Though this cause was unsuccessful, Ambrose is interesting as typical of the new humanism which was growing up within the church.
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.
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.
Schiller, Humanism (1903); G.
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.
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.
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.
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).
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.
Naturalism of Rousseau and the new humanism is Herder to be found in J.G.
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.
The new humanism agreed with the Renaissance in its unreserved recognition of the old classical world as a perfect pattern of culture.
But, while the Renaissance aimed at reproducing the Augustan age of Rome, the new humanism found its golden age in Athens.
The spirit and the age of humanism and the Reformation effected and witnessed important developments in the study of the Old Testament.
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.
Under the generous patronage of Nicholas humanism made rapid strides.
To arbitrary and unverifiable metaphysical speculation, and to forms of "absolutism" which have lost touch with human interests, this humanism is particularly destructive.
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).
Thus he never lost his sympathy with humanism and with its great German representative, Erasmus.
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.
Humanism, a word which will often recur in the ensuing paragraphs, denotes a specific bias which the forces liberated in the Renaissance took from contact with the ancient world, - the particular form assumed by human self-esteem at that epoch, - the ideal of life and civilization evolved by the modern nations.
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 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, 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.
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.
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.
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.
In the fields of science and philosophy humanism wrought similar important changes.
Humanism in its earliest stages was uncritical.
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.
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.
The distinguishing characteristics of French humanism are vivid intelligence, critical audacity and polemical acumen, perspicuity of exposition, learning directed in its applications by logical sense rather than by artistic ideals of taste.
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.
The autos da f e of Seville and Madrid, the flames to which Bruno, Dolet and Paleario were flung, the dungeon of Campanella and the seclusion of Galileo, the massacre of St Bartholomew and the faggots of Smithfield, the desolated plains of Germany and the cruelties of Alva in the Netherlands, disillusioned Europe of those golden dreams which had arisen in the earlier days of humanism, and which had been so pleasantly indulged by Rabelais.
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.
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.
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.