Introduction
For many years, the relationship between the birth of modern science and humanist cultural change has been a highly contested topic, particularly for historians. Most of these debates are heavily marred with misunderstandings and many viewpoints that have yet to add significant development to historical studies on Renaissance and Humanism (Vasoli 1). In layman’s terms, Renaissance means re-awaking, revival, or rebirth. However, many philosophers in history have had their own way of interpretation. According to historians, the Renaissance refers to the cultural movements that commenced in Italy in the 14th century and quickly spread to the rest of Europe. During this period, a new interest in the values and learning resulted in the development of Humanism (Bassett 135). The origin of the Renaissance can be traced to the backdrop of socioeconomic changes that took effect from the early 15th century to the end of the 18th century. This period was marked by a significant shift from feudalism to capitalism. When discussing the Renaissance, one particular country that comes to mind is Italy. Between the 11th and 13th centuries, this country was considered ahead of the rest of the European countries (McClinton 10). The Italian city-states were leading in terms of cultural renewal that gave birth to the Renaissance. Later in the 19th century, Humanism became the most popular theme in the Italian Renaissance. The historians commonly used this term at the time to explain the concerns of the Renaissance philosophers who turned their attention to the privileged position of man in the world and his dignity. The new movement mainly disregarded the ecclesiastical and feudal institutions, noting that human minds could think for themselves without being reliant on traditional institutions and authority. For this reason, it is not far stretched to argue that Humanism significantly impacted Renaissance and modern development, especially in the field of science, education, art, and literature in Italy and the larger Europe through secularization of education, skepticism, and reason.
Background
From the olden days of the medievalist’s rise against the Burckhardtian Renaissance man concept, many historians have been determined to analyze the similarity or proximity of the challenges faced by people that existed hundreds of years earlier in totally different cultural contexts (Vasoli 1). In a nutshell, Jacob Burckhardt is a renowned historian who refined his predecessors’ ideas in the book titled The Civilization of the Renaissance in Italy. This book was highly regarded as one of the most significant contributions in this context of history based on how he presented his ideas. In particular, Burckhardt proposed that the truancy of centralized control had generated an insecure atmosphere that played a part in the emergence of cold-hearted people, geniuses, and free spirits in Italy (McClinton 10). In general, his interpretation has led to two concerns that have gained a lot of interest across the masses: individualism and secularism.
Unlike the Middle Ages, Burckhardt reiterated that the Renaissance was a secular culture illuminated by values, art, and writings (McClinton 10). Other researchers such as Vasoli (1) also share the view that since the “humanist” figure became prevalent in the framework of literature, and associated with the professional and strict teaching of poetics, rhetoric, and philological/grammatical subjects, it was easy to the earlier humanistic era was marred with a retarded in the development of science. However, other scholars also feel that “as far as science is concerned, there are no differences or breaks between typical ideas of scientific knowledge of late Scholasticism and those taken over by the ‘pioneers’ of the new science” (Vasoli 1). Still, many people feel that the Renaissance was one of the great social intellectuals in Europe in what is commonly referred to as the cradle of Western civilization.
Humanism is often regarded as the biggest impact of the Renaissance. As already defined, Renaissance Humanism is the urge to learn that began in the late Middle Ages (Bassett). The reawakening of classical letters marked this period. It was also marked with a renewed interest in the ability of humankind to determine falsehood and truth for self. It is widely thought that Humanism impacted the Renaissance because it promoted the idea that human beings are the center of their own universe and should, therefore, hold their accomplishments in science, literature, education, and classical arts dear.
Secularisation of Education
Humanism is believed to have significantly impacted the Renaissance because of its contributions to the secularization of education (Moss). In other words, many historians have observed that Humanism had a major role in education. The proponents of Humanism, commonly referred to as the humanists, believed that education could dramatically change human beings (McClinton 12). This is also the reason the humanists created schools where people could learn and teach their ideas. This was also the place where people could write books, particularly about education. The humanist made their views known about the central point of education. According to them, “no man was considered educated unless he was acquainted with the masterpieces of his tradition” (McClinton 12). Classical humanist education was also based on the belief that “the best way to a liberal education in the West is through the greatest works the West has produced” (McClinton 12). This shows that humanist education had a strong basis guided by clear ideas.
Private people such as public officials and Petrarch formulated the groundwork for the earliest curriculum. Some of the famous names in this list include Coluccio Salutati (1331-1406) (See Appendix A). According to McClinton (12), this was one of the most integral figures of Renaissance Florence and the city’s chancellor for three decades after 1375. Salutati was also a skilled orator and author who dedicated much of his earnings to cumulating a collection of 800 books. It should be noted that this was considered a book collection for an extensive library based on the standards of his time. Salutati also traced several classical manuscripts that led him to significant discoveries. One of the most popular ones was the discovery of the lost letters of Cicero, which were influential in changing the entire medieval perception of the Roman statesman (McClinton 12). Coluccio Salutati also conducted crucial research on history, mostly attempting to overturn the public’s perception of pagan literature. In particular, he targeted church officials who, at the time, wrongfully objected to pagan literature.
Later, Salutati was succeeded by Leonardo Bruni (c.1370-1444), who held the chancellor post in two spells (1410 and 1427 until his demise) (See Appendix B). This humanist philosopher is widely acknowledged for authorizing the first modern history book, “History of the Florentine” (McClinton 12). He was also the first historian to write about the Modern, Middle Ages, and Antiquity. However, it should be observed that the dates he used are different from the ones used today by historians. Still, Bruni laid the framework for the tripartite history division. Even though his original goal was not to secularise the subject, the periodic analyses of the three ages are undoubtedly secular, leading to the popular name the “modern” (McClinton 12). In conjunction with other humanist scholars such as Poggio Bracciolin, Cosimo, and Niccolo Niccoli, Bruni took part in the many innovations, new meanings, and interventions. He founded the word studia humanitatis, which referred to the learning of human endeavor against those of metaphysics and theology. This is also where the term “humanist” originated as a significant term for historians.
Apart from Bruni, Pier Paolo Vergerio is another humanist who contributed to the secularization of education, which also impacted the Renaissance. This humanist existed between 1370-c and 1445. He was a famous tutor of the Carrara prices at Padua court. Vergerio also served as secretary for an emperor and two popes. His works are often regarded as the first educational treatise written by a humanist philosopher. In one of his many works, “De Ingenuis Moribus et Liberalibus Studies,” he observed that “We call those studies liberal which are worthy of a free man; those studies by which we attain and practice virtue and wisdom; that education which calls forth, trains, and develops those highest gifts of body and of mind which ennoble men, and which are rightly judged to rank next in dignity to virtue only.” Vergerio further noted, “For to a vulgar temper, gain, and pleasure are the one aim in existence, to a lofty mature, moral worth, and fame” (McClinton 12). He further observed that it would be impossible to attain full wisdom for many decades to come if they failed to begin early for the wisdom. According to another historian, Hale John, Vergerio intended to develop a pupil’s character. This humanist also used grammar to ensure his writings and speeches were varied and easy. He also used moral philosophies to reiterate the high expectations of responsible country men, history to give him behavioral cases to condemn follow, and poetry to give him the urge to imitate the heroic contributions of the literature (McClinton 12).
In general, McClinton (12) observed that there were many other humanist historians that played part in secularization of education following the steps of Bruni and Vergerio. People like Vittorino da Feltre (1373-1446) and Guarino Veronese (1374-1460) who were Vergerio’s pupils at some point opened schools at different locations. Feltre founded an academy for tutoring pupils (both boys and girls) in Mantua in 1423. On the other hand, in 1414, Veronese founded the first humanist school in Vince. The two icons designed their own curriculum independently for the young learners. The curriculum mainly consisted of intellectual and physical education. Another significant figure mentioned by McClinton (12-13) is Lorenzo Valla (c.1406-1457) who was Bruni’s pupil. This humanist had significant contributions in the recovery of classical literature when he formulated complex models of linguistic analyses. His development made it easy to determine age of humanity, their faith thoughts, and their contributions.
In other words, Renaissance humanists had a huge role to play in the ability of humans to establish many contexts of the world through their own efforts by virtue of education secularization (Moss). The humanists’ main goal was to develop a world with people who combined physical and intellectual excellence. They also wanted a society where people had the ability to function in virtually any situations. This goal was achieved in the Renaissance period through composing history and literature through intensive knowledge of human behavior and classical moral instructions.
Skepticism and Reason
Humanism also contributed to significant strides in Renaissance period because of their emphasis on scientism and reason (Gibson). According to many historians, Renaissance humanism was the main reason the Protestant Reformation was even possible. This is specifically true since the humanist advocated for an intellectual justification of their opposition to the church authority (McClinton 13). The affirmed that the dogmatism of institutions such as the Catholic Church were based on unpractical experience or societal needs. Rather, the humanist noted that those thoughts were abstract. For this reason, the Renaissance humanist advocated for education of the entire society and emphasize on intellectual accomplishments and moral and physical developments commonly drawn from Roman and Greek scepticism.
Sadly, it should be noted that some humanist philosophers who championed for the voice of reason and opposed abstract thoughts of religion suffered worst fates. There is no better example of such philosopher than Tomaso Campanella (1568-1639) who wrote a “Philosophy Demonstrated” or “Philosophia Sensibus Demonstrata by the Senses” in defence of previous submissions by a scholar known as Tolesio. According to Campanella, “nature should be observed directly rather than relying on the written text and shibboleths of the past. This book offended the Holy Office, leading to his arrest and imprisonment for 27 years (McClinton 13). He later sought asylum in France, where he continued publishing books that encouraged reason. One of such books is Apologia pro Galileo (Defence of Galileo) in which he sided with Copernican model and different pathways to the Scripture. According to him, “truth about nature is not revealed in Scripture and claimed freedom of thought in philosophical speculation” (McClinton 13). Another iconic figure in emphasizing of the power of reason is Giordano Bruno (1548-1600). He mainly noted that human’s perception of the world should be looked in different angles and not just one perspective. In other words, he noted that there is no absolute truth and no limit to knowledge progress. One of his books titled “De triplici minimo” (1591) he said “He who desires to philosophise must first of all doubt all things. He must not assume a position in a debate before he has listened to the various opinions, and considered and compared the reasons for and against” (McClinton 14). His philosophical thoughts and voice of reason cost him his life. He was burnt alive in Rome for his humanist martyr. Still, many people recognize him as a significant figure that drove the knowledge and truth that marked the entire Renaissance epoch.
Conclusion
In general, there is no denying that religious Humanism had a significant impact in the Renaissance period through the numerous calls for the secularization of education and advocacy of reason. The humanist philosophers challenged the absolute regard of religion and called for the importance of education and reason. Their efforts led to changes in education and the way in which people perceived the world. Apart from writing books, some of them, like Vittorino da Feltre and Guarino Veronese, opened schools with the sole aim of propelling intellectual and physical education altogether. These may be considered as some of the reasons why there were significant developments especially in the field of science, education, art, and literature in Italy and the larger Europe in the Renaissance period.
Work Cited
McClinton, Brian. “Humanism in the Renaissance.” Humani 98 (2006): 10-16.
Vasoli, Cesare. “The Contribution of Humanism to the Birth of Modern Science.” Renaissance and Reformation/Renaissance et Réforme (1979): 1-15. https://www.jstor.org/stable/43444244
McNeely, Ian F. “The Renaissance academies between science and the humanities.” Configurations vol. 17,3 (2009): 227-58. 10.1353/con.2009.a408657
Bassett, Chris. “Influence and implications of Renaissance humanism in Leonardo da Vinci’s’ Paragone’.” Colloquy 13 (2007): 134-144. https://search.informit.org/doi/abs/10.3316/INFORMIT.612583267901170
Moss, Ann. “Humanist education.” The Cambridge History of Literary Criticism 3 (1999): 145-154. https://doi.org/10.1017/CHOL9780521300087
Gibson, John Christopher. Fiction & the weave of life, skepticism and Humanism in the philosophy of literature. Diss. 2001.
Appendix A
Coluccio Salutati (1331-1406)
Appendix B
Leonardo Bruni (c.1370-1444)
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