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Journal articles on the topic 'Humanism of the Renaissance'

Author: Grafiati

Published: 4 June 2021

Last updated: 19 February 2022

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1

Robichaud, Denis J. J. "Competing Claims on the Legacies of Renaissance Humanism in Histories of Philology." Erudition and the Republic of Letters 3, no. 2 (May 1, 2018): 177–222. http://dx.doi.org/10.1163/24055069-00302003.

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This paper examines a facet in the long history of Italian Renaissance humanism: how later historians of philology understood Renaissance humanists. These later reconsiderations framed the legacies of Italian Renaissance humanism, at times by asking whether the primary contribution of humanism was philosophical or philological. Philologists–especially from nineteenth-century Germany in the generations before Voigt and Burckhardt–wrote about Renaissance humanists by employing prosopography and bio-bibliographic models. Rather than studying humanists and their works for their own merits, the authors of these histories sought to legitimize their own disciplinary identities by recognizing them as intellectual ancestors. Their writings, in turn, helped lay the foundation for later scholarship on Italian Renaissance humanism and defined, in particular, how later twentieth-century historians of philology and scholarship understood the Italian Renaissance.

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2

Batlajery, Agustinus M. L. "Calvin dan Humanisme." Jurnal Ledalero 15, no. 2 (December 6, 2016): 240. http://dx.doi.org/10.31385/jl.v15i2.37.240-257.

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Many researches have been done concerning the contexts and the factors which effected the theology and character of John Calvin. At least three contemporary scenes should be considered as the dominant context when speaking about Calvin. First, the Rome from which the Reformer seceded; second, the Anabaptists; and third, the humanists especially Renaissance humanism. This essay looks at the core of Renaissance humanism, namely its emphasis on the Greek and Latin classics as the chief subject of study and as unrivalled models of imitation and in thinking and even in actual conduct. After a brief glance at Calvin’s education, this essay attempts to explain the influence of Christian French humanism on Calvin in his ethics and theology, and its ongoing relevance to our contemporary situation in Indonesia today. <b>Keywords:</b> Calvin, humanism, classical writings, theology, character, sense of discipline, discipline humaniores ---------------------------------------------------------------------------------------------------------------------- Banyak penelitian telah dilakukan mengenai konteks dan faktor-faktor yang berpengaruh terhadap teologi dan karakter Yohanes Calvin. Setidaknya ada tiga hal mendasar yang harus dianggap penting sebagai konteks yang dominan ketika berbicara tentang Calvin. Pertama, Roma dari mana Reformer memisahkan diri; kedua, Anabaptis; dan ketiga, para humanis terutama humanisme Renaisans. Esai ini memperlihatkan inti dari humanisme Renaisans, yang bertitik tolak pada Yunani dan Latin klasik sebagai model tak tertandingi mengenai imitasi, hal berpikir, dan perilaku aktual. Setelah melihat sekilas pendidikan Calvin, esai ini mencoba menjelaskan pengaruh humanisme Kekristenan Prancis terhadap etika dan teologi Calvin, dan relevansi berkelanjutan bagi situasi kontemporer kita di Indonesia saat ini. <b>Kata-kata kunci:</b> Calvin, humanisme, tulisan-tulisan klasik, teologi, karakter, rasa disiplin, disiplin humaniores.

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3

Mehl, James V., and Donald R. Kelley. "Renaissance Humanism." Sixteenth Century Journal 24, no. 2 (1993): 476. http://dx.doi.org/10.2307/2541982.

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4

Monfasani, John, and Donald R. Kelley. "Renaissance Humanism." American Historical Review 97, no. 5 (December 1992): 1510. http://dx.doi.org/10.2307/2165980.

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5

Houston, Tony. "Renaissance Humanism." Philo 17, no. 1 (2014): 44–58. http://dx.doi.org/10.5840/philo20141713.

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6

Mori, Giuliano. "Competing Humanisms." Journal of Medieval and Early Modern Studies 50, no. 2 (May 1, 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 cultural extremism and advances a moderate ideal of humanism that seeks to revise and incorporate nonhumanist traditions instead of rejecting them outright. In doing so, Bruni also intends to shield his ideal of humanism from the attack of the traditionalist sector of Renaissance culture.

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7

Tursunova, M. "Julian Barnes as a Postmodern Humanist." Bulletin of Science and Practice 6, no. 8 (August 15, 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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8

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

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9

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 (December 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 Incarnation of the Logos as a man. Understood in the full range of its human relevance, from the quotidian to the transcendent, law too bas a humanist dimension.

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10

Urban, William. "Renaissance Humanism in Prussia." Journal of Baltic Studies 22, no. 1 (March 1991): 29–72. http://dx.doi.org/10.1080/01629779000000251.

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11

Zinn, Pamela. "Interpretations of Renaissance Humanism." Vivarium 47, no. 1 (2009): 143–44. http://dx.doi.org/10.1163/156853408x387660.

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12

Black, Christopher F. "Humanism in renaissance Scotland." History of European Ideas 14, no. 1 (January 1992): 145–47. http://dx.doi.org/10.1016/0191-6599(92)90301-r.

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13

Schiffman, Zachary Sayre. "Rabelais, Renaissance, and Reformation: Recent French Works on the Renaissance." Renaissance Quarterly 48, no. 1 (1995): 129–40. http://dx.doi.org/10.2307/2863324.

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The Renaissance is Protean, forcing us to fix it with descriptive labels or bracket it with interpretive structures in order to make any sense of it. Recent works on Rabelais—himself a shifting and many faceted figure—not only illustrate this tendency but also illuminate the need for new interpretative models of the French Renaissance. Whereas some of these works attempt to fix Rabelais with the “humanist/humanism” label, others attempt to bracket him with post-modern interpretative structures, generally blending phenomenology, critical theory, and structuralism. And whereas some of these works unwittingly reveal the poverty of their interpretive frameworks, others point the way toward a new one that takes Rabelais's own cultural milieu more seriously.

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14

Monfasani, John. "Toward the Genesis of the Kristeller Thesis of Renaissance Humanism: Four Bibliographical Notes." Renaissance Quarterly 53, no. 4 (2000): 1156–73. http://dx.doi.org/10.2307/2901459.

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Paul Oskar Kristeller's interpretation of Renaissance humanism as a "characteristic phase in what may be called the rhetorical tradition in Western culture" has exercised an enormous influence on Renaissance studies. What I wish to do here is to call attention agroup of works that affected in one way or another Kristeller's thinking about the Renaissance in general and about Renaissance humanism in particular.

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15

Petruk, Natalia. "Ideas on Moral and Civil Upbringing of Personality in Italian and Ukrainian Pedagogy During the Renaissance." Comparative Professional Pedagogy 5, no. 4 (December 1, 2015): 22–26. http://dx.doi.org/10.1515/rpp-2015-0060.

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Abstract Important aspects of moral and civic upbringing of personality based on studying the experience of humanist pedagogy establishment in the Italian Renaissance in XIV-XV centuries and the Ukrainian Renaissance in XVI-XVII centuries have been reviewed in the article. It has been found out that under the influence of Renaissance in XVI-XVII centuries Ukrainian pedagogy progressed not only in the Orthodox Christian paradigm of thinking, but was greatly enriched by the humanistic ideas of European origin as well and the matter of a person, a bright personality, endowed with unique personality traits, high ethical and Christian virtues, active and dynamic, was crucial for the forming of humanistic pedagogy. This resulted in increasing interest of Ukrainian philosophers to human problems, establishment of the value of personality, awareness of the importance of education and science in life. Intellect, education, moral virtues and work became the greatest personal qualities in works of Italian and Ukrainian humanists. Pedagogical culture during the Renaissance was also determined by ideas of civil humanism, need for patriotic education and personal action for the common good. Formation of civic sense and responsibility for own actions were of great importance.

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16

Witt, Ronald. "Introduction: Hans Baron's Renaissance Humanism." American Historical Review 101, no. 1 (February 1996): 107. http://dx.doi.org/10.2307/2169225.

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17

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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18

Pyle, Cynthia M. "Scientific and applied Renaissance humanism." Intellectual History Review 26, no. 1 (January 2, 2016): 163–69. http://dx.doi.org/10.1080/17496977.2015.1033232.

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19

Struever, Nancy S. "Renaissance humanism and modern philosophy." Intellectual History Review 26, no. 1 (January 2, 2016): 147–52. http://dx.doi.org/10.1080/17496977.2015.1033235.

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20

Kircher, Timothy. "Renaissance Humanism and Its Discontents." European Legacy 20, no. 5 (May 11, 2015): 435–49. http://dx.doi.org/10.1080/10848770.2015.1041820.

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21

EVERSON, J. E., and M. L. McLAUGHLIN. "ITALIAN STUDIES: HUMANISM AND RENAISSANCE." Year’s Work in Modern Language Studies 49, no. 1 (March 13, 1988): 471–511. http://dx.doi.org/10.1163/22224297-90002888.

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22

Tracy, James, and Charles Trinkaus. "The Scope of Renaissance Humanism." Sixteenth Century Journal 16, no. 3 (1985): 401. http://dx.doi.org/10.2307/2540239.

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23

Cairns, John W., T. David Fergus, and Hector L. MacQueen. "Legal humanism in renaissance Scotland∗." Journal of Legal History 11, no. 1 (May 1990): 40–69. http://dx.doi.org/10.1080/01440369008530984.

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24

Knowles, Ronald. "Hamlet and Counter-Humanism." Renaissance Quarterly 52, no. 4 (1999): 1046–69. http://dx.doi.org/10.2307/2901835.

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This essay interprets the question of subjectivity in Hamlet by reappraising Renaissance skepticism and by reexamining the medieval debate concerning the misery of man's existence, and the Renaissance celebration of man. A central concern is the significance of the commonplace in humanist rhetoric and dialectic, by which Stoic and Christian thought depreciates passion. In his anguish Hamlet discovers a unique subjectivity as he attempts to reject the wisdom of tradition. But the nature of thought cannot be separated from the nature of the mind that thinks, and Hamlet's selfhood capitulates to the role.

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25

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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26

Mehl, James V. "Hermann von dem Busche's Vallum humanitatis (1518): A German Defense of the Renaissance Studia Humanitatis*." Renaissance Quarterly 42, no. 3 (1989): 480–506. http://dx.doi.org/10.2307/2862080.

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Hermann von dem Busche typifies the younger, more aggressive generation of humanists who became embroiled in the literary feuds and controversies of pre-Reformation Germany.' While Peter Luder and Conrad Celtis had preceded him as "apostles of humanism" in Germany, Busche carried the tradition of the "wandering poet" into the early sixteenth century. His major prose work, the Vallum humanitatis, exemplifies an important literary genre of the humanists, the "defense of poetry," usually approached as a defense of humanistic learning against scholastic opponents. Several recent studies need to be taken into account when assessing the literary and historical significance of Busche's Vallum humanitatis. Concetta Greenfield's analysis of Italian "defenses of poetry" between 1250 and 1500 lends further credence to Kristeller's wellknown thesis regarding the simultaneous development of scholasticism and humanism in Renaissance Italy.

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27

Black, Robert. "Humanism and Education in Renaissance Arezzo." I Tatti Studies in the Italian Renaissance 2 (January 1987): 171–237. http://dx.doi.org/10.2307/4603656.

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28

Gundersheimer, Werner. "Hans Baron's Renaissance Humanism: A Comment." American Historical Review 101, no. 1 (February 1996): 142. http://dx.doi.org/10.2307/2169229.

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29

Koinm, Albert J., and Jill Kraye. "The Cambridge Companion to Renaissance Humanism." Sixteenth Century Journal 28, no. 1 (1997): 191. http://dx.doi.org/10.2307/2543239.

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30

Stipčević, Ennio, Claude V. Palisca, and Ennio Stipcevic. "Humanism in Italian Renaissance Musical Thought." International Review of the Aesthetics and Sociology of Music 19, no. 1 (June 1988): 127. http://dx.doi.org/10.2307/836453.

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31

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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32

Tinkler, John F. "Renaissance Humanism and the genera eloquentiae." Rhetorica 5, no. 3 (1987): 279–309. http://dx.doi.org/10.1525/rh.1987.5.3.279.

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33

Howard, John B., and Claude V. Palisca. "Humanism in Italian Renaissance Musical Thought." Notes 43, no. 3 (March 1987): 554. http://dx.doi.org/10.2307/898200.

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34

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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35

King (book editor and translator), Margaret L., and Mark Jurdjevic (review author). "Renaissance Humanism: An Anthology of Sources." Renaissance and Reformation 38, no. 3 (November 27, 2015): 210–12. http://dx.doi.org/10.33137/rr.v38i3.26162.

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36

Edelheit, Amos. "Humanism and Theology in Renaissance Florence." Verbum 8, no. 2 (December 2006): 271–90. http://dx.doi.org/10.1556/verb.8.2006.2.1.

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37

McClure, George, and James Hankins. "Renaissance Civic Humanism: Reappraisals and Reflections." American Historical Review 106, no. 4 (October 2001): 1490. http://dx.doi.org/10.2307/2693143.

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38

Haywood, E., and P. L. Rossi. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 57, no. 1 (January 2, 1995): 483–520. http://dx.doi.org/10.1163/2222-4297-90000759.

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39

Haywood, E., and P. L. Rossi. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 58, no. 1 (December 22, 1996): 508–44. http://dx.doi.org/10.1163/22224297-90000123.

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40

Rossi, Paolo L., and Geraldine Muirhead. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 59, no. 1 (December 20, 1997): 507–37. http://dx.doi.org/10.1163/22224297-90000190.

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41

Rossi, Paolo L., and Geraldine Muirhead. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 60, no. 1 (December 20, 1998): 397–424. http://dx.doi.org/10.1163/22224297-90000249.

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42

Rossi, Paolo L., and Geraldine Muirhead. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 61, no. 1 (December 20, 1999): 423–53. http://dx.doi.org/10.1163/22224297-90000310.

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43

Martines, L. "The Protean Face of Renaissance Humanism." Modern Language Quarterly 51, no. 2 (January 1, 1990): 105–21. http://dx.doi.org/10.1215/00267929-51-2-105.

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44

BRYCE, J. H. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 46, no. 1 (March 13, 1985): 475–512. http://dx.doi.org/10.1163/22224297-90002657.

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45

EVERSON, J. E., and M. MCLAUGHLIN. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 47, no. 1 (March 13, 1986): 485–506. http://dx.doi.org/10.1163/22224297-90002735.

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46

EVERSON, J. E., and M. McLAUGHLIN. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 48, no. 1 (March 13, 1987): 524–51. http://dx.doi.org/10.1163/22224297-90002813.

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47

EVERSON, J. E., and M. L. McLAUGHLIN. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 50, no. 1 (March 13, 1989): 505–48. http://dx.doi.org/10.1163/22224297-90002964.

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48

McLAUGHLIN, M. L., and P. ROSSI. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 51, no. 1 (March 13, 1990): 460–82. http://dx.doi.org/10.1163/22224297-90003038.

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49

HAYWOOD, E., and P. L. ROSSI. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 53, no. 1 (March 13, 1992): 453–89. http://dx.doi.org/10.1163/22224297-90003188.

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50

HAYWOOD, E., and P. L. ROSSI. "ITALIAN STUDIES: HUMANISM AND THE RENAISSANCE." Year’s Work in Modern Language Studies 54, no. 1 (March 13, 1993): 454–94. http://dx.doi.org/10.1163/22224297-90003261.

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