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57327a72e17f3d14004229a8

Humanism

At about the same time, the word "humanism" as a philosophy centred on humankind (as opposed to institutionalised religion) was also being used in Germany by the so-called Left Hegelians, Arnold Ruge, and Karl Marx, who were critical of the close involvement of the church in the repressive German government. There has been a persistent confusion between the several uses of the terms: philanthropic humanists look to what they consider their antecedents in critical thinking and human-centered philosophy among the Greek philosophers and the great figures of Renaissance history; and scholarly humanists stress the linguistic and cultural disciplines needed to understand and interpret these philosophers and artists.

Where did the learned believers place their focus?

hjUm@nEz@m

ad@baUtT@seEmtaEmT@w3dhjUm@nEz@maz@fEl~s@fEsent@donhjUm@NkaEndaz@pOzdtUEnstEtUS@n@laEzdrilEdZ@nwuzOlsObEENjUzdEndZ3m@nEbaET@sOkOldlefthedZElE@nz~rn@ldrUdZandk~rlm~rkshUw3krEdEk@luvT@klOsEnv~lvm@ntuvT@tS3tSEnT@ripresEvdZ3m@nguvernm@ntTerh@zbEn@persEst@ntk@nfjUZ@nbitwEnT@sevr@ljUsizuvT@t3mzfEl@nDr~pEkhjUm@nEstslUkt@wutTeEk@nsEderTerantEsEd@ntsEnkrEdEk@lDENkENandhjUm@nsenterdfEl~s@fE@muNT@grEkfEl~s@ferzandT@greEtfEgjerzuvren@s~nshEsterrEandsk~lerlEhjUm@nEstsstresT@lENgwEstEkandkultSerr@ldEsEplEnznEdidtUunderstandandEnt3prEtTEzfEl~s@ferzand~rdEsts

werdEdT@l3nidbilEverzpleEsTerfOk@s

57327ad70fdd8d15006c6af9

Humanism

Another instance of ancient humanism as an organised system of thought is found in the Gathas of Zarathustra, composed between 1,000 BCE – 600 BCE in Greater Iran. Zarathustra's philosophy in the Gathas lays out a conception of humankind as thinking beings dignified with choice and agency according to the intellect which each receives from Ahura Mazda (God in the form of supreme wisdom). The idea of Ahura Mazda as a non-intervening deistic divine God/Grand Architect of the universe tied with a unique eschatology and ethical system implying that each person is held morally responsible for their choices, made freely in this present life, in the afterlife. The importance placed on thought, action, responsibility, and a non-intervening creator was appealed to by, and inspired a number of, Enlightenment humanist thinkers in Europe such as Voltaire and Montesquieu.

Which ancient text provides an example of the humanist way of thinking?

hjUm@nEz@m

@nuTerrEnst@nsuveEntS@nthjUm@nEz@maz@nOrg@naEzdsEst@muvDOtEzfaUndEnT@gaD@zuvzar@Dustr@k@mpOzdbitwEnwunzE@rOzE@rOzE@rObEsEEsEkshundrEdbEsEEEngreEderrEranzar@Dustr@zfEl~s@fEEnT@gaD@zleEzaUt@k@nsepS@nuvhjUm@NkaEndazDENkENbEENzdEgnifaEdwETtSoEsandeEdZ@nsE@kOrdENt@TEEnt@lektwEtSEtSrisEvzfrumahjUrr@mazd@g~dEnT@fOrmuvsUprEmwEzd@mTEaEdE@uvahjUrr@mazd@az@n~nEntervEnENdeEEstEkdivaEng~dslaSgrand~rkEtektuvT@jUnEv3staEdwET@jUnEkeS@t~l@dZEandeDEk@lsEst@mEmplaEENTatEtSp3s@nEzheldmOr@lErisp~nsib@lfOrTertSoEsizmeEdfrElEEnTEsprez@ntlaEfEnTEafterlaEfTEEmpOrt@nspleEstonDOtakS@nrisp~ns@bElidEand@n~nEntervEnENkrEeEderwuz@pEldt@baEandEnspaEerd@numberruvenlaE|nm@nthjUm@nEstDENkerzEnjUrr@psutS@zvOlterandmontEskwEU

wEtSeEntS@nttekstpr@vaEdz@negzamp@luvT@hjUm@nEstweEuvDENkEN

57327ad70fdd8d15006c6afa

Humanism

Another instance of ancient humanism as an organised system of thought is found in the Gathas of Zarathustra, composed between 1,000 BCE – 600 BCE in Greater Iran. Zarathustra's philosophy in the Gathas lays out a conception of humankind as thinking beings dignified with choice and agency according to the intellect which each receives from Ahura Mazda (God in the form of supreme wisdom). The idea of Ahura Mazda as a non-intervening deistic divine God/Grand Architect of the universe tied with a unique eschatology and ethical system implying that each person is held morally responsible for their choices, made freely in this present life, in the afterlife. The importance placed on thought, action, responsibility, and a non-intervening creator was appealed to by, and inspired a number of, Enlightenment humanist thinkers in Europe such as Voltaire and Montesquieu.

When was this writing penned?

hjUm@nEz@m

@nuTerrEnst@nsuveEntS@nthjUm@nEz@maz@nOrg@naEzdsEst@muvDOtEzfaUndEnT@gaD@zuvzar@Dustr@k@mpOzdbitwEnwunzE@rOzE@rOzE@rObEsEEsEkshundrEdbEsEEEngreEderrEranzar@Dustr@zfEl~s@fEEnT@gaD@zleEzaUt@k@nsepS@nuvhjUm@NkaEndazDENkENbEENzdEgnifaEdwETtSoEsandeEdZ@nsE@kOrdENt@TEEnt@lektwEtSEtSrisEvzfrumahjUrr@mazd@g~dEnT@fOrmuvsUprEmwEzd@mTEaEdE@uvahjUrr@mazd@az@n~nEntervEnENdeEEstEkdivaEng~dslaSgrand~rkEtektuvT@jUnEv3staEdwET@jUnEkeS@t~l@dZEandeDEk@lsEst@mEmplaEENTatEtSp3s@nEzheldmOr@lErisp~nsib@lfOrTertSoEsizmeEdfrElEEnTEsprez@ntlaEfEnTEafterlaEfTEEmpOrt@nspleEstonDOtakS@nrisp~ns@bElidEand@n~nEntervEnENkrEeEderwuz@pEldt@baEandEnspaEerd@numberruvenlaE|nm@nthjUm@nEstDENkerzEnjUrr@psutS@zvOlterandmontEskwEU

wenwuzTEsraEdENpend

57327ad70fdd8d15006c6afb

Humanism

Another instance of ancient humanism as an organised system of thought is found in the Gathas of Zarathustra, composed between 1,000 BCE – 600 BCE in Greater Iran. Zarathustra's philosophy in the Gathas lays out a conception of humankind as thinking beings dignified with choice and agency according to the intellect which each receives from Ahura Mazda (God in the form of supreme wisdom). The idea of Ahura Mazda as a non-intervening deistic divine God/Grand Architect of the universe tied with a unique eschatology and ethical system implying that each person is held morally responsible for their choices, made freely in this present life, in the afterlife. The importance placed on thought, action, responsibility, and a non-intervening creator was appealed to by, and inspired a number of, Enlightenment humanist thinkers in Europe such as Voltaire and Montesquieu.

When was this writing penned?

hjUm@nEz@m

@nuTerrEnst@nsuveEntS@nthjUm@nEz@maz@nOrg@naEzdsEst@muvDOtEzfaUndEnT@gaD@zuvzar@Dustr@k@mpOzdbitwEnwunzE@rOzE@rOzE@rObEsEEsEkshundrEdbEsEEEngreEderrEranzar@Dustr@zfEl~s@fEEnT@gaD@zleEzaUt@k@nsepS@nuvhjUm@NkaEndazDENkENbEENzdEgnifaEdwETtSoEsandeEdZ@nsE@kOrdENt@TEEnt@lektwEtSEtSrisEvzfrumahjUrr@mazd@g~dEnT@fOrmuvsUprEmwEzd@mTEaEdE@uvahjUrr@mazd@az@n~nEntervEnENdeEEstEkdivaEng~dslaSgrand~rkEtektuvT@jUnEv3staEdwET@jUnEkeS@t~l@dZEandeDEk@lsEst@mEmplaEENTatEtSp3s@nEzheldmOr@lErisp~nsib@lfOrTertSoEsizmeEdfrElEEnTEsprez@ntlaEfEnTEafterlaEfTEEmpOrt@nspleEstonDOtakS@nrisp~ns@bElidEand@n~nEntervEnENkrEeEderwuz@pEldt@baEandEnspaEerd@numberruvenlaE|nm@nthjUm@nEstDENkerzEnjUrr@psutS@zvOlterandmontEskwEU

wenwuzTEsraEdENpend

57327ad70fdd8d15006c6afc

Humanism

Another instance of ancient humanism as an organised system of thought is found in the Gathas of Zarathustra, composed between 1,000 BCE – 600 BCE in Greater Iran. Zarathustra's philosophy in the Gathas lays out a conception of humankind as thinking beings dignified with choice and agency according to the intellect which each receives from Ahura Mazda (God in the form of supreme wisdom). The idea of Ahura Mazda as a non-intervening deistic divine God/Grand Architect of the universe tied with a unique eschatology and ethical system implying that each person is held morally responsible for their choices, made freely in this present life, in the afterlife. The importance placed on thought, action, responsibility, and a non-intervening creator was appealed to by, and inspired a number of, Enlightenment humanist thinkers in Europe such as Voltaire and Montesquieu.

What well know scholar was inspired by Humanism?

hjUm@nEz@m

@nuTerrEnst@nsuveEntS@nthjUm@nEz@maz@nOrg@naEzdsEst@muvDOtEzfaUndEnT@gaD@zuvzar@Dustr@k@mpOzdbitwEnwunzE@rOzE@rOzE@rObEsEEsEkshundrEdbEsEEEngreEderrEranzar@Dustr@zfEl~s@fEEnT@gaD@zleEzaUt@k@nsepS@nuvhjUm@NkaEndazDENkENbEENzdEgnifaEdwETtSoEsandeEdZ@nsE@kOrdENt@TEEnt@lektwEtSEtSrisEvzfrumahjUrr@mazd@g~dEnT@fOrmuvsUprEmwEzd@mTEaEdE@uvahjUrr@mazd@az@n~nEntervEnENdeEEstEkdivaEng~dslaSgrand~rkEtektuvT@jUnEv3staEdwET@jUnEkeS@t~l@dZEandeDEk@lsEst@mEmplaEENTatEtSp3s@nEzheldmOr@lErisp~nsib@lfOrTertSoEsizmeEdfrElEEnTEsprez@ntlaEfEnTEafterlaEfTEEmpOrt@nspleEstonDOtakS@nrisp~ns@bElidEand@n~nEntervEnENkrEeEderwuz@pEldt@baEandEnspaEerd@numberruvenlaE|nm@nthjUm@nEstDENkerzEnjUrr@psutS@zvOlterandmontEskwEU

wutwelnOsk~lerwuzEnspaEerdbaEhjUm@nEz@m

57327bd90fdd8d15006c6b01

Humanism

In China, Yellow Emperor is regarded as the humanistic primogenitor.[citation needed] Sage kings such as Yao and Shun are humanistic figures as recorded.[citation needed] King Wu of Zhou has the famous saying: "Humanity is the Ling (efficacious essence) of the world (among all)." Among them Duke of Zhou, respected as a founder of Rujia (Confucianism), is especially prominent and pioneering in humanistic thought. His words were recorded in the Book of History as follows (translation):[citation needed]

Who was known as being a founder of humanism thought in China?

hjUm@nEz@m

EntSaEn@jelOemperrerrEzrig~rdidazT@hjUm@nEstEkprEmOdZnEdersaEteES@nnEdidseEdZkENzsutS@zjaUandSun~rhjUm@nEstEkfEgjerzazrikOrdidsaEteES@nnEdidkENwUuvZUh@zT@feEm@sseEENhjUmanidEEzT@lENefEkeES@ses@nsuvT@w3ld@muNOl@muNTemdUkuvZUrispektidaz@faUnderruvrUdZE@k@nfjUSE@nEz@mEzEspeS@lEpr~mEn@ntandpaE@nErENEnhjUm@nEstEkDOthEzw3dzw3rikOrdidEnT@bUkuvhEsterrEazf~lOztransleES@nsaEteES@nnEdid

hUwuznOnazbEEN@faUnderruvhjUm@nEz@mDOtEntSaEn@

57327bd90fdd8d15006c6b02

Humanism

In China, Yellow Emperor is regarded as the humanistic primogenitor.[citation needed] Sage kings such as Yao and Shun are humanistic figures as recorded.[citation needed] King Wu of Zhou has the famous saying: "Humanity is the Ling (efficacious essence) of the world (among all)." Among them Duke of Zhou, respected as a founder of Rujia (Confucianism), is especially prominent and pioneering in humanistic thought. His words were recorded in the Book of History as follows (translation):[citation needed]

What early adopter and developer of is associated with Confucianism?

hjUm@nEz@m

EntSaEn@jelOemperrerrEzrig~rdidazT@hjUm@nEstEkprEmOdZnEdersaEteES@nnEdidseEdZkENzsutS@zjaUandSun~rhjUm@nEstEkfEgjerzazrikOrdidsaEteES@nnEdidkENwUuvZUh@zT@feEm@sseEENhjUmanidEEzT@lENefEkeES@ses@nsuvT@w3ld@muNOl@muNTemdUkuvZUrispektidaz@faUnderruvrUdZE@k@nfjUSE@nEz@mEzEspeS@lEpr~mEn@ntandpaE@nErENEnhjUm@nEstEkDOthEzw3dzw3rikOrdidEnT@bUkuvhEsterrEazf~lOztransleES@nsaEteES@nnEdid

wut3lE@d~pteranddEvel@perruvEz@sOsEeEdidwETk@nfjUSE@nEz@m

57327bd90fdd8d15006c6b03

Humanism

In China, Yellow Emperor is regarded as the humanistic primogenitor.[citation needed] Sage kings such as Yao and Shun are humanistic figures as recorded.[citation needed] King Wu of Zhou has the famous saying: "Humanity is the Ling (efficacious essence) of the world (among all)." Among them Duke of Zhou, respected as a founder of Rujia (Confucianism), is especially prominent and pioneering in humanistic thought. His words were recorded in the Book of History as follows (translation):[citation needed]

What early adopter and developer of is associated with Confucianism?

hjUm@nEz@m

EntSaEn@jelOemperrerrEzrig~rdidazT@hjUm@nEstEkprEmOdZnEdersaEteES@nnEdidseEdZkENzsutS@zjaUandSun~rhjUm@nEstEkfEgjerzazrikOrdidsaEteES@nnEdidkENwUuvZUh@zT@feEm@sseEENhjUmanidEEzT@lENefEkeES@ses@nsuvT@w3ld@muNOl@muNTemdUkuvZUrispektidaz@faUnderruvrUdZE@k@nfjUSE@nEz@mEzEspeS@lEpr~mEn@ntandpaE@nErENEnhjUm@nEstEkDOthEzw3dzw3rikOrdidEnT@bUkuvhEsterrEazf~lOztransleES@nsaEteES@nnEdid

wut3lE@d~pteranddEvel@perruvEz@sOsEeEdidwETk@nfjUSE@nEz@m

57327bd90fdd8d15006c6b04

Humanism

In China, Yellow Emperor is regarded as the humanistic primogenitor.[citation needed] Sage kings such as Yao and Shun are humanistic figures as recorded.[citation needed] King Wu of Zhou has the famous saying: "Humanity is the Ling (efficacious essence) of the world (among all)." Among them Duke of Zhou, respected as a founder of Rujia (Confucianism), is especially prominent and pioneering in humanistic thought. His words were recorded in the Book of History as follows (translation):[citation needed]

Who is known for the thought that humanity is the most important thing in the world?

hjUm@nEz@m

EntSaEn@jelOemperrerrEzrig~rdidazT@hjUm@nEstEkprEmOdZnEdersaEteES@nnEdidseEdZkENzsutS@zjaUandSun~rhjUm@nEstEkfEgjerzazrikOrdidsaEteES@nnEdidkENwUuvZUh@zT@feEm@sseEENhjUmanidEEzT@lENefEkeES@ses@nsuvT@w3ld@muNOl@muNTemdUkuvZUrispektidaz@faUnderruvrUdZE@k@nfjUSE@nEz@mEzEspeS@lEpr~mEn@ntandpaE@nErENEnhjUm@nEstEkDOthEzw3dzw3rikOrdidEnT@bUkuvhEsterrEazf~lOztransleES@nsaEteES@nnEdid

hUEznOnferT@DOtTathjUmanidEEzT@mOstEmpOrt@ntDENEnT@w3ld

57327c59b9d445190005eb49

Humanism

In the 6th century BCE, Taoist teacher Lao Tzu espoused a series of naturalistic concepts with some elements of humanistic philosophy. The Silver Rule of Confucianism from Analects XV.24, is an example of ethical philosophy based on human values rather than the supernatural. Humanistic thought is also contained in other Confucian classics, e.g., as recorded in Zuo Zhuan, Ji Liang says, "People is the zhu (master, lord, dominance, owner or origin) of gods. So, to sage kings, people first, gods second"; Neishi Guo says, "Gods, clever, righteous and wholehearted, comply with human." Taoist and Confucian secularism contain elements of moral thought devoid of religious authority or deism however they only partly resembled our modern concept of secularism.

When were humanism beliefs mixed with another philosophy by a Taoist thinker?

hjUm@nEz@m

EnT@sEksDsentSerrEbEsEEtaUEsttEtSerlaUtsUespaUst@sErEzuvnatSerr@lEstEkk~nseptswETsumelEm@ntsuvhjUm@nEstEkfEl~s@fET@sElverrUluvk@nfjUSE@nEz@mfrumaneEl@ktsrOm@nfEftEntwentEfOrEz@negzamp@luveDEk@lfEl~s@fEbeEstonhjUm@nvaljUzraTerT@nT@sUpernatSerr@lhjUm@nEstEkDOtEzOlsOk@nteEndEnuTerk@nfjUSE@nklasEksEdZEazrikOrdidEnzjUOZjUandZaEljaNsezpEp@lEzT@ZUmasterlOrdd~mEn@nsOnerOrOrEdZEnuvg~dzsOt@seEdZkENzpEp@lf3stg~dzsek@ndnESEgjUOsezg~dzkleverraEtS@sandhOlh~rdidk@mplaEwEThjUm@ntaUEstandk@nfjUSE@nsekjUlerrEz@mk@nteEnelEm@ntsuvmOr@lDOtdEvoEduvrilEdZ@s@DOrEdEOrdeEz@mhaUeverTeEOnlEp~rtlErizemb@ldaUerm~dernk~nseptuvsekjUlerrEz@m

wenw3hjUm@nEz@mbilEfsmEkstwET@nuTerfEl~s@fEbaE@taUEstDENker

57327c59b9d445190005eb4a

Humanism

In the 6th century BCE, Taoist teacher Lao Tzu espoused a series of naturalistic concepts with some elements of humanistic philosophy. The Silver Rule of Confucianism from Analects XV.24, is an example of ethical philosophy based on human values rather than the supernatural. Humanistic thought is also contained in other Confucian classics, e.g., as recorded in Zuo Zhuan, Ji Liang says, "People is the zhu (master, lord, dominance, owner or origin) of gods. So, to sage kings, people first, gods second"; Neishi Guo says, "Gods, clever, righteous and wholehearted, comply with human." Taoist and Confucian secularism contain elements of moral thought devoid of religious authority or deism however they only partly resembled our modern concept of secularism.

What is an example of Humanism based philosophy that focused on ethics?

hjUm@nEz@m

EnT@sEksDsentSerrEbEsEEtaUEsttEtSerlaUtsUespaUst@sErEzuvnatSerr@lEstEkk~nseptswETsumelEm@ntsuvhjUm@nEstEkfEl~s@fET@sElverrUluvk@nfjUSE@nEz@mfrumaneEl@ktsrOm@nfEftEntwentEfOrEz@negzamp@luveDEk@lfEl~s@fEbeEstonhjUm@nvaljUzraTerT@nT@sUpernatSerr@lhjUm@nEstEkDOtEzOlsOk@nteEndEnuTerk@nfjUSE@nklasEksEdZEazrikOrdidEnzjUOZjUandZaEljaNsezpEp@lEzT@ZUmasterlOrdd~mEn@nsOnerOrOrEdZEnuvg~dzsOt@seEdZkENzpEp@lf3stg~dzsek@ndnESEgjUOsezg~dzkleverraEtS@sandhOlh~rdidk@mplaEwEThjUm@ntaUEstandk@nfjUSE@nsekjUlerrEz@mk@nteEnelEm@ntsuvmOr@lDOtdEvoEduvrilEdZ@s@DOrEdEOrdeEz@mhaUeverTeEOnlEp~rtlErizemb@ldaUerm~dernk~nseptuvsekjUlerrEz@m

wutEz@negzamp@luvhjUm@nEz@mbeEstfEl~s@fETatfOk@stoneDEks

57327c59b9d445190005eb4b

Humanism

In the 6th century BCE, Taoist teacher Lao Tzu espoused a series of naturalistic concepts with some elements of humanistic philosophy. The Silver Rule of Confucianism from Analects XV.24, is an example of ethical philosophy based on human values rather than the supernatural. Humanistic thought is also contained in other Confucian classics, e.g., as recorded in Zuo Zhuan, Ji Liang says, "People is the zhu (master, lord, dominance, owner or origin) of gods. So, to sage kings, people first, gods second"; Neishi Guo says, "Gods, clever, righteous and wholehearted, comply with human." Taoist and Confucian secularism contain elements of moral thought devoid of religious authority or deism however they only partly resembled our modern concept of secularism.

Who can be credited with saying essentially humans are the gods of gods?

hjUm@nEz@m

EnT@sEksDsentSerrEbEsEEtaUEsttEtSerlaUtsUespaUst@sErEzuvnatSerr@lEstEkk~nseptswETsumelEm@ntsuvhjUm@nEstEkfEl~s@fET@sElverrUluvk@nfjUSE@nEz@mfrumaneEl@ktsrOm@nfEftEntwentEfOrEz@negzamp@luveDEk@lfEl~s@fEbeEstonhjUm@nvaljUzraTerT@nT@sUpernatSerr@lhjUm@nEstEkDOtEzOlsOk@nteEndEnuTerk@nfjUSE@nklasEksEdZEazrikOrdidEnzjUOZjUandZaEljaNsezpEp@lEzT@ZUmasterlOrdd~mEn@nsOnerOrOrEdZEnuvg~dzsOt@seEdZkENzpEp@lf3stg~dzsek@ndnESEgjUOsezg~dzkleverraEtS@sandhOlh~rdidk@mplaEwEThjUm@ntaUEstandk@nfjUSE@nsekjUlerrEz@mk@nteEnelEm@ntsuvmOr@lDOtdEvoEduvrilEdZ@s@DOrEdEOrdeEz@mhaUeverTeEOnlEp~rtlErizemb@ldaUerm~dernk~nseptuvsekjUlerrEz@m

hUkanbEkredEdidwETseEENisenS@lEhjUm@nz~rT@g~dzuvg~dz

57327c59b9d445190005eb4c

Humanism

In the 6th century BCE, Taoist teacher Lao Tzu espoused a series of naturalistic concepts with some elements of humanistic philosophy. The Silver Rule of Confucianism from Analects XV.24, is an example of ethical philosophy based on human values rather than the supernatural. Humanistic thought is also contained in other Confucian classics, e.g., as recorded in Zuo Zhuan, Ji Liang says, "People is the zhu (master, lord, dominance, owner or origin) of gods. So, to sage kings, people first, gods second"; Neishi Guo says, "Gods, clever, righteous and wholehearted, comply with human." Taoist and Confucian secularism contain elements of moral thought devoid of religious authority or deism however they only partly resembled our modern concept of secularism.

Where could you read this information?

hjUm@nEz@m

EnT@sEksDsentSerrEbEsEEtaUEsttEtSerlaUtsUespaUst@sErEzuvnatSerr@lEstEkk~nseptswETsumelEm@ntsuvhjUm@nEstEkfEl~s@fET@sElverrUluvk@nfjUSE@nEz@mfrumaneEl@ktsrOm@nfEftEntwentEfOrEz@negzamp@luveDEk@lfEl~s@fEbeEstonhjUm@nvaljUzraTerT@nT@sUpernatSerr@lhjUm@nEstEkDOtEzOlsOk@nteEndEnuTerk@nfjUSE@nklasEksEdZEazrikOrdidEnzjUOZjUandZaEljaNsezpEp@lEzT@ZUmasterlOrdd~mEn@nsOnerOrOrEdZEnuvg~dzsOt@seEdZkENzpEp@lf3stg~dzsek@ndnESEgjUOsezg~dzkleverraEtS@sandhOlh~rdidk@mplaEwEThjUm@ntaUEstandk@nfjUSE@nsekjUlerrEz@mk@nteEnelEm@ntsuvmOr@lDOtdEvoEduvrilEdZ@s@DOrEdEOrdeEz@mhaUeverTeEOnlEp~rtlErizemb@ldaUerm~dernk~nseptuvsekjUlerrEz@m

werkUdjUrEdTEsEnfermeES@n

57327d020fdd8d15006c6b09

Humanism

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Who was one of the first Greeks to adopt a humanistic outlook?

hjUm@nEz@m

sEksDsentSerrEbEsEEprEs@kradEkgrEkfEl~s@ferzDeElzuvmaElt@sandzenOfeEnzuvk~l~f@nw3T@f3stEnT@rEdZ@ntU@tempttUekspleEnT@w3ldEnt3mzuvhjUm@nrEz@nraTerT@nmEDandtr@dES@nTuskanbEsedt@bET@f3stgrEkhjUm@nEstsDeElzkwestS@ndT@nOS@nuvanDr@p@mOrfEkg~dzandzenOfeEnzrifjUzdt@rek@gnaEzT@g~dzuvhEztaEmandrEz3vdT@divaEnferT@prEnsEp@luvjUnEdEEnT@jUnEv3sTEzaE~nE@ngrEksw3T@f3stDENkerztU@s3tTatneEtSerrEz@veEl@b@lt@bEstudEdsepr@tlEfrumT@sUpernatSerr@lrelman@ksagOr@zbrOtfEl~s@fEandT@spErEtuvraS@n@lENkwerrEfrumaE~nE@tUaDinzperEk@lzT@lEderruvaDinzdUrrENT@pE@rE@duvEtsgreEdEstglOrEwuz@n@dmaEerrerruvan@ksagOr@zuTerrEnflUenS@lprEs@kradEksOrraS@n@lfEl~s@ferzENklUdprOd@gOr@zlaEkan@ksagOr@z@frenduvperEk@lznOnfOrhEzfeEm@sdEkt@mmanEzT@meZerruvOlDENzanddem@krEd@shUpr@pOzdTatmaderwuzk@mpOzduvad@mzlEd@luvT@rE|nw3kuvTEz3lEfEl~s@ferzservaEvzandTeE~rnOnmeEnlEfrumfragm@ntsandkwOteES@nzEnuTerraEderzprEnsEp@lEpl~dOandarEst~d@lT@hEstOrE@nDusEdaEdznOdidfOrhEzsaE@ntEfEkandraS@n@l@prOtSt@hEsterrEEzOlsOmutS@dmaEerdbaEleEderhjUm@nEstsEnT@D3dsentSerrEbEsEEepEkjUrr@sbEkeEmnOnfOrhEzk@nsaEsfreEzENuvT@pr~bl@muvEv@llakuvbilEfEnTEafterlaEfandhjUm@nsent@d@prOtSiztU@tSEvENjUdeEmOnE@hEwuzOlsOT@f3stgrEkfEl~s@fertU@dmEtwEmEnt@hEzskUlaz@rUl

hUwuzwunuvT@f3stgrEkstU@d~pt@hjUm@nEstEkaUtlUk

57327d020fdd8d15006c6b0a

Humanism

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Where did this type of thinking next travel to?

hjUm@nEz@m

sEksDsentSerrEbEsEEprEs@kradEkgrEkfEl~s@ferzDeElzuvmaElt@sandzenOfeEnzuvk~l~f@nw3T@f3stEnT@rEdZ@ntU@tempttUekspleEnT@w3ldEnt3mzuvhjUm@nrEz@nraTerT@nmEDandtr@dES@nTuskanbEsedt@bET@f3stgrEkhjUm@nEstsDeElzkwestS@ndT@nOS@nuvanDr@p@mOrfEkg~dzandzenOfeEnzrifjUzdt@rek@gnaEzT@g~dzuvhEztaEmandrEz3vdT@divaEnferT@prEnsEp@luvjUnEdEEnT@jUnEv3sTEzaE~nE@ngrEksw3T@f3stDENkerztU@s3tTatneEtSerrEz@veEl@b@lt@bEstudEdsepr@tlEfrumT@sUpernatSerr@lrelman@ksagOr@zbrOtfEl~s@fEandT@spErEtuvraS@n@lENkwerrEfrumaE~nE@tUaDinzperEk@lzT@lEderruvaDinzdUrrENT@pE@rE@duvEtsgreEdEstglOrEwuz@n@dmaEerrerruvan@ksagOr@zuTerrEnflUenS@lprEs@kradEksOrraS@n@lfEl~s@ferzENklUdprOd@gOr@zlaEkan@ksagOr@z@frenduvperEk@lznOnfOrhEzfeEm@sdEkt@mmanEzT@meZerruvOlDENzanddem@krEd@shUpr@pOzdTatmaderwuzk@mpOzduvad@mzlEd@luvT@rE|nw3kuvTEz3lEfEl~s@ferzservaEvzandTeE~rnOnmeEnlEfrumfragm@ntsandkwOteES@nzEnuTerraEderzprEnsEp@lEpl~dOandarEst~d@lT@hEstOrE@nDusEdaEdznOdidfOrhEzsaE@ntEfEkandraS@n@l@prOtSt@hEsterrEEzOlsOmutS@dmaEerdbaEleEderhjUm@nEstsEnT@D3dsentSerrEbEsEEepEkjUrr@sbEkeEmnOnfOrhEzk@nsaEsfreEzENuvT@pr~bl@muvEv@llakuvbilEfEnTEafterlaEfandhjUm@nsent@d@prOtSiztU@tSEvENjUdeEmOnE@hEwuzOlsOT@f3stgrEkfEl~s@fertU@dmEtwEmEnt@hEzskUlaz@rUl

werdEdTEstaEpuvDENkENneksttrav@ltU

57327d020fdd8d15006c6b0b

Humanism

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Who first introduced the idea that matter is made of atoms?

hjUm@nEz@m

sEksDsentSerrEbEsEEprEs@kradEkgrEkfEl~s@ferzDeElzuvmaElt@sandzenOfeEnzuvk~l~f@nw3T@f3stEnT@rEdZ@ntU@tempttUekspleEnT@w3ldEnt3mzuvhjUm@nrEz@nraTerT@nmEDandtr@dES@nTuskanbEsedt@bET@f3stgrEkhjUm@nEstsDeElzkwestS@ndT@nOS@nuvanDr@p@mOrfEkg~dzandzenOfeEnzrifjUzdt@rek@gnaEzT@g~dzuvhEztaEmandrEz3vdT@divaEnferT@prEnsEp@luvjUnEdEEnT@jUnEv3sTEzaE~nE@ngrEksw3T@f3stDENkerztU@s3tTatneEtSerrEz@veEl@b@lt@bEstudEdsepr@tlEfrumT@sUpernatSerr@lrelman@ksagOr@zbrOtfEl~s@fEandT@spErEtuvraS@n@lENkwerrEfrumaE~nE@tUaDinzperEk@lzT@lEderruvaDinzdUrrENT@pE@rE@duvEtsgreEdEstglOrEwuz@n@dmaEerrerruvan@ksagOr@zuTerrEnflUenS@lprEs@kradEksOrraS@n@lfEl~s@ferzENklUdprOd@gOr@zlaEkan@ksagOr@z@frenduvperEk@lznOnfOrhEzfeEm@sdEkt@mmanEzT@meZerruvOlDENzanddem@krEd@shUpr@pOzdTatmaderwuzk@mpOzduvad@mzlEd@luvT@rE|nw3kuvTEz3lEfEl~s@ferzservaEvzandTeE~rnOnmeEnlEfrumfragm@ntsandkwOteES@nzEnuTerraEderzprEnsEp@lEpl~dOandarEst~d@lT@hEstOrE@nDusEdaEdznOdidfOrhEzsaE@ntEfEkandraS@n@l@prOtSt@hEsterrEEzOlsOmutS@dmaEerdbaEleEderhjUm@nEstsEnT@D3dsentSerrEbEsEEepEkjUrr@sbEkeEmnOnfOrhEzk@nsaEsfreEzENuvT@pr~bl@muvEv@llakuvbilEfEnTEafterlaEfandhjUm@nsent@d@prOtSiztU@tSEvENjUdeEmOnE@hEwuzOlsOT@f3stgrEkfEl~s@fertU@dmEtwEmEnt@hEzskUlaz@rUl

hUf3stEntr@dUstTEaEdE@TatmaderrEzmeEduvad@mz

57327d020fdd8d15006c6b0c

Humanism

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Who was the first person to provide education opportunities to females?

hjUm@nEz@m

sEksDsentSerrEbEsEEprEs@kradEkgrEkfEl~s@ferzDeElzuvmaElt@sandzenOfeEnzuvk~l~f@nw3T@f3stEnT@rEdZ@ntU@tempttUekspleEnT@w3ldEnt3mzuvhjUm@nrEz@nraTerT@nmEDandtr@dES@nTuskanbEsedt@bET@f3stgrEkhjUm@nEstsDeElzkwestS@ndT@nOS@nuvanDr@p@mOrfEkg~dzandzenOfeEnzrifjUzdt@rek@gnaEzT@g~dzuvhEztaEmandrEz3vdT@divaEnferT@prEnsEp@luvjUnEdEEnT@jUnEv3sTEzaE~nE@ngrEksw3T@f3stDENkerztU@s3tTatneEtSerrEz@veEl@b@lt@bEstudEdsepr@tlEfrumT@sUpernatSerr@lrelman@ksagOr@zbrOtfEl~s@fEandT@spErEtuvraS@n@lENkwerrEfrumaE~nE@tUaDinzperEk@lzT@lEderruvaDinzdUrrENT@pE@rE@duvEtsgreEdEstglOrEwuz@n@dmaEerrerruvan@ksagOr@zuTerrEnflUenS@lprEs@kradEksOrraS@n@lfEl~s@ferzENklUdprOd@gOr@zlaEkan@ksagOr@z@frenduvperEk@lznOnfOrhEzfeEm@sdEkt@mmanEzT@meZerruvOlDENzanddem@krEd@shUpr@pOzdTatmaderwuzk@mpOzduvad@mzlEd@luvT@rE|nw3kuvTEz3lEfEl~s@ferzservaEvzandTeE~rnOnmeEnlEfrumfragm@ntsandkwOteES@nzEnuTerraEderzprEnsEp@lEpl~dOandarEst~d@lT@hEstOrE@nDusEdaEdznOdidfOrhEzsaE@ntEfEkandraS@n@l@prOtSt@hEsterrEEzOlsOmutS@dmaEerdbaEleEderhjUm@nEstsEnT@D3dsentSerrEbEsEEepEkjUrr@sbEkeEmnOnfOrhEzk@nsaEsfreEzENuvT@pr~bl@muvEv@llakuvbilEfEnTEafterlaEfandhjUm@nsent@d@prOtSiztU@tSEvENjUdeEmOnE@hEwuzOlsOT@f3stgrEkfEl~s@fertU@dmEtwEmEnt@hEzskUlaz@rUl

hUwuzT@f3stp3s@nt@pr@vaEdedZUkeES@n~pertUnidEzt@fEmeElz

57327da60fdd8d15006c6b25

Humanism

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

When did the first wave of Humanism reach Europe?

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@nEnt@lektSU@lmUvm@ntEnjUrr@puvT@leEdermEd@leEdZizandTE3lEm~dernpE@rE@dT@naEntEnDsentSerrEdZ3m@nhEstOrE@ndZOrgvoEgtwunDaUz@ndeEthundrEdtwentEsev@nnaEntEwunaEdentifaEdpetr~rkazT@f3stren@s~nshjUm@nEstpOldZ~ns@n@grEzTatpetr~rkwuzT@f3stt@pUtEntUw3dzT@nOS@nTatT@sentSerrEzbitwEnT@fOluvrOmandT@prez@nth@dbEnTEeEdZuvd~rkn@s@kOrdENt@petr~rkwutwuznEdidt@rem@dETEssEtSUeES@nwuzT@kerf@lstudEandEmEteES@nuvT@greEtklasEk@lODerzfOrpetr~rkandb@kaksEOT@greEdEstmasterwuzsaEsrOhUzprOzbEkeEmT@m~d@lfOrbODl3ndlatEnandv3nakjUlerEtalE@nprOz

wendEdT@f3stweEvuvhjUm@nEz@mrEtSjUrr@p

57327da60fdd8d15006c6b26

Humanism

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Who was thought to be the original believer of humanism in of the Renaissance period?

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@nEnt@lektSU@lmUvm@ntEnjUrr@puvT@leEdermEd@leEdZizandTE3lEm~dernpE@rE@dT@naEntEnDsentSerrEdZ3m@nhEstOrE@ndZOrgvoEgtwunDaUz@ndeEthundrEdtwentEsev@nnaEntEwunaEdentifaEdpetr~rkazT@f3stren@s~nshjUm@nEstpOldZ~ns@n@grEzTatpetr~rkwuzT@f3stt@pUtEntUw3dzT@nOS@nTatT@sentSerrEzbitwEnT@fOluvrOmandT@prez@nth@dbEnTEeEdZuvd~rkn@s@kOrdENt@petr~rkwutwuznEdidt@rem@dETEssEtSUeES@nwuzT@kerf@lstudEandEmEteES@nuvT@greEtklasEk@lODerzfOrpetr~rkandb@kaksEOT@greEdEstmasterwuzsaEsrOhUzprOzbEkeEmT@m~d@lfOrbODl3ndlatEnandv3nakjUlerEtalE@nprOz

hUwuzDOtt@bETEerrEdZEn@lbilEverruvhjUm@nEz@mEnuvT@ren@s~nspE@rE@d

57327da60fdd8d15006c6b28

Humanism

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

The study and following of classical writers was said to be a solution to what issue?

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@nEnt@lektSU@lmUvm@ntEnjUrr@puvT@leEdermEd@leEdZizandTE3lEm~dernpE@rE@dT@naEntEnDsentSerrEdZ3m@nhEstOrE@ndZOrgvoEgtwunDaUz@ndeEthundrEdtwentEsev@nnaEntEwunaEdentifaEdpetr~rkazT@f3stren@s~nshjUm@nEstpOldZ~ns@n@grEzTatpetr~rkwuzT@f3stt@pUtEntUw3dzT@nOS@nTatT@sentSerrEzbitwEnT@fOluvrOmandT@prez@nth@dbEnTEeEdZuvd~rkn@s@kOrdENt@petr~rkwutwuznEdidt@rem@dETEssEtSUeES@nwuzT@kerf@lstudEandEmEteES@nuvT@greEtklasEk@lODerzfOrpetr~rkandb@kaksEOT@greEdEstmasterwuzsaEsrOhUzprOzbEkeEmT@m~d@lfOrbODl3ndlatEnandv3nakjUlerEtalE@nprOz

T@studEandf~lOENuvklasEk@lraEderzwuzsedt@bE@s@lUS@nt@wutESU

57327da60fdd8d15006c6b27

Humanism

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

The study and following of classical writers was said to be a solution to what issue?

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@nEnt@lektSU@lmUvm@ntEnjUrr@puvT@leEdermEd@leEdZizandTE3lEm~dernpE@rE@dT@naEntEnDsentSerrEdZ3m@nhEstOrE@ndZOrgvoEgtwunDaUz@ndeEthundrEdtwentEsev@nnaEntEwunaEdentifaEdpetr~rkazT@f3stren@s~nshjUm@nEstpOldZ~ns@n@grEzTatpetr~rkwuzT@f3stt@pUtEntUw3dzT@nOS@nTatT@sentSerrEzbitwEnT@fOluvrOmandT@prez@nth@dbEnTEeEdZuvd~rkn@s@kOrdENt@petr~rkwutwuznEdidt@rem@dETEssEtSUeES@nwuzT@kerf@lstudEandEmEteES@nuvT@greEtklasEk@lODerzfOrpetr~rkandb@kaksEOT@greEdEstmasterwuzsaEsrOhUzprOzbEkeEmT@m~d@lfOrbODl3ndlatEnandv3nakjUlerEtalE@nprOz

T@studEandf~lOENuvklasEk@lraEderzwuzsedt@bE@s@lUS@nt@wutESU

57327e1757eb1f1400fd2d30

Humanism

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

What is one religious text that was thought to eventually lead to a peace between all?

hjUm@nEz@m

EnT@haEren@s~nsEnfaktTerwuz@hOpTatmOrdirektn~lEdZuvT@wEzd@muvantEkwidEENklUdENT@raEdENzuvT@tS3tSf~TerzTE3lEEstnOngrEktekstsuvT@krEstS@ng~sp@lzandEnsumkeEsizEv@nT@dZUESkabal@wUdEnESEeEt@h~rmOnE@snUE@r@uvjUnEv3s@l@grEm@ntwETTEsendEnvjUren@s~nstS3tS@DOrEdEz@fOrdidhjUm@nEstswutEnretr@spekt@pErz@rim~rk@b@ldigrEuvfrEd@muvDOtwunhjUm@nEstT@grEkOrD@d~ksplat@nEstdZemEst@spleDOwunDaUz@ndDrEhundrEdfEftEfaEvwunDaUz@ndfOrhundrEdfEftEtUbeEstEnmEstr@zgrEsbutEnk~ntaktwEThjUm@nEstsEnflOr@nsvenEsandrOmtOt@krEstS@naEzdv3Z@nuvpeEg@np~lEDEEz@m

wutEzwunrilEdZ@stekstTatwuzDOttUiventSU@lElEdtU@pEsbitwEnOl

57327e1757eb1f1400fd2d31

Humanism

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

Who gave followers of Humanism the ability to think out of bounds?

hjUm@nEz@m

EnT@haEren@s~nsEnfaktTerwuz@hOpTatmOrdirektn~lEdZuvT@wEzd@muvantEkwidEENklUdENT@raEdENzuvT@tS3tSf~TerzTE3lEEstnOngrEktekstsuvT@krEstS@ng~sp@lzandEnsumkeEsizEv@nT@dZUESkabal@wUdEnESEeEt@h~rmOnE@snUE@r@uvjUnEv3s@l@grEm@ntwETTEsendEnvjUren@s~nstS3tS@DOrEdEz@fOrdidhjUm@nEstswutEnretr@spekt@pErz@rim~rk@b@ldigrEuvfrEd@muvDOtwunhjUm@nEstT@grEkOrD@d~ksplat@nEstdZemEst@spleDOwunDaUz@ndDrEhundrEdfEftEfaEvwunDaUz@ndfOrhundrEdfEftEtUbeEstEnmEstr@zgrEsbutEnk~ntaktwEThjUm@nEstsEnflOr@nsvenEsandrOmtOt@krEstS@naEzdv3Z@nuvpeEg@np~lEDEEz@m

hUgeEvf~lOerzuvhjUm@nEz@mTE@bEl@dEt@DENkaUd@vbaUndz

57327e1757eb1f1400fd2d32

Humanism

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

Who gave followers of Humanism the ability to think out of bounds?

hjUm@nEz@m

EnT@haEren@s~nsEnfaktTerwuz@hOpTatmOrdirektn~lEdZuvT@wEzd@muvantEkwidEENklUdENT@raEdENzuvT@tS3tSf~TerzTE3lEEstnOngrEktekstsuvT@krEstS@ng~sp@lzandEnsumkeEsizEv@nT@dZUESkabal@wUdEnESEeEt@h~rmOnE@snUE@r@uvjUnEv3s@l@grEm@ntwETTEsendEnvjUren@s~nstS3tS@DOrEdEz@fOrdidhjUm@nEstswutEnretr@spekt@pErz@rim~rk@b@ldigrEuvfrEd@muvDOtwunhjUm@nEstT@grEkOrD@d~ksplat@nEstdZemEst@spleDOwunDaUz@ndDrEhundrEdfEftEfaEvwunDaUz@ndfOrhundrEdfEftEtUbeEstEnmEstr@zgrEsbutEnk~ntaktwEThjUm@nEstsEnflOr@nsvenEsandrOmtOt@krEstS@naEzdv3Z@nuvpeEg@np~lEDEEz@m

hUgeEvf~lOerzuvhjUm@nEz@mTE@bEl@dEt@DENkaUd@vbaUndz

57327e1757eb1f1400fd2d33

Humanism

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

What cities may have influenced the beliefs of Gemistus Pleto?

hjUm@nEz@m

EnT@haEren@s~nsEnfaktTerwuz@hOpTatmOrdirektn~lEdZuvT@wEzd@muvantEkwidEENklUdENT@raEdENzuvT@tS3tSf~TerzTE3lEEstnOngrEktekstsuvT@krEstS@ng~sp@lzandEnsumkeEsizEv@nT@dZUESkabal@wUdEnESEeEt@h~rmOnE@snUE@r@uvjUnEv3s@l@grEm@ntwETTEsendEnvjUren@s~nstS3tS@DOrEdEz@fOrdidhjUm@nEstswutEnretr@spekt@pErz@rim~rk@b@ldigrEuvfrEd@muvDOtwunhjUm@nEstT@grEkOrD@d~ksplat@nEstdZemEst@spleDOwunDaUz@ndDrEhundrEdfEftEfaEvwunDaUz@ndfOrhundrEdfEftEtUbeEstEnmEstr@zgrEsbutEnk~ntaktwEThjUm@nEstsEnflOr@nsvenEsandrOmtOt@krEstS@naEzdv3Z@nuvpeEg@np~lEDEEz@m

wutsEdEzmeEh@vEnflU@nstT@bilEfsuvdZemEst@splEdO

57327ed206a3a419008aca89

Humanism

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

How were humanist able to identify the development of humanist thought?

hjUm@nEz@m

T@hjUm@nEstsklOsstudEuvlatEnlEderrerEtekstssUneneEb@ldTemt@dEs3nhEstOrEk@ldEfr@nsizEnT@raEdENstaElzuvdEfr@ntpE@rE@dzbaE@nal@dZEwETwutTeEsOazdiklaEnuvlatEnTeE@plaEdT@prEnsEp@luvadfontsOrbakt@T@sOrsiz@kr~sbrOderE@zuvl3nENsEkENaUtmanjUskrEptsuvpatrEstEklEderritSerrazwelazpeEg@nODerzEnwunDaUz@ndfOrhundrEdD3dEnaEnwaElemploEdEnneEp@lzatT@kOrtuv@lf~nsOvEuvarag@natT@taEmeNgeEdZdEn@dEspjUtwETT@peEp@lsteEtsT@hjUm@nEstlOrenzOval@jUzdstaElEstEktekstSU@l@nal@sEsnaUkOldfEl~l@dZEt@prUvTatT@dOneES@nuvk~nst@ntEnwEtSperpOrdidt@k@nf3temperr@lpaUerzonT@pOpuvrOmwuz@neEtDsentSerrEfOrdZerrEferT@nekstsev@ntEjErzhaUevernETerval@nOrenEuvhEzk@ntemperrerEzDOttU@plaET@teknEksuvfEl~l@dZEtUuTerk~ntr@v3S@lmanjUskrEptsEnTEsweEEnstedafterT@fOluvT@bEz@ntEnempaEert@T@t3ksEnwunDaUz@ndfOrhundrEdfEftEDrEwEtSbrOt@fluduvgrEkOrD@d~ksrefjUdZEztUEd@lEhjUm@nEstsk~lerzENkrEsENlEt3ndt@T@studEuvnEOplat@nEz@mandh3medEsEz@mhOpENt@brEdZT@dEfr@nsizbitwEnT@grEkandrOm@ntS3tSizandEv@nbitwEnkrEstEanidEEtselfandT@n~NkrEstS@nw3ldT@refjUdZEzbrOtwETTemgrEkmanjUskrEptsn~tOnlEuvpl~dOandarEst~d@lbutOlsOuvT@krEstS@ng~sp@lzprEvE@slEun@veEl@b@lEnT@latEnwest

haUw3hjUm@nEsteEb@ltUaEdentifaET@dEvel@pm@ntuvhjUm@nEstDOt

57327ed206a3a419008aca8a

Humanism

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

What was included in this quest for knowledge of the belief system?

hjUm@nEz@m

T@hjUm@nEstsklOsstudEuvlatEnlEderrerEtekstssUneneEb@ldTemt@dEs3nhEstOrEk@ldEfr@nsizEnT@raEdENstaElzuvdEfr@ntpE@rE@dzbaE@nal@dZEwETwutTeEsOazdiklaEnuvlatEnTeE@plaEdT@prEnsEp@luvadfontsOrbakt@T@sOrsiz@kr~sbrOderE@zuvl3nENsEkENaUtmanjUskrEptsuvpatrEstEklEderritSerrazwelazpeEg@nODerzEnwunDaUz@ndfOrhundrEdD3dEnaEnwaElemploEdEnneEp@lzatT@kOrtuv@lf~nsOvEuvarag@natT@taEmeNgeEdZdEn@dEspjUtwETT@peEp@lsteEtsT@hjUm@nEstlOrenzOval@jUzdstaElEstEktekstSU@l@nal@sEsnaUkOldfEl~l@dZEt@prUvTatT@dOneES@nuvk~nst@ntEnwEtSperpOrdidt@k@nf3temperr@lpaUerzonT@pOpuvrOmwuz@neEtDsentSerrEfOrdZerrEferT@nekstsev@ntEjErzhaUevernETerval@nOrenEuvhEzk@ntemperrerEzDOttU@plaET@teknEksuvfEl~l@dZEtUuTerk~ntr@v3S@lmanjUskrEptsEnTEsweEEnstedafterT@fOluvT@bEz@ntEnempaEert@T@t3ksEnwunDaUz@ndfOrhundrEdfEftEDrEwEtSbrOt@fluduvgrEkOrD@d~ksrefjUdZEztUEd@lEhjUm@nEstsk~lerzENkrEsENlEt3ndt@T@studEuvnEOplat@nEz@mandh3medEsEz@mhOpENt@brEdZT@dEfr@nsizbitwEnT@grEkandrOm@ntS3tSizandEv@nbitwEnkrEstEanidEEtselfandT@n~NkrEstS@nw3ldT@refjUdZEzbrOtwETTemgrEkmanjUskrEptsn~tOnlEuvpl~dOandarEst~d@lbutOlsOuvT@krEstS@ng~sp@lzprEvE@slEun@veEl@b@lEnT@latEnwest

wutwuzENklUdidEnTEskwestfOrn~lEdZuvT@bilEfsEst@m

57327ed206a3a419008aca8b

Humanism

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

If your were unsure of the authenticity of an ancient text how could you verify it?

hjUm@nEz@m

T@hjUm@nEstsklOsstudEuvlatEnlEderrerEtekstssUneneEb@ldTemt@dEs3nhEstOrEk@ldEfr@nsizEnT@raEdENstaElzuvdEfr@ntpE@rE@dzbaE@nal@dZEwETwutTeEsOazdiklaEnuvlatEnTeE@plaEdT@prEnsEp@luvadfontsOrbakt@T@sOrsiz@kr~sbrOderE@zuvl3nENsEkENaUtmanjUskrEptsuvpatrEstEklEderritSerrazwelazpeEg@nODerzEnwunDaUz@ndfOrhundrEdD3dEnaEnwaElemploEdEnneEp@lzatT@kOrtuv@lf~nsOvEuvarag@natT@taEmeNgeEdZdEn@dEspjUtwETT@peEp@lsteEtsT@hjUm@nEstlOrenzOval@jUzdstaElEstEktekstSU@l@nal@sEsnaUkOldfEl~l@dZEt@prUvTatT@dOneES@nuvk~nst@ntEnwEtSperpOrdidt@k@nf3temperr@lpaUerzonT@pOpuvrOmwuz@neEtDsentSerrEfOrdZerrEferT@nekstsev@ntEjErzhaUevernETerval@nOrenEuvhEzk@ntemperrerEzDOttU@plaET@teknEksuvfEl~l@dZEtUuTerk~ntr@v3S@lmanjUskrEptsEnTEsweEEnstedafterT@fOluvT@bEz@ntEnempaEert@T@t3ksEnwunDaUz@ndfOrhundrEdfEftEDrEwEtSbrOt@fluduvgrEkOrD@d~ksrefjUdZEztUEd@lEhjUm@nEstsk~lerzENkrEsENlEt3ndt@T@studEuvnEOplat@nEz@mandh3medEsEz@mhOpENt@brEdZT@dEfr@nsizbitwEnT@grEkandrOm@ntS3tSizandEv@nbitwEnkrEstEanidEEtselfandT@n~NkrEstS@nw3ldT@refjUdZEzbrOtwETTemgrEkmanjUskrEptsn~tOnlEuvpl~dOandarEst~d@lbutOlsOuvT@krEstS@ng~sp@lzprEvE@slEun@veEl@b@lEnT@latEnwest

EfjUrw3runSUruvTEOD@ntEsidE@v@neEntS@ntteksthaUkUdjUverifaEEt

57327ed206a3a419008aca8c

Humanism

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

What caused a large migration of Greek refuges in the 1450s?

hjUm@nEz@m

T@hjUm@nEstsklOsstudEuvlatEnlEderrerEtekstssUneneEb@ldTemt@dEs3nhEstOrEk@ldEfr@nsizEnT@raEdENstaElzuvdEfr@ntpE@rE@dzbaE@nal@dZEwETwutTeEsOazdiklaEnuvlatEnTeE@plaEdT@prEnsEp@luvadfontsOrbakt@T@sOrsiz@kr~sbrOderE@zuvl3nENsEkENaUtmanjUskrEptsuvpatrEstEklEderritSerrazwelazpeEg@nODerzEnwunDaUz@ndfOrhundrEdD3dEnaEnwaElemploEdEnneEp@lzatT@kOrtuv@lf~nsOvEuvarag@natT@taEmeNgeEdZdEn@dEspjUtwETT@peEp@lsteEtsT@hjUm@nEstlOrenzOval@jUzdstaElEstEktekstSU@l@nal@sEsnaUkOldfEl~l@dZEt@prUvTatT@dOneES@nuvk~nst@ntEnwEtSperpOrdidt@k@nf3temperr@lpaUerzonT@pOpuvrOmwuz@neEtDsentSerrEfOrdZerrEferT@nekstsev@ntEjErzhaUevernETerval@nOrenEuvhEzk@ntemperrerEzDOttU@plaET@teknEksuvfEl~l@dZEtUuTerk~ntr@v3S@lmanjUskrEptsEnTEsweEEnstedafterT@fOluvT@bEz@ntEnempaEert@T@t3ksEnwunDaUz@ndfOrhundrEdfEftEDrEwEtSbrOt@fluduvgrEkOrD@d~ksrefjUdZEztUEd@lEhjUm@nEstsk~lerzENkrEsENlEt3ndt@T@studEuvnEOplat@nEz@mandh3medEsEz@mhOpENt@brEdZT@dEfr@nsizbitwEnT@grEkandrOm@ntS3tSizandEv@nbitwEnkrEstEanidEEtselfandT@n~NkrEstS@nw3ldT@refjUdZEzbrOtwETTemgrEkmanjUskrEptsn~tOnlEuvpl~dOandarEst~d@lbutOlsOuvT@krEstS@ng~sp@lzprEvE@slEun@veEl@b@lEnT@latEnwest

wutkOzd@l~rdZmaEgreES@nuvgrEkrefjUdZizEnT@wunDaUz@ndfOrhundrEdfEftEz

57327ed206a3a419008aca8d

Humanism

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

What caused a large migration of Greek refuges in the 1450s?

hjUm@nEz@m

T@hjUm@nEstsklOsstudEuvlatEnlEderrerEtekstssUneneEb@ldTemt@dEs3nhEstOrEk@ldEfr@nsizEnT@raEdENstaElzuvdEfr@ntpE@rE@dzbaE@nal@dZEwETwutTeEsOazdiklaEnuvlatEnTeE@plaEdT@prEnsEp@luvadfontsOrbakt@T@sOrsiz@kr~sbrOderE@zuvl3nENsEkENaUtmanjUskrEptsuvpatrEstEklEderritSerrazwelazpeEg@nODerzEnwunDaUz@ndfOrhundrEdD3dEnaEnwaElemploEdEnneEp@lzatT@kOrtuv@lf~nsOvEuvarag@natT@taEmeNgeEdZdEn@dEspjUtwETT@peEp@lsteEtsT@hjUm@nEstlOrenzOval@jUzdstaElEstEktekstSU@l@nal@sEsnaUkOldfEl~l@dZEt@prUvTatT@dOneES@nuvk~nst@ntEnwEtSperpOrdidt@k@nf3temperr@lpaUerzonT@pOpuvrOmwuz@neEtDsentSerrEfOrdZerrEferT@nekstsev@ntEjErzhaUevernETerval@nOrenEuvhEzk@ntemperrerEzDOttU@plaET@teknEksuvfEl~l@dZEtUuTerk~ntr@v3S@lmanjUskrEptsEnTEsweEEnstedafterT@fOluvT@bEz@ntEnempaEert@T@t3ksEnwunDaUz@ndfOrhundrEdfEftEDrEwEtSbrOt@fluduvgrEkOrD@d~ksrefjUdZEztUEd@lEhjUm@nEstsk~lerzENkrEsENlEt3ndt@T@studEuvnEOplat@nEz@mandh3medEsEz@mhOpENt@brEdZT@dEfr@nsizbitwEnT@grEkandrOm@ntS3tSizandEv@nbitwEnkrEstEanidEEtselfandT@n~NkrEstS@nw3ldT@refjUdZEzbrOtwETTemgrEkmanjUskrEptsn~tOnlEuvpl~dOandarEst~d@lbutOlsOuvT@krEstS@ng~sp@lzprEvE@slEun@veEl@b@lEnT@latEnwest

wutkOzd@l~rdZmaEgreES@nuvgrEkrefjUdZizEnT@wunDaUz@ndfOrhundrEdfEftEz

57327f3657eb1f1400fd2d38

Humanism

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

When are these texts first able to reach a large amount of people?

hjUm@nEz@m

afterwunDaUz@ndfaEvhundrEdsev@ntEnwenT@nUEnvenS@nuvprEntENmeEdTEztekstswaEdlE@veEl@b@lT@dutShjUm@nEstErazm@shUhadstudEdgrEkatT@vinES@nprEntENhaUsuvOld@smanjUdE@sbEgan@fEl@l~dZEk@l@nal@sEsuvT@g~sp@lzEnT@spErEtuvval@k@mperENT@grEkerrEdZEn@lzwETTerlatEntransleES@nzwET@vjUt@kerrektENererzanddEskrep@nsEzEnT@laderrErazm@s@loNwETT@frentShjUm@nEstZaklefeverdEtap@lzbEganESUENnUtransleES@nzleEENT@graUndw3kferT@pr~dEst@ntrifOrmeES@nhensfOrDren@s~nshjUm@nEz@mpertEkjUlerlEEnT@dZ3m@nnOrDbEkeEmk@ns3ndwETrilEdZ@nwaElEtalE@nandfrentShjUm@nEz@mk~ns@ntreEdidENkrEsENlEonsk~lerSEpandfEl~l@dZE@dresttU@narOOdE@nsuvspeS@lEstsstUdE@slE@voEdENt~pEksTatmaEt@fenddesp~dEkrUlerzOrwEtSmaEtbEsEnazkerrOsEvuvfeEDafterT@rifOrmeES@nkrEdEk@legzamineES@nuvT@baEb@ldEdn~trizUmuntElTEadventuvT@sOkOldhaEerkrEdEsEz@muvT@naEntEnDsentSerrEdZ3m@ntUbEndZ@nskUl

wen~rTEztekstsf3steEb@lt@rEtS@l~rdZ@maUntuvpEp@l

57327f3657eb1f1400fd2d39

Humanism

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

When are these texts first able to reach a large amount of people?

hjUm@nEz@m

afterwunDaUz@ndfaEvhundrEdsev@ntEnwenT@nUEnvenS@nuvprEntENmeEdTEztekstswaEdlE@veEl@b@lT@dutShjUm@nEstErazm@shUhadstudEdgrEkatT@vinES@nprEntENhaUsuvOld@smanjUdE@sbEgan@fEl@l~dZEk@l@nal@sEsuvT@g~sp@lzEnT@spErEtuvval@k@mperENT@grEkerrEdZEn@lzwETTerlatEntransleES@nzwET@vjUt@kerrektENererzanddEskrep@nsEzEnT@laderrErazm@s@loNwETT@frentShjUm@nEstZaklefeverdEtap@lzbEganESUENnUtransleES@nzleEENT@graUndw3kferT@pr~dEst@ntrifOrmeES@nhensfOrDren@s~nshjUm@nEz@mpertEkjUlerlEEnT@dZ3m@nnOrDbEkeEmk@ns3ndwETrilEdZ@nwaElEtalE@nandfrentShjUm@nEz@mk~ns@ntreEdidENkrEsENlEonsk~lerSEpandfEl~l@dZE@dresttU@narOOdE@nsuvspeS@lEstsstUdE@slE@voEdENt~pEksTatmaEt@fenddesp~dEkrUlerzOrwEtSmaEtbEsEnazkerrOsEvuvfeEDafterT@rifOrmeES@nkrEdEk@legzamineES@nuvT@baEb@ldEdn~trizUmuntElTEadventuvT@sOkOldhaEerkrEdEsEz@muvT@naEntEnDsentSerrEdZ3m@ntUbEndZ@nskUl

wen~rTEztekstsf3steEb@lt@rEtS@l~rdZ@maUntuvpEp@l

57327f3657eb1f1400fd2d3a

Humanism

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

Erasmus can be said to have lit the match that sparked a radical change in thinking in his era along with who?

hjUm@nEz@m

afterwunDaUz@ndfaEvhundrEdsev@ntEnwenT@nUEnvenS@nuvprEntENmeEdTEztekstswaEdlE@veEl@b@lT@dutShjUm@nEstErazm@shUhadstudEdgrEkatT@vinES@nprEntENhaUsuvOld@smanjUdE@sbEgan@fEl@l~dZEk@l@nal@sEsuvT@g~sp@lzEnT@spErEtuvval@k@mperENT@grEkerrEdZEn@lzwETTerlatEntransleES@nzwET@vjUt@kerrektENererzanddEskrep@nsEzEnT@laderrErazm@s@loNwETT@frentShjUm@nEstZaklefeverdEtap@lzbEganESUENnUtransleES@nzleEENT@graUndw3kferT@pr~dEst@ntrifOrmeES@nhensfOrDren@s~nshjUm@nEz@mpertEkjUlerlEEnT@dZ3m@nnOrDbEkeEmk@ns3ndwETrilEdZ@nwaElEtalE@nandfrentShjUm@nEz@mk~ns@ntreEdidENkrEsENlEonsk~lerSEpandfEl~l@dZE@dresttU@narOOdE@nsuvspeS@lEstsstUdE@slE@voEdENt~pEksTatmaEt@fenddesp~dEkrUlerzOrwEtSmaEtbEsEnazkerrOsEvuvfeEDafterT@rifOrmeES@nkrEdEk@legzamineES@nuvT@baEb@ldEdn~trizUmuntElTEadventuvT@sOkOldhaEerkrEdEsEz@muvT@naEntEnDsentSerrEdZ3m@ntUbEndZ@nskUl

Erazm@skanbEsedt@havlEtT@matSTatsp~rkt@radEk@ltSeEndZEnDENkENEnhEzE@r@@loNwEThU

57327f3657eb1f1400fd2d3b

Humanism

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

What text still remained without the type of thorough review that others texts had received by the 18th century?

hjUm@nEz@m

afterwunDaUz@ndfaEvhundrEdsev@ntEnwenT@nUEnvenS@nuvprEntENmeEdTEztekstswaEdlE@veEl@b@lT@dutShjUm@nEstErazm@shUhadstudEdgrEkatT@vinES@nprEntENhaUsuvOld@smanjUdE@sbEgan@fEl@l~dZEk@l@nal@sEsuvT@g~sp@lzEnT@spErEtuvval@k@mperENT@grEkerrEdZEn@lzwETTerlatEntransleES@nzwET@vjUt@kerrektENererzanddEskrep@nsEzEnT@laderrErazm@s@loNwETT@frentShjUm@nEstZaklefeverdEtap@lzbEganESUENnUtransleES@nzleEENT@graUndw3kferT@pr~dEst@ntrifOrmeES@nhensfOrDren@s~nshjUm@nEz@mpertEkjUlerlEEnT@dZ3m@nnOrDbEkeEmk@ns3ndwETrilEdZ@nwaElEtalE@nandfrentShjUm@nEz@mk~ns@ntreEdidENkrEsENlEonsk~lerSEpandfEl~l@dZE@dresttU@narOOdE@nsuvspeS@lEstsstUdE@slE@voEdENt~pEksTatmaEt@fenddesp~dEkrUlerzOrwEtSmaEtbEsEnazkerrOsEvuvfeEDafterT@rifOrmeES@nkrEdEk@legzamineES@nuvT@baEb@ldEdn~trizUmuntElTEadventuvT@sOkOldhaEerkrEdEsEz@muvT@naEntEnDsentSerrEdZ3m@ntUbEndZ@nskUl

wuttekststElrimeEndwETaUtT@taEpuvDurOrivjUTatuTerztekstshadrisEvdbaETEeEtEnDsentSerrE

5732813857eb1f1400fd2d4a

Humanism

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

What author had a great impact in Rome?

hjUm@nEz@m

T@w3dzuvT@k~mEkpleEraEtpEt@rentE@s@f3riv3berreEdid@kr~sT@rOm@nw3lduvT@mEdsek@ndsentSerrEbEsEEandbijondter@ns@nafrEk@nand@fOrmersleEvwuzwelpleEstt@prEtST@mesEdZuvjUnEv3s@lEz@muvTEisenS@ljUnEdEuvT@hjUm@nreEsTathadkumdaUnEnfEl@s~fEk@lfOrmfrumT@grEksbutnEdidT@pragmadEkmus@lzuvrOmEnOrdert@bEkum@praktEk@lrEalidETEEnflU@nsuvter@nsizfelEsEd@sfreEzonrOm@nDENkEN@baUthjUm@nraEtskanh~rdlEbEOverrestimeEdidtUhundrEdjErzleEdersenek@endidhEzsemEn@leksp@zES@nuvT@jUnEdEuvhjUm@NkaEndwET@klarE@NkOl

wutODerhad@greEtEmpaktEnrOm

5732813857eb1f1400fd2d4b

Humanism

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

Who was able to spread the idea of equality among all through his words?

hjUm@nEz@m

T@w3dzuvT@k~mEkpleEraEtpEt@rentE@s@f3riv3berreEdid@kr~sT@rOm@nw3lduvT@mEdsek@ndsentSerrEbEsEEandbijondter@ns@nafrEk@nand@fOrmersleEvwuzwelpleEstt@prEtST@mesEdZuvjUnEv3s@lEz@muvTEisenS@ljUnEdEuvT@hjUm@nreEsTathadkumdaUnEnfEl@s~fEk@lfOrmfrumT@grEksbutnEdidT@pragmadEkmus@lzuvrOmEnOrdert@bEkum@praktEk@lrEalidETEEnflU@nsuvter@nsizfelEsEd@sfreEzonrOm@nDENkEN@baUthjUm@nraEtskanh~rdlEbEOverrestimeEdidtUhundrEdjErzleEdersenek@endidhEzsemEn@leksp@zES@nuvT@jUnEdEuvhjUm@NkaEndwET@klarE@NkOl

hUwuzeEb@lt@spredTEaEdE@uvEkwolidE@muNOlDrUhEzw3dz

5732813857eb1f1400fd2d4c

Humanism

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

From where did this school of thought emerge?

hjUm@nEz@m

T@w3dzuvT@k~mEkpleEraEtpEt@rentE@s@f3riv3berreEdid@kr~sT@rOm@nw3lduvT@mEdsek@ndsentSerrEbEsEEandbijondter@ns@nafrEk@nand@fOrmersleEvwuzwelpleEstt@prEtST@mesEdZuvjUnEv3s@lEz@muvTEisenS@ljUnEdEuvT@hjUm@nreEsTathadkumdaUnEnfEl@s~fEk@lfOrmfrumT@grEksbutnEdidT@pragmadEkmus@lzuvrOmEnOrdert@bEkum@praktEk@lrEalidETEEnflU@nsuvter@nsizfelEsEd@sfreEzonrOm@nDENkEN@baUthjUm@nraEtskanh~rdlEbEOverrestimeEdidtUhundrEdjErzleEdersenek@endidhEzsemEn@leksp@zES@nuvT@jUnEdEuvhjUm@NkaEndwET@klarE@NkOl

frumwerdEdTEsskUluvDOtEm3dZ

5732813857eb1f1400fd2d4d

Humanism

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

Who again issued the same type of challenge centuries later

hjUm@nEz@m

T@w3dzuvT@k~mEkpleEraEtpEt@rentE@s@f3riv3berreEdid@kr~sT@rOm@nw3lduvT@mEdsek@ndsentSerrEbEsEEandbijondter@ns@nafrEk@nand@fOrmersleEvwuzwelpleEstt@prEtST@mesEdZuvjUnEv3s@lEz@muvTEisenS@ljUnEdEuvT@hjUm@nreEsTathadkumdaUnEnfEl@s~fEk@lfOrmfrumT@grEksbutnEdidT@pragmadEkmus@lzuvrOmEnOrdert@bEkum@praktEk@lrEalidETEEnflU@nsuvter@nsizfelEsEd@sfreEzonrOm@nDENkEN@baUthjUm@nraEtskanh~rdlEbEOverrestimeEdidtUhundrEdjErzleEdersenek@endidhEzsemEn@leksp@zES@nuvT@jUnEdEuvhjUm@NkaEndwET@klarE@NkOl

hU@genESUdT@seEmtaEpuvtSalEndZsentSerrEzleEder

5732813857eb1f1400fd2d4e

Humanism

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

What was the name of the main belief Terence offered

hjUm@nEz@m

T@w3dzuvT@k~mEkpleEraEtpEt@rentE@s@f3riv3berreEdid@kr~sT@rOm@nw3lduvT@mEdsek@ndsentSerrEbEsEEandbijondter@ns@nafrEk@nand@fOrmersleEvwuzwelpleEstt@prEtST@mesEdZuvjUnEv3s@lEz@muvTEisenS@ljUnEdEuvT@hjUm@nreEsTathadkumdaUnEnfEl@s~fEk@lfOrmfrumT@grEksbutnEdidT@pragmadEkmus@lzuvrOmEnOrdert@bEkum@praktEk@lrEalidETEEnflU@nsuvter@nsizfelEsEd@sfreEzonrOm@nDENkEN@baUthjUm@nraEtskanh~rdlEbEOverrestimeEdidtUhundrEdjErzleEdersenek@endidhEzsemEn@leksp@zES@nuvT@jUnEdEuvhjUm@NkaEndwET@klarE@NkOl

wutwuzT@neEmuvT@meEnbilEfter@nsoferd

573281b0b3a91d1900202de6

Humanism

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Who felt that looking to these ancient documents for new ideas was not the way to mover forward?

hjUm@nEz@m

bederr@kweEnt@nswETgrEkandrOm@nteknEk@lraEdENzOlsOEnflU@nstT@dEvel@pm@ntuvjUrr@pE@nsaE@nssET@hEsterrEuvsaE@nsEnT@ren@s~nsTEswuzdispaEtwut@sEkr~mbEvjUENT@ren@s~nsEnT@naEntEnDsentSerrEmanerraz@tSapterrEnT@hErOEkm~rtSuvpr~greskOlz@bakwerdzlUkENadmerreES@nfOrantEkwidEEnwEtSplat@nEz@mstUdEn~p@zES@nt@TEarEstOtElE@nk~ns@ntreES@nonTE@bz3v@b@lpr~perdEzuvT@fEzEk@lw3ldbutren@s~nshjUm@nEstshUk@nsEderdTemselvzazristOrENT@glOrEandnObElidEuvantEkwidEhadnOEntrestEnsaE@ntEfEkEn@veES@nhaUeverbaET@mEdt@leEtsEkstEnDsentSerrEEv@nT@jUnEv3sidEzTOstEld~mineEdidbaEsk@lastEsEz@mbEgant@dimandTatarEst~d@lbEredEnakjUr@ttekstsedEdid@kOrdENt@T@prEnsEp@lzuvren@s~nsfEl~l@dZETussedENT@steEdZfOrgalileEOzkwOr@lzwETTEaUtmOdidhabEtsuvsk@lastEsEz@m

hUfeltTatlUkENt@TEzeEntS@ntd~kjUm@ntsfOrnUaEdE@zwuzn~tT@weEt@mUverfOrwerd

573281b0b3a91d1900202de5

Humanism

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Closer examination of what information allowed for further progress in scientific knowledge?

hjUm@nEz@m

bederr@kweEnt@nswETgrEkandrOm@nteknEk@lraEdENzOlsOEnflU@nstT@dEvel@pm@ntuvjUrr@pE@nsaE@nssET@hEsterrEuvsaE@nsEnT@ren@s~nsTEswuzdispaEtwut@sEkr~mbEvjUENT@ren@s~nsEnT@naEntEnDsentSerrEmanerraz@tSapterrEnT@hErOEkm~rtSuvpr~greskOlz@bakwerdzlUkENadmerreES@nfOrantEkwidEEnwEtSplat@nEz@mstUdEn~p@zES@nt@TEarEstOtElE@nk~ns@ntreES@nonTE@bz3v@b@lpr~perdEzuvT@fEzEk@lw3ldbutren@s~nshjUm@nEstshUk@nsEderdTemselvzazristOrENT@glOrEandnObElidEuvantEkwidEhadnOEntrestEnsaE@ntEfEkEn@veES@nhaUeverbaET@mEdt@leEtsEkstEnDsentSerrEEv@nT@jUnEv3sidEzTOstEld~mineEdidbaEsk@lastEsEz@mbEgant@dimandTatarEst~d@lbEredEnakjUr@ttekstsedEdid@kOrdENt@T@prEnsEp@lzuvren@s~nsfEl~l@dZETussedENT@steEdZfOrgalileEOzkwOr@lzwETTEaUtmOdidhabEtsuvsk@lastEsEz@m

klOserregzamineES@nuvwutEnfermeES@n@laUdfOrf3Terpr~gresEnsaE@ntEfEkn~lEdZ

573281b0b3a91d1900202de7

Humanism

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

What group was neutral about this issue as they felt the subject unimportant?

hjUm@nEz@m

bederr@kweEnt@nswETgrEkandrOm@nteknEk@lraEdENzOlsOEnflU@nstT@dEvel@pm@ntuvjUrr@pE@nsaE@nssET@hEsterrEuvsaE@nsEnT@ren@s~nsTEswuzdispaEtwut@sEkr~mbEvjUENT@ren@s~nsEnT@naEntEnDsentSerrEmanerraz@tSapterrEnT@hErOEkm~rtSuvpr~greskOlz@bakwerdzlUkENadmerreES@nfOrantEkwidEEnwEtSplat@nEz@mstUdEn~p@zES@nt@TEarEstOtElE@nk~ns@ntreES@nonTE@bz3v@b@lpr~perdEzuvT@fEzEk@lw3ldbutren@s~nshjUm@nEstshUk@nsEderdTemselvzazristOrENT@glOrEandnObElidEuvantEkwidEhadnOEntrestEnsaE@ntEfEkEn@veES@nhaUeverbaET@mEdt@leEtsEkstEnDsentSerrEEv@nT@jUnEv3sidEzTOstEld~mineEdidbaEsk@lastEsEz@mbEgant@dimandTatarEst~d@lbEredEnakjUr@ttekstsedEdid@kOrdENt@T@prEnsEp@lzuvren@s~nsfEl~l@dZETussedENT@steEdZfOrgalileEOzkwOr@lzwETTEaUtmOdidhabEtsuvsk@lastEsEz@m

wutgrUpwuznUtr@l@baUtTEsESUazTeEfeltT@subdZektunEmpOrt@nt

573281b0b3a91d1900202de8

Humanism

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

When did even the scholars and professors began to at least end to examine the works of Aristotle?

hjUm@nEz@m

bederr@kweEnt@nswETgrEkandrOm@nteknEk@lraEdENzOlsOEnflU@nstT@dEvel@pm@ntuvjUrr@pE@nsaE@nssET@hEsterrEuvsaE@nsEnT@ren@s~nsTEswuzdispaEtwut@sEkr~mbEvjUENT@ren@s~nsEnT@naEntEnDsentSerrEmanerraz@tSapterrEnT@hErOEkm~rtSuvpr~greskOlz@bakwerdzlUkENadmerreES@nfOrantEkwidEEnwEtSplat@nEz@mstUdEn~p@zES@nt@TEarEstOtElE@nk~ns@ntreES@nonTE@bz3v@b@lpr~perdEzuvT@fEzEk@lw3ldbutren@s~nshjUm@nEstshUk@nsEderdTemselvzazristOrENT@glOrEandnObElidEuvantEkwidEhadnOEntrestEnsaE@ntEfEkEn@veES@nhaUeverbaET@mEdt@leEtsEkstEnDsentSerrEEv@nT@jUnEv3sidEzTOstEld~mineEdidbaEsk@lastEsEz@mbEgant@dimandTatarEst~d@lbEredEnakjUr@ttekstsedEdid@kOrdENt@T@prEnsEp@lzuvren@s~nsfEl~l@dZETussedENT@steEdZfOrgalileEOzkwOr@lzwETTEaUtmOdidhabEtsuvsk@lastEsEz@m

wendEdEv@nT@sk~lerzandpr@feserzbEgantUatlEstendtUegzamEnT@w3ksuvarEst~d@l

573282b9b9988014000c764a

Humanism

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Who felt that the further examination and knowledge of studies in the arena of humanism could further art?

hjUm@nEz@m

dZustaz~rdEstandEnventerlE@n~rdOd@vEntSEp~rteEkENuvT@zaEtgaEstTOn~thEmself@hjUm@nEstadv@keEdidstudEuvhjUm@n@nad@mEneEtSerandweTertUenrEtSren@s~nsw3ksuv~rtsOspanESbOrnhjUm@nEsthw~nlUEsvaEvzsEwunDaUz@ndfOrhundrEdnaEntEDrEwunDaUz@ndfaEvhundrEdfOrdEadv@keEdid~bzerveES@nkraftandpraktEk@lteknEkstUEmprUvT@fOrm@ltEtSENuvarEstOtElE@nfEl~s@fEatT@jUnEv3sidEzhelpENt@frETemfrumT@grEpuvmedEEv@lsk@lastEsEz@mTusT@steEdZwuzsetferTE@d~pS@n@v@n@prOtSt@natSerr@lfEl~s@fEbeEstonempErEk@l~bzerveES@nzandeksperEm@nteES@nuvT@fEzEk@ljUnEv3smeEkENp~sib@lTEadventuvTEeEdZuvsaE@ntEfEkENkwerrETatf~lOdT@ren@s~ns

hUfeltTatT@f3TerregzamineES@nandn~lEdZuvstudEzEnTEerrEn@uvhjUm@nEz@mkUdf3Terr~rt

573282b9b9988014000c764b

Humanism

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Who helped to further the movement away from Scholasticism of the time?

hjUm@nEz@m

dZustaz~rdEstandEnventerlE@n~rdOd@vEntSEp~rteEkENuvT@zaEtgaEstTOn~thEmself@hjUm@nEstadv@keEdidstudEuvhjUm@n@nad@mEneEtSerandweTertUenrEtSren@s~nsw3ksuv~rtsOspanESbOrnhjUm@nEsthw~nlUEsvaEvzsEwunDaUz@ndfOrhundrEdnaEntEDrEwunDaUz@ndfaEvhundrEdfOrdEadv@keEdid~bzerveES@nkraftandpraktEk@lteknEkstUEmprUvT@fOrm@ltEtSENuvarEstOtElE@nfEl~s@fEatT@jUnEv3sidEzhelpENt@frETemfrumT@grEpuvmedEEv@lsk@lastEsEz@mTusT@steEdZwuzsetferTE@d~pS@n@v@n@prOtSt@natSerr@lfEl~s@fEbeEstonempErEk@l~bzerveES@nzandeksperEm@nteES@nuvT@fEzEk@ljUnEv3smeEkENp~sib@lTEadventuvTEeEdZuvsaE@ntEfEkENkwerrETatf~lOdT@ren@s~ns

hUhelptt@f3TerT@mUvm@nt@weEfrumsk@lastEsEz@muvT@taEm

573282b9b9988014000c764c

Humanism

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Where did this initiate?

hjUm@nEz@m

dZustaz~rdEstandEnventerlE@n~rdOd@vEntSEp~rteEkENuvT@zaEtgaEstTOn~thEmself@hjUm@nEstadv@keEdidstudEuvhjUm@n@nad@mEneEtSerandweTertUenrEtSren@s~nsw3ksuv~rtsOspanESbOrnhjUm@nEsthw~nlUEsvaEvzsEwunDaUz@ndfOrhundrEdnaEntEDrEwunDaUz@ndfaEvhundrEdfOrdEadv@keEdid~bzerveES@nkraftandpraktEk@lteknEkstUEmprUvT@fOrm@ltEtSENuvarEstOtElE@nfEl~s@fEatT@jUnEv3sidEzhelpENt@frETemfrumT@grEpuvmedEEv@lsk@lastEsEz@mTusT@steEdZwuzsetferTE@d~pS@n@v@n@prOtSt@natSerr@lfEl~s@fEbeEstonempErEk@l~bzerveES@nzandeksperEm@nteES@nuvT@fEzEk@ljUnEv3smeEkENp~sib@lTEadventuvTEeEdZuvsaE@ntEfEkENkwerrETatf~lOdT@ren@s~ns

werdEdTEsEnESEeEt

573282b9b9988014000c764d

Humanism

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

What type of philosophy was essential to this forwarding of thought?

hjUm@nEz@m

dZustaz~rdEstandEnventerlE@n~rdOd@vEntSEp~rteEkENuvT@zaEtgaEstTOn~thEmself@hjUm@nEstadv@keEdidstudEuvhjUm@n@nad@mEneEtSerandweTertUenrEtSren@s~nsw3ksuv~rtsOspanESbOrnhjUm@nEsthw~nlUEsvaEvzsEwunDaUz@ndfOrhundrEdnaEntEDrEwunDaUz@ndfaEvhundrEdfOrdEadv@keEdid~bzerveES@nkraftandpraktEk@lteknEkstUEmprUvT@fOrm@ltEtSENuvarEstOtElE@nfEl~s@fEatT@jUnEv3sidEzhelpENt@frETemfrumT@grEpuvmedEEv@lsk@lastEsEz@mTusT@steEdZwuzsetferTE@d~pS@n@v@n@prOtSt@natSerr@lfEl~s@fEbeEstonempErEk@l~bzerveES@nzandeksperEm@nteES@nuvT@fEzEk@ljUnEv3smeEkENp~sib@lTEadventuvTEeEdZuvsaE@ntEfEkENkwerrETatf~lOdT@ren@s~ns

wuttaEpuvfEl~s@fEwuzisenS@lt@TEsfOrwerdENuvDOt

5732836406a3a419008acaad

Humanism

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Who was able to reconcile their religious beliefs with those of humanism?

hjUm@nEz@m

3lEhjUm@nEstssOnOk~nflEktbitwEnrEz@nandTerkrEstS@nfeEDsEkrEstS@nhjUm@nEz@mTeEEnveEd@genstTE@bjUsizuvT@tS3tSbutn~t@genstT@tS3tSEtselfmutSles@genstrilEdZ@nfOrTemT@w3dsekjUlerkarEdnOk~n@teES@nzuvdEsbilEfTatwUdkumleEderrEnT@naEntEnDsentSerrEEnT@ren@s~nst@bEsekjUlermentsEmplEt@bEEnT@w3ldraTerT@nEn@m~n@sterrEpetr~rkfrEkw@ntlE@dmEdidTathEzbruTerg@r~rdOzlaEfaz@k~rDUZ@nmuNkwuzsUpE@rEert@hEzOnOlTOpetr~rkhEmselfwuzEnmaEnerrOrderzandwuzemploEdbaET@tS3tSOlhEzlaEfhEhOptTathEkUddUsumgUdbaEwEnEN3DlEglOrEandpreEzENv3tSUEnfErEerTOTatmaEtbEtU@laEfdEvOdidsOllEt@prerbaEembreEsEN@n~nDEEstEkfEl@s~fEkbeEshaUeverT@meD@dzuvT@hjUm@nEstsk@mbaEndwETTerel@kw@nswUdultim@tlEhav@kerrOsEvEfektonEstablESt@DOrEdE

hUwuzeEb@lt@rek@nsaElTerrilEdZ@sbilEfswETTOzuvhjUm@nEz@m

5732836406a3a419008acaae

Humanism

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

What phrase that has come to be associated with a lack of faith was not seen as an issue for Christians?

hjUm@nEz@m

3lEhjUm@nEstssOnOk~nflEktbitwEnrEz@nandTerkrEstS@nfeEDsEkrEstS@nhjUm@nEz@mTeEEnveEd@genstTE@bjUsizuvT@tS3tSbutn~t@genstT@tS3tSEtselfmutSles@genstrilEdZ@nfOrTemT@w3dsekjUlerkarEdnOk~n@teES@nzuvdEsbilEfTatwUdkumleEderrEnT@naEntEnDsentSerrEEnT@ren@s~nst@bEsekjUlermentsEmplEt@bEEnT@w3ldraTerT@nEn@m~n@sterrEpetr~rkfrEkw@ntlE@dmEdidTathEzbruTerg@r~rdOzlaEfaz@k~rDUZ@nmuNkwuzsUpE@rEert@hEzOnOlTOpetr~rkhEmselfwuzEnmaEnerrOrderzandwuzemploEdbaET@tS3tSOlhEzlaEfhEhOptTathEkUddUsumgUdbaEwEnEN3DlEglOrEandpreEzENv3tSUEnfErEerTOTatmaEtbEtU@laEfdEvOdidsOllEt@prerbaEembreEsEN@n~nDEEstEkfEl@s~fEkbeEshaUeverT@meD@dzuvT@hjUm@nEstsk@mbaEndwETTerel@kw@nswUdultim@tlEhav@kerrOsEvEfektonEstablESt@DOrEdE

wutfreEzTath@zkumt@bE@sOsEeEdidwET@lakuvfeEDwuzn~tsEnaz@nESUfOrkrEstS@nz

5732836406a3a419008acaaf

Humanism

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

During what time period did secular have a more neutral connotation?

hjUm@nEz@m

3lEhjUm@nEstssOnOk~nflEktbitwEnrEz@nandTerkrEstS@nfeEDsEkrEstS@nhjUm@nEz@mTeEEnveEd@genstTE@bjUsizuvT@tS3tSbutn~t@genstT@tS3tSEtselfmutSles@genstrilEdZ@nfOrTemT@w3dsekjUlerkarEdnOk~n@teES@nzuvdEsbilEfTatwUdkumleEderrEnT@naEntEnDsentSerrEEnT@ren@s~nst@bEsekjUlermentsEmplEt@bEEnT@w3ldraTerT@nEn@m~n@sterrEpetr~rkfrEkw@ntlE@dmEdidTathEzbruTerg@r~rdOzlaEfaz@k~rDUZ@nmuNkwuzsUpE@rEert@hEzOnOlTOpetr~rkhEmselfwuzEnmaEnerrOrderzandwuzemploEdbaET@tS3tSOlhEzlaEfhEhOptTathEkUddUsumgUdbaEwEnEN3DlEglOrEandpreEzENv3tSUEnfErEerTOTatmaEtbEtU@laEfdEvOdidsOllEt@prerbaEembreEsEN@n~nDEEstEkfEl@s~fEkbeEshaUeverT@meD@dzuvT@hjUm@nEstsk@mbaEndwETTerel@kw@nswUdultim@tlEhav@kerrOsEvEfektonEstablESt@DOrEdE

dUrrENwuttaEmpE@rE@ddEdsekjUlerhav@mOrnUtr@lk~n@teES@n

5732836406a3a419008acab0

Humanism

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Petrarch felt that although he tried to do his own form of good whose life may have more meaning?

hjUm@nEz@m

3lEhjUm@nEstssOnOk~nflEktbitwEnrEz@nandTerkrEstS@nfeEDsEkrEstS@nhjUm@nEz@mTeEEnveEd@genstTE@bjUsizuvT@tS3tSbutn~t@genstT@tS3tSEtselfmutSles@genstrilEdZ@nfOrTemT@w3dsekjUlerkarEdnOk~n@teES@nzuvdEsbilEfTatwUdkumleEderrEnT@naEntEnDsentSerrEEnT@ren@s~nst@bEsekjUlermentsEmplEt@bEEnT@w3ldraTerT@nEn@m~n@sterrEpetr~rkfrEkw@ntlE@dmEdidTathEzbruTerg@r~rdOzlaEfaz@k~rDUZ@nmuNkwuzsUpE@rEert@hEzOnOlTOpetr~rkhEmselfwuzEnmaEnerrOrderzandwuzemploEdbaET@tS3tSOlhEzlaEfhEhOptTathEkUddUsumgUdbaEwEnEN3DlEglOrEandpreEzENv3tSUEnfErEerTOTatmaEtbEtU@laEfdEvOdidsOllEt@prerbaEembreEsEN@n~nDEEstEkfEl@s~fEkbeEshaUeverT@meD@dzuvT@hjUm@nEstsk@mbaEndwETTerel@kw@nswUdultim@tlEhav@kerrOsEvEfektonEstablESt@DOrEdE

petr~rkfeltTatOlTOhEtraEdt@dUhEzOnfOrmuvgUdhUzlaEfmeEh@vmOrmEnEN

5732840c06a3a419008acab5

Humanism

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

What abolitionist was greatly affected by the writings of Comte?

hjUm@nEz@m

elE@tandh3s3k@lhUENklUdidh3k@mpanE@ndZOrdZhenrElUzT@baE~gr@ferruvgOTandTEab@lES@nEstandsOS@lDE@rEstharE@tm~rtEnOw3mutSEnflU@nstbaET@p~zEtEvEz@muvOgustk~nthUmm~rtEnOhadtransleEdidk~nthadpr@pOzd@neEDEEstEkkultfaUndidonhjUm@nprEnsEp@lz@sekjUlerrilEdZ@nuvhjUmanidEwEtSw3SEptT@dedsEnsmOsthjUm@nzhUhaveverlEvd~rdedk@mplEtwETh~lEdeEzandlEd3dZEm~d@ldonT@rEtSU@lzuvwutwuzsEnaz@dEskredEdidanddElapideEdidkaD~lEsEz@mOlTOk~ntzENglESf~lOerzlaEkelE@tandm~rtEnOferT@mOstp~rtridZektidT@fUlglUmEpan@plEuvhEzsEst@mTeElaEktTEaEdE@@verrilEdZ@nuvhjUmanidEk~ntzOstErvEZ@nuvT@jUnEv3shEzEndZuNkS@nt@vEvr@pOrOltrUElaEvfOruTerzfrumwEtSkumzT@w3dOltrUEz@mandhEzaEdE@l@zeES@nuvwEmEnEnfOrmT@w3ksuvvEktOrE@nn~vElEstsandpOEtsfrumdZOrdZelE@tandmaDjU~rn@ldt@t~m@sh~rdE

wutab@lES@nEstwuzgreEtlE@fektidbaET@raEdENzuvk~nt

5732840c06a3a419008acab6

Humanism

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

What type of idea did he pose which was focused on facets of humanism?

hjUm@nEz@m

elE@tandh3s3k@lhUENklUdidh3k@mpanE@ndZOrdZhenrElUzT@baE~gr@ferruvgOTandTEab@lES@nEstandsOS@lDE@rEstharE@tm~rtEnOw3mutSEnflU@nstbaET@p~zEtEvEz@muvOgustk~nthUmm~rtEnOhadtransleEdidk~nthadpr@pOzd@neEDEEstEkkultfaUndidonhjUm@nprEnsEp@lz@sekjUlerrilEdZ@nuvhjUmanidEwEtSw3SEptT@dedsEnsmOsthjUm@nzhUhaveverlEvd~rdedk@mplEtwETh~lEdeEzandlEd3dZEm~d@ldonT@rEtSU@lzuvwutwuzsEnaz@dEskredEdidanddElapideEdidkaD~lEsEz@mOlTOk~ntzENglESf~lOerzlaEkelE@tandm~rtEnOferT@mOstp~rtridZektidT@fUlglUmEpan@plEuvhEzsEst@mTeElaEktTEaEdE@@verrilEdZ@nuvhjUmanidEk~ntzOstErvEZ@nuvT@jUnEv3shEzEndZuNkS@nt@vEvr@pOrOltrUElaEvfOruTerzfrumwEtSkumzT@w3dOltrUEz@mandhEzaEdE@l@zeES@nuvwEmEnEnfOrmT@w3ksuvvEktOrE@nn~vElEstsandpOEtsfrumdZOrdZelE@tandmaDjU~rn@ldt@t~m@sh~rdE

wuttaEpuvaEdE@dEdhEpOzwEtSwuzfOk@stonfasEtsuvhjUm@nEz@m

5732840c06a3a419008acab7

Humanism

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

What main idea did the English believers of Comte's philosophy take from his writings?

hjUm@nEz@m

elE@tandh3s3k@lhUENklUdidh3k@mpanE@ndZOrdZhenrElUzT@baE~gr@ferruvgOTandTEab@lES@nEstandsOS@lDE@rEstharE@tm~rtEnOw3mutSEnflU@nstbaET@p~zEtEvEz@muvOgustk~nthUmm~rtEnOhadtransleEdidk~nthadpr@pOzd@neEDEEstEkkultfaUndidonhjUm@nprEnsEp@lz@sekjUlerrilEdZ@nuvhjUmanidEwEtSw3SEptT@dedsEnsmOsthjUm@nzhUhaveverlEvd~rdedk@mplEtwETh~lEdeEzandlEd3dZEm~d@ldonT@rEtSU@lzuvwutwuzsEnaz@dEskredEdidanddElapideEdidkaD~lEsEz@mOlTOk~ntzENglESf~lOerzlaEkelE@tandm~rtEnOferT@mOstp~rtridZektidT@fUlglUmEpan@plEuvhEzsEst@mTeElaEktTEaEdE@@verrilEdZ@nuvhjUmanidEk~ntzOstErvEZ@nuvT@jUnEv3shEzEndZuNkS@nt@vEvr@pOrOltrUElaEvfOruTerzfrumwEtSkumzT@w3dOltrUEz@mandhEzaEdE@l@zeES@nuvwEmEnEnfOrmT@w3ksuvvEktOrE@nn~vElEstsandpOEtsfrumdZOrdZelE@tandmaDjU~rn@ldt@t~m@sh~rdE

wutmeEnaEdE@dEdTEENglESbilEverzuvk~ntzfEl~s@fEteEkfrumhEzraEdENz

5732840c06a3a419008acab8

Humanism

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

What currently used word was based in ideas from this philosopher?

hjUm@nEz@m

elE@tandh3s3k@lhUENklUdidh3k@mpanE@ndZOrdZhenrElUzT@baE~gr@ferruvgOTandTEab@lES@nEstandsOS@lDE@rEstharE@tm~rtEnOw3mutSEnflU@nstbaET@p~zEtEvEz@muvOgustk~nthUmm~rtEnOhadtransleEdidk~nthadpr@pOzd@neEDEEstEkkultfaUndidonhjUm@nprEnsEp@lz@sekjUlerrilEdZ@nuvhjUmanidEwEtSw3SEptT@dedsEnsmOsthjUm@nzhUhaveverlEvd~rdedk@mplEtwETh~lEdeEzandlEd3dZEm~d@ldonT@rEtSU@lzuvwutwuzsEnaz@dEskredEdidanddElapideEdidkaD~lEsEz@mOlTOk~ntzENglESf~lOerzlaEkelE@tandm~rtEnOferT@mOstp~rtridZektidT@fUlglUmEpan@plEuvhEzsEst@mTeElaEktTEaEdE@@verrilEdZ@nuvhjUmanidEk~ntzOstErvEZ@nuvT@jUnEv3shEzEndZuNkS@nt@vEvr@pOrOltrUElaEvfOruTerzfrumwEtSkumzT@w3dOltrUEz@mandhEzaEdE@l@zeES@nuvwEmEnEnfOrmT@w3ksuvvEktOrE@nn~vElEstsandpOEtsfrumdZOrdZelE@tandmaDjU~rn@ldt@t~m@sh~rdE

wutk3r@ntlEjUzdw3dwuzbeEstEnaEdE@zfrumTEsfEl~s@fer

573284c406a3a419008acac7

Humanism

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

What 19th century author associated his works with humanism?

hjUm@nEz@m

aktEvEnTE3lEnaEntEnhundrEdtwentEzefsEesSElerleEb@ldhEzw3khjUm@nEz@mbutfOrSElerT@t3mrif3dt@T@pragm@tEstfEl~s@fEhESerdwETwElj@mdZeEmzEnnaEntEnhundrEdtwentEnaEntS~rlzfransEsp~derfaUndidT@f3sthjUm@nEsts@saE@dEuvnUjOrkhUz@dvaEzerrEbOrdENklUdiddZUlE@nhukslEdZ~ndUEalbertaEnstaEnandt~m@smanp~derwuz@mEnEsterfrumT@jUnEterE@ntr@dES@nandEnnaEntEnhundrEdD3dEhEandhEzwaEfkl~rr@kUkp~derpublESthjUm@nEz@m@nUrilEdZ@nDrUaUtT@naEntEnhundrEdD3dEzp~derwuz@nadv@keEtuvsutSlEberr@lkOzizazwEmEnzraEtsaksest@b3Dk@ntrOlsEv@ldivOrslOzand@nendt@kapEd@lpunESm@nt

wutnaEntEnDsentSerrEODerr@sOsEeEdidhEzw3kswEThjUm@nEz@m

573284c406a3a419008acac8

Humanism

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

When was the first public group for Humanist founded?

hjUm@nEz@m

aktEvEnTE3lEnaEntEnhundrEdtwentEzefsEesSElerleEb@ldhEzw3khjUm@nEz@mbutfOrSElerT@t3mrif3dt@T@pragm@tEstfEl~s@fEhESerdwETwElj@mdZeEmzEnnaEntEnhundrEdtwentEnaEntS~rlzfransEsp~derfaUndidT@f3sthjUm@nEsts@saE@dEuvnUjOrkhUz@dvaEzerrEbOrdENklUdiddZUlE@nhukslEdZ~ndUEalbertaEnstaEnandt~m@smanp~derwuz@mEnEsterfrumT@jUnEterE@ntr@dES@nandEnnaEntEnhundrEdD3dEhEandhEzwaEfkl~rr@kUkp~derpublESthjUm@nEz@m@nUrilEdZ@nDrUaUtT@naEntEnhundrEdD3dEzp~derwuz@nadv@keEtuvsutSlEberr@lkOzizazwEmEnzraEtsaksest@b3Dk@ntrOlsEv@ldivOrslOzand@nendt@kapEd@lpunESm@nt

wenwuzT@f3stpublEkgrUpfOrhjUm@nEstfaUndid

573284c406a3a419008acac9

Humanism

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

Who created this group?

hjUm@nEz@m

aktEvEnTE3lEnaEntEnhundrEdtwentEzefsEesSElerleEb@ldhEzw3khjUm@nEz@mbutfOrSElerT@t3mrif3dt@T@pragm@tEstfEl~s@fEhESerdwETwElj@mdZeEmzEnnaEntEnhundrEdtwentEnaEntS~rlzfransEsp~derfaUndidT@f3sthjUm@nEsts@saE@dEuvnUjOrkhUz@dvaEzerrEbOrdENklUdiddZUlE@nhukslEdZ~ndUEalbertaEnstaEnandt~m@smanp~derwuz@mEnEsterfrumT@jUnEterE@ntr@dES@nandEnnaEntEnhundrEdD3dEhEandhEzwaEfkl~rr@kUkp~derpublESthjUm@nEz@m@nUrilEdZ@nDrUaUtT@naEntEnhundrEdD3dEzp~derwuz@nadv@keEtuvsutSlEberr@lkOzizazwEmEnzraEtsaksest@b3Dk@ntrOlsEv@ldivOrslOzand@nendt@kapEd@lpunESm@nt

hUkrEeEdidTEsgrUp

573284c406a3a419008acaca

Humanism

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

When did Charles Potter and Clara Potter publish their first writings on Humanism?

hjUm@nEz@m

aktEvEnTE3lEnaEntEnhundrEdtwentEzefsEesSElerleEb@ldhEzw3khjUm@nEz@mbutfOrSElerT@t3mrif3dt@T@pragm@tEstfEl~s@fEhESerdwETwElj@mdZeEmzEnnaEntEnhundrEdtwentEnaEntS~rlzfransEsp~derfaUndidT@f3sthjUm@nEsts@saE@dEuvnUjOrkhUz@dvaEzerrEbOrdENklUdiddZUlE@nhukslEdZ~ndUEalbertaEnstaEnandt~m@smanp~derwuz@mEnEsterfrumT@jUnEterE@ntr@dES@nandEnnaEntEnhundrEdD3dEhEandhEzwaEfkl~rr@kUkp~derpublESthjUm@nEz@m@nUrilEdZ@nDrUaUtT@naEntEnhundrEdD3dEzp~derwuz@nadv@keEtuvsutSlEberr@lkOzizazwEmEnzraEtsaksest@b3Dk@ntrOlsEv@ldivOrslOzand@nendt@kapEd@lpunESm@nt

wendEdtS~rlzp~derandkl~rr@p~derpublESTerf3straEdENzonhjUm@nEz@m

573284fdb3a91d1900202e07

Humanism

Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to Sigmund Freud's psychoanalytic theory and B. F. Skinner's Behaviorism. The approach emphasizes an individual's inherent drive towards self-actualization and creativity. Psychologists Carl Rogers and Abraham Maslow introduced a positive, humanistic psychology in response to what they viewed as the overly pessimistic view of psychoanalysis in the early 1960s. Other sources include the philosophies of existentialism and phenomenology.

Who wotked with Carl Rogers on humanistic phycology?

hjUm@nEz@m

hjUm@nEstEksaEk~l@dZEEz@saEk@l~dZEk@lperspektEvwEtSrOzt@pr~mEn@nsEnT@mEdtwentE@DsentSerrEEnrisp~nst@sEgmundfroEdzsaEkOan@lEdEkDE@rEandbEefskEnerzbiheEvjerrEz@mTE@prOtSemf@saEziz@nEndivEdZU@lzEnhE@r@ntdraEvt@wOrdzselfaktSU@lizeES@nandkrEeEtEvidEsaEk~l@dZEstsk~rlr~dZerzandeEbr@hammaslOEntr@dUst@p~zitEvhjUm@nEstEksaEk~l@dZEEnrisp~nst@wutTeEvjUdazTEOverlEpesEmEstEkvjUuvsaEkO@nal@sEsEnTE3lEnaEntEnhundrEdsEkstEzuTersOrsizENklUdT@fEl~s@fEzuvegzEstenSE@lEz@mandfEn~mEn~l@dZE

hUw~tktwETk~rlr~dZerzonhjUm@nEstEkfaEkOl@dZE

573284fdb3a91d1900202e08

Humanism

Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to Sigmund Freud's psychoanalytic theory and B. F. Skinner's Behaviorism. The approach emphasizes an individual's inherent drive towards self-actualization and creativity. Psychologists Carl Rogers and Abraham Maslow introduced a positive, humanistic psychology in response to what they viewed as the overly pessimistic view of psychoanalysis in the early 1960s. Other sources include the philosophies of existentialism and phenomenology.

What is human phycology?

hjUm@nEz@m

hjUm@nEstEksaEk~l@dZEEz@saEk@l~dZEk@lperspektEvwEtSrOzt@pr~mEn@nsEnT@mEdtwentE@DsentSerrEEnrisp~nst@sEgmundfroEdzsaEkOan@lEdEkDE@rEandbEefskEnerzbiheEvjerrEz@mTE@prOtSemf@saEziz@nEndivEdZU@lzEnhE@r@ntdraEvt@wOrdzselfaktSU@lizeES@nandkrEeEtEvidEsaEk~l@dZEstsk~rlr~dZerzandeEbr@hammaslOEntr@dUst@p~zitEvhjUm@nEstEksaEk~l@dZEEnrisp~nst@wutTeEvjUdazTEOverlEpesEmEstEkvjUuvsaEkO@nal@sEsEnTE3lEnaEntEnhundrEdsEkstEzuTersOrsizENklUdT@fEl~s@fEzuvegzEstenSE@lEz@mandfEn~mEn~l@dZE

wutEzhjUm@nfaEkOl@dZE

573284fdb3a91d1900202e09

Humanism

Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to Sigmund Freud's psychoanalytic theory and B. F. Skinner's Behaviorism. The approach emphasizes an individual's inherent drive towards self-actualization and creativity. Psychologists Carl Rogers and Abraham Maslow introduced a positive, humanistic psychology in response to what they viewed as the overly pessimistic view of psychoanalysis in the early 1960s. Other sources include the philosophies of existentialism and phenomenology.

In what century did humanistic phycology rise in prominence?

hjUm@nEz@m

hjUm@nEstEksaEk~l@dZEEz@saEk@l~dZEk@lperspektEvwEtSrOzt@pr~mEn@nsEnT@mEdtwentE@DsentSerrEEnrisp~nst@sEgmundfroEdzsaEkOan@lEdEkDE@rEandbEefskEnerzbiheEvjerrEz@mTE@prOtSemf@saEziz@nEndivEdZU@lzEnhE@r@ntdraEvt@wOrdzselfaktSU@lizeES@nandkrEeEtEvidEsaEk~l@dZEstsk~rlr~dZerzandeEbr@hammaslOEntr@dUst@p~zitEvhjUm@nEstEksaEk~l@dZEEnrisp~nst@wutTeEvjUdazTEOverlEpesEmEstEkvjUuvsaEkO@nal@sEsEnTE3lEnaEntEnhundrEdsEkstEzuTersOrsizENklUdT@fEl~s@fEzuvegzEstenSE@lEz@mandfEn~mEn~l@dZE

EnwutsentSerrEdEdhjUm@nEstEkfaEkOl@dZEraEzEnpr~mEn@ns

573284fdb3a91d1900202e0a

Humanism

Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to Sigmund Freud's psychoanalytic theory and B. F. Skinner's Behaviorism. The approach emphasizes an individual's inherent drive towards self-actualization and creativity. Psychologists Carl Rogers and Abraham Maslow introduced a positive, humanistic psychology in response to what they viewed as the overly pessimistic view of psychoanalysis in the early 1960s. Other sources include the philosophies of existentialism and phenomenology.

They introduced it in response to what?

hjUm@nEz@m

hjUm@nEstEksaEk~l@dZEEz@saEk@l~dZEk@lperspektEvwEtSrOzt@pr~mEn@nsEnT@mEdtwentE@DsentSerrEEnrisp~nst@sEgmundfroEdzsaEkOan@lEdEkDE@rEandbEefskEnerzbiheEvjerrEz@mTE@prOtSemf@saEziz@nEndivEdZU@lzEnhE@r@ntdraEvt@wOrdzselfaktSU@lizeES@nandkrEeEtEvidEsaEk~l@dZEstsk~rlr~dZerzandeEbr@hammaslOEntr@dUst@p~zitEvhjUm@nEstEksaEk~l@dZEEnrisp~nst@wutTeEvjUdazTEOverlEpesEmEstEkvjUuvsaEkO@nal@sEsEnTE3lEnaEntEnhundrEdsEkstEzuTersOrsizENklUdT@fEl~s@fEzuvegzEstenSE@lEz@mandfEn~mEn~l@dZE

TeEEntr@dUstEdEnrisp~nst@wut

5732856957eb1f1400fd2d69

Humanism

Raymond B. Bragg, the associate editor of The New Humanist, sought to consolidate the input of Leon Milton Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference. Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the Humanist Manifesto in 1933. Potter's book and the Manifesto became the cornerstones of modern humanism, the latter declaring a new religion by saying, "any religion that can hope to be a synthesising and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present." It then presented 15 theses of humanism as foundational principles for this new religion.

What groups thoughts did he seek to include?

hjUm@nEz@m

reEm@ndbEbragTE@sOsEeEtedEderruvT@nUhjUm@nEstsOtt@k@ns~lideEtTEEnpUtuvlE~nmElt@nb3khedtS~rlzfransEsp~derandsevr@lmemberzuvT@westernjUnEterE@nk~nfr@nsbragasktroEwUdselerzt@draft@d~kjUm@ntbeEstonTEsEnfermeES@nwEtSrEzultidEnT@publEkeES@nuvT@hjUm@nEstmanEfestOEnnaEntEnhundrEdD3dEDrEp~derzbUkandT@manEfestObEkeEmT@kOrnerstOnzuvm~dernhjUm@nEz@mT@laderdiklerEN@nUrilEdZ@nbaEseEENenErilEdZ@nTatkanhOpt@bE@sEnD@saEzENanddaEnamEkfOrsfOrt@deEmustbESeEptferT@nEdzuvTEseEdZtUEstablESsutS@rilEdZ@nEz@meEdZern@sesEdEuvT@prez@ntEtTenprEzentidfEftEnD@sEzuvhjUm@nEz@mazfaUndeES@n@lprEnsEp@lzfOrTEsnUrilEdZ@n

wutgrUpsDOtsdEdhEsEktUENklUd

5732856957eb1f1400fd2d68

Humanism

Raymond B. Bragg, the associate editor of The New Humanist, sought to consolidate the input of Leon Milton Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference. Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the Humanist Manifesto in 1933. Potter's book and the Manifesto became the cornerstones of modern humanism, the latter declaring a new religion by saying, "any religion that can hope to be a synthesising and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present." It then presented 15 theses of humanism as foundational principles for this new religion.

Who became responsible in part for the editing of The New Humanist?

hjUm@nEz@m

reEm@ndbEbragTE@sOsEeEtedEderruvT@nUhjUm@nEstsOtt@k@ns~lideEtTEEnpUtuvlE~nmElt@nb3khedtS~rlzfransEsp~derandsevr@lmemberzuvT@westernjUnEterE@nk~nfr@nsbragasktroEwUdselerzt@draft@d~kjUm@ntbeEstonTEsEnfermeES@nwEtSrEzultidEnT@publEkeES@nuvT@hjUm@nEstmanEfestOEnnaEntEnhundrEdD3dEDrEp~derzbUkandT@manEfestObEkeEmT@kOrnerstOnzuvm~dernhjUm@nEz@mT@laderdiklerEN@nUrilEdZ@nbaEseEENenErilEdZ@nTatkanhOpt@bE@sEnD@saEzENanddaEnamEkfOrsfOrt@deEmustbESeEptferT@nEdzuvTEseEdZtUEstablESsutS@rilEdZ@nEz@meEdZern@sesEdEuvT@prez@ntEtTenprEzentidfEftEnD@sEzuvhjUm@nEz@mazfaUndeES@n@lprEnsEp@lzfOrTEsnUrilEdZ@n

hUbEkeEmrisp~nsib@lEnp~rtferTEedEdENuvT@nUhjUm@nEst

5732856957eb1f1400fd2d6b

Humanism

Raymond B. Bragg, the associate editor of The New Humanist, sought to consolidate the input of Leon Milton Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference. Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the Humanist Manifesto in 1933. Potter's book and the Manifesto became the cornerstones of modern humanism, the latter declaring a new religion by saying, "any religion that can hope to be a synthesising and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present." It then presented 15 theses of humanism as foundational principles for this new religion.

How many cornerstones of this new way of thinking or religion were presented>

hjUm@nEz@m

reEm@ndbEbragTE@sOsEeEtedEderruvT@nUhjUm@nEstsOtt@k@ns~lideEtTEEnpUtuvlE~nmElt@nb3khedtS~rlzfransEsp~derandsevr@lmemberzuvT@westernjUnEterE@nk~nfr@nsbragasktroEwUdselerzt@draft@d~kjUm@ntbeEstonTEsEnfermeES@nwEtSrEzultidEnT@publEkeES@nuvT@hjUm@nEstmanEfestOEnnaEntEnhundrEdD3dEDrEp~derzbUkandT@manEfestObEkeEmT@kOrnerstOnzuvm~dernhjUm@nEz@mT@laderdiklerEN@nUrilEdZ@nbaEseEENenErilEdZ@nTatkanhOpt@bE@sEnD@saEzENanddaEnamEkfOrsfOrt@deEmustbESeEptferT@nEdzuvTEseEdZtUEstablESsutS@rilEdZ@nEz@meEdZern@sesEdEuvT@prez@ntEtTenprEzentidfEftEnD@sEzuvhjUm@nEz@mazfaUndeES@n@lprEnsEp@lzfOrTEsnUrilEdZ@n

haUmenEkOrnerstOnzuvTEsnUweEuvDENkENOrrilEdZ@nw3prEzentid

5732856957eb1f1400fd2d6a

Humanism

Raymond B. Bragg, the associate editor of The New Humanist, sought to consolidate the input of Leon Milton Birkhead, Charles Francis Potter, and several members of the Western Unitarian Conference. Bragg asked Roy Wood Sellars to draft a document based on this information which resulted in the publication of the Humanist Manifesto in 1933. Potter's book and the Manifesto became the cornerstones of modern humanism, the latter declaring a new religion by saying, "any religion that can hope to be a synthesising and dynamic force for today must be shaped for the needs of this age. To establish such a religion is a major necessity of the present." It then presented 15 theses of humanism as foundational principles for this new religion.

What was the name of the material that was produced from this groups and the opinions of others?

hjUm@nEz@m

reEm@ndbEbragTE@sOsEeEtedEderruvT@nUhjUm@nEstsOtt@k@ns~lideEtTEEnpUtuvlE~nmElt@nb3khedtS~rlzfransEsp~derandsevr@lmemberzuvT@westernjUnEterE@nk~nfr@nsbragasktroEwUdselerzt@draft@d~kjUm@ntbeEstonTEsEnfermeES@nwEtSrEzultidEnT@publEkeES@nuvT@hjUm@nEstmanEfestOEnnaEntEnhundrEdD3dEDrEp~derzbUkandT@manEfestObEkeEmT@kOrnerstOnzuvm~dernhjUm@nEz@mT@laderdiklerEN@nUrilEdZ@nbaEseEENenErilEdZ@nTatkanhOpt@bE@sEnD@saEzENanddaEnamEkfOrsfOrt@deEmustbESeEptferT@nEdzuvTEseEdZtUEstablESsutS@rilEdZ@nEz@meEdZern@sesEdEuvT@prez@ntEtTenprEzentidfEftEnD@sEzuvhjUm@nEz@mazfaUndeES@n@lprEnsEp@lzfOrTEsnUrilEdZ@n

wutwuzT@neEmuvT@m@tErE@lTatwuzpr@dUstfrumTEsgrUpsandTE@pEnE@nzuvuTerz

5732860f57eb1f1400fd2d7a

Humanism

Renaissance humanism was an activity of cultural and educational reform engaged in by civic and ecclesiastical chancellors, book collectors, educators, and writers, who by the late fifteenth century began to be referred to as umanisti – "humanists". It developed during the fourteenth and the beginning of the fifteenth centuries, and was a response to the challenge of scholastic university education, which was then dominated by Aristotelian philosophy and logic. Scholasticism focused on preparing men to be doctors, lawyers or professional theologians, and was taught from approved textbooks in logic, natural philosophy, medicine, law and theology. There were important centres of humanism at Florence, Naples, Rome, Venice, Mantua, Ferrara, and Urbino.

What was the main action of humanism during the Renaissance>

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@naktEvidEuvkultSerr@landedZUkeES@n@lrifOrmeNgeEdZdEnbaEsEvEkandiklEzEastEk@ltSanselerzbUkk@lekterzedZUkeEderzandraEderzhUbaET@leEtfEftEnDsentSerrEbEgant@bErif3dtUazjUm@nEstEhjUm@nEstsEtdEvel@ptdUrrENT@fOrtEnDandT@bEgEnENuvT@fEftEnDsentSerrEzandwuz@risp~nst@T@tSalEndZuvsk@lastEkjUnEv3sidEedZUkeES@nwEtSwuzTend~mineEdidbaEarEstOtElE@nfEl~s@fEandl~dZEksk@lastEsEz@mfOk@stonprEperENment@bEd~kterzloEerzOrpr@feS@n@lDE@lOdZ@nzandwuztOtfrum@prUvdtekstbUksEnl~dZEknatSerr@lfEl~s@fEmed@s@nlOandDE~l@dZETerw3rEmpOrt@ntsenterzuvhjUm@nEz@matflOr@nsneEp@lzrOmvenEsmantU@fer~rr@and3bEnO

wutwuzT@meEnakS@nuvhjUm@nEz@mdUrrENT@ren@s~ns

5732860f57eb1f1400fd2d7b

Humanism

Renaissance humanism was an activity of cultural and educational reform engaged in by civic and ecclesiastical chancellors, book collectors, educators, and writers, who by the late fifteenth century began to be referred to as umanisti – "humanists". It developed during the fourteenth and the beginning of the fifteenth centuries, and was a response to the challenge of scholastic university education, which was then dominated by Aristotelian philosophy and logic. Scholasticism focused on preparing men to be doctors, lawyers or professional theologians, and was taught from approved textbooks in logic, natural philosophy, medicine, law and theology. There were important centres of humanism at Florence, Naples, Rome, Venice, Mantua, Ferrara, and Urbino.

When did a new term for those who followed Humanism emerge?

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@naktEvidEuvkultSerr@landedZUkeES@n@lrifOrmeNgeEdZdEnbaEsEvEkandiklEzEastEk@ltSanselerzbUkk@lekterzedZUkeEderzandraEderzhUbaET@leEtfEftEnDsentSerrEbEgant@bErif3dtUazjUm@nEstEhjUm@nEstsEtdEvel@ptdUrrENT@fOrtEnDandT@bEgEnENuvT@fEftEnDsentSerrEzandwuz@risp~nst@T@tSalEndZuvsk@lastEkjUnEv3sidEedZUkeES@nwEtSwuzTend~mineEdidbaEarEstOtElE@nfEl~s@fEandl~dZEksk@lastEsEz@mfOk@stonprEperENment@bEd~kterzloEerzOrpr@feS@n@lDE@lOdZ@nzandwuztOtfrum@prUvdtekstbUksEnl~dZEknatSerr@lfEl~s@fEmed@s@nlOandDE~l@dZETerw3rEmpOrt@ntsenterzuvhjUm@nEz@matflOr@nsneEp@lzrOmvenEsmantU@fer~rr@and3bEnO

wendEd@nUt3mfOrTOzhUf~lOdhjUm@nEz@mEm3dZ

5732860f57eb1f1400fd2d7d

Humanism

Renaissance humanism was an activity of cultural and educational reform engaged in by civic and ecclesiastical chancellors, book collectors, educators, and writers, who by the late fifteenth century began to be referred to as umanisti – "humanists". It developed during the fourteenth and the beginning of the fifteenth centuries, and was a response to the challenge of scholastic university education, which was then dominated by Aristotelian philosophy and logic. Scholasticism focused on preparing men to be doctors, lawyers or professional theologians, and was taught from approved textbooks in logic, natural philosophy, medicine, law and theology. There were important centres of humanism at Florence, Naples, Rome, Venice, Mantua, Ferrara, and Urbino.

Where was one main concentration of Humanism?

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@naktEvidEuvkultSerr@landedZUkeES@n@lrifOrmeNgeEdZdEnbaEsEvEkandiklEzEastEk@ltSanselerzbUkk@lekterzedZUkeEderzandraEderzhUbaET@leEtfEftEnDsentSerrEbEgant@bErif3dtUazjUm@nEstEhjUm@nEstsEtdEvel@ptdUrrENT@fOrtEnDandT@bEgEnENuvT@fEftEnDsentSerrEzandwuz@risp~nst@T@tSalEndZuvsk@lastEkjUnEv3sidEedZUkeES@nwEtSwuzTend~mineEdidbaEarEstOtElE@nfEl~s@fEandl~dZEksk@lastEsEz@mfOk@stonprEperENment@bEd~kterzloEerzOrpr@feS@n@lDE@lOdZ@nzandwuztOtfrum@prUvdtekstbUksEnl~dZEknatSerr@lfEl~s@fEmed@s@nlOandDE~l@dZETerw3rEmpOrt@ntsenterzuvhjUm@nEz@matflOr@nsneEp@lzrOmvenEsmantU@fer~rr@and3bEnO

werwuzwunmeEnk~ns@ntreES@nuvhjUm@nEz@m

5732860f57eb1f1400fd2d7c

Humanism

Renaissance humanism was an activity of cultural and educational reform engaged in by civic and ecclesiastical chancellors, book collectors, educators, and writers, who by the late fifteenth century began to be referred to as umanisti – "humanists". It developed during the fourteenth and the beginning of the fifteenth centuries, and was a response to the challenge of scholastic university education, which was then dominated by Aristotelian philosophy and logic. Scholasticism focused on preparing men to be doctors, lawyers or professional theologians, and was taught from approved textbooks in logic, natural philosophy, medicine, law and theology. There were important centres of humanism at Florence, Naples, Rome, Venice, Mantua, Ferrara, and Urbino.

What was the new term for believers of Humanism philosophy?

hjUm@nEz@m

ren@s~nshjUm@nEz@mwuz@naktEvidEuvkultSerr@landedZUkeES@n@lrifOrmeNgeEdZdEnbaEsEvEkandiklEzEastEk@ltSanselerzbUkk@lekterzedZUkeEderzandraEderzhUbaET@leEtfEftEnDsentSerrEbEgant@bErif3dtUazjUm@nEstEhjUm@nEstsEtdEvel@ptdUrrENT@fOrtEnDandT@bEgEnENuvT@fEftEnDsentSerrEzandwuz@risp~nst@T@tSalEndZuvsk@lastEkjUnEv3sidEedZUkeES@nwEtSwuzTend~mineEdidbaEarEstOtElE@nfEl~s@fEandl~dZEksk@lastEsEz@mfOk@stonprEperENment@bEd~kterzloEerzOrpr@feS@n@lDE@lOdZ@nzandwuztOtfrum@prUvdtekstbUksEnl~dZEknatSerr@lfEl~s@fEmed@s@nlOandDE~l@dZETerw3rEmpOrt@ntsenterzuvhjUm@nEz@matflOr@nsneEp@lzrOmvenEsmantU@fer~rr@and3bEnO

wutwuzT@nUt3mfOrbilEverzuvhjUm@nEz@mfEl~s@fE

573286cbb3a91d1900202e19

Humanism

Humanists reacted against this utilitarian approach and the narrow pedantry associated with it. They sought to create a citizenry (frequently including women) able to speak and write with eloquence and clarity and thus capable of engaging 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. As a program to revive the cultural – and particularly the literary – legacy and moral philosophy of classical antiquity, Humanism was a pervasive cultural mode and not the program of a few isolated geniuses like Rabelais or Erasmus as is still sometimes popularly believed.

What was it about the utilitatian beliefs that humanism believers did not like?

hjUm@nEz@m

hjUm@nEstsrEaktid@genstTEsjUdElEterE@n@prOtSandT@narOped@ntrE@sOsEeEdidwETEtTeEsOtt@krEeEt@sEdEzenrEfrEkw@ntlEENklUdENwEmEneEb@lt@spEkandraEtwETel@kw@nsandklaridEandTuskeEp@b@luveNgeEdZENT@sEvEklaEfuvTerk@mjUnidEzandpersweEdENuTerzt@v3tSU@sandprUd@ntakS@nzTEswuzt@bE@k~mplEStDrUT@studEuvT@stUdE@hjUm@nEt~dEzt@deEnOnazT@hjUmanidEzgramerrederrEkhEsterrEpOEtrEandmOr@lfEl~s@fEaz@prOgramt@rivaEvT@kultSerr@landpertEkjUlerlET@lEderrerEleg@sEandmOr@lfEl~s@fEuvklasEk@lantEkwidEhjUm@nEz@mwuz@perveEsEvkultSerr@lmOdandn~tT@prOgram@v@fjUaEs@leEdiddZEnE@sizlaEkreEbleEOrErazm@sazEzstElsumtaEmzp~pjUlerlEbilEvd

wutwuzEd@baUtT@jUdElEteES@nbilEfsTathjUm@nEz@mbilEverzdEdn~tlaEk

573286cbb3a91d1900202e1a

Humanism

Humanists reacted against this utilitarian approach and the narrow pedantry associated with it. They sought to create a citizenry (frequently including women) able to speak and write with eloquence and clarity and thus capable of engaging 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. As a program to revive the cultural – and particularly the literary – legacy and moral philosophy of classical antiquity, Humanism was a pervasive cultural mode and not the program of a few isolated geniuses like Rabelais or Erasmus as is still sometimes popularly believed.

What group that had been to this point neglected was included in this thought?

hjUm@nEz@m

hjUm@nEstsrEaktid@genstTEsjUdElEterE@n@prOtSandT@narOped@ntrE@sOsEeEdidwETEtTeEsOtt@krEeEt@sEdEzenrEfrEkw@ntlEENklUdENwEmEneEb@lt@spEkandraEtwETel@kw@nsandklaridEandTuskeEp@b@luveNgeEdZENT@sEvEklaEfuvTerk@mjUnidEzandpersweEdENuTerzt@v3tSU@sandprUd@ntakS@nzTEswuzt@bE@k~mplEStDrUT@studEuvT@stUdE@hjUm@nEt~dEzt@deEnOnazT@hjUmanidEzgramerrederrEkhEsterrEpOEtrEandmOr@lfEl~s@fEaz@prOgramt@rivaEvT@kultSerr@landpertEkjUlerlET@lEderrerEleg@sEandmOr@lfEl~s@fEuvklasEk@lantEkwidEhjUm@nEz@mwuz@perveEsEvkultSerr@lmOdandn~tT@prOgram@v@fjUaEs@leEdiddZEnE@sizlaEkreEbleEOrErazm@sazEzstElsumtaEmzp~pjUlerlEbilEvd

wutgrUpTath@dbEnt@TEspoEntniglektidwuzENklUdidEnTEsDOt

573286cbb3a91d1900202e1b

Humanism

Humanists reacted against this utilitarian approach and the narrow pedantry associated with it. They sought to create a citizenry (frequently including women) able to speak and write with eloquence and clarity and thus capable of engaging 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. As a program to revive the cultural – and particularly the literary – legacy and moral philosophy of classical antiquity, Humanism was a pervasive cultural mode and not the program of a few isolated geniuses like Rabelais or Erasmus as is still sometimes popularly believed.

What foundation of study allowed for the accomplishment of the goal of a scholarly people?

hjUm@nEz@m

hjUm@nEstsrEaktid@genstTEsjUdElEterE@n@prOtSandT@narOped@ntrE@sOsEeEdidwETEtTeEsOtt@krEeEt@sEdEzenrEfrEkw@ntlEENklUdENwEmEneEb@lt@spEkandraEtwETel@kw@nsandklaridEandTuskeEp@b@luveNgeEdZENT@sEvEklaEfuvTerk@mjUnidEzandpersweEdENuTerzt@v3tSU@sandprUd@ntakS@nzTEswuzt@bE@k~mplEStDrUT@studEuvT@stUdE@hjUm@nEt~dEzt@deEnOnazT@hjUmanidEzgramerrederrEkhEsterrEpOEtrEandmOr@lfEl~s@fEaz@prOgramt@rivaEvT@kultSerr@landpertEkjUlerlET@lEderrerEleg@sEandmOr@lfEl~s@fEuvklasEk@lantEkwidEhjUm@nEz@mwuz@perveEsEvkultSerr@lmOdandn~tT@prOgram@v@fjUaEs@leEdiddZEnE@sizlaEkreEbleEOrErazm@sazEzstElsumtaEmzp~pjUlerlEbilEvd

wutfaUndeES@nuvstudE@laUdferTE@k~mplESm@ntuvT@gOl@v@sk~lerlEpEp@l

573286cbb3a91d1900202e1c

Humanism

Humanists reacted against this utilitarian approach and the narrow pedantry associated with it. They sought to create a citizenry (frequently including women) able to speak and write with eloquence and clarity and thus capable of engaging 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. As a program to revive the cultural – and particularly the literary – legacy and moral philosophy of classical antiquity, Humanism was a pervasive cultural mode and not the program of a few isolated geniuses like Rabelais or Erasmus as is still sometimes popularly believed.

Was the humanism of the time limited to scholars?

hjUm@nEz@m

hjUm@nEstsrEaktid@genstTEsjUdElEterE@n@prOtSandT@narOped@ntrE@sOsEeEdidwETEtTeEsOtt@krEeEt@sEdEzenrEfrEkw@ntlEENklUdENwEmEneEb@lt@spEkandraEtwETel@kw@nsandklaridEandTuskeEp@b@luveNgeEdZENT@sEvEklaEfuvTerk@mjUnidEzandpersweEdENuTerzt@v3tSU@sandprUd@ntakS@nzTEswuzt@bE@k~mplEStDrUT@studEuvT@stUdE@hjUm@nEt~dEzt@deEnOnazT@hjUmanidEzgramerrederrEkhEsterrEpOEtrEandmOr@lfEl~s@fEaz@prOgramt@rivaEvT@kultSerr@landpertEkjUlerlET@lEderrerEleg@sEandmOr@lfEl~s@fEuvklasEk@lantEkwidEhjUm@nEz@mwuz@perveEsEvkultSerr@lmOdandn~tT@prOgram@v@fjUaEs@leEdiddZEnE@sizlaEkreEbleEOrErazm@sazEzstElsumtaEmzp~pjUlerlEbilEvd

wuzT@hjUm@nEz@muvT@taEmlEmEdidt@sk~lerz

57328740b3a91d1900202e21

Humanism

Contemporary humanism entails a qualified optimism about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is recognition that living up to one's potential is hard work and requires the help of others. The ultimate goal is human flourishing; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings and the planet as a whole. The focus is on doing good and living well in the here and now, and leaving the world a better place for those who come after. In 1925, the English mathematician and philosopher Alfred North Whitehead cautioned: "The prophecy of Francis Bacon has now been fulfilled; and man, who at times dreamt of himself as a little lower than the angels, has submitted to become the servant and the minister of nature. It still remains to be seen whether the same actor can play both parts".

What is contemporary humanism optimistic about?

hjUm@nEz@m

k@ntemperrerEhjUm@nEz@menteElz@kwolifaEd~ptEmEz@m@baUtT@k@pasidEuvpEp@lbutEtduzn~tEnv~lvbilEvENTathjUm@nneEtSerrEzpjUrlEgUdOrTatOlpEp@lkanlEvupt@T@hjUm@nEstaEdE@lzwETaUthelpEfenEDENTerEzrek@gnES@nTatlEvENupt@wunzp@tenS@lEzh~rdw3kandrikwaEerzT@helpuvuTerzTEultim@tgOlEzhjUm@nfl3rESENmeEkENlaEfbederfOrOlhjUm@nzandazT@mOstk~nS@sspEsEzOlsOpr@mOdENk@ns3nferT@welferuvuTersenS@ntbEENzandT@planEtaz@hOlT@fOk@sEzondUENgUdandlEvENwelEnT@hErandnaUandlEvENT@w3ld@bederpleEsfOrTOzhUkumafterrEnnaEntEnhundrEdtwentEfaEvTEENglESmaDEm@tES@nandfEl~s@ferralfrEdnOrDwaEthedkOS@ndT@pr~f@sEuvfransEsbeEk@nh@znaUbEnfUlfEldandmanhUattaEmzdremptuvhEmselfaz@lEd@llOerT@nTEeEndZ@lzh@zs@bmEdidt@bEkumT@s3v@ntandT@mEnEsterruvneEtSerrEtstElrimeEnzt@bEsEnweTerT@seEmakterkanpleEbODp~rts

wutEzk@ntemperrerEhjUm@nEz@m~ptEmEstEk@baUt

57328740b3a91d1900202e22

Humanism

Contemporary humanism entails a qualified optimism about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is recognition that living up to one's potential is hard work and requires the help of others. The ultimate goal is human flourishing; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings and the planet as a whole. The focus is on doing good and living well in the here and now, and leaving the world a better place for those who come after. In 1925, the English mathematician and philosopher Alfred North Whitehead cautioned: "The prophecy of Francis Bacon has now been fulfilled; and man, who at times dreamt of himself as a little lower than the angels, has submitted to become the servant and the minister of nature. It still remains to be seen whether the same actor can play both parts".

What is the main goal of humanism optimistic?

hjUm@nEz@m

k@ntemperrerEhjUm@nEz@menteElz@kwolifaEd~ptEmEz@m@baUtT@k@pasidEuvpEp@lbutEtduzn~tEnv~lvbilEvENTathjUm@nneEtSerrEzpjUrlEgUdOrTatOlpEp@lkanlEvupt@T@hjUm@nEstaEdE@lzwETaUthelpEfenEDENTerEzrek@gnES@nTatlEvENupt@wunzp@tenS@lEzh~rdw3kandrikwaEerzT@helpuvuTerzTEultim@tgOlEzhjUm@nfl3rESENmeEkENlaEfbederfOrOlhjUm@nzandazT@mOstk~nS@sspEsEzOlsOpr@mOdENk@ns3nferT@welferuvuTersenS@ntbEENzandT@planEtaz@hOlT@fOk@sEzondUENgUdandlEvENwelEnT@hErandnaUandlEvENT@w3ld@bederpleEsfOrTOzhUkumafterrEnnaEntEnhundrEdtwentEfaEvTEENglESmaDEm@tES@nandfEl~s@ferralfrEdnOrDwaEthedkOS@ndT@pr~f@sEuvfransEsbeEk@nh@znaUbEnfUlfEldandmanhUattaEmzdremptuvhEmselfaz@lEd@llOerT@nTEeEndZ@lzh@zs@bmEdidt@bEkumT@s3v@ntandT@mEnEsterruvneEtSerrEtstElrimeEnzt@bEsEnweTerT@seEmakterkanpleEbODp~rts

wutEzT@meEngOluvhjUm@nEz@m~ptEmEstEk

57328740b3a91d1900202e23

Humanism

Contemporary humanism entails a qualified optimism about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is recognition that living up to one's potential is hard work and requires the help of others. The ultimate goal is human flourishing; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings and the planet as a whole. The focus is on doing good and living well in the here and now, and leaving the world a better place for those who come after. In 1925, the English mathematician and philosopher Alfred North Whitehead cautioned: "The prophecy of Francis Bacon has now been fulfilled; and man, who at times dreamt of himself as a little lower than the angels, has submitted to become the servant and the minister of nature. It still remains to be seen whether the same actor can play both parts".

What is human flourishing?

hjUm@nEz@m

k@ntemperrerEhjUm@nEz@menteElz@kwolifaEd~ptEmEz@m@baUtT@k@pasidEuvpEp@lbutEtduzn~tEnv~lvbilEvENTathjUm@nneEtSerrEzpjUrlEgUdOrTatOlpEp@lkanlEvupt@T@hjUm@nEstaEdE@lzwETaUthelpEfenEDENTerEzrek@gnES@nTatlEvENupt@wunzp@tenS@lEzh~rdw3kandrikwaEerzT@helpuvuTerzTEultim@tgOlEzhjUm@nfl3rESENmeEkENlaEfbederfOrOlhjUm@nzandazT@mOstk~nS@sspEsEzOlsOpr@mOdENk@ns3nferT@welferuvuTersenS@ntbEENzandT@planEtaz@hOlT@fOk@sEzondUENgUdandlEvENwelEnT@hErandnaUandlEvENT@w3ld@bederpleEsfOrTOzhUkumafterrEnnaEntEnhundrEdtwentEfaEvTEENglESmaDEm@tES@nandfEl~s@ferralfrEdnOrDwaEthedkOS@ndT@pr~f@sEuvfransEsbeEk@nh@znaUbEnfUlfEldandmanhUattaEmzdremptuvhEmselfaz@lEd@llOerT@nTEeEndZ@lzh@zs@bmEdidt@bEkumT@s3v@ntandT@mEnEsterruvneEtSerrEtstElrimeEnzt@bEsEnweTerT@seEmakterkanpleEbODp~rts

wutEzhjUm@nfl3rESEN

57328740b3a91d1900202e24

Humanism

Contemporary humanism entails a qualified optimism about the capacity of people, but it does not involve believing that human nature is purely good or that all people can live up to the Humanist ideals without help. If anything, there is recognition that living up to one's potential is hard work and requires the help of others. The ultimate goal is human flourishing; making life better for all humans, and as the most conscious species, also promoting concern for the welfare of other sentient beings and the planet as a whole. The focus is on doing good and living well in the here and now, and leaving the world a better place for those who come after. In 1925, the English mathematician and philosopher Alfred North Whitehead cautioned: "The prophecy of Francis Bacon has now been fulfilled; and man, who at times dreamt of himself as a little lower than the angels, has submitted to become the servant and the minister of nature. It still remains to be seen whether the same actor can play both parts".

What doesnt conetemporary humanism believe about human nature?

hjUm@nEz@m

k@ntemperrerEhjUm@nEz@menteElz@kwolifaEd~ptEmEz@m@baUtT@k@pasidEuvpEp@lbutEtduzn~tEnv~lvbilEvENTathjUm@nneEtSerrEzpjUrlEgUdOrTatOlpEp@lkanlEvupt@T@hjUm@nEstaEdE@lzwETaUthelpEfenEDENTerEzrek@gnES@nTatlEvENupt@wunzp@tenS@lEzh~rdw3kandrikwaEerzT@helpuvuTerzTEultim@tgOlEzhjUm@nfl3rESENmeEkENlaEfbederfOrOlhjUm@nzandazT@mOstk~nS@sspEsEzOlsOpr@mOdENk@ns3nferT@welferuvuTersenS@ntbEENzandT@planEtaz@hOlT@fOk@sEzondUENgUdandlEvENwelEnT@hErandnaUandlEvENT@w3ld@bederpleEsfOrTOzhUkumafterrEnnaEntEnhundrEdtwentEfaEvTEENglESmaDEm@tES@nandfEl~s@ferralfrEdnOrDwaEthedkOS@ndT@pr~f@sEuvfransEsbeEk@nh@znaUbEnfUlfEldandmanhUattaEmzdremptuvhEmselfaz@lEd@llOerT@nTEeEndZ@lzh@zs@bmEdidt@bEkumT@s3v@ntandT@mEnEsterruvneEtSerrEtstElrimeEnzt@bEsEnweTerT@seEmakterkanpleEbODp~rts

wutduz@ntk@nedEmperrerEhjUm@nEz@mbilEv@baUthjUm@nneEtSer

573287a106a3a419008acacf

Humanism

Religious humanism is an integration of humanist ethical philosophy with religious rituals and beliefs that centre on human needs, interests, and abilities. Though practitioners of religious humanism did not officially organise under the name of "humanism" until the late 19th and early 20th centuries, non-theistic religions paired with human-centred ethical philosophy have a long history. The Cult of Reason (French: Culte de la Raison) was a religion based on deism devised during the French Revolution by Jacques Hébert, Pierre Gaspard Chaumette and their supporters. In 1793 during the French Revolution, the cathedral Notre Dame de Paris was turned into a "Temple to Reason" and for a time Lady Liberty replaced the Virgin Mary on several altars. In the 1850s, Auguste Comte, the Father of Sociology, founded Positivism, a "religion of humanity". One of the earliest forerunners of contemporary chartered humanist organisations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organised, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts. The Ethical Culture movement was founded in 1876. The movement's founder, Felix Adler, a former member of the Free Religious Association, conceived of Ethical Culture as a new religion that would retain the ethical message at the heart of all religions. Ethical Culture was religious in the sense of playing a defining role in people's lives and addressing issues of ultimate concern.

What was included in religious humanism that was similiar to other religion?

hjUm@nEz@m

rilEdZ@shjUm@nEz@mEz@nEntigreES@nuvhjUm@nEsteDEk@lfEl~s@fEwETrilEdZ@srEtSU@lzandbilEfsTatsenterronhjUm@nnEdzEntrestsand@bEl@dEzTOpraktES@nerzuvrilEdZ@shjUm@nEz@mdEdn~t@fES@lEOrg@naEzunderT@neEmuvhjUm@nEz@muntElT@leEtnaEntEnDand3lEtwentE@DsentSerrEzn~nDEEstEkrilEdZ@nzperdwEThjUm@nsent@deDEk@lfEl~s@fEhav@loNhEsterrET@kultuvrEz@nfrentSkultd@lareEs@nwuz@rilEdZ@nbeEstondeEz@mdEvaEzddUrrENT@frentSrev@lUS@nbaEZakheEbertpEergasperdtSOmetandTers@pOrderzEnwunDaUz@ndsev@nhundrEdnaEntEDrEdUrrENT@frentSrev@lUS@nT@k@DEdr@ln~derdeEmd@parEswuzt3ndEntU@temp@lt@rEz@nandferr@taEmleEdElEberdEripleEstT@v3dZEnmerEonsevr@lolterzEnT@wunDaUz@ndeEthundrEdfEftEzOgustk~ntT@f~TerruvsOsE~l@dZEfaUndidp~zEtEvEz@m@rilEdZ@nuvhjUmanidEwunuvTE3lEEstfOrunerzuvk@ntemperrerEtS~rderdhjUm@nEstOrg@n@zeES@nzwuzT@hjUm@nEstEkrilEdZ@s@sOsEeES@nfOrmdEnwunDaUz@ndeEthundrEdfEftEDrEEnlund@nTEs3lEgrUpwuzdem@kradEklEOrg@naEzdwETmeElandfEmeElmemberzp~rtEsipeEdENEnTEilekS@nuvT@lEderSEpandpr@mOdidn~lEdZuvT@saE@nsizfEl~s@fEandTE~rtsTEeDEk@lkultSermUvm@ntwuzfaUndidEnwunDaUz@ndeEthundrEdsev@ntEsEksT@mUvm@ntsfaUnderfElEksadlerr@fOrmermemberruvT@frErilEdZ@s@sOsEeES@nk@nsEvduveDEk@lkultSerraz@nUrilEdZ@nTatwUdriteEnTEeDEk@lmesEdZatT@h~rtuvOlrilEdZ@nzeDEk@lkultSerwuzrilEdZ@sEnT@sensuvpleEEN@difaEnENrOlEnpEp@lzlaEvzand@dresENESUzuvultim@tk@ns3n

wutwuzENklUdidEnrilEdZ@shjUm@nEz@mTatwuzsEmElErtUuTerrilEdZ@n

573287a106a3a419008acad0

Humanism

Religious humanism is an integration of humanist ethical philosophy with religious rituals and beliefs that centre on human needs, interests, and abilities. Though practitioners of religious humanism did not officially organise under the name of "humanism" until the late 19th and early 20th centuries, non-theistic religions paired with human-centred ethical philosophy have a long history. The Cult of Reason (French: Culte de la Raison) was a religion based on deism devised during the French Revolution by Jacques Hébert, Pierre Gaspard Chaumette and their supporters. In 1793 during the French Revolution, the cathedral Notre Dame de Paris was turned into a "Temple to Reason" and for a time Lady Liberty replaced the Virgin Mary on several altars. In the 1850s, Auguste Comte, the Father of Sociology, founded Positivism, a "religion of humanity". One of the earliest forerunners of contemporary chartered humanist organisations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organised, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts. The Ethical Culture movement was founded in 1876. The movement's founder, Felix Adler, a former member of the Free Religious Association, conceived of Ethical Culture as a new religion that would retain the ethical message at the heart of all religions. Ethical Culture was religious in the sense of playing a defining role in people's lives and addressing issues of ultimate concern.

When did practicers of religious humanism form under the name Humanism?

hjUm@nEz@m

rilEdZ@shjUm@nEz@mEz@nEntigreES@nuvhjUm@nEsteDEk@lfEl~s@fEwETrilEdZ@srEtSU@lzandbilEfsTatsenterronhjUm@nnEdzEntrestsand@bEl@dEzTOpraktES@nerzuvrilEdZ@shjUm@nEz@mdEdn~t@fES@lEOrg@naEzunderT@neEmuvhjUm@nEz@muntElT@leEtnaEntEnDand3lEtwentE@DsentSerrEzn~nDEEstEkrilEdZ@nzperdwEThjUm@nsent@deDEk@lfEl~s@fEhav@loNhEsterrET@kultuvrEz@nfrentSkultd@lareEs@nwuz@rilEdZ@nbeEstondeEz@mdEvaEzddUrrENT@frentSrev@lUS@nbaEZakheEbertpEergasperdtSOmetandTers@pOrderzEnwunDaUz@ndsev@nhundrEdnaEntEDrEdUrrENT@frentSrev@lUS@nT@k@DEdr@ln~derdeEmd@parEswuzt3ndEntU@temp@lt@rEz@nandferr@taEmleEdElEberdEripleEstT@v3dZEnmerEonsevr@lolterzEnT@wunDaUz@ndeEthundrEdfEftEzOgustk~ntT@f~TerruvsOsE~l@dZEfaUndidp~zEtEvEz@m@rilEdZ@nuvhjUmanidEwunuvTE3lEEstfOrunerzuvk@ntemperrerEtS~rderdhjUm@nEstOrg@n@zeES@nzwuzT@hjUm@nEstEkrilEdZ@s@sOsEeES@nfOrmdEnwunDaUz@ndeEthundrEdfEftEDrEEnlund@nTEs3lEgrUpwuzdem@kradEklEOrg@naEzdwETmeElandfEmeElmemberzp~rtEsipeEdENEnTEilekS@nuvT@lEderSEpandpr@mOdidn~lEdZuvT@saE@nsizfEl~s@fEandTE~rtsTEeDEk@lkultSermUvm@ntwuzfaUndidEnwunDaUz@ndeEthundrEdsev@ntEsEksT@mUvm@ntsfaUnderfElEksadlerr@fOrmermemberruvT@frErilEdZ@s@sOsEeES@nk@nsEvduveDEk@lkultSerraz@nUrilEdZ@nTatwUdriteEnTEeDEk@lmesEdZatT@h~rtuvOlrilEdZ@nzeDEk@lkultSerwuzrilEdZ@sEnT@sensuvpleEEN@difaEnENrOlEnpEp@lzlaEvzand@dresENESUzuvultim@tk@ns3n

wendEdpraktEserzuvrilEdZ@shjUm@nEz@mfOrmunderT@neEmhjUm@nEz@m

573287a106a3a419008acad1

Humanism

Religious humanism is an integration of humanist ethical philosophy with religious rituals and beliefs that centre on human needs, interests, and abilities. Though practitioners of religious humanism did not officially organise under the name of "humanism" until the late 19th and early 20th centuries, non-theistic religions paired with human-centred ethical philosophy have a long history. The Cult of Reason (French: Culte de la Raison) was a religion based on deism devised during the French Revolution by Jacques Hébert, Pierre Gaspard Chaumette and their supporters. In 1793 during the French Revolution, the cathedral Notre Dame de Paris was turned into a "Temple to Reason" and for a time Lady Liberty replaced the Virgin Mary on several altars. In the 1850s, Auguste Comte, the Father of Sociology, founded Positivism, a "religion of humanity". One of the earliest forerunners of contemporary chartered humanist organisations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organised, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts. The Ethical Culture movement was founded in 1876. The movement's founder, Felix Adler, a former member of the Free Religious Association, conceived of Ethical Culture as a new religion that would retain the ethical message at the heart of all religions. Ethical Culture was religious in the sense of playing a defining role in people's lives and addressing issues of ultimate concern.

Who founded a religion whose cornerstone was deism?

hjUm@nEz@m

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hUfaUndid@rilEdZ@nhUzkOrnerstOnwuzdeEz@m

573287a106a3a419008acad2

Humanism

Religious humanism is an integration of humanist ethical philosophy with religious rituals and beliefs that centre on human needs, interests, and abilities. Though practitioners of religious humanism did not officially organise under the name of "humanism" until the late 19th and early 20th centuries, non-theistic religions paired with human-centred ethical philosophy have a long history. The Cult of Reason (French: Culte de la Raison) was a religion based on deism devised during the French Revolution by Jacques Hébert, Pierre Gaspard Chaumette and their supporters. In 1793 during the French Revolution, the cathedral Notre Dame de Paris was turned into a "Temple to Reason" and for a time Lady Liberty replaced the Virgin Mary on several altars. In the 1850s, Auguste Comte, the Father of Sociology, founded Positivism, a "religion of humanity". One of the earliest forerunners of contemporary chartered humanist organisations was the Humanistic Religious Association formed in 1853 in London. This early group was democratically organised, with male and female members participating in the election of the leadership and promoted knowledge of the sciences, philosophy, and the arts. The Ethical Culture movement was founded in 1876. The movement's founder, Felix Adler, a former member of the Free Religious Association, conceived of Ethical Culture as a new religion that would retain the ethical message at the heart of all religions. Ethical Culture was religious in the sense of playing a defining role in people's lives and addressing issues of ultimate concern.

During what time was a religious state replaced in the Notre Dame cathedral with a symbol of Humanism?

hjUm@nEz@m

rilEdZ@shjUm@nEz@mEz@nEntigreES@nuvhjUm@nEsteDEk@lfEl~s@fEwETrilEdZ@srEtSU@lzandbilEfsTatsenterronhjUm@nnEdzEntrestsand@bEl@dEzTOpraktES@nerzuvrilEdZ@shjUm@nEz@mdEdn~t@fES@lEOrg@naEzunderT@neEmuvhjUm@nEz@muntElT@leEtnaEntEnDand3lEtwentE@DsentSerrEzn~nDEEstEkrilEdZ@nzperdwEThjUm@nsent@deDEk@lfEl~s@fEhav@loNhEsterrET@kultuvrEz@nfrentSkultd@lareEs@nwuz@rilEdZ@nbeEstondeEz@mdEvaEzddUrrENT@frentSrev@lUS@nbaEZakheEbertpEergasperdtSOmetandTers@pOrderzEnwunDaUz@ndsev@nhundrEdnaEntEDrEdUrrENT@frentSrev@lUS@nT@k@DEdr@ln~derdeEmd@parEswuzt3ndEntU@temp@lt@rEz@nandferr@taEmleEdElEberdEripleEstT@v3dZEnmerEonsevr@lolterzEnT@wunDaUz@ndeEthundrEdfEftEzOgustk~ntT@f~TerruvsOsE~l@dZEfaUndidp~zEtEvEz@m@rilEdZ@nuvhjUmanidEwunuvTE3lEEstfOrunerzuvk@ntemperrerEtS~rderdhjUm@nEstOrg@n@zeES@nzwuzT@hjUm@nEstEkrilEdZ@s@sOsEeES@nfOrmdEnwunDaUz@ndeEthundrEdfEftEDrEEnlund@nTEs3lEgrUpwuzdem@kradEklEOrg@naEzdwETmeElandfEmeElmemberzp~rtEsipeEdENEnTEilekS@nuvT@lEderSEpandpr@mOdidn~lEdZuvT@saE@nsizfEl~s@fEandTE~rtsTEeDEk@lkultSermUvm@ntwuzfaUndidEnwunDaUz@ndeEthundrEdsev@ntEsEksT@mUvm@ntsfaUnderfElEksadlerr@fOrmermemberruvT@frErilEdZ@s@sOsEeES@nk@nsEvduveDEk@lkultSerraz@nUrilEdZ@nTatwUdriteEnTEeDEk@lmesEdZatT@h~rtuvOlrilEdZ@nzeDEk@lkultSerwuzrilEdZ@sEnT@sensuvpleEEN@difaEnENrOlEnpEp@lzlaEvzand@dresENESUzuvultim@tk@ns3n

dUrrENwuttaEmwuz@rilEdZ@ssteEtripleEstEnT@n~derdeEmk@DEdr@lwET@sEmb@luvhjUm@nEz@m

57328842b9988014000c7666

Humanism

Polemics about humanism have sometimes assumed paradoxical twists and turns. Early 20th century critics such as Ezra Pound, T. E. Hulme, and T. S. Eliot considered humanism to be sentimental "slop" (Hulme)[citation needed] or "an old bitch gone in the teeth" (Pound) and wanted to go back to a more manly, authoritarian society such as (they believed) existed in the Middle Ages. Postmodern critics who are self-described anti-humanists, such as Jean-François Lyotard and Michel Foucault, have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human. "Humanism fabricates the human as much as it fabricates the nonhuman animal", suggests Timothy Laurie, turning the human into what he calls "a placeholder for a range of attributes that have been considered most virtuous among humans (e.g. rationality, altruism), rather than most commonplace (e.g. hunger, anger)". Nevertheless, philosopher Kate Soper notes that by faulting humanism for falling short of its own benevolent ideals, anti-humanism thus frequently "secretes a humanist rhetoric".

Who was one early naysayer of Humanism?

hjUm@nEz@m

p~lemEks@baUthjUm@nEz@mhavsumtaEmz@sUmdpar@d~ksEk@ltwEstsandt3nz3lEtwentE@DsentSerrEkrEdEkssutS@zezr@paUndtEEhulmEandtEeselE@tk@nsEderdhjUm@nEz@mt@bEsentEment@lsl~phulmEsaEteES@nnEdidOr@nOldbEtSgonEnT@tEDpaUndandwontidt@gObaktU@mOrmanlEODOrEterE@ns@saE@dEsutS@zTeEbilEvdegzEstidEnT@mEd@leEdZizpOstm~dernkrEdEkshU~rselfdiskraEbdantaEhjUm@nEstssutS@zdZEnfransw~laE@t~rdandmEtS@lfaUkolthav@s3didTathjUm@nEz@mp~zEts@nOverr~rtSENandeksesEvlEabstraktnOS@nuvhjUmanidEOrjUnEv3s@lhjUm@nneEtSerwEtSkanTenbEjUzdaz@prEtekstfOrEmpErE@lEz@mandd~mineES@nuvTOzdEmdsumhaUlesT@nhjUm@nhjUm@nEz@mfabrikeEtsT@hjUm@nazmutSazEtfabrikeEtsT@n~nhjUm@nanEm@ls@dZeststEm@DElOrEt3nENT@hjUm@nEntUwuthEkOlz@pleEshOlderferrerreEndZuvatrEbjUtsTath@vbEnk@nsEderdmOstv3tSU@s@muNhjUm@nzEdZEraS@nalidEOltrUEz@mraTerT@nmOstk~m@npleEsEdZEhuNgerraNgerneverT@lesfEl~s@ferkeEtsOpernOtsTatbaEfoltENhjUm@nEz@mfOrfOlENSOrtuvEtsOnb@nev@l@ntaEdE@lzantaEhjUm@nEz@mTusfrEkw@ntlEsikrEts@hjUm@nEstrederrEk

hUwuzwun3lEneEseEerruvhjUm@nEz@m

57328842b9988014000c7667

Humanism

Polemics about humanism have sometimes assumed paradoxical twists and turns. Early 20th century critics such as Ezra Pound, T. E. Hulme, and T. S. Eliot considered humanism to be sentimental "slop" (Hulme)[citation needed] or "an old bitch gone in the teeth" (Pound) and wanted to go back to a more manly, authoritarian society such as (they believed) existed in the Middle Ages. Postmodern critics who are self-described anti-humanists, such as Jean-François Lyotard and Michel Foucault, have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human. "Humanism fabricates the human as much as it fabricates the nonhuman animal", suggests Timothy Laurie, turning the human into what he calls "a placeholder for a range of attributes that have been considered most virtuous among humans (e.g. rationality, altruism), rather than most commonplace (e.g. hunger, anger)". Nevertheless, philosopher Kate Soper notes that by faulting humanism for falling short of its own benevolent ideals, anti-humanism thus frequently "secretes a humanist rhetoric".

What was the main reason they disagreed with the beliefs?

hjUm@nEz@m

p~lemEks@baUthjUm@nEz@mhavsumtaEmz@sUmdpar@d~ksEk@ltwEstsandt3nz3lEtwentE@DsentSerrEkrEdEkssutS@zezr@paUndtEEhulmEandtEeselE@tk@nsEderdhjUm@nEz@mt@bEsentEment@lsl~phulmEsaEteES@nnEdidOr@nOldbEtSgonEnT@tEDpaUndandwontidt@gObaktU@mOrmanlEODOrEterE@ns@saE@dEsutS@zTeEbilEvdegzEstidEnT@mEd@leEdZizpOstm~dernkrEdEkshU~rselfdiskraEbdantaEhjUm@nEstssutS@zdZEnfransw~laE@t~rdandmEtS@lfaUkolthav@s3didTathjUm@nEz@mp~zEts@nOverr~rtSENandeksesEvlEabstraktnOS@nuvhjUmanidEOrjUnEv3s@lhjUm@nneEtSerwEtSkanTenbEjUzdaz@prEtekstfOrEmpErE@lEz@mandd~mineES@nuvTOzdEmdsumhaUlesT@nhjUm@nhjUm@nEz@mfabrikeEtsT@hjUm@nazmutSazEtfabrikeEtsT@n~nhjUm@nanEm@ls@dZeststEm@DElOrEt3nENT@hjUm@nEntUwuthEkOlz@pleEshOlderferrerreEndZuvatrEbjUtsTath@vbEnk@nsEderdmOstv3tSU@s@muNhjUm@nzEdZEraS@nalidEOltrUEz@mraTerT@nmOstk~m@npleEsEdZEhuNgerraNgerneverT@lesfEl~s@ferkeEtsOpernOtsTatbaEfoltENhjUm@nEz@mfOrfOlENSOrtuvEtsOnb@nev@l@ntaEdE@lzantaEhjUm@nEz@mTusfrEkw@ntlEsikrEts@hjUm@nEstrederrEk

wutwuzT@meEnrEz@nTeEdEs@grEdwETT@bilEfs

57328842b9988014000c7668

Humanism

Polemics about humanism have sometimes assumed paradoxical twists and turns. Early 20th century critics such as Ezra Pound, T. E. Hulme, and T. S. Eliot considered humanism to be sentimental "slop" (Hulme)[citation needed] or "an old bitch gone in the teeth" (Pound) and wanted to go back to a more manly, authoritarian society such as (they believed) existed in the Middle Ages. Postmodern critics who are self-described anti-humanists, such as Jean-François Lyotard and Michel Foucault, have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human. "Humanism fabricates the human as much as it fabricates the nonhuman animal", suggests Timothy Laurie, turning the human into what he calls "a placeholder for a range of attributes that have been considered most virtuous among humans (e.g. rationality, altruism), rather than most commonplace (e.g. hunger, anger)". Nevertheless, philosopher Kate Soper notes that by faulting humanism for falling short of its own benevolent ideals, anti-humanism thus frequently "secretes a humanist rhetoric".

Who stated Humanism creates of people placeholder?

hjUm@nEz@m

p~lemEks@baUthjUm@nEz@mhavsumtaEmz@sUmdpar@d~ksEk@ltwEstsandt3nz3lEtwentE@DsentSerrEkrEdEkssutS@zezr@paUndtEEhulmEandtEeselE@tk@nsEderdhjUm@nEz@mt@bEsentEment@lsl~phulmEsaEteES@nnEdidOr@nOldbEtSgonEnT@tEDpaUndandwontidt@gObaktU@mOrmanlEODOrEterE@ns@saE@dEsutS@zTeEbilEvdegzEstidEnT@mEd@leEdZizpOstm~dernkrEdEkshU~rselfdiskraEbdantaEhjUm@nEstssutS@zdZEnfransw~laE@t~rdandmEtS@lfaUkolthav@s3didTathjUm@nEz@mp~zEts@nOverr~rtSENandeksesEvlEabstraktnOS@nuvhjUmanidEOrjUnEv3s@lhjUm@nneEtSerwEtSkanTenbEjUzdaz@prEtekstfOrEmpErE@lEz@mandd~mineES@nuvTOzdEmdsumhaUlesT@nhjUm@nhjUm@nEz@mfabrikeEtsT@hjUm@nazmutSazEtfabrikeEtsT@n~nhjUm@nanEm@ls@dZeststEm@DElOrEt3nENT@hjUm@nEntUwuthEkOlz@pleEshOlderferrerreEndZuvatrEbjUtsTath@vbEnk@nsEderdmOstv3tSU@s@muNhjUm@nzEdZEraS@nalidEOltrUEz@mraTerT@nmOstk~m@npleEsEdZEhuNgerraNgerneverT@lesfEl~s@ferkeEtsOpernOtsTatbaEfoltENhjUm@nEz@mfOrfOlENSOrtuvEtsOnb@nev@l@ntaEdE@lzantaEhjUm@nEz@mTusfrEkw@ntlEsikrEts@hjUm@nEstrederrEk

hUsteEdidhjUm@nEz@mkrEeEtsuvpEp@lpleEshOlder

57328842b9988014000c7669

Humanism

Polemics about humanism have sometimes assumed paradoxical twists and turns. Early 20th century critics such as Ezra Pound, T. E. Hulme, and T. S. Eliot considered humanism to be sentimental "slop" (Hulme)[citation needed] or "an old bitch gone in the teeth" (Pound) and wanted to go back to a more manly, authoritarian society such as (they believed) existed in the Middle Ages. Postmodern critics who are self-described anti-humanists, such as Jean-François Lyotard and Michel Foucault, have asserted that humanism posits an overarching and excessively abstract notion of humanity or universal human nature, which can then be used as a pretext for imperialism and domination of those deemed somehow less than human. "Humanism fabricates the human as much as it fabricates the nonhuman animal", suggests Timothy Laurie, turning the human into what he calls "a placeholder for a range of attributes that have been considered most virtuous among humans (e.g. rationality, altruism), rather than most commonplace (e.g. hunger, anger)". Nevertheless, philosopher Kate Soper notes that by faulting humanism for falling short of its own benevolent ideals, anti-humanism thus frequently "secretes a humanist rhetoric".

Who stated that this argument was in fact support of Humanism?

hjUm@nEz@m

p~lemEks@baUthjUm@nEz@mhavsumtaEmz@sUmdpar@d~ksEk@ltwEstsandt3nz3lEtwentE@DsentSerrEkrEdEkssutS@zezr@paUndtEEhulmEandtEeselE@tk@nsEderdhjUm@nEz@mt@bEsentEment@lsl~phulmEsaEteES@nnEdidOr@nOldbEtSgonEnT@tEDpaUndandwontidt@gObaktU@mOrmanlEODOrEterE@ns@saE@dEsutS@zTeEbilEvdegzEstidEnT@mEd@leEdZizpOstm~dernkrEdEkshU~rselfdiskraEbdantaEhjUm@nEstssutS@zdZEnfransw~laE@t~rdandmEtS@lfaUkolthav@s3didTathjUm@nEz@mp~zEts@nOverr~rtSENandeksesEvlEabstraktnOS@nuvhjUmanidEOrjUnEv3s@lhjUm@nneEtSerwEtSkanTenbEjUzdaz@prEtekstfOrEmpErE@lEz@mandd~mineES@nuvTOzdEmdsumhaUlesT@nhjUm@nhjUm@nEz@mfabrikeEtsT@hjUm@nazmutSazEtfabrikeEtsT@n~nhjUm@nanEm@ls@dZeststEm@DElOrEt3nENT@hjUm@nEntUwuthEkOlz@pleEshOlderferrerreEndZuvatrEbjUtsTath@vbEnk@nsEderdmOstv3tSU@s@muNhjUm@nzEdZEraS@nalidEOltrUEz@mraTerT@nmOstk~m@npleEsEdZEhuNgerraNgerneverT@lesfEl~s@ferkeEtsOpernOtsTatbaEfoltENhjUm@nEz@mfOrfOlENSOrtuvEtsOnb@nev@l@ntaEdE@lzantaEhjUm@nEz@mTusfrEkw@ntlEsikrEts@hjUm@nEstrederrEk

hUsteEdidTatTEs~rgjUm@ntwuzEnfakts@pOrtuvhjUm@nEz@m

5732889806a3a419008acae1

Humanism

In his book, Humanism (1997), Tony Davies calls these critics "humanist anti-humanists". Critics of antihumanism, most notably Jürgen Habermas, counter that while antihumanists may highlight humanism's failure to fulfil its emancipatory ideal, they do not offer an alternative emancipatory project of their own. Others, like the German philosopher Heidegger considered themselves humanists on the model of the ancient Greeks, but thought humanism applied only to the German "race" and specifically to the Nazis and thus, in Davies' words, were anti-humanist humanists. Such a reading of Heidegger's thought is itself deeply controversial; Heidegger includes his own views and critique of Humanism in Letter On Humanism. Davies acknowledges that after the horrific experiences of the wars of the 20th century "it should no longer be possible to formulate phrases like 'the destiny of man' or the 'triumph of human reason' without an instant consciousness of the folly and brutality they drag behind them". For "it is almost impossible to think of a crime that has not been committed in the name of human reason". Yet, he continues, "it would be unwise to simply abandon the ground occupied by the historical humanisms. For one thing humanism remains on many occasions the only available alternative to bigotry and persecution. The freedom to speak and write, to organise and campaign in defence of individual or collective interests, to protest and disobey: all these can only be articulated in humanist terms."

In what year was the book humanism published?

hjUm@nEz@m

EnhEzbUkhjUm@nEz@mnaEntEnhundrEdnaEntEsev@ntOnEdeEvEzkOlzTEzkrEdEkshjUm@nEstantaEhjUm@nEstskrEdEksuvantEhjUm@nEz@mmOstnOd@blEjU@dZ@nhaberm@zkaUnterTatwaElantEhjUm@nEstsmeEhaElaEthjUm@nEz@mzfeElErt@fUlfElEtsEmansEp@tOrEaEdE@lTeEdUn~toferr@nOlt3n@tEvEmansEp@tOrEpr~dZektuvTerOnuTerzlaEkT@dZ3m@nfEl~s@ferhaEdegerk@nsEderdTemselvzhjUm@nEstsonT@m~d@luvTEeEntS@ntgrEksbutDOthjUm@nEz@m@plaEdOnlEt@T@dZ3m@nreEsandsp@sEfEklEt@T@n~tsEzandTusEndeEvEzw3dzw3rantaEhjUm@nEsthjUm@nEstssutS@rEdENuvhaEdegerzDOtEzEtselfdEplEk~ntr@v3S@lhaEdegerrENklUdzhEzOnvjUzandkrEtEkuvhjUm@nEz@mEnlederronhjUm@nEz@mdeEvEz@kn~lEdZizTatafterT@hOrEfEkekspE@rE@nsizuvT@wOrzuvT@twentE@DsentSerrEEtSUdnOl~NgerbEp~sib@lt@fOrmjUleEtfreEzizlaEkT@destEnEuvmanOrT@traEumfuvhjUm@nrEz@nwETaUt@nEnst@ntk~nS@sn@suvT@f~lEandbrUtalidETeEdragbihaEndTemfOrEdEzOlmOstEmp~sib@lt@DENk@v@kraEmTath@zn~tbEnk@mEdidEnT@neEmuvhjUm@nrEz@njethEk@ntEnjUzEtwUdbEunwaEzt@sEmplE@band@nT@graUnd~kjUpaEdbaET@hEstOrEk@lhjUm@nEz@mzfOrwunDENhjUm@nEz@mrimeEnzonmenE@keEZ@nzTEOnlE@veEl@b@lOlt3n@tEvt@bEg@trEandp3sEkjUS@nT@frEd@mt@spEkandraEttUOrg@naEzandkampeEnEndifensuvEndivEdZU@lOrk@lektEvEntrestst@pr@testanddEsObeEOlTEzkanOnlEbE~rtEkjUleEdidEnhjUm@nEstt3mz

EnwutjErwuzT@bUkhjUm@nEz@mpublESt

5732889806a3a419008acae2

Humanism

In his book, Humanism (1997), Tony Davies calls these critics "humanist anti-humanists". Critics of antihumanism, most notably Jürgen Habermas, counter that while antihumanists may highlight humanism's failure to fulfil its emancipatory ideal, they do not offer an alternative emancipatory project of their own. Others, like the German philosopher Heidegger considered themselves humanists on the model of the ancient Greeks, but thought humanism applied only to the German "race" and specifically to the Nazis and thus, in Davies' words, were anti-humanist humanists. Such a reading of Heidegger's thought is itself deeply controversial; Heidegger includes his own views and critique of Humanism in Letter On Humanism. Davies acknowledges that after the horrific experiences of the wars of the 20th century "it should no longer be possible to formulate phrases like 'the destiny of man' or the 'triumph of human reason' without an instant consciousness of the folly and brutality they drag behind them". For "it is almost impossible to think of a crime that has not been committed in the name of human reason". Yet, he continues, "it would be unwise to simply abandon the ground occupied by the historical humanisms. For one thing humanism remains on many occasions the only available alternative to bigotry and persecution. The freedom to speak and write, to organise and campaign in defence of individual or collective interests, to protest and disobey: all these can only be articulated in humanist terms."

In what century was the horrific wars?

hjUm@nEz@m

EnhEzbUkhjUm@nEz@mnaEntEnhundrEdnaEntEsev@ntOnEdeEvEzkOlzTEzkrEdEkshjUm@nEstantaEhjUm@nEstskrEdEksuvantEhjUm@nEz@mmOstnOd@blEjU@dZ@nhaberm@zkaUnterTatwaElantEhjUm@nEstsmeEhaElaEthjUm@nEz@mzfeElErt@fUlfElEtsEmansEp@tOrEaEdE@lTeEdUn~toferr@nOlt3n@tEvEmansEp@tOrEpr~dZektuvTerOnuTerzlaEkT@dZ3m@nfEl~s@ferhaEdegerk@nsEderdTemselvzhjUm@nEstsonT@m~d@luvTEeEntS@ntgrEksbutDOthjUm@nEz@m@plaEdOnlEt@T@dZ3m@nreEsandsp@sEfEklEt@T@n~tsEzandTusEndeEvEzw3dzw3rantaEhjUm@nEsthjUm@nEstssutS@rEdENuvhaEdegerzDOtEzEtselfdEplEk~ntr@v3S@lhaEdegerrENklUdzhEzOnvjUzandkrEtEkuvhjUm@nEz@mEnlederronhjUm@nEz@mdeEvEz@kn~lEdZizTatafterT@hOrEfEkekspE@rE@nsizuvT@wOrzuvT@twentE@DsentSerrEEtSUdnOl~NgerbEp~sib@lt@fOrmjUleEtfreEzizlaEkT@destEnEuvmanOrT@traEumfuvhjUm@nrEz@nwETaUt@nEnst@ntk~nS@sn@suvT@f~lEandbrUtalidETeEdragbihaEndTemfOrEdEzOlmOstEmp~sib@lt@DENk@v@kraEmTath@zn~tbEnk@mEdidEnT@neEmuvhjUm@nrEz@njethEk@ntEnjUzEtwUdbEunwaEzt@sEmplE@band@nT@graUnd~kjUpaEdbaET@hEstOrEk@lhjUm@nEz@mzfOrwunDENhjUm@nEz@mrimeEnzonmenE@keEZ@nzTEOnlE@veEl@b@lOlt3n@tEvt@bEg@trEandp3sEkjUS@nT@frEd@mt@spEkandraEttUOrg@naEzandkampeEnEndifensuvEndivEdZU@lOrk@lektEvEntrestst@pr@testanddEsObeEOlTEzkanOnlEbE~rtEkjUleEdidEnhjUm@nEstt3mz

EnwutsentSerrEwuzT@hOrEfEkwOrz

5732889806a3a419008acae3

Humanism

In his book, Humanism (1997), Tony Davies calls these critics "humanist anti-humanists". Critics of antihumanism, most notably Jürgen Habermas, counter that while antihumanists may highlight humanism's failure to fulfil its emancipatory ideal, they do not offer an alternative emancipatory project of their own. Others, like the German philosopher Heidegger considered themselves humanists on the model of the ancient Greeks, but thought humanism applied only to the German "race" and specifically to the Nazis and thus, in Davies' words, were anti-humanist humanists. Such a reading of Heidegger's thought is itself deeply controversial; Heidegger includes his own views and critique of Humanism in Letter On Humanism. Davies acknowledges that after the horrific experiences of the wars of the 20th century "it should no longer be possible to formulate phrases like 'the destiny of man' or the 'triumph of human reason' without an instant consciousness of the folly and brutality they drag behind them". For "it is almost impossible to think of a crime that has not been committed in the name of human reason". Yet, he continues, "it would be unwise to simply abandon the ground occupied by the historical humanisms. For one thing humanism remains on many occasions the only available alternative to bigotry and persecution. The freedom to speak and write, to organise and campaign in defence of individual or collective interests, to protest and disobey: all these can only be articulated in humanist terms."

What is the only alternative to bigotry and persecution on many occasions?

hjUm@nEz@m

EnhEzbUkhjUm@nEz@mnaEntEnhundrEdnaEntEsev@ntOnEdeEvEzkOlzTEzkrEdEkshjUm@nEstantaEhjUm@nEstskrEdEksuvantEhjUm@nEz@mmOstnOd@blEjU@dZ@nhaberm@zkaUnterTatwaElantEhjUm@nEstsmeEhaElaEthjUm@nEz@mzfeElErt@fUlfElEtsEmansEp@tOrEaEdE@lTeEdUn~toferr@nOlt3n@tEvEmansEp@tOrEpr~dZektuvTerOnuTerzlaEkT@dZ3m@nfEl~s@ferhaEdegerk@nsEderdTemselvzhjUm@nEstsonT@m~d@luvTEeEntS@ntgrEksbutDOthjUm@nEz@m@plaEdOnlEt@T@dZ3m@nreEsandsp@sEfEklEt@T@n~tsEzandTusEndeEvEzw3dzw3rantaEhjUm@nEsthjUm@nEstssutS@rEdENuvhaEdegerzDOtEzEtselfdEplEk~ntr@v3S@lhaEdegerrENklUdzhEzOnvjUzandkrEtEkuvhjUm@nEz@mEnlederronhjUm@nEz@mdeEvEz@kn~lEdZizTatafterT@hOrEfEkekspE@rE@nsizuvT@wOrzuvT@twentE@DsentSerrEEtSUdnOl~NgerbEp~sib@lt@fOrmjUleEtfreEzizlaEkT@destEnEuvmanOrT@traEumfuvhjUm@nrEz@nwETaUt@nEnst@ntk~nS@sn@suvT@f~lEandbrUtalidETeEdragbihaEndTemfOrEdEzOlmOstEmp~sib@lt@DENk@v@kraEmTath@zn~tbEnk@mEdidEnT@neEmuvhjUm@nrEz@njethEk@ntEnjUzEtwUdbEunwaEzt@sEmplE@band@nT@graUnd~kjUpaEdbaET@hEstOrEk@lhjUm@nEz@mzfOrwunDENhjUm@nEz@mrimeEnzonmenE@keEZ@nzTEOnlE@veEl@b@lOlt3n@tEvt@bEg@trEandp3sEkjUS@nT@frEd@mt@spEkandraEttUOrg@naEzandkampeEnEndifensuvEndivEdZU@lOrk@lektEvEntrestst@pr@testanddEsObeEOlTEzkanOnlEbE~rtEkjUleEdidEnhjUm@nEstt3mz

wutEzTEOnlEOlt3n@tEvt@bEg@trEandp3sEkjUS@nonmenE@keEZ@nz

5732889806a3a419008acae4

Humanism

In his book, Humanism (1997), Tony Davies calls these critics "humanist anti-humanists". Critics of antihumanism, most notably Jürgen Habermas, counter that while antihumanists may highlight humanism's failure to fulfil its emancipatory ideal, they do not offer an alternative emancipatory project of their own. Others, like the German philosopher Heidegger considered themselves humanists on the model of the ancient Greeks, but thought humanism applied only to the German "race" and specifically to the Nazis and thus, in Davies' words, were anti-humanist humanists. Such a reading of Heidegger's thought is itself deeply controversial; Heidegger includes his own views and critique of Humanism in Letter On Humanism. Davies acknowledges that after the horrific experiences of the wars of the 20th century "it should no longer be possible to formulate phrases like 'the destiny of man' or the 'triumph of human reason' without an instant consciousness of the folly and brutality they drag behind them". For "it is almost impossible to think of a crime that has not been committed in the name of human reason". Yet, he continues, "it would be unwise to simply abandon the ground occupied by the historical humanisms. For one thing humanism remains on many occasions the only available alternative to bigotry and persecution. The freedom to speak and write, to organise and campaign in defence of individual or collective interests, to protest and disobey: all these can only be articulated in humanist terms."

Who wrote the book humanism?

hjUm@nEz@m

EnhEzbUkhjUm@nEz@mnaEntEnhundrEdnaEntEsev@ntOnEdeEvEzkOlzTEzkrEdEkshjUm@nEstantaEhjUm@nEstskrEdEksuvantEhjUm@nEz@mmOstnOd@blEjU@dZ@nhaberm@zkaUnterTatwaElantEhjUm@nEstsmeEhaElaEthjUm@nEz@mzfeElErt@fUlfElEtsEmansEp@tOrEaEdE@lTeEdUn~toferr@nOlt3n@tEvEmansEp@tOrEpr~dZektuvTerOnuTerzlaEkT@dZ3m@nfEl~s@ferhaEdegerk@nsEderdTemselvzhjUm@nEstsonT@m~d@luvTEeEntS@ntgrEksbutDOthjUm@nEz@m@plaEdOnlEt@T@dZ3m@nreEsandsp@sEfEklEt@T@n~tsEzandTusEndeEvEzw3dzw3rantaEhjUm@nEsthjUm@nEstssutS@rEdENuvhaEdegerzDOtEzEtselfdEplEk~ntr@v3S@lhaEdegerrENklUdzhEzOnvjUzandkrEtEkuvhjUm@nEz@mEnlederronhjUm@nEz@mdeEvEz@kn~lEdZizTatafterT@hOrEfEkekspE@rE@nsizuvT@wOrzuvT@twentE@DsentSerrEEtSUdnOl~NgerbEp~sib@lt@fOrmjUleEtfreEzizlaEkT@destEnEuvmanOrT@traEumfuvhjUm@nrEz@nwETaUt@nEnst@ntk~nS@sn@suvT@f~lEandbrUtalidETeEdragbihaEndTemfOrEdEzOlmOstEmp~sib@lt@DENk@v@kraEmTath@zn~tbEnk@mEdidEnT@neEmuvhjUm@nrEz@njethEk@ntEnjUzEtwUdbEunwaEzt@sEmplE@band@nT@graUnd~kjUpaEdbaET@hEstOrEk@lhjUm@nEz@mzfOrwunDENhjUm@nEz@mrimeEnzonmenE@keEZ@nzTEOnlE@veEl@b@lOlt3n@tEvt@bEg@trEandp3sEkjUS@nT@frEd@mt@spEkandraEttUOrg@naEzandkampeEnEndifensuvEndivEdZU@lOrk@lektEvEntrestst@pr@testanddEsObeEOlTEzkanOnlEbE~rtEkjUleEdidEnhjUm@nEstt3mz

hUrOtT@bUkhjUm@nEz@m

5732a488d6dcfa19001e8a5b

Humanism

The ad fontes principle also had many applications. The re-discovery of ancient manuscripts brought a more profound and accurate knowledge of ancient philosophical schools such as Epicureanism, and Neoplatonism, whose Pagan wisdom the humanists, like the Church fathers of old, tended, at least initially, to consider as deriving from divine revelation and thus adaptable to a life of Christian virtue. The line from a drama of Terence, Homo sum, humani nihil a me alienum puto (or with nil for nihil), meaning "I am a human being, I think nothing human alien to me", known since antiquity through the endorsement of Saint Augustine, gained renewed currency as epitomising the humanist attitude. The statement, in a play modeled or borrowed from a (now lost) Greek comedy by Menander, may have originated in a lighthearted vein – as a comic rationale for an old man's meddling – but it quickly became a proverb and throughout the ages was quoted with a deeper meaning, by Cicero and Saint Augustine, to name a few, and most notably by Seneca. Richard Bauman writes:

Who quoted the line of Terence most notably?

hjUm@nEz@m

TEadfontsprEnsEp@lOlsOhadmenEaplEkeES@nzT@rEdEskuverrEuveEntS@ntmanjUskrEptsbrOt@mOrpr@faUndandakjUr@tn~lEdZuveEntS@ntfEl@s~fEk@lskUlzsutS@zepEkjUrrE@nEz@mandnEOplat@nEz@mhUzpeEg@nwEzd@mT@hjUm@nEstslaEkT@tS3tSf~TerzuvOldtendidatlEstEnES@lEt@k@nsEderrazdiraEvENfrumdivaEnrevEleES@nandTus@dapt@b@ltU@laEfuvkrEstS@nv3tSUT@laEnfrum@dr~m@uvter@nshOmOsumhjUm~nEnaE@l@mEeElE@n@mpjUdOOrwETnElfOrnaE@lmEnENaE@m@hjUm@nbEENaEDENknuDENhjUm@neElE@nt@mEnOnsEnsantEkwidEDrUTEendOrsm@ntuvseEntOg@stEngeEndrinUdk3r@nsEazepEd@maEzENT@hjUm@nEstadEtUdT@steEtm@ntEn@pleEm~d@ldOrb~rOdfrum@naUlostgrEkk~m@dEbaEmenandermeEh@verrEdZineEdidEn@laEth~rdidveEnaz@k~mEkraS@nalferr@nOldmanzmedlENbutEtkwEklEbEkeEm@pr~v3bandDrUaUtTEeEdZizwuzkwOdidwET@dEpermEnENbaEsaEsrOandseEntOg@stEnt@neEm@fjUandmOstnOd@blEbaEsenekerrEtSerdbOm@nraEts

hUkwOdidT@laEnuvter@nsmOstnOd@blE

5732a488d6dcfa19001e8a58

Humanism

The ad fontes principle also had many applications. The re-discovery of ancient manuscripts brought a more profound and accurate knowledge of ancient philosophical schools such as Epicureanism, and Neoplatonism, whose Pagan wisdom the humanists, like the Church fathers of old, tended, at least initially, to consider as deriving from divine revelation and thus adaptable to a life of Christian virtue. The line from a drama of Terence, Homo sum, humani nihil a me alienum puto (or with nil for nihil), meaning "I am a human being, I think nothing human alien to me", known since antiquity through the endorsement of Saint Augustine, gained renewed currency as epitomising the humanist attitude. The statement, in a play modeled or borrowed from a (now lost) Greek comedy by Menander, may have originated in a lighthearted vein – as a comic rationale for an old man's meddling – but it quickly became a proverb and throughout the ages was quoted with a deeper meaning, by Cicero and Saint Augustine, to name a few, and most notably by Seneca. Richard Bauman writes:

What allowed for a deeper understanding and personal exploration of older philosophers theories?

hjUm@nEz@m

TEadfontsprEnsEp@lOlsOhadmenEaplEkeES@nzT@rEdEskuverrEuveEntS@ntmanjUskrEptsbrOt@mOrpr@faUndandakjUr@tn~lEdZuveEntS@ntfEl@s~fEk@lskUlzsutS@zepEkjUrrE@nEz@mandnEOplat@nEz@mhUzpeEg@nwEzd@mT@hjUm@nEstslaEkT@tS3tSf~TerzuvOldtendidatlEstEnES@lEt@k@nsEderrazdiraEvENfrumdivaEnrevEleES@nandTus@dapt@b@ltU@laEfuvkrEstS@nv3tSUT@laEnfrum@dr~m@uvter@nshOmOsumhjUm~nEnaE@l@mEeElE@n@mpjUdOOrwETnElfOrnaE@lmEnENaE@m@hjUm@nbEENaEDENknuDENhjUm@neElE@nt@mEnOnsEnsantEkwidEDrUTEendOrsm@ntuvseEntOg@stEngeEndrinUdk3r@nsEazepEd@maEzENT@hjUm@nEstadEtUdT@steEtm@ntEn@pleEm~d@ldOrb~rOdfrum@naUlostgrEkk~m@dEbaEmenandermeEh@verrEdZineEdidEn@laEth~rdidveEnaz@k~mEkraS@nalferr@nOldmanzmedlENbutEtkwEklEbEkeEm@pr~v3bandDrUaUtTEeEdZizwuzkwOdidwET@dEpermEnENbaEsaEsrOandseEntOg@stEnt@neEm@fjUandmOstnOd@blEbaEsenekerrEtSerdbOm@nraEts

wut@laUdferr@dEperrunderstandENandp3s@n@leksplOreES@nuvOlderfEl~s@ferzDE@rEz

5732a488d6dcfa19001e8a5a

Humanism

The ad fontes principle also had many applications. The re-discovery of ancient manuscripts brought a more profound and accurate knowledge of ancient philosophical schools such as Epicureanism, and Neoplatonism, whose Pagan wisdom the humanists, like the Church fathers of old, tended, at least initially, to consider as deriving from divine revelation and thus adaptable to a life of Christian virtue. The line from a drama of Terence, Homo sum, humani nihil a me alienum puto (or with nil for nihil), meaning "I am a human being, I think nothing human alien to me", known since antiquity through the endorsement of Saint Augustine, gained renewed currency as epitomising the humanist attitude. The statement, in a play modeled or borrowed from a (now lost) Greek comedy by Menander, may have originated in a lighthearted vein – as a comic rationale for an old man's meddling – but it quickly became a proverb and throughout the ages was quoted with a deeper meaning, by Cicero and Saint Augustine, to name a few, and most notably by Seneca. Richard Bauman writes:

Who was the most influential supporter of the ideals of Terence?

hjUm@nEz@m

TEadfontsprEnsEp@lOlsOhadmenEaplEkeES@nzT@rEdEskuverrEuveEntS@ntmanjUskrEptsbrOt@mOrpr@faUndandakjUr@tn~lEdZuveEntS@ntfEl@s~fEk@lskUlzsutS@zepEkjUrrE@nEz@mandnEOplat@nEz@mhUzpeEg@nwEzd@mT@hjUm@nEstslaEkT@tS3tSf~TerzuvOldtendidatlEstEnES@lEt@k@nsEderrazdiraEvENfrumdivaEnrevEleES@nandTus@dapt@b@ltU@laEfuvkrEstS@nv3tSUT@laEnfrum@dr~m@uvter@nshOmOsumhjUm~nEnaE@l@mEeElE@n@mpjUdOOrwETnElfOrnaE@lmEnENaE@m@hjUm@nbEENaEDENknuDENhjUm@neElE@nt@mEnOnsEnsantEkwidEDrUTEendOrsm@ntuvseEntOg@stEngeEndrinUdk3r@nsEazepEd@maEzENT@hjUm@nEstadEtUdT@steEtm@ntEn@pleEm~d@ldOrb~rOdfrum@naUlostgrEkk~m@dEbaEmenandermeEh@verrEdZineEdidEn@laEth~rdidveEnaz@k~mEkraS@nalferr@nOldmanzmedlENbutEtkwEklEbEkeEm@pr~v3bandDrUaUtTEeEdZizwuzkwOdidwET@dEpermEnENbaEsaEsrOandseEntOg@stEnt@neEm@fjUandmOstnOd@blEbaEsenekerrEtSerdbOm@nraEts

hUwuzT@mOstEnflUenS@ls@pOrderruvTEaEdE@lzuvter@ns

5732a488d6dcfa19001e8a59

Humanism

The ad fontes principle also had many applications. The re-discovery of ancient manuscripts brought a more profound and accurate knowledge of ancient philosophical schools such as Epicureanism, and Neoplatonism, whose Pagan wisdom the humanists, like the Church fathers of old, tended, at least initially, to consider as deriving from divine revelation and thus adaptable to a life of Christian virtue. The line from a drama of Terence, Homo sum, humani nihil a me alienum puto (or with nil for nihil), meaning "I am a human being, I think nothing human alien to me", known since antiquity through the endorsement of Saint Augustine, gained renewed currency as epitomising the humanist attitude. The statement, in a play modeled or borrowed from a (now lost) Greek comedy by Menander, may have originated in a lighthearted vein – as a comic rationale for an old man's meddling – but it quickly became a proverb and throughout the ages was quoted with a deeper meaning, by Cicero and Saint Augustine, to name a few, and most notably by Seneca. Richard Bauman writes:

Who were the Humanists in agreement with about using these manuscripts in their quests for pure Christian living?

hjUm@nEz@m

TEadfontsprEnsEp@lOlsOhadmenEaplEkeES@nzT@rEdEskuverrEuveEntS@ntmanjUskrEptsbrOt@mOrpr@faUndandakjUr@tn~lEdZuveEntS@ntfEl@s~fEk@lskUlzsutS@zepEkjUrrE@nEz@mandnEOplat@nEz@mhUzpeEg@nwEzd@mT@hjUm@nEstslaEkT@tS3tSf~TerzuvOldtendidatlEstEnES@lEt@k@nsEderrazdiraEvENfrumdivaEnrevEleES@nandTus@dapt@b@ltU@laEfuvkrEstS@nv3tSUT@laEnfrum@dr~m@uvter@nshOmOsumhjUm~nEnaE@l@mEeElE@n@mpjUdOOrwETnElfOrnaE@lmEnENaE@m@hjUm@nbEENaEDENknuDENhjUm@neElE@nt@mEnOnsEnsantEkwidEDrUTEendOrsm@ntuvseEntOg@stEngeEndrinUdk3r@nsEazepEd@maEzENT@hjUm@nEstadEtUdT@steEtm@ntEn@pleEm~d@ldOrb~rOdfrum@naUlostgrEkk~m@dEbaEmenandermeEh@verrEdZineEdidEn@laEth~rdidveEnaz@k~mEkraS@nalferr@nOldmanzmedlENbutEtkwEklEbEkeEm@pr~v3bandDrUaUtTEeEdZizwuzkwOdidwET@dEpermEnENbaEsaEsrOandseEntOg@stEnt@neEm@fjUandmOstnOd@blEbaEsenekerrEtSerdbOm@nraEts

hUw3T@hjUm@nEstsEn@grEm@ntwET@baUtjUzENTEzmanjUskrEptsEnTerkwestsfOrpjUrkrEstS@nlEvEN

5732a574cc179a14009dabcc

Humanism

Davies identifies Paine's The Age of Reason as "the link between the two major narratives of what Jean-François Lyotard calls the narrative of legitimation": the rationalism of the 18th-century Philosophes and the radical, historically based German 19th-century Biblical criticism of the Hegelians David Friedrich Strauss and Ludwig Feuerbach. "The first is political, largely French in inspiration, and projects 'humanity as the hero of liberty'. The second is philosophical, German, seeks the totality and autonomy of knowledge, and stresses understanding rather than freedom as the key to human fulfilment and emancipation. The two themes converged and competed in complex ways in the 19th century and beyond, and between them set the boundaries of its various humanisms. Homo homini deus est ("The human being is a god to humanity" or "god is nothing [other than] the human being to himself"), Feuerbach had written.

What writing was considered a bridge between two other major writings?

hjUm@nEz@m

deEvEzaEdentifaEzpeEnzTEeEdZuvrEz@nazT@lENkbitwEnT@tUmeEdZernar@tEvzuvwutdZEnfransw~laE@t~rdkOlzT@nar@tEvuvl@dZEdEmeES@nT@raS@n@lEz@muvTEeEtEnDsentSerrEfEl~s@fzandT@radEk@lhEstOrEklEbeEstdZ3m@nnaEntEnDsentSerrEbEblEk@lkrEdEsEz@muvT@hedZElE@nzdeEvEdfrEdrEtSstrOsandludwEgfjUerb~HT@f3stEzp@lEdEk@ll~rdZlEfrentSEnEnsperreES@nandpr~dZektshjUmanidEazT@hE@rOuvlEberdET@sek@ndEzfEl@s~fEk@ldZ3m@nsEksT@tOtalidEandOt~n@mEuvn~lEdZandstresizunderstandENraTerT@nfrEd@mazT@kEt@hjUm@nfUlfElm@ntandEmansEpeES@nT@tUDEmzk@nv3dZdandk@mpEdEdEnk~mpleksweEzEnT@naEntEnDsentSerrEandbijondandbitwEnTemsetT@baUnderrEzuvEtsverE@shjUm@nEz@mzhOmOh@mEnEdeEUsEestET@hjUm@nbEENEz@g~dt@hjUmanidEOrg~dEznuDENuTerT@nT@hjUm@nbEENt@hEmselffjUerb~HhadrE|n

wutraEdENwuzk@nsEderd@brEdZbitwEntUuTermeEdZerraEdENz

5732a574cc179a14009dabcd

Humanism

Davies identifies Paine's The Age of Reason as "the link between the two major narratives of what Jean-François Lyotard calls the narrative of legitimation": the rationalism of the 18th-century Philosophes and the radical, historically based German 19th-century Biblical criticism of the Hegelians David Friedrich Strauss and Ludwig Feuerbach. "The first is political, largely French in inspiration, and projects 'humanity as the hero of liberty'. The second is philosophical, German, seeks the totality and autonomy of knowledge, and stresses understanding rather than freedom as the key to human fulfilment and emancipation. The two themes converged and competed in complex ways in the 19th century and beyond, and between them set the boundaries of its various humanisms. Homo homini deus est ("The human being is a god to humanity" or "god is nothing [other than] the human being to himself"), Feuerbach had written.

Which century was the first writing from?

hjUm@nEz@m

deEvEzaEdentifaEzpeEnzTEeEdZuvrEz@nazT@lENkbitwEnT@tUmeEdZernar@tEvzuvwutdZEnfransw~laE@t~rdkOlzT@nar@tEvuvl@dZEdEmeES@nT@raS@n@lEz@muvTEeEtEnDsentSerrEfEl~s@fzandT@radEk@lhEstOrEklEbeEstdZ3m@nnaEntEnDsentSerrEbEblEk@lkrEdEsEz@muvT@hedZElE@nzdeEvEdfrEdrEtSstrOsandludwEgfjUerb~HT@f3stEzp@lEdEk@ll~rdZlEfrentSEnEnsperreES@nandpr~dZektshjUmanidEazT@hE@rOuvlEberdET@sek@ndEzfEl@s~fEk@ldZ3m@nsEksT@tOtalidEandOt~n@mEuvn~lEdZandstresizunderstandENraTerT@nfrEd@mazT@kEt@hjUm@nfUlfElm@ntandEmansEpeES@nT@tUDEmzk@nv3dZdandk@mpEdEdEnk~mpleksweEzEnT@naEntEnDsentSerrEandbijondandbitwEnTemsetT@baUnderrEzuvEtsverE@shjUm@nEz@mzhOmOh@mEnEdeEUsEestET@hjUm@nbEENEz@g~dt@hjUmanidEOrg~dEznuDENuTerT@nT@hjUm@nbEENt@hEmselffjUerb~HhadrE|n

wEtSsentSerrEwuzT@f3straEdENfrum

5732a574cc179a14009dabce

Humanism

Davies identifies Paine's The Age of Reason as "the link between the two major narratives of what Jean-François Lyotard calls the narrative of legitimation": the rationalism of the 18th-century Philosophes and the radical, historically based German 19th-century Biblical criticism of the Hegelians David Friedrich Strauss and Ludwig Feuerbach. "The first is political, largely French in inspiration, and projects 'humanity as the hero of liberty'. The second is philosophical, German, seeks the totality and autonomy of knowledge, and stresses understanding rather than freedom as the key to human fulfilment and emancipation. The two themes converged and competed in complex ways in the 19th century and beyond, and between them set the boundaries of its various humanisms. Homo homini deus est ("The human being is a god to humanity" or "god is nothing [other than] the human being to himself"), Feuerbach had written.

Who states imply that humans are their own Gods?

hjUm@nEz@m

deEvEzaEdentifaEzpeEnzTEeEdZuvrEz@nazT@lENkbitwEnT@tUmeEdZernar@tEvzuvwutdZEnfransw~laE@t~rdkOlzT@nar@tEvuvl@dZEdEmeES@nT@raS@n@lEz@muvTEeEtEnDsentSerrEfEl~s@fzandT@radEk@lhEstOrEklEbeEstdZ3m@nnaEntEnDsentSerrEbEblEk@lkrEdEsEz@muvT@hedZElE@nzdeEvEdfrEdrEtSstrOsandludwEgfjUerb~HT@f3stEzp@lEdEk@ll~rdZlEfrentSEnEnsperreES@nandpr~dZektshjUmanidEazT@hE@rOuvlEberdET@sek@ndEzfEl@s~fEk@ldZ3m@nsEksT@tOtalidEandOt~n@mEuvn~lEdZandstresizunderstandENraTerT@nfrEd@mazT@kEt@hjUm@nfUlfElm@ntandEmansEpeES@nT@tUDEmzk@nv3dZdandk@mpEdEdEnk~mpleksweEzEnT@naEntEnDsentSerrEandbijondandbitwEnTemsetT@baUnderrEzuvEtsverE@shjUm@nEz@mzhOmOh@mEnEdeEUsEestET@hjUm@nbEENEz@g~dt@hjUmanidEOrg~dEznuDENuTerT@nT@hjUm@nbEENt@hEmselffjUerb~HhadrE|n

hUsteEtsEmplaETathjUm@nz~rTerOng~dz

5732a574cc179a14009dabcf

Humanism

Davies identifies Paine's The Age of Reason as "the link between the two major narratives of what Jean-François Lyotard calls the narrative of legitimation": the rationalism of the 18th-century Philosophes and the radical, historically based German 19th-century Biblical criticism of the Hegelians David Friedrich Strauss and Ludwig Feuerbach. "The first is political, largely French in inspiration, and projects 'humanity as the hero of liberty'. The second is philosophical, German, seeks the totality and autonomy of knowledge, and stresses understanding rather than freedom as the key to human fulfilment and emancipation. The two themes converged and competed in complex ways in the 19th century and beyond, and between them set the boundaries of its various humanisms. Homo homini deus est ("The human being is a god to humanity" or "god is nothing [other than] the human being to himself"), Feuerbach had written.

What was the origin of the second writing?

hjUm@nEz@m

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Geological_history_of_Earth

Earth was initially molten due to extreme volcanism and frequent collisions with other bodies. Eventually, the outer layer of the planet cooled to form a solid crust when water began accumulating in the atmosphere. The Moon formed soon afterwards, possibly as the result of a Mars-sized object with about 10% of the Earth's mass impacting the planet in a glancing blow. Some of this object's mass merged with the Earth, significantly altering its internal composition, and a portion was ejected into space. Some of the material survived to form an orbiting moon. Outgassing and volcanic activity produced the primordial atmosphere. Condensing water vapor, augmented by ice delivered from comets, produced the oceans.

The initial state of earth was what?

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