Another paper for school...
Renaissance
Humanism
A mere list of events, people, art, and discoveries that
came out of the Renaissance will not be found here. Little attention, at this
time, will be given to solid outcomes of the Renaissance, rather, a focus on
the causes and root movement of humanism will be found in its place.
Yet, these
two so often over lap, or become one in the same. A common theme found
throughout all areas of life during the Renaissance would be that of a
repeating cycle. Repeatedly it is found that one thought, invention or action
would cause another which would cause the original to reoccur, creating growth
on a massive scale. For example, as Professor of History of Loyola University, Robert
Bucholz, states, the Renaissance would require wealthy countries (32,) so in
the 14th century, when Western Europe was, for the most part, well off,
funding became available for the required time in subjects such as art,
science, religion, and politics to bring about a reformation. This reformation
itself then brought in more wealth for countries as a whole as well as for
individuals which started the cycle over again causing this rebirth to grow at
an exponential rate. Actions and products that were originally consequences of
the movement became fuel for the movement, became the cause of the movement
itself, so what was once a slow, timid drift from Catholicism became a full
fledged revolution; a revolution who’s consequences would last for centuries.
The manifestation of the underlying humanism movement
sweeping the West during the Renaissance is found greatly in changes in the
Church, public education and European culture. As the name ‘Renaissance’,
French for ‘rebirth’, suggests (Bucholz 22,) ideas presented in this time were
far from new. Rather, it was more of a returning to the ancient philosophies of
Greeks and Romans, a resurrection of ideas such as individualism paired with a
returning of focus to the human, the earthly, and the concrete as noted by
author of “The History Guide,” Steven Kreis (para 1.) Thus, the Renaissance
could be called an infection brought not only from Eastern merchants, crusaders
and literature (Bucholz 23,) but also from fictional characters of ancient
stories and very real philosophers of old. To delve into all the details which
affected the reformation is much too great a subject to discuss in any sort of
sufficient way here, but changes beginning in the 14th century could be
summed up by one Renaissance thought: Europeans drifted away from a lifestyle
solely centered on the coming life, and put emphasis on the here and now
(Humanism of Renaissance para 1.) In fact, all other changes in the church,
education and culture of this period could be said to stem from this one thought,
as will be seen through further analysis.
There is no doubt when it comes to the question of existence
of a reformation in the church during the Renaissance. Not only did many things
change in the Catholic Church itself, but simultaneously, alternate
denominations arose, and some abandoned the faith of the Western Catholic
Church altogether, shifting their faith to be something more in line with the
ancient Greek and Roman philosophy of Plato and Aristotle. For the first time,
large groups of people, outside of solely Priests, were reading scripture for
themselves, enabling them to make their own decisions (Bucholz 42.) Teacher and
archeologist, Paul Roebuck tells of how this brought the conflict of many
different interpretations, which, adding even more confusion, were often
infused with ancient philosophies, especially those of Plato’s writings (para
2.) The Renaissance became a time marked by a new found unwillingness to
simply accept. Those living in the West were no longer willing to agree to teachings
or living standards without good reason (Bucholz 25.) Tradition was no longer a
good enough answer, and with no sufficient defenses provided for medieval
thought patterns, a change had to be brought about.
When it is said that the Renaissance was a rebirth of
Classical and ancient ideas, one must ask not only how this happened, but why
it came when it did. In much the same way that students and writers today will
study literature from different times to improve their writing, Priests of this
time were reading literature from ancient Greece and Rome to improve the
writing skills in the church and to improve their own writings (Bucholz 22.) Thoughts
have a tricky way of seeping into minds though, and readers began to catch onto
not only literary styles and tools, but also philosophical thought patterns and
logic (Kreis para 8.) Things taught by thinkers such as Aristotle, were
replaced with those of older scholars, namely Plato, who were far more poetic
(Kreis pars 16-17.) Of course, the invention of the printing press in the 1400s
played a foundational role, and answers some questions about the timing of the
reformation (Kreis para 14.) Due to these two main factors, a great deal of
philosophical and theological writing came out of this time, writings
attempting to answer questions begged by a conflict. This was, of course, the
conflict between pre-medieval teachings, and teachings of 12th and 13th century
minds in the church and outside of it. As in most areas of life, conflict bred
more conflict, and years of unrest between priests, kings and citizens came.
Looking back, it can be seen that the Protestant Reformation was the eventual
result of this unrest which started simply with citizen’s rejection of many
Catholic teachings and their new confidence, but was then fed by the Church’s
over confidence and slow reaction (Bucholz 46-47.) Not unlike most areas of
change during the Renaissance, the Church, in returning to ?>ancient
principles, simultaneously founded the beginning of many modern beliefs.
Changes in philosophy, which had always been a large part of
academic work and public education in Europe ,
evidently revolutionized methods of study during the Renaissance. As previously
mentioned, pre-medieval literature and philosophy was brought back into the
classroom along with humanistic ideals whose implications reached all areas of
learning. It can easily be observed through many changes in the western public
education that the Renaissance view put precedence on the human and concrete
and alleviated concentration on the coming life. Kreis describes it, “Fortuna (chance)
gradually replaced Providence as
the universal frame of reference. The present world became an end in itself
instead of simply preparation of a world to come” (para 4.) The
ramifications of this lead to more time spent studying “Earthly” subjects such
as sciences, mathematics, logic, and various learned skills that were
“necessary to make good citizens” (Bucholz 25.) This is yet another example of
Renaissance Humanism’s emphasis on the human and Earthly; the idea of a need to
be good citizens being altogether opposite to medieval life.
Another great, noteworthy change is slightly more
convoluted, and that is the new found desire to not only learn from what others
in the past had discovered and taught, but to consider the possibility of new
discovery in all areas of life which J.R Hale talks about in his book, The Encyclopaedia
of the Italian Renaissance (296.) This, of course, would eventually lead to
huge academic progress, particularly in math and science, led by minds such as
Johannes Kepler, Willebrord Snel, Francis Bacon, Galileo Galilei, Isaac Newton,
and a great many more. Interestingly, though, most scientific revolutions
didn’t come until the end of the Renaissance, and a great deal just shortly
after (Bucholz 55.) This is mostly because achievements in science, unlike most
other results of the Renaissance, were only a product, not also a cause, or at
least not in any capacity worth noting. In general, studies and teachings,
especially those of science, in this period seem torn, being pulled towards
humanistic methods, while many misunderstood topics or forces were still
explained away through mysticism and magic. (Harle 297) Thus, it took years to
work through this conflict as steps toward the scientific systems and methods
of today were taken. To again quote Steven Kreis, “The most fundamental
point of agreement is that the humanist mentality stood at a point midway
between medieval supernaturalism and the modern scientific and critical
attitude.” (para 2) The final thing to note about education during the
Renaissance is the rise of its priority in general. More citizens began to
receive a formal education, and a King’s intelligence become more important
than his militia skills (Bucholz 25.) Over all, the changes in scientific
fields in just a couple of centuries well display the enormity of the impact of
the humanism movement (Harle 296.)
The Renaissance has become a beloved time of history giving
birth to a great collection of art. Major artists were born into this time and
left their mark in the west; Montaigne and Shakespeare in literature, Josquin des
Prez and Giovanni Gabrieli in music, Da Vinci and Michelangelo in visual
arts. One of the most interesting changes to note in the art world between
medieval times and the Renaissance, is the mere fact that the names of these
artists are remembered today (Bucholz 24.) Previous to the rise of humanism,
artists created solely for the glory of God which meant they had no need for
status. Princeton Professor of History, Theodore Rabb, notes, “…Artists were
considered to have the special, God-given quality know as genius; and they had
achieved a level of respect and honor that they had last known in the ancient
world, which the Renaissance had now revived” (177.) Similarly, there is a
shift in the subject matter of the art world; literature morphs with the culture,
growing the number of tales with a focus on the human along with a growth of
biographies, particularly those of artists (Bucholz 23-24.) In the area of
music, more complexity is found in the still highly prioritized church music as
well as the development of secular music (Bucholz 25.) Simultaneously,
painters’ and sculptors’ studies of anatomy showed in the rise of portraits.
The positive and negative attributes of this shift are left to be determined,
but regardless, distinctly modern ideals of status and individualism are found
deepening not only in the art world, but all areas of European culture. Indeed,
the focus became more than just individualism, but self-sustainability, an idea
completely foreign to the Middle Ages. As displayed in different public forums,
such as the Church, academic writing and art, humanism changed the general
attitude of European citizens. After a brief removal of Classical ideals during
medieval times, self was once again more important than community, and success
returned to its position above virtues from the 14th century on.
Through analysis of the Church, public education, and
culture of the West around the 14th to 16th centuries, changes towards more
modern ideals are discovered which point to the development of Renaissance
Humanism. Though not always noted in the midst of the change, humanism became a
transformation with implications lasting up to today and likely to continue
into future generations; the greatest implication being the prevalence of
lifestyles with a focus on today and this world and an absence of consideration
of a coming life. A shift of concentration to the human and earthly is
displayed in the church through rejection of Catholic tradition, an
embrace of ancient philosophy and, eventually, the Protestant Reformation. This
same shift is displayed in the education system through demystification, modern
reasoning and the consideration of new discoveries. Finally, this is evident in
Renaissance culture through unique literature, recognition of artists, the
birth of secular music, and the general attitude of European citizens. Though a
simplification, this essay’s attempts to analyze the movement of the west
towards modernity through the Renaissance begins to give an idea of life in
this time, yet, as claimed by Austin Cline, lecturer and writer on all things
Agnostic, “The most important thing to remember about Renaissance Humanism
… is that its most important characteristics lie not in its content or its
adherents, but in its spirit” (para 12.) Thus, seeing how difficult it can be
to definitively describe a spirit, anyone claiming to fully understand every
aspect of the Renaissance and its underlying movement of humanism could
certainly be called seriously mistaken. However, historians and students alike
continue to study the Renaissance where, to quote John Locke, “Its
searches after truth are a sort of hawking and hunting, wherein the very
pursuit makes a great part of the pleasure. Every step the mind takes in its
progress towards knowledge makes some discovery, which is not only new, but the
best, too, for the time at least” (62.) This fascinating time which has come to
be known as the Renaissance is more complex than could ever be known by one
person; in such a way, studies continue, and it appears that an understanding
draws closer, but one is never fully reached.
Works Cited
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