4, 1487.
In the "Oration" he writes that "human vocation is a mystical vocation that has to be realized following a three stage way, which comprehends necessarily moral transformation, intellectual research and final perfection in the identity with the absolute reality.
This paradigm is universal, because it can be retraced in every tradition.
"A portion of his "Disputationes adversus astrologiam divinatricem" was published in Bologna after his death.
In this book Pico presents arguments against the practice of astrology that have had enormous resonance for centuries, up to our own time.
"Disputationes" is influenced by the arguments against astrology espoused by one of his intellectual heroes, St. Augustine of Hippo, and also by the medieval philosophical tale Hayy Ibn-Yaqzan which promoted autodidacticism as a philosophical program.
Pico’s antagonism to astrology seems to derive mainly from the conflict of astrology with Christian notions of free will.
But Pico’s arguments moved beyond the objections of Ficino, who was himself an astrologer.
The manuscript was edited for publication after Pico’s death by his nephew, an ardent follower of Savonarola[, and may possibly have been amended to be more forcefully critical.
This might possibly explain the fact that Ficino championed the manuscript and enthusiastically endorsed it before its publication.
Pico’s "Heptaplus", a mystico-allegorical exposition of the creation according to the seven Biblical senses, elaborates on his idea that different religions and traditions describe the same God.
"De ente et uno", has explanations of several passages in Moses, Plato and Aristotle.
He wrote in Italian an imitation of Plato's "Symposium".
His letters ("Aureae ad familiares epistolae", Paris, 1499) are important for the history of contemporary thought.
The many editions of his entire works in the sixteenth century sufficiently prove his influence.
Another notorious text by Giovanni Pico della Mirandola is "De omnibus rebus et de quibusdam aliis", "Of all things that exist and a little more" which is mentioned in some entries on Thomas More's "Utopia" and makes fun of the title of Lucretius' "De Rerum Natura". 
There are four main branches of horoscopic astrology. 
Arguments for and against the controversial subject of privatization are presented here.