Essays On Renaissance Humanism

Essays On Renaissance Humanism-24
Charles Trinkhaus regards Valla's "epicureanism" as a ploy, not seriously meant by Valla, but designed to refute Stoicism, which he regarded together with epicureanism as equally inferior to Christianity.If people who live agreeably are Epicureans, none are more truly Epicurean than the righteous and godly.

Charles Trinkhaus regards Valla's "epicureanism" as a ploy, not seriously meant by Valla, but designed to refute Stoicism, which he regarded together with epicureanism as equally inferior to Christianity.If people who live agreeably are Epicureans, none are more truly Epicurean than the righteous and godly.

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Humanity—with all its distinct capabilities, talents, worries, problems, possibilities—was the center of interest.

It has been said that medieval thinkers philosophised on their knees, but, bolstered by the new studies, they dared to stand up and to rise to full stature.

Italian humanism spread northward to France, Germany, the Low Countries, and England with the adoption of large-scale printing after the end of the era of incunabula (or books printed prior to 1501), and it became associated with the Reformation.

In France, pre-eminent humanist Guillaume Budé (1467–1540) applied the philological methods of Italian humanism to the study of antique coinage and to legal history, composing a detailed commentary on Justinian's Code.

Only in 1564 did French commentator Denys Lambin (1519–72) announce in the preface to the work that "he regarded Lucretius's Epicurean ideas as 'fanciful, absurd, and opposed to Christianity'." Lambin's preface remained standard until the nineteenth century.

Lorenzo Valla, however, puts a defense of epicureanism in the mouth of one of the interlocutors of one of his dialogues.In Italy, the humanist educational program won rapid acceptance and, by the mid-15th century, many of the upper classes had received humanist educations, possibly in addition to traditional scholastic ones.Some of the highest officials of the Catholic Church were humanists with the resources to amass important libraries.Humanists sought to create a citizenry able to speak and write with eloquence and clarity and thus capable of engaging in the civic life of their communities and persuading others to virtuous and prudent actions.This was to be accomplished through the study of the studia humanitatis, today known as the humanities: grammar, rhetoric, history, poetry, and moral philosophy.Budé was a royal absolutist (and not a republican like the early Italian umanisti) who was active in civic life, serving as a diplomat for François I and helping to found the Collège des Lecteurs Royaux (later the Collège de France).Meanwhile, Marguerite de Navarre, the sister of François I, was a poet, novelist, and religious mystic who gathered around her and protected a circle of vernacular poets and writers, including Clément Marot, Pierre de Ronsard, and François Rabelais.On the contrary, he alone shows the most enjoyable life of all and the one most full of true pleasure.This passage exemplifies the way in which the humanists saw pagan classical works, such as the philosophy of Epicurus, as being in harmony with their interpretation of Christianity.Renaissance humanism was a revival in the study of classical antiquity, at first in Italy and then spreading across Western Europe in the 14th, 15th, and 16th centuries.The term humanism is contemporary to that period, while Renaissance humanism is a retronym used to distinguish it from later humanist developments.

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