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Journal articles on the topic 'Humanism (cultural history)'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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1

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 age of gothic ignorance, there were, in fact, few obstacles which might slow down their cultural and professional advancement. The way to a career in the clerisy now began in the grammarian's classroom, and the successful humanist rarely cared to question the assumptions of the literary and educational movement to which he owed his livelihood.

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2

Reshetnikov, V. A. "Humanistic Foundations of Human History." Siberian Journal of Philosophy 16, no. 3 (2018): 60–69. http://dx.doi.org/10.25205/2541-7517-2018-16-3-60-69.

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The paper considers the humanistic foundations of human history, analyzes the worldview principles of humanism as the basic mode of social reality. The principles of socio-cultural dynamics through humanistic principles of the evolution of man and society are considered, general humanistic principles are revealed. The text explores the conditions and principles for the birth and development of humanism, its socializing and reproducing social reality functions. Social and human evolution are considered in the context of the development of humanism ideas in social and humanitarian knowledge and various options for its application in social reality. Society is seen as an environment for the construction of humanistic values and ideals, and man as their carrier. The interaction of society with man and vice versa makes it possible to talk about the consolidation and preservation of socio-cultural codes of humanism in human history.

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Drees, Willem B. "HISTORY, HINDUISM, AND CHRISTIAN HUMANISM." Zygon® 46, no. 3 (August 12, 2011): 515–16. http://dx.doi.org/10.1111/j.1467-9744.2011.01215.x.

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4

Lowe, Ben, and Jonathan Woolfson. "Reassessing Tudor Humanism." Sixteenth Century Journal 34, no. 4 (December 1, 2003): 1219. http://dx.doi.org/10.2307/20061719.

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5

Sabadash, Yuliia. "Ukrainian humanism of today: cultural aspect." Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 9, no. 18 (2019): 76–85. http://dx.doi.org/10.34079/2226-2849-2019-9-18-76-85.

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The article focuses onto the theoretical developments of Ukrainian specialists in cultural studies, which were provided during the last decade. It is noted that the active development of cultural knowledge requires both the fixation of already worked out problems and the definition of new problems in the logics of further research process. It is shown that during the 2010-2020 period the theoretical interest of scientists was directed to the argumentation of specific principles of cultural analysis, which helps to distinguish “Cultural Studies” among other “structural elements” of humanism, in particular, socio-political knowledge, philosophy, aesthetics, history and theory of religion, art criticism, etc. The “boundary sphere” is outlined, where the theoretical interests of cultural studies intercross with other Humanities. The importance of generalization and systematization of those theoretical spheres that are in consideration of modern Ukrainian scientists is pointed out and those “white spots” are more clearly delineated that year by year are in the focus of researchers’ attention. Besides, basing onto the publications that appear during 2019, especially those that reflect the conceptual basis of future PhD or doctoral dissertations, it can be argued that scientists mostly “push off” from those groundworks that were to some extent stated previously in 2018-2019

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6

Deacon, Philip. "Ilustración y nuevo humanismo en la España dieciochesca." Cuadernos de Estudios del Siglo XVIII, no. 28 (December 7, 2018): 29. http://dx.doi.org/10.17811/cesxviii.28.2018.29-50.

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RESUMENEn "The Enlightenment: History of an Idea" el historiador italiano Vincenzo Ferrone reivindica lo que llama el nuevo humanismo del siglo XVIII, componente significativo, en su opinión, de la mentalidad ilustrada. Este trabajo considera el humanismo español dieciochesco dentro de una mentalidad ilustrada, partiendo del principio fundamental de la dignidad e importancia de cada ser humano. Explora el significado de la palabra ‘humanidad’ en los textos de varios autores —Foronda, Jovellanos, Meléndez Valdés, "El Censor" y otros— en que aluden a comportamientos humanistas, y a continuación subraya el empleo de la palabra humanidad en "El delincuente honrado" de Jovellanos, drama que cuestiona el sistema judicial español del siglo XVIII. Finalmente analiza la comedia de Comella "Federico segundo en Glatz o la humanidad" en que el dramaturgo presenta aspectos del sistema judicial de Prusia, examinando la práctica de la tortura y su abolición por el rey.PALABRAS CLAVEIlustración, humanismo, Jovellanos, Comella, sistema judicial, tortura. TITLEEnlightenment and the new humanism in eighteenth-century SpainABSTRACTIn "The Enlightenment: History of an Idea" the cultural historian Vincenzo Ferrone identifies humanism as a major component of Enlightenment thought. The present study focuses on characteristics of this new humanism in eighteenth-century Spanish discourse. Its starting point is the principle of humanism which affirms the dignity of human behaviour, seeing it as a motivating and guiding force in society. It explores the significance of the word ‘humanity’ in texts of various authors —Foronda, Jovellanos, Meléndez Valdés, "El Censor" and others— who consider it a necessary human virtue. This leads to a brief examination of the word ‘humanidad’ in "El delincuente honrado" by Jovellanos, a play which questions the Spanish judicial system. Finally, there is a more detailed analysis of Comella’s sentimental drama "Federico segundo en Glatz o la humanidad", in which the dramatist highlights aspects of the Prussian prison system and condemns the practice of torture prior to its abolition.KEY WORDSEnlightenment, humanism, Jovellanos, Comella, legal system, torture.

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7

Murphy, Stephen, Jill Kraye, and M. W. E. Stone. "Humanism and Early Modern Philosophy." Sixteenth Century Journal 33, no. 4 (2002): 1196. http://dx.doi.org/10.2307/4144202.

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8

Janacek, Bruce, Jill Kraye, and M. W. F. Stone. "Humanism and Early Modern Philosophy." Sixteenth Century Journal 32, no. 2 (2001): 573. http://dx.doi.org/10.2307/2671821.

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9

Hoffman-Strock, Martha, Kenneth R. Bartlett, and Margaret McGlynn. "Humanism and the Northern Renaissance." Sixteenth Century Journal 34, no. 3 (October 1, 2003): 845. http://dx.doi.org/10.2307/20061573.

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10

Cooper, Nicola. "Colonial Humanism in the 1930s." French Cultural Studies 17, no. 2 (June 2006): 189–205. http://dx.doi.org/10.1177/0957155806064441.

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Although a committed critic of colonial abuses and mismanagement, Andrée Viollis should not be viewed as an anticolonialist. The indigenous discontent she witnesses in India, Indochina and Tunisia does not impel her to denounce colonialism itself, but rather convinces her of the possibility of a reformed and humanitarian colonialism. This article studies Viollis's accounts of uprising in British India, the aftermath of revolt and repression in Indochina, and the emergence of Néo-destour in Tunisia. It examines comparisons she made between British and French colonial systems and colonial management, and investigates how the accession of the reformist Popular Front to government altered her perception of the value of French colonial rule. It traces the trajectory of the type of liberal, humanist colonial thought, prevalent in France before the Second World War, which Andrée Viollis embodied.

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11

Tirosh-Rothschild, Hava. "In defense of Jewish humanism." Jewish History 3, no. 2 (September 1988): 31–57. http://dx.doi.org/10.1007/bf01698568.

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12

Haddock, B. A., and John M. McManamon. "Funeral Oratory and the Cultural Ideals of Italian Humanism." American Historical Review 95, no. 4 (October 1990): 1238. http://dx.doi.org/10.2307/2163615.

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13

Siles González, José, and Maria del Carmen Solano Ruiz. "Cultural history and aesthetics of nursing care." Revista Latino-Americana de Enfermagem 19, no. 5 (October 2011): 1096–105. http://dx.doi.org/10.1590/s0104-11692011000500006.

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The aim of this study was to clarify the role of aesthetics in the organization and motivation of care through history. The guiding questions were: What values and aesthetic feelings have supported and motivated pre-professional and professional care? and Based on what structures has pre-professional and professional care been historically socialized? Primary and secondary sources were consulted, selected according to established criteria with a view to avoiding search and selection bias. Data analysis was guided by the categories: "habitus" and "logical conformism". It was found that the relation between social structures and pre-professionals (motherhood, religiosity) and professional aesthetic standards (professionalism, technologism) of care through history is evidenced in the caregiving activity of the functional unit, in the functional framework and the functional element. In conclusion, in social structures, through the socialization process, "logical conformism" and "habitus" constitute the aesthetic standards of care through feelings like motherhood, religiosity, professionalism, technologism and humanism.

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14

Hansen, Gary Neal, and Christopher Ocker. "Biblical Poetics before Humanism and Reformation." Sixteenth Century Journal 36, no. 2 (July 1, 2005): 514. http://dx.doi.org/10.2307/20477397.

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15

Arblaster, Paul, and Barbara C. Bowen. "Humour and Humanism in the Renaissance." Sixteenth Century Journal 36, no. 4 (December 1, 2005): 1097. http://dx.doi.org/10.2307/20477593.

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Jaynes, Jeffrey, Emidio Campi, Frank A. James, and Peter-Joachim Opitz. "Peter Martyr Vermigli: Humanism, Republicanism, Reformation." Sixteenth Century Journal 37, no. 2 (July 1, 2006): 505. http://dx.doi.org/10.2307/20477892.

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17

Kuehn, Thomas, and James Hankins. "Renaissance Civic Humanism: Reappraisals and Reflections." Sixteenth Century Journal 32, no. 3 (2001): 816. http://dx.doi.org/10.2307/2671537.

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18

Weinbrot, Howard D., and Joseph M. Levine. "Humanism and History: Origins of Modern English Historiography." Eighteenth-Century Studies 22, no. 4 (1989): 612. http://dx.doi.org/10.2307/2739093.

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19

Bouwsma, William J. "Review Article: ‘Renaissance Humanism: Foundations, Forms, and Legacy’." Church History 59, no. 1 (March 1990): 65–70. http://dx.doi.org/10.2307/3169086.

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The idea for this massive work (3 vols. [Philadelphia: University of Pennsylvania Press, 1988], xv + 492, 414, and 692 pp.) originated in a course on Renaissance humanism at Barnard College and Columbia University in the spring semester of 1979, supported by the National Endowment for the Humanities, and taught by the editor of the work, Professor Albert Rabil, Jr., with Professor Maristella Lorch. They agreed that recent scholarship concerned with Renaissance humanism made a new “synthesis” desirable, but that the sheer quantity of this new work put such a project beyond the competence of any individual scholar. The three volumes under review consist, therefore, of forty-one essays, mostly written specifically for them, by almost the same number of specialists. These essays were then organized into three volumes entitled, respectively, Humanism in Italy, humanism beyond Italy, and Humanism and the Disciplines.

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20

Nowicka-Jeżowa, Alina. "Poeci polscy doby humanizmu wobec Rzymu / Polish Poets of the Age of Humanism and Rome." Ruch Literacki 53, no. 6 (December 1, 2012): 631–51. http://dx.doi.org/10.2478/v10273-012-0039-6.

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Summary Based on earlier research, and especially Tadeusz Ulewicz’s landmark study Iter Romano- -Italicum Polonorum, or the Intellectual and Cultural Links between Poland and Italy in the Middle Ages and the Renaissance (1999) this article examines the influence of Rome - in its role as the Holy See and a centre of learning and the arts - on Poland’s culture in the 15th and 16th century as well as on the activities of Polish churchmen, scholars and writers who came to the Eternal City. The aim of the article is to trace the role of the emerging Humanist themes and attitudes on the shape of the cultural exchange in question. It appears that the Roman connection was a major factor in the history of Polish Humanism - its inner development, its transformations, and the ideological and artistic choices made by the successive generations of the Polish elite. In the 15th century the Roman inspirations helped to initiate the Humanist impulse in Poland, while in the 16th century they stimulated greater diversity and a search for one’s own way of development. In the post-Tridentine epoch they became a potent element of the Poland’s new cultural formation. Against the background of these generalizations, the article presents the cultural profiles of four poets, Mikołaj of Hussów, Klemens Janicjusz, Jan Kochanowski, and Mikołaj Sęp Szarzyński. They symbolize the four phases of the Polish Humanist tradition, which draw their distinctive identities from looking up to the Roman model

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21

Azizah, Imamah Fikriyati, Dwi Susanto, and Istadiyantha Istadiyantha. "The Existence of Universal Humanism in The Reform Era of Indonesian Literary Criticism." International Journal of Multicultural and Multireligious Understanding 7, no. 11 (July 20, 2021): 580. http://dx.doi.org/10.18415/ijmmu.v7i11.2797.

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The aesthetic of universal humanism is a cultural production of power struggles in the arena of Indonesian literary criticism. The agent who played an important role in achieving universal humanism was the Cultural Manifest (Manikebu), which extended into the Jakarta Arts Council (JAC). This study highlights the reality of literary criticism in the reform era, without undermining the aesthetic history of universal humanism as a medium or discourse echoed by the Cultural Manifest group and succeeded after the collapse of the Old Order. JAC as an agent currently controls the arena of Indonesian literary criticism seeking to cultivate economic, social, cultural, and symbolic capital. These capitals are used as a tool in carrying out the practice of symbolic violence in the arena of literary criticism. This then it establishes a habitus which aimed at enacting the aesthetic standards of universal humanism literary criticism. The habitus space is seen through the contest and literary criticism class conducted by JAC. The contest initiates enactment on parties involved, both the contestant jury and/or supporters of JAC's literary criticism class, as well as participants who take part in the literary criticism contest.

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22

Herf, Jeffrey. "Mosse's Recasting of European Intellectual and Cultural History." German Politics and Society 18, no. 4 (December 1, 2000): 18–29. http://dx.doi.org/10.3167/104503000782486435.

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George Mosse wrote European intellectual and cultural history in a way that recast its meaning. Because he did so without a specific theoretical program, the extent of his accomplishment in this regard at times went unnoticed. He was a member of the remarkable generation of European refugee historians who together formed the core of the American study of European culture and ideas in the postwar era. For his contemporaries, such as H. Stuart Hughes, Peter Gay, Leonard Krieger, Carl Schorske, and Fritz Stern, writing European intellectual history meant two things. First, it was a salvage operation, an effort to recall and preserve the traditions of humanism and liberalism destroyed by fascism and Nazism. Second, and related to that task, it entailed writing about other intellectuals—philosophers, social theorists, and novelists and artists of the first rank—who represented the best that had been thought in Europe.

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23

Nardo, Anna K. "Romola and Milton: A Cultural History of Rewriting." Nineteenth-Century Literature 53, no. 3 (December 1, 1998): 328–63. http://dx.doi.org/10.2307/2903043.

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George Eliot's novel of fifteenth-century Florence, Romola, represents her struggles with both the history of Western culture and her real and literary fathers by reimagining Milton's life and thought. As heir to both Renaissance humanism and Reformation zeal, as a central historical link between fifteenth-century Florence and Victorian England, as the patriarch of English letters, and as the father of rebellious daughters, Milton is the unacknowledged father in Romola, and the stories of his family are woven into the fabric of the novel. Recovering the cultural history of these stories-retold by biographers for two centuries and fictionalized throughout the nineteenth century-allows us to historicize and expand Sandra M. Gilbert and Susan Gubar's insight that Milton is present in Romola, but also to confute their widely accepted conclusion (quoting Harold Bloom) that Milton was for Eliot, as for other women writers, "the great Inhibitor, the Sphinx who strangles even strong imaginations in their cradles."

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van Bommel, Bas. "Van humanisme tot nazisme." Tijdschrift voor Geschiedenis 134, no. 1 (June 1, 2021): 65–84. http://dx.doi.org/10.5117/tvg2021.1.005.bomm.

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Abstract From Humanism to Nazism. The case of Frederik Jzn. Muller (1883-1944) Frederik Jzn. Muller (1883—1944) was professor of Latin at Leiden University from 1921 to 1944 and one of the few prominent Dutch classicists who collaborated with the German occupiers during the Second World War. The driving force behind Muller’s collaboration was not political opportunism or anti-Semitic ideology, but the conviction that only in a ‘Third Reich’ under German leadership could a new era of European culture dawn. With his belief in the close connection between cultural flourishing and state-building, Muller was a rare Dutch exponent of the intellectual movement known as the ‘third’ humanism, of which the German classicist Werner Jaeger (1888-1961) is commonly seen as the most typical representative. However, Frederik Muller’s views, much more so than Jaeger’s, expose the utterly paradoxical relationship between the ‘third’ humanism and the history of National Socialism.

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25

Franklin, Margaret, Riccardo Fubini, and Martha King. "Humanism and Secularization from Petrarch to Valla." Sixteenth Century Journal 35, no. 2 (July 1, 2004): 562. http://dx.doi.org/10.2307/20476986.

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Joost-Gaugier, Christiane L., and James Hankins. "Humanism and Platonism in the Italian Renaissance." Sixteenth Century Journal 37, no. 4 (December 1, 2006): 1142. http://dx.doi.org/10.2307/20478173.

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27

Daniel, David P., and Erika Rummel. "The Confessionalization of Humanism in Reformation Germany." Sixteenth Century Journal 34, no. 2 (July 1, 2003): 553. http://dx.doi.org/10.2307/20061477.

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28

Apter, E. "Saidian Humanism." boundary 2 31, no. 2 (June 1, 2004): 35–53. http://dx.doi.org/10.1215/01903659-31-2-35.

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29

Schweizer, Karl W. "Humanism: More than a Descriptive Methodology." European Legacy 16, no. 1 (February 2011): 87–89. http://dx.doi.org/10.1080/10848770.2011.543376.

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30

Concina, Ennio. "Humanism on the sea." Mediterranean Historical Review 3, no. 1 (January 1988): 159–65. http://dx.doi.org/10.1080/09518968808569544.

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31

Ward, Matthew C., and Andrew Fitzmaurice. "Humanism and America: An Intellectual History of English Colonisation, 1500-1625." Sixteenth Century Journal 36, no. 3 (October 1, 2005): 855. http://dx.doi.org/10.2307/20477514.

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32

Schleiner, Winfried, and Lee Piepho. "Holofernes' Mantuan: Italian Humanism in Early Modern England." Sixteenth Century Journal 35, no. 1 (April 1, 2004): 275. http://dx.doi.org/10.2307/20476904.

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33

Hyland, William P., and Franz Posset. "Renaissance Monks: Monastic Humanism in Six Biographical Sketches." Sixteenth Century Journal 38, no. 3 (October 1, 2007): 784. http://dx.doi.org/10.2307/20478510.

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34

Fassler, Christopher J., and Dorothy H. Brown. "Christian Humanism in the Late English Morality Plays." Sixteenth Century Journal 32, no. 1 (2001): 281. http://dx.doi.org/10.2307/2671484.

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35

Malkiel, David. "The Artifact and Humanism in Medieval Jewish Thought." Jewish History 27, no. 1 (March 2013): 21–40. http://dx.doi.org/10.1007/s10835-012-9169-z.

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36

Gourgouris, Stathis. "Three Phrases of History." boundary 2 47, no. 2 (May 1, 2020): 119–51. http://dx.doi.org/10.1215/01903659-8193286.

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This essay takes as point of departure three phrases by Marx, Heidegger, and Benjamin in order to restage Aristotle’s notion of zōon politikon as a way of rethinking humanism as a radical political project for our times. At the same time, it reconfigures ontological questions of human-being through a consideration of human animality beyond the traditional divide between nature and culture.

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KLIGER, GILI. "HUMANISM AND THE ENDS OF EMPIRE, 1945–1960." Modern Intellectual History 15, no. 3 (October 4, 2017): 773–800. http://dx.doi.org/10.1017/s1479244317000282.

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This article situates francophone anticolonial thinkers—including Aimé Césaire, Léopold Sédar Senghor, and Frantz Fanon—within the “humanism debate” in postwar French thought. Drawing on their poetry, prose, speeches, and interviews, this article reconstructs their critique of the humanist tradition that had identified the capacity for reason as the essence of “man.” It then traces their dialogue with approaches to this critique, including existentialism, phenomenology, and surrealism, that circulated in the metropole. The particular ways in which anticolonial thinkers built upon such approaches merit our attention because they force us to revise our understanding of the politics motivating the turn to so-called “antihumanism” in the 1960s. Drawing on recent studies that have highlighted proposals for federalist alternatives to empire entertained prior to national independence, this article suggests that the “federalist imagination” helped to inspire the distinctive mode of criticism developed by certain anticolonial thinkers and taken up by later scholars.

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38

Troelenberg, Eva-Maria. "Arabesques, Unicorns, and Invisible Masters: The Art Historian’s Gaze as Symptomatic Action?" Muqarnas Online 32, no. 1 (August 27, 2015): 213–32. http://dx.doi.org/10.1163/22118993-00321p11.

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This essay takes two seminal texts of mid-twentieth-century Islamic art history as case studies for the methodological development of the scholarly gaze in the aftermath of the Second World War. Ernst Kühnel’s Die Arabeske (Wiesbaden, 1949) testifies to the continuity of a taxonomic history of styles, rooted in phenomenologist Sachforschung and apparently adaptable to shifting ideological paradigms. Richard Ettinghausen’s The Unicorn (Washington, 1950) stands for a neo-humanist approach. Its negotiation of aesthetic and cultural difference clearly is to be considered against the background of the experience of exile, but also of the rising tide of democratic humanism characteristic for postwar American humanities. Both examples together offer a comparative perspective on the agencies of art historical methods and their ideological and epistemological promises and pitfalls in dealing with aesthetic difference. Consequently, this essay also seeks to contribute exemplary insights into the immediate prehistory of the so-called “Global Turn” in art history.

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Russell, Jesse. "Jewish Humanism in the Late Work of Geoffrey Hill." Religion and the Arts 25, no. 1-2 (March 24, 2021): 99–124. http://dx.doi.org/10.1163/15685292-02501015.

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Abstract Throughout much of his career, Geoffrey Hill has been pilloried for his alleged conservativism as well as his positive treatment of Christianity in his poetry. A careful reading of his works, however, reveals a complex thinker who was attentive to the moral fallout of the Holocaust and the Second World War as he was a lover of England and European culture. Moreover, Hill’s writings reflect the apparent influence of a host of personalist, existentialist and what could also be called “humanist” twentieth century Jewish thinkers such as Martin Buber and Emmanuel Levinas. Throughout his poetry—especially his later work—Hill attempts (whether successfully or not) to fuse together this Jewish humanism with his own Christian and English voice.

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Forner, Sean A. "Andreas Agocs. Antifascist Humanism and the Politics of Cultural Renewal in Germany." American Historical Review 124, no. 4 (October 1, 2019): 1537–39. http://dx.doi.org/10.1093/ahr/rhz1002.

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Mayer, T. F. "Tournai and Tyranny: Imperial Kingship and Critical Humanism." Historical Journal 34, no. 2 (June 1991): 257–77. http://dx.doi.org/10.1017/s0018246x00014138.

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Almost from the first, the reign of Henry VIII witnessed high views of kingship. Some instances in the first decade of his rule have attracted much attention, but one critical episode has been overlooked. In the course of the occupation of Tournai between 1513 and 1519, Henry developed and successfully tested a complete theory of imperial kingship, partly cast in a new language of sovereignty. Drawing in part on the French models liberally strewn about the English cultural landscape, Henry asserted all the prerogatives of a rex imperator not only against the Tournaisiens but more significantly against Leo X. This new model kingship and its implications for royal relations with the church alarmed some of Henry's agents, especially Ralph Sampson. Sampson contented himself with expostulating about the threat to his conscience to his chief, Thomas Wolsey, but others showed more alarm. One of Sampson's friends, Thomas More, a similarly junior but rising functionary, offered two meditations on the potential dangers of Henry's kingship, going much beyond the abstract admonitions against tyranny of his Latin epigrams.

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Cuppo, Luciana, and Margaret L. King. "Humanism, Venice, and Women: Essays on the Italian Renaissance." Sixteenth Century Journal 38, no. 2 (July 1, 2007): 464. http://dx.doi.org/10.2307/20478379.

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Wood, Rebecca, and Kent Cartwright. "Theatre and Humanism: English Drama in the Sixteenth Century." Sixteenth Century Journal 32, no. 3 (2001): 823. http://dx.doi.org/10.2307/2671541.

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Nauert, Charles G. "Humanism as Method: Roots of Conflict with the Scholastics." Sixteenth Century Journal 29, no. 2 (1998): 427. http://dx.doi.org/10.2307/2544524.

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Even, Yael, and Cristelle L. Baskins. "Cassone Painting, Humanism, and Gender in Early Modern Italy." Sixteenth Century Journal 30, no. 4 (1999): 1063. http://dx.doi.org/10.2307/2544627.

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Kuehn, Thomas, and Douglas Biow. "Doctors, Ambassadors, Secretaries: Humanism and Professions in Renaissance Italy." Sixteenth Century Journal 34, no. 3 (October 1, 2003): 910. http://dx.doi.org/10.2307/20061615.

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Brady, Ciaran. "SPENSER'S IRISH CRISIS: HUMANISM AND EXPERIENCE IN THE 1590s." Past and Present 111, no. 1 (1986): 17–49. http://dx.doi.org/10.1093/past/111.1.17.

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48

Canny, Nicholas. "SPENSER'S IRISH CRISIS: HUMANISM AND EXPERIENCE IN THE 1590s." Past and Present 120, no. 1 (1988): 201–9. http://dx.doi.org/10.1093/past/120.1.201.

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Prawdzik, Brendan. "From Humanism to Hobbes: studies in rhetoric and politics." Seventeenth Century 35, no. 2 (September 5, 2019): 263–65. http://dx.doi.org/10.1080/0268117x.2019.1655916.

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BARING, EDWARD. "HUMANIST PRETENSIONS: CATHOLICS, COMMUNISTS, AND SARTRE'S STRUGGLE FOR EXISTENTIALISM IN POSTWAR FRANCE." Modern Intellectual History 7, no. 3 (September 30, 2010): 581–609. http://dx.doi.org/10.1017/s1479244310000247.

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Abstract:

This article reconsiders Sartre's seminal 1945 talk, “Existentialism is a Humanism,” and the stakes of the humanism debate in France by looking at the immediate political context that has been overlooked in previous discussions of the text. It analyses the political discussion of the term “humanism” during the French national elections of 1945 and the rumbling debate over Sartre's philosophy that culminated in his presentation to the Club Maintenant, just one week after France went to the polls. A consideration of this context helps explain both the rise, and later the decline, of existentialism in France, when, in the changing political climate, humanism lost its centrality, setting the stage for new antihumanist criticisms of Sartre's work.

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