Schiller, Humanism (1903); G.
This return to the ideals of antiquity did not remain confined to Italy, but the humanism of the northern countries presents no close parallel to the Italian renaissance.
Naturalism of Rousseau and the new humanism is Herder to be found in J.G.
The new humanism agreed with the Renaissance in its unreserved recognition of the old classical world as a perfect pattern of culture.
Humanism implied the rejection of those visions of a future and imagined state of souls as the only absolute reality, which had fascinated the imagination of the middle ages.
Humanism in its earliest stages was uncritical.
For the moment the balance of his faculties seemed to be restored by a revival of the antagonistic sentiment of humanism which he had imbibed from the Oxford circle of friends, and specially from Erasmus.
The first school' which came into being under the immediate influence of humanism was that founded at St Paul's by Dean 1 See also the article Schools.
These letters, of which 311 are extant, are filled chiefly with pious meditations, but they further form a mine of information as to the literary and social conditions of the time, and are the most reliable authority for the history of humanism in the Carolingian age.
The new humanism was a kind of revival of the Renaissance, which had been retarded by the Reformation in Germany and by the Counter-Reformation in Italy, or had at least been degraded to the dull classicism of the schools.
Under the generous patronage of Nicholas humanism made rapid strides.
Edward Lyttelton (1897), while a temperate and effective restatement of the case for the classics may be found in Sir Richard Jebb's Romanes Lecture on " Humanism in Education " (1899).
It was but one of many; and it was concerned with the two subjects which perhaps least deeply influence the lives of the mass of men - literary humanism and art.
Sturt, 1902), in Humanism (1903), in which that term was proposed for the extensions of pragmatism, in Studies in Humanism (1907), and in Plato or Protagoras (1908).
Though this cause was unsuccessful, Ambrose is interesting as typical of the new humanism which was growing up within the church.
The spirit and the age of humanism and the Reformation effected and witnessed important developments in the study of the Old Testament.
In the fields of science and philosophy humanism wrought similar important changes.
Therefore there was narrow scope for imitation, and the right spirit of humanism displayed itself in a passionate study of perspective, nature and the nude.
But if the literary side of humanism has been a barrier to the progress of scientific history, the discovery and elucidation of texts first made that progress possible.
Other encyclicals, such as those on Christian marriage (Arcanum divinae sapientiae, 10th February 1880), on the Rosary (Supremi apostolatus oficii, 1st September 1883, and Superiore anno, 5th September 1898), and on Freemasonry (Humanism genus, 20th April 1884), dealt with subjects on which his predecessor had been accustomed to pronounce allocutions, and were on similar lines.
Philosophy, as Haureau finely says, was the passion of the 13th century; but in the 15th humanism, art and the beginnings of science and of practical discovery were busy creating a new world, which was destined in due time to give birth to a new philosophy.
The maxim of Protagoras, for example, "Man is the measure of all things," has a different purpose; it was meant to point to the truth that man rather than nature is the primary object of human study: it is a doctrine of humanism rather than of relativism.
Thus he never lost his sympathy with humanism and with its great German representative, Erasmus.
In its original form the poem was the dramatization of a specific and individualized story; in the years of Goethe's friendship with Schiller it was extended to embody the higher strivings of r8th-century humanism; ultimately, as we shall see, it became, in the second part, a vast allegory of human life and activity.
1340) system of biblical interpretation had been long taught there by a succession of able teachers; Humanism had won an early entrance to the university; the anti-clerical teaching of John of Wessel, who had himself taught at Erfurt for fifteen years (1445-1460), had left its mark on the place and was not forgotten.
For humanism, which was the vital element in the Revival of Learning, consists mainly of a just perception of the dignity of man as a rational, volitional and sentient being, born upon this earth with a right to use it and enjoy it.
Humanism, as it actually appeared in Italy, was positive in its conception of the problems to be solved, pagan in its contempt for medieval mysticism, invigorated for sensuous enjoyment by contact with antiquity, yet holding in itself the germ of new religious aspirations, profounder science and sterner probings of the mysteries of life than had been attempted even by the ancients.
Thus in the plays of Rucellai, Trissino, Sperone and other tragic poets the nobler elements of humanism, considered as a revelation of the world and man, obtained no free development.
The object of the foregoing paragraphs has been to show in what way the positive, inquisitive, secular, exploratory spirit of the Renaissance, when toned and controlled by humanism, penetrated the regions of literature, art, philosophy and science.
To this point the awakened intelligence of the Renaissance, instructed by humanism, polished by the fine arts, expanding in genial conditions of diffused wealth, had brought the Italians at a period when the rest of Europe was comparatively barbarous.
Humanism, in its revolt against the middle ages, was, as we have seen already, mundane, pagan, irreligious, positive.
Like Italian men of letters, these pioneers of humanism gave a classic turn to their patronymics; unfamiliar names, Crotus Rubeanus and Pierius Graecus, Capnion and Lupambulus Ganymedes, Oecolampadius and Melanchthon, resounded on the Rhine.
The doctors of the universities were too wedded to their antiquated manuals and methods, too satisfied with dullness, too proud of titles and diplomas, too anxious to preserve ecclesiastical discipline and to repress mental activity, for a genial spirit of humanism to spread freely.
To a student of the origins of German humanism it is Tear that something very different from the Renaissance of Lorenzo le' Medici and Leo X.
That attempt to extinguish honest thought prepared the Reformation; and humanism after 1518 was absorbed in politico-religious warfare.
The point of contact between humanism and the Reformation in Germany has to be insisted on; for it is just here that the relation of the Reformation to the Renaissance in general makes itself apparent.
The revival of learning produced in Spain no slavish imitation as it did in Italy, no formal humanism, and, it may be added, very little of fruitful scholarship. The Renaissance here, as in England, displayed essential qualities of intellectual freedom, delight in life, exultation over rediscovered earth and man.
Humanism has never been in the narrow sense of that term Protestant; still less has it been strictly Catholic. In Italy it fostered a temper of mind decidedly averse to theological speculation and religious earnestness.
It marked, moreover, in the condition of armed resistance against established authority which was forced upon it by the Counter-Reformation, a firm resolve to assert political liberty, leading in the course of time to a revolution with which the rebellious spirit of the Revival was sympathetic. This being the relation of humanism in general to reform, French learning in particular displayed such innovating boldness as threw many of its most conspicuous professors into the camp at war with Rome.
But humanism, first of all in its protagonist Erasmus, afterwards in the long 'a ' list of critical scholars and editors, Lipsius, Heinsius sc and Grotius, in the printers Elzevir and-Plantin, developed ship. itself from the centre of the Leiden university with massive energy, and proved that it was still a motive force of intellectual progress.
Humanism, before it affected the bulk of the English people, had already permeated Italian and French literature.
When we attempt to estimate Petrarch's position in the history of modern culture, the first thing which strikes us is that he was even less eminent as an Italian poet than as the founder of Humanism, the inaugurator of the Renaissance in Italy.
Petrarch's ideal of humanism was essentially a noble one.
Had Petrarch been possessed with a passion for some commanding principle in politics, morality or science, instead of with the thirst for selfglorification and the ideal of artistic culture, it is not wholly impossible that Italian humanism might have assumed a manlier and more conscientious tone.
The academies of the day represented the prevailing intellectual tendency of Renaissance humanism, namely, an absorbing enthusiasm for classic letters and for the transcendental speculations of Platonic and neo-Platonic mysticism, not unmixed with the traditions and practice of medieval alchemy, astrology and necromantics.
First and foremost of these was Erasmus; others were Hermann von dem Busche, the missionary of humanism, Conrad Goclenius (Gockelen), Conrad Mutianus (Muth von Mudt) and pope Adrian VI.
He holds a high place in the history of humanism by the foundation of the College de France; he did not found an actual college, but after much hesitation instituted in 1530, at the instance of Guillaume Bude (Budaeus), Lecteurs royaux, who in spite of the opposition of the Sorbonne were granted full liberty to teach Hebrew, Greek, Latin, mathematics, &c. The humanists Bude, Jacques Colin and Pierre Duchatel were the king's intimates, and Clement Marot was his favourite poet.
But no substantial philosophy of any kind emerged from humanism; the political lucubrations of the scholars were, like their ethical treatises, for the most part rhetorical.
The only religious movement that can be regarded as even rather vaguely the outcome of humanism is the Socinian.
In these chapters pre-eminently appears that element of "discretion," as St Gregory calls it, or humanism as it would now be termed, which without doubt has.
C. Jebb, " Humanism in Education," Romanes Lecture of 1899, reprinted with other lectures on cognate subjects in Essays and Addresses (1907); Foster Watson, The Curriculum and Practice of the English Grammar Schools up to 1660 (1908); " Greek at Oxford," by a Resident, in The Times (December 27, 1904); Cambridge University Reporter (November i i and December 17, 1904); British Association Report on Curricula of Secondary Schools (with an independent paper by Professor Armstrong on " The Teaching of Classics "), (December 1907); W.
The old schools and universities were being quietly interpenetrated by the new spirit of humanism, when the sky was suddenly darkened by the clouds of religious conflict.
While The " new Rousseau sought his ideal in a form of education and human- of culture that was in close accord with nature, the German apostles of the new humanism were convinced that they had found that ideal completely realized in the old Greek world.
To arbitrary and unverifiable metaphysical speculation, and to forms of "absolutism" which have lost touch with human interests, this humanism is particularly destructive.
So much had to be premised in order to make it clear in what relation humanism stood to the Renaissance, since the Italian work of Dante, Petrarch and Boccaccio is sufficient to indicate the re-birth of the spirit after ages of apparent deadness.
Humanism was now an actuality.
But, while the Renaissance aimed at reproducing the Augustan age of Rome, the new humanism found its golden age in Athens.
The new humanism found a home in GÃ¶ttingen (1783) in the days of J.
It was in vain that this cultured prince, imbued with the principles of humanism, represented to the cardinals that this new path would lead quickly to the goal, but that this goal could not be unity but a triple schism.
Further discussion of the question of Douglas's alleged Humanism will be found in Courthope's History of English Poetry, i.