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Journal articles on the topic 'A humanist'

Author: Grafiati

Published: 5 June 2025

Last updated: 1 August 2025

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1

Herti, Yeti Dwi. "Nilai-Nilai Pendidikan Humanis dalam Surat An-Nisa Ayat 63." Jurnal Kependidikan 7, no. 2 (2019): 157–65. http://dx.doi.org/10.24090/jk.v7i2.3020.

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Abstract Humanist education is one method of learning that emphasizes the human aspects of each student. Through humanist education, each student will be formed into an independent human being. As explained in the Al-Quran, one of which is contained in the An-Nisa verse verse 63. In that verse, it contains the values of humanist education. One of them is humanist-religious education and humanist-liberation education. Through these values will form humans who have superior character, intellectual, physical, and spiritual. Keywords: an-nisa verse 63, humanist education, humanist-

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2

Jackson, Ross A., and Brian L. Heath. "Freedom Delimited: An Analysis of Humanist Manifestos." International Journal of Languages, Literature and Linguistics 9, no. 2 (2023): 116–23. http://dx.doi.org/10.18178/ijlll.2023.9.2.390.

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Freedom is ambiguous and elusive. Context is useful for delimiting this ideal, though the notion of delimited freedom is itself paradoxical. Humanism, with its emphasis on humans as the basis of inquiry and understanding, places significance on self-defined pursuits of meaning and happiness. Freedom is essential to that endeavor. Given the centrality of freedom to humanist philosophy, an analysis of a strategic subset of their major writings and manifestos holds potential for unlocking insights about freedom. An author-created, corpus of humanist manifestos was collected, comprised of twelve t

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3

Oser, Lee. "Was C. S. Lewis a Christian Humanist?" Christianity & Literature 72, no. 2 (2023): 193–207. http://dx.doi.org/10.1353/chy.2023.a904916.

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Abstract: Was Belfast native C. S. Lewis (1898–1963) a Christian humanist? I approach this question by revisiting Lewis's critique of Christian humanism in Erasmus, More, Swift, and others. This sets up a contrast between Lewis the critic and Lewis the satirist—I refer particularly to the vein of satire that surfaces in The Pilgrim's Regress and runs through The Screwtape Letters and That Hideous Strength . I show that Lewis the satirist is indebted to the very same Christian humanists whom he disparages elsewhere. While Lewis's relation to Christian humanism is rife with contradiction, it is

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Quint, David. "Humanism and Modernity: A Reconsideration of Bruni's Dialogues." Renaissance Quarterly 38, no. 3 (1985): 423–45. http://dx.doi.org/10.2307/2861078.

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The spread of humanism in fifteenth-century Italy was extraordinarily rapid and complete, so much so that it could instill an uncritical complacency in its adherents and practitioners. By midcentury, humanist Latin had become the language of the Roman Curia, and it soon became the language of peninsular diplomacy. Humanists filled positions in the bureaucracies of princely courts and city-republics, and they took jobs as teachers and secretaries in the houses of the powerful. While humanists kept alive the bogeyman of the unlettered scholastic, whose barbarous Latin threatened a return to an a

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Gordon, Bruce. "Zurich and the Scottish Reformation: Rudolf Gwalther’s Homilies on Galatians of 1576." Studies in Church History. Subsidia 8 (1991): 207–19. http://dx.doi.org/10.1017/s0143045900001654.

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The conjunction of humanism with reform is a familiar aspect of the Zurich Reformation. Zwingli’s own eschatological sense of impending divine judgement upon the nations of the world led him towards a more radical understanding of Erasmian humanism, a humanism in which the corporate life of the State expressed the inner relationship between God and man. For Zwingli, the Scriptures, when approached through the proper humanist exegetical methods, revealed the principles necessary to the founding of the true Corpus Christianum. The effective transformation of human communities into reflections of

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Astutiningsih, Irana, and Hat Pujiati. "PERSPEKTIF SANTRI DALAM KARYA SASTRA: SEBUAH REPRESENTASI WACANA RELIGIUS-HUMANIS." Poetika 7, no. 1 (2019): 1. http://dx.doi.org/10.22146/poetika.v7i1.40902.

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Pesantren kerap dicurigai sebagai lahan subur penyemai bibit radikalisme yang mengancam keutuhan bangsa dan negara, sejatinya sangat akrab dengan nilai-nilai yang humanis, yang salah satunya direpresentasikan dalam karya sastra pesantren. Kajian ini membincang representasi wacana religius-humanis dalam sastra pesantren sebagai objek material, berupa tiga cerita pendek berjudul “Di Antara Dua Pilihan”, “Cinta Sejati Itu Tidak Mudah”, dan “Seruas Bingung. Ketiganya” terbit di buletin Tanwirul Afkar, sebuah buletin salah pondok pesantren Salafiyah Syafi’iyah di Sukorejo, Jawa Timur. Oleh sebab it

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7

Finan, Thomas M. "International Thomas More Conference Thomas More in his Time: Renaissance Humanism and Renaissance Law, Maynooth College: 9–16 August 1998, Introduction to Call for Papers." Moreana 33 (Number 127-, no. 3-4 (1996): 4–36. http://dx.doi.org/10.3366/more.1996.33.3-4.3.

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A consideration of the full dimensions of humanism and of the humanist dimension of law invites two questions: is “humanism” compatible with theocentric religion, and therefore, is the Renaissance compatible with the “otherworldly” Middle Ages, and, has law any humanist dimension at all? The answer to the first question provides the insights that answer the second. Fully integrated humanism includes bath the Classical immanence of humanity in the world and the value accorded to the human being by the declaration in Genesis that all creation is “very good”, a principle reinforced by the Incarna

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Gutwirth, Eleazar. "Humanism, Transculturalism and Sixteenth-Century Ottoman Jews." Mediterranea. International Journal on the Transfer of Knowledge 8 (March 31, 2023): 279–309. http://dx.doi.org/10.21071/mijtk.v8i.15213.

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This article explores the evidence for Transculturalism and Humanism, in the early modern sense of the concepts, amongst Jews of the Ottoman Empire. In the first part of the article, attention is paid to the growing numbers of humanist European travelers to the Ottoman Empire and their relations with Istanbul Jews. The second section of the article is concerned with Ragusa, part of the Ottoman orbit since the fifteenth century. Here, attention is paid to Didacus Pyrrhus, member of an Ottoman Jewish family and the only great Jewish Neo-Latin poet of his age. The third section focuses on Ottoman

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Mori, Giuliano. "Competing Humanisms." Journal of Medieval and Early Modern Studies 50, no. 2 (2020): 323–47. http://dx.doi.org/10.1215/10829636-8219578.

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Leonardo Bruni’s Dialogi ad Petrum Paulum Histrum has long been studied as a manifesto of the humanist divergence from medieval culture. This article reconsiders the role of Bruni’s Dialogi in the development of Italian humanism and especially in the development of the humanists’ awareness of their cultural identity as a group. The essay argues that Bruni’s principal aim was not to distance himself from previous traditions, but rather to mark a distinction between two concurrent conceptions of humanism that prevailed in his own time. Through the Dialogi, Bruni criticizes Niccolò Niccoli’s cult

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Asfiati, Asfiati, and Ihwanuddin Pulungan. "FIGUR PENDIDIK HUMANIS DI MASA PANDEMI COVID 19." FORUM PAEDAGOGIK 11, no. 2 (2020): 23–34. http://dx.doi.org/10.24952/paedagogik.v12i2.3148.

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The Covid 19 pandemic has shifted the learning process, which was originally running in real terms, now to the virtual world. All hopes that the Covid 19 pandemic period is used to create added value in seeing humans based on moral values (ethics) of religious humanism (religious humanism). Likewise, emulating humanist educator figures during the Covid 19 pandemic. Humanist educators guide students to think positively. Learning that is faced with many applications, via Facebook, Youtube, IG, WA, Line, Zoom, Microsoft Team, Google Classroom, or communication via teleconference seems to give ris

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Storchová, Lucie. "“The tempting girl, I know so well”: Representations of Gout and the Self-Fashioning of Bohemian Humanist Scholars." Early Science and Medicine 21, no. 6 (2016): 511–30. http://dx.doi.org/10.1163/15733823-00216p02.

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The current study deals with the representation of gout in Bohemian humanist literature and its impact on the cultural definitions of being a humanist scholar from the 1550s to the 1620s. Bohemian humanists produced a number of brief autobiographical remarks and lengthy Latin poems dealing with gout or its personified form, podagra. After analysing Bohemian medical treatises, the author focuses on the gout-related imagery from a gender perspective. The main section of the study deals with how the disease was gendered on the level of argument and figurative speech, how its/her body and the rela

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Sri Haryanto and Achmad Zainuri Rosid. "IMPLEMENTASI DAN AKTUALISASI PENDIDIKAN HUMANIS RELIGIUS DI SEKOLAH." Jurnal Cakrawala Ilmiah 2, no. 9 (2023): 3497–504. http://dx.doi.org/10.53625/jcijurnalcakrawalailmiah.v2i9.5665.

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The research method used by the researcher in this research is a qualitative approach with a descriptive method. This type of research uses a literature study. Education in Indonesia is still experiencing a character crisis, many violations of norms, juvenile delinquency and far from religious values. Conceptualization of the image of a religious humanist school, namely a school that develops basic humanist values (freedom, creativity, cooperation, honesty, self-actualization) while remaining within a religious framework. Not secular humanism, but humanism by religious values (scienc

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Moulard-Leonard, Valentine. "Revolutionary Becomings: Negritude's Anti-Humanist Humanism." Human Studies 28, no. 3 (2005): 231–49. http://dx.doi.org/10.1007/s10746-005-7414-x.

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14

Tursunova, M. "Julian Barnes as a Postmodern Humanist." Bulletin of Science and Practice 6, no. 8 (2020): 301–3. http://dx.doi.org/10.33619/2414-2948/57/37.

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This article enlightens one of the greatest contemporary English writers Julian Barnes as a postmodern humanist by studying his several novels and his own conversations on his works and gives some justifications on his true humanism by comparing his humanism to the humanism that was prevalent in the period of Renaissance.

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Cifuentes Medina, José Eriberto, Juan Bello Domínguez, and Luz Miryan Rojas Rojas. "Humanism and technique in the university." Saber, Ciencia y Libertad 13, no. 2 (2018): 261–68. http://dx.doi.org/10.18041/2382-3240/saber.2018v13n2.4641.

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The article emerges from a systematic reflection of questions, such as: Are humanist subjects or humanity through subjects? What are humanist subjects and why are they? What are the humanist subjects at the university for? Why do Technologic universities need to include humanist subjects in the syllabus? What are the basic subjects and the auxiliary ones in the humanist teaching? What is the relationship between humanism and technique? Among others proper of the epistemological and ontological principles of the man as an object of this current reflection. Besides of the biggest worries of the

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Asuzu, M. C. "Sex Education: A Weapon of Mass Destruction?" Linacre Quarterly 67, no. 2 (2000): 41–56. http://dx.doi.org/10.1080/20508549.2000.11877575.

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Education has rightly been understood as fundamentally good for man. In this regard, education is taken in the correct sense both of information and of formation of man, especially of the younger generations. It helps them to achieve the utmost good, individually and societally. Therefore, education concerns the proper nature and good of man. Once these are misunderstood, education will be ill-conceived and ill-delivered. Man's sexuality as the sum total of what makes him male or female in each case is an important component of his nature – physical and metaphysical. It deserves study and educ

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Medushevskiy, Andrei. "Post-Humanism: Academic Theory, Social Utopia or the New Ideology of Political Dominance?" Issues of Economic Theory 24, no. 3 (2024): 171–85. http://dx.doi.org/10.52342/2587-7666vte_2024_3_171_185.

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The Post-humanist rethinking of the current social condition put under question many important paradigms of science and technologies. Among them: the humanistic concept of man, anthropocentric vision of nature and history, relations of humanity with other living beings and non-living objects, the role of the new scientific discoveries in radical transformation of humankind regarding its biological form, identity, and future survival. By doing this critical work, different post-humanist, or trans-humanist theorists argues the impact of cognitive sciences, bioethics, artificial intellect, new le

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18

McCue Gill, Amyrose. "Fraught Relations in the Letters of Laura Cereta: Marriage, Friendship, and Humanist Epistolarity*." Renaissance Quarterly 62, no. 4 (2009): 1098–129. http://dx.doi.org/10.1086/650024.

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AbstractLaura Cereta is unique among Quattrocento female humanists in directly addressing the position of women as wives and as friends in her substantial corpus of erudite Latin epistolary prose. Questioning the ideals that governed intellectual, social, and personal expectations of matrimony, Cereta's letters reflect her self-consciously double status as humanist and spouse. Her fierce critique of marriage as a site of female oppression and complicity implies an alternative that requires of humanists, husbands, and wives a radical rethinking of marriage in terms of friendship, as well as of

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Isnaini, Rohmatun Lukluk. "Kajian reflektif: Relevansi pendidikan humanis-religius dalam menghadapi era revolusi industri 4.0." Jurnal Pembangunan Pendidikan: Fondasi dan Aplikasi 7, no. 1 (2020): 26–34. http://dx.doi.org/10.21831/jppfa.v7i1.26945.

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Penelitian ini bertujuan untuk mengkaji pendidikan humanis-religius secara reflektif dalam menghadapi era revolusi industri 4.0. Data dikumpulkan dengan teknik library research (penelitian pustaka). Data yang telah terkumpul kemudian dianalisis secara kualitatif dengan pendekatan deskriptif. Analisis data dilakukan melalui pemaparan suatu pemikiran, pendapat para ahli (Ki Hajar Dewantara dan Prof. Abdurrahman Mas’ud, Ph.D.) atau fenomena yang ada dalam kehidupan masyarakat. Hasilnya menyebutkan bahwa pendidikan humanis-religius akan terus relevan dengan berbagai perubahan zaman, terutama dalam

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Rott, Dariusz. "Mapping the Early Modern World." Tabula, no. 17 (November 16, 2020): 315–30. http://dx.doi.org/10.32728/tab.17.2020.12.

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Around 1490 Cracow saw the development of humanist interests in geography, as well as in the works of Claudius Ptolemaeus (circa 100-147) and other ancient geographers. The stay of the renown German humanist, Conradus Celtes, in Cracow (1446-1495) most likely contributed to this shift. Laurentius Corvinus (circa 1465- 1527), Silesian humanist and Neo-Latin poet, who between 1484- 1494 studied and then lectured in Cracow as docens extraneus non de facultate (his lectures were attended by, for example, young Nicolaus Copernicus), belonged to Celtes’ circle. As a result of his lectures in Cracow,

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Adhikari, Kumar. "Humanism in Devkota’s Bhikhari." Literary Studies 29, no. 01 (2016): 38–42. http://dx.doi.org/10.3126/litstud.v29i01.39600.

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This paper analyzes some of the poems from Laxmi Pd. Devkota’s Bhikhari, one of the popular compilations of Nepali poetry. Devkota is primarily a humanist poet. He is also the leading Nepali poet who popularized Romantic poetry in Nepali literature. In Bhikhari, Devkota seems more like a ‘romantic humanist’. The paper tries to trace the root of ‘humanism’ in general, and how English Romantic poets accommodated it in their Romantic philosophy later in the 19th century. In short, humanism believes that individuals have everything they need to grow and develop to their fullest potential. This art

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Mnozhynska, Ruslana. "UKRAINIAN-POLISH AND ITALIAN CULTURAL CONNECTIONS IN THE 15TH CENTURY." Baltic Journal of Legal and Social Sciences, no. 2 (October 26, 2022): 138–43. http://dx.doi.org/10.30525/2592-8813-2022-2-23.

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Based on factual material, the article examines the connections between the famous Italian humanist Philippus Callimachus (1437–1496) and Grigoriy Sanotsky (1406–1477), Archbishop of Lviv, professor of the Krakow Academy, Renaissance humanist. Sanotskyi was the founder of the first humanist circle in Ukraine, which also included Callimachus, who left memories of communication with Hryhoriy Sanotskyi. Callimachus highly valued the intelligence and knowledge of Grigory Sanotskyi. Having met him, the Italian humanist was very surprised to meet in the north a person who is so deeply familiar with

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Akramova, Sitora Ikrom qizi, and Bakhor To'rayeva. "THE IDEAS OF HUMANISM IN WILLIAM FAULKNER'S WORKS." CONFERENCE ON UNIVERSAL SCIENCE RESEARCH 2023 1, no. 2 (2023): 192–95. https://doi.org/10.5281/zenodo.7657637.

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The issue of the humanistic elements in William Faulkner's works is brought up in this article. Its primary goal is to provide a succinct overview of humanism's significance in literature and to show that William Faulkner deserves a particular place alongside other humanists like Kierkegaard, Marcel, and Sartre. William Faulkner is one of the authors who has successfully incorporated humanistic concepts into their books, even though he is not sufficiently acknowledged as a humanist. This essay aims to demonstrate how Faulkner's works not only take into account some key humanistic i

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Hinchman, Lewis P. "Is Environmentalism a Humanism?" Environmental Values 13, no. 1 (2004): 3–29. http://dx.doi.org/10.1177/096327190401300102.

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Environmental theorists, seeking the origin of Western exploitative attitudes toward nature, have directed their attacks against ‘humanism’. This essay argues that such criticisms are misplaced. Humanism has much closer affinities to environmentalism than the latter's advocates believe. As early as the Renaissance, and certainly by the late eighteenth century, humanists were developing historically-conscious, hermeneutically-grounded modes of understanding, rather than the abstract, mathematical models of nature often associated with them. In its twentieth-century versions humanism also shares

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Mizani, Zeni Murtafiati. "RELEVANSI KONSEP PENDIDIKAN HUMANIS-RELIGIUS ABDURRAHMAN MAS�UD DENGAN PENGUATAN PENDIDIKAN KARAKTER DAN KETERAMPILAN PESERTA DIDIK ABAD 21." TA'DIBUNA: Jurnal Pendidikan Agama Islam 4, no. 2 (2021): 166. http://dx.doi.org/10.30659/jpai.4.2.166-177.

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The purpose of this study was to: explain the concept of Humanist-religious education Abdurrahman Mas'ud; describe the concept of strengthening character education; detail the skills of the 21st-century students; Analyze the relevance of humanist education with the strengthening of 21-century character education. Data was obtained through literature studies on books written by Abdurrahman Mas'ud and then analyzed critically and in-depth. The results of this study indicate that the objectives of Humanism-Religious Education Abdurrahman Mas'ud are the development of human potential as religious

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Medushevskiy, Andrei. "Post-humanism: Academic Theory, Social Utopia or the New Ideology of Political Dominance? (Part II)." Issues of Economic Theory 25, no. 4 (2024): 142–58. http://dx.doi.org/10.52342/2587-7666vte_2024_4_142_158.

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The Post-humanist rethinking of the current social condition put under question many important paradigms of science and technologies. New social reality is determined by progressive dissolution of the itinerary line between human being and machine. That involves three principal areas of human transformation: technological (transplantation of technical devices into human body); biological (the use of bio-technologies of genome editing, and human cloning for the development of neo-eugenic program), and ethical one (the empathic characteristics of super-human beings or bio-robots under creation).

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Brennan, Daniel. "Vaclav Havel’s Levinas: Timely remarks on humanism." Ethics & Bioethics 6, no. 3-4 (2016): 119–33. http://dx.doi.org/10.1515/ebce-2016-0012.

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Abstract The paper explores Václav Havel’s encounter with Emmanuel Levinas’ essay ‘Without Identity’, which Havel read while in prison. The discussion of this encounter will demonstrate the importance of this encounter for solidifying the humanist elements of Havel’s thought, whilst also demonstrating the pre-existing humanism in Havel, evidence itself of his large debt to Czechoslovak humanist thought. What emerges is a demonstration of the richness and timeliness of Havel’s writing on responsibility. The paper makes a case for rejecting popular Heideggerian interpretations of Havel’s oeuvre.

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Sotelo de Mendiola, Rosalía Jesús, and Judi César Espíritu Orihuela. "Formación General Humanista en Universidades Públicas." Revista Ciencias y Humanidades 10, no. 10 (2024): 267–85. https://doi.org/10.61497/mvx79x86.

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Resumen Dada la actual crisis en formación general humanista en las universidades públi[1]cas, región Junín, habría que preguntarse ¿Cómo se desarrolla la formación general humanista en universidades públicas para incrementar eficientes interrelaciones personales y sociales en la población? El propósito es conocer, la formación general humanista en universidades públicas para incrementar eficientes interrelaciones personales y sociales en la población. Se hace una reflexión en torno a, si la formación general humanista es integral; entonces se logra incrementar eficientes interrelaciones perso

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Bellusci, David. "Gasparo Contarini: From Scholasticism to Renaissance Humanism." Études maritainiennes / Maritain Studies 26 (2010): 55–67. http://dx.doi.org/10.5840/maritain2010263.

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This paper examines the shift from Scholasticism to Renaissance humanism by focussing on the Italian humanist, Gasparo Contarini (1483-1542). The politico-religious climate of 15th-16th century Italy represents the arena in which Contarini developed his philosophy. His studies at the University of Padova where Padovan Aristotelianism dominated reflected the basis of his intellectual formation. The Platonic revival of Renaissance Italy also made its way into Contarini’s humanist philosophy.

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Urban, William. "Renaissance humanism in Prussia: Copernicus, humanist politician." Journal of Baltic Studies 22, no. 3 (1991): 195–232. http://dx.doi.org/10.1080/01629779100000101.

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Ng, Karen. "Humanism: A Defense." Philosophical Topics 49, no. 1 (2021): 145–63. http://dx.doi.org/10.5840/philtopics20214919.

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This paper develops an approach to humanist social critique that combines insights from Marx and Fanon. I argue that the concept of the human operative in humanist social critique should be understood both as the normative background against which questions of human flourishing and dehumanization can come into view, and as the evolving demand for universal human emancipation. Far from being abstract, essentialist, or ahistorical, Marx and Fanon show that humanist social critique operates through a dialectic between particular, socially and historically situated forms of oppression and struggle

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Wibowo, Yusuf Rendi, Fatonah Salfadilah, Maulina Amanabella, Fildza Malahati, and Sri Atin. "The Concept of Humanist Education: A Qur'anic Perspective." Bestari 21, no. 1 (2024): 45. https://doi.org/10.36667/bestari.v21i1.1558.

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Human beings possess legal rights, preferences, and philanthropic endeavors, which provide the foundation of the concept of humanizing education under humanist learning theory. Nevertheless, numerous educators in Indonesia continue to eschew a humanist approach in their pedagogy, thereby constraining the development of students' capabilities through authoritarian regulations. This study highlights these issues and emphasizes the necessity of humanist education in fostering constructive interactions between educators and learners. The humanist method prioritizes teacher empathy, fostering an ef

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Mori, Giuliano. "Petrarch and the World of Fourteenth-Century Jurists: Crafting a Space for Humanism." Journal of Medieval and Early Modern Studies 55, no. 2 (2025): 185–212. https://doi.org/10.1215/10829636-11716289.

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This article examines Petrarch's antijuridical criticism in light of the largely neglected humanist inclinations of fourteenth-century jurists. Without denying other components of Petrarch's antijuridical critique, this essay suggests that Petrarch's stance was primarily motivated by an effort to defend the professional status and the prerogatives of the emergent studia humanitatis against the all-encompassing tendencies and disciplinary transgressions of contemporary jurists. By putting Petrarch's abstract claims about the need to universalize humanist culture into perspective, this study all

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Ramos da Silva, Felipe Kevin. "GEOGRAFIA E ENSINO: um olhar humanista." InterEspaço: Revista de Geografia e Interdisciplinaridade 4, no. 15 (2019): 391. http://dx.doi.org/10.18764/2446-6549.v4n15p391-405.

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GEOGRAPHY AND TEACHING: a humanist lookGEOGRAFÍA Y ENSEÑANZA: una mirada humanistaRESUMOPensar o ensino de geografia a partir do humanismo é o objetivo deste breve ensaio. Tendo em vista que o ser humano é essencialmente um ser geográfico, busca-se, teoricamente, refletir sobre a relação ensino-geografia enquanto dimensão indissociável no qual a subjetividade humana torna-se o ícone referencial. Nesse sentido, a Geografia humanista revela-se como guia deste ensaio sob a regência da perspectiva fenomenológica existencialista. No entanto, não necessariamente iremos fazer um balanço sobre as prin

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Lambert, Dominique. "Teilhard de Chardin et le « transhumain » : De la contradiction à la cohérence." Revista Portuguesa de Filosofia 76, no. 4 (2021): 1761–74. http://dx.doi.org/10.17990/rpf/2020_76_4_1761.

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After a brief description of what the contemporary trans-humanism is, we analyze the use of a trans-humanist-like vocabulary made by Fr. Teilhard de Chardin. After exhibiting a contradiction in Teilhard’s vision of human evolution, we show how his thought contains also some interesting elements (ethics of fraternity, charity and reference to the human person and to an authentic transcendence) which could help us to correct some dangerous drifts of the recent trans-humanist philosophy.

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Gibson, Richard Hughes. "Portraying Friendship by the Book." Erasmus Studies 41, no. 2 (2021): 182–99. http://dx.doi.org/10.1163/18749275-04102002.

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Abstract This article responds to the philosopher Alexander Nehamas’ argument that “no gesture, look, or bodily disposition, no attitude, feeling, or emotion, no action and no situation is associated with friendship firmly enough to make its representation a matter for the eye.” The article proposes a “humanist exception” to Nehamas’ general rule. Building on Lorna Hutson’s argument that humanism “textualized” friendship, I contend that in the early modern period scholars and artists associated with humanism were engaged in the development of a set of recognizable signs of friendship connected

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Ingold, Tim. "For a new humanism." Anthropology Today 40, no. 5 (2024): 1–2. http://dx.doi.org/10.1111/1467-8322.12910.

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This guest editorial proposes a ‘new humanism’ in response to the challenges facing traditional humanist thought. Although humanism has been criticized by both left‐wing postcolonial and right‐wing populist viewpoints, it is argued that completely renunciating humanist ideas could have harmful effects. Instead, it proposes a revitalized humanism that disregards the previous humanism's emphasis on novelty and advancement at the price of custom and continuity. This new approach emphasizes rejuvenation rather than repudiation of the past and seeks to relearn coexistence with all planetary beings.

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Nelson, Eric. "Utopia through Italian Eyes: Thomas More and the Critics of Civic Humanism*." Renaissance Quarterly 59, no. 4 (2006): 1029–57. http://dx.doi.org/10.1353/ren.2008.0532.

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Thomas More'sUtopiahas long been regarded as the great Northern European expression of Italian civic humanist ideals. This article argues, in contrast, that More's treatise constitutes an emphatic rejection of those values. In support of this claim, the article chronicles the reception ofUtopiain Italy; it demonstrates that More's text was taken up, not by the civic humanists, but by their fiercest critics. These early Italian readers recognized inUtopiaa repudiation of active citizenship, an assault on private property, a rejection of the Roman cult of glory, and a polemic against Ciceronian

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Kinana Dwinta Sukma, Cindy Oktariani, and Muhammad Fadhli Perdana Lubis. "The Urgency of Humanistic Education in Learning." Journal of Contemporary Gender and Child Studies 3, no. 2 (2024): 189–94. https://doi.org/10.61253/jcgcs.v3i2.280.

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To help the younger generation be more agile in navigating the times, education is seen as a form of solution. Education is a forum to form insightful human beings. The substansial progress of society, nation, and state. Therefore, an education that humanizes man is needed. Reflecting on this, humanist values show their urgency as one of the alternatives that can solve the problem. The education provided by humanists is democratic, and emancipatory, and focuses on the growth of human qualities both on a physical and psychic level. Humanist education has the harmony that a person can develop, h

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S. Ag, Muhammad Aqil. "Nilai-nilai humanisme dalam dialog antar agama perspektif Gus Dur." Wahana Akademika: Jurnal Studi Islam dan Sosial 6, no. 1 (2020): 25. http://dx.doi.org/10.21580/wa.v6i1.4915.

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<p align="center"><strong>Abstract</strong></p><p>The figure of Gus Dur is a unique figure and his thoughts are typical. For most people, his thoughts are difficult to guess and difficult to digest by ordinary lay people, making him a controversial figure as well as being admired. Gus Dur as a teacher of the nation and an intellectual figure is a person who upholds the values of humanism. His struggle in upholding human rights made him highly respected by people from various backgrounds and different identity backgrounds. In particular his defense of the rights of

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ASPY, DAVID N. "Beyond Both Traditional Scientist/Humanists and Humanist/Scientists." Journal of Humanistic Counseling, Education and Development 43, no. 1 (2004): 72–81. http://dx.doi.org/10.1002/j.2164-490x.2004.tb00044.x.

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Bowd, Stephen. "Civic Piety and Patriotism: Patrician Humanists and Jews in Venice and Its Empire." Renaissance Quarterly 69, no. 4 (2016): 1257–95. http://dx.doi.org/10.1086/690313.

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AbstractThis article focuses on the contribution of anti-Jewish themes to political ideals and reality in the works of two leading Venetian patrician humanists — Ludovico Foscarini and Paolo Morosini. The article demonstrates that their literary attacks on Jews were shaped by classical, patristic, medieval, and humanist texts, and by the experience of service to the state. It also demonstrates that their work contributed to debates about the toleration of Jews in Venetian territory and can be linked to the humanist engagement with Judaism at a critical point for both phenomena in the fifteenth

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Tasheva, Nafisa Zayniddinovna. ""TAMERLANE THE GREAT" AS A PHENOMENON OF THE WORLDVIEW OF RENAISSANCE HUMANISM." Zamonaviy dunyoda pedagogika va psixologiya 2, no. 09 (2023): 24–27. https://doi.org/10.5281/zenodo.8008807.

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This article explores the tragedy "Tamerlane the Great" by Christopher Marlowe as a manifestation of the Renaissance humanist worldview. By examining the play's themes, characters, and cultural context, this study delves into the interplay between humanist ideals and the dramatic portrayal of power, ambition, and morality. Through an analysis of the tragedy's depiction of Tamerlane and the moral dilemmas faced by the characters, this article highlights how "Tamerlane the Great" reflects the complex and nuanced worldview of Renaissance humanism.  

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Mathäs, Alexander. "From Anti-humanism to Post-humanism: Hermann Hesse's Steppenwolf." Konturen 6 (August 27, 2014): 179. http://dx.doi.org/10.5399/uo/konturen.7.0.3500.

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Hermann Hesse’s Steppenwolf (1927) can be regarded as a post-humanist novel for several reasons. It is post-humanist in a temporal sense because it engages with the nineteenth-century humanist legacy from a twentieth-century perspective. The novel’s brazen critique of traditional bourgeois values does not simply reject humanism and its philosophy of individual autonomy. It dislodges idealist concepts of wholeness and self-perfection and replaces them with a multi-perspectival view of a continuously changing human consciousness, an open-ended process toward an ever-elusive self-awareness. &#x0D

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Greer, Matthew C. "Humanist Missteps, A Black Studies Critique of Posthumanist Archaeologies." Cambridge Archaeological Journal 34, no. 1 (2024): 1–14. http://dx.doi.org/10.1017/s0959774323000367.

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Posthumanist archaeologies have attempted to move beyond humanist conceptions of the human for over a decade. But they have done so by primarily focusing on the ontological split between humans and non-human things. This only addresses one part of humanism, as Black studies scholars have long argued that it also equates humanity writ large with white, economically privileged, cis-gendered, heterosexual men, thereby excluding everyone else from the category of the human. They further argue that the violence and oppression inflicted on those excluded from humanism's definition of the human allow

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Bida, Olena, and Lyudmyla Prokopenko. "Korczak Janusz, Makarenko Anton, Zaharenko Olexandr – Knights of Humane Pedagogy." Journal of Vasyl Stefanyk Precarpathian National University 1, no. 2-3 (2014): 263–66. http://dx.doi.org/10.15330/jpnu.1.2-3.263-266.

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History does not have so many knights of pedagogy, such Teachers whom thousands ofstudents are grateful to, whose names are carved on the tables of human memory. Yanush Korchakand Oleksandr Zaharenko are among them, they were eager to do good to the people, they gavelives for the humanity, for the happiness of everybody. The courseы of life of two prominentTeachers is discussed in the article, the professional credos of prominent teachers-humanists aresingled out. We cited a famous French writer-humanist Saint-Exupery in the epigraph.In our opinion, his quotation is a professional credo of all

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Asiah.T, Siti, and Herson Anwar. "College Students’ Perception about the Implementation of Democratic and Humanist Learning Model in State Islamic Institute (IAIN) Sultan Amai Gorontalo." Nadwa 12, no. 2 (2019): 273. http://dx.doi.org/10.21580/nw.2018.12.2.2713.

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<p class="ABSTRACT">This research aims to analyse the perception of students of Islamic Education Management Study Program at Faculty of Teacher Training and Education, Islamic State University (IAIN) Sultan Amai Gorontalo about the implementation of democratic and humanist learning model. The sample used in the research was 98 respondents. The data analysis technique used was descriptive statistic by using Weighted Means Score (WMS) formula. The research result about student perception showed that lecturers at Islamic Education Management Study Program had already been applied democrati

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Amaris, Vanesa. "A Critical Humanist Intervention: Agency, Structure and Values." International Journal of Science and Society 3, no. 1 (2021): 293–310. http://dx.doi.org/10.54783/ijsoc.v3i1.297.

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The main aim of the article is to suggest what and how a contemporary, revised version of humanism, inflected with critical realism and Marxism, can contribute to sociology. I focus primarily on two areas in which sociology is often found lacking today: theorizing the relationship between structure and agency, and deciding what to do with moral evaluations in sociological analyses. I argue that the solution to both lies in attempting to finally transcend the traditionally hostile and mutually exclusive paradigms of “humanist” or “cultural” Marxism on the one side and “anti-humanist” or “scient

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Sobry, M. "Islamic Humanism Education for the World." JIIP - Jurnal Ilmiah Ilmu Pendidikan 5, no. 10 (2022): 4309–14. http://dx.doi.org/10.54371/jiip.v5i10.1026.

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In this article the author tries to describe Islamic humanism education/humanist education. This conception is an offer against the restlessness and anxiety of Human in the conception of Western education as well as the actual offer of Islam and scholars for education, people, and the world. The conception of Humanist Education is based on the study of Islamic epistemology, namely "revelation". "Revelation" occupies a position as one of the constructors of reality because revelation is recognized as "God's verses" those are able to provide guidance in one's thoughts and actions. Social change

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Qoriah, Hidayatul, and Nurul Khair. "The Concept of Spiritual Humanism in Mulia Sadra’s Philosophi: an Analysis Study of the Existence of Modern Humans." Proceeding International Conference on Science and Engineering 3 (April 30, 2020): 697–704. http://dx.doi.org/10.14421/icse.v3.588.

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This paper is a review of Mulla Sadra's thought library about the concept of spiritual humanism and its significance to human existence in the modern era. This paper aims to find out the meaning, principles, and nature of humanism in Mulla Sadra's views through his main work entitled al-Asfar al-Arba'ah and some research on Mulla Sadra's philosophical thinking. By using philosophical descriptive analysis, it can be concluded that the concept of Mulla Sadra's humanism is studied and explored through the discourse of the soul. The implication, humans know and realize the existence of immaterial

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