TRACING THE EVOLUTION AND NATURE OF HUMANISM

Aditi Bikash Sarma

Author Details

Aditi Bikash Sarma holds a degree in history from University of Delhi. For any inquiries or communication, please feel free to contact Aditi
via email at aditbsarma@gmail.com.

Keywords
Renaissance, Humanism, Italy, Christian Humanism, Civic Humanism, Evolution, Art, Architecture

ABSTRACT
The main focus of this paper is Humanism, a movement that emerged in Italy during the Renaissance
and had two distinct branches and expressions. The paper analyzes the core ideas of Humanism,
such as the importance of human dignity, individuality, and learning, and demonstrates how they
influenced various domains. The paper also shows how Humanism marked a departure from the
medieval emphasis on logic and theology, and how it led to the rediscovery of ancient texts, the
advancement of scholarship, and the transformation of art, culture, and society. Furthermore, the
paper discusses two major forms of Humanism: Civic Humanism and Christian Humanism. The paper
aims to offer a comprehensive overview of Humanism’s role in changing the intellectual and cultural
outlook of Renaissance Italy.
The Renaissance, a transformative era spanning approximately from 1300 to 1600, witnessed a
remarkable surge of creativity in arts, writing, and thought. Originating in Italy, this movement
earned its name from historians as it symbolized a profound rebirth. The Renaissance brought forth
sweeping social, economic, political, and intellectual transformations across Europe, making Italy the
recognized birthplace of this influential movement. Within this period, remarkable contributions
emerged, sparking innovations in artistic styles, literature, and the rekindling of ancient classics.

During the Renaissance, the philosophy of Humanism emerged as a pivotal and monumental
innovation. It served as the primary wellspring of inspiration behind the cultural shifts that defined
this period. Humanism, at its core, emphasized the significance of human values, permeating various
facets of society. As time progressed, different branches of humanism emerged, accompanied by a
diverse range of perspectives from esteemed scholars. In this paper, my aim is to elucidate the
essence of humanism, its evolutionary journey, and the diverse viewpoints put forth by notable
scholars.

In the medieval era, scholasticism prevailed under the guidance of clerics. However, with the arrival
of the Renaissance, a new chapter unfolded. The Italian middle classes experienced a surge of
prosperity in the early 15th century, fueling their thirst for knowledge and rekindling a fascination
with classical texts. As a result, people's focus shifted from scholasticism to Humanism—an
intellectual pursuit encompassing the study of Latin grammar, literature, rhetoric, history, poetry,
and moral philosophy. Those who delved into these subjects came to be known as Humanists,
marking a significant shift in intellectual pursuits during this transformative period.

In response to Jacob Burckhardt's ground-breaking work, "The Civilization of the Renaissance in

Italy" (1860), Hans Baron and Eugenio Garin posited that humanism represented a significant
departure from the prevailing medieval culture and intellectual tradition. They argued that
humanism laid the very groundwork for modern modes of thought. Notably, Garin emphasized the
profound emergence of what he termed the "discovery of man." He contended that humanist ideas
enabled individuals to truly understand themselves, recognize their inherent worth, and cultivate
self-respect. This transformative realization gave birth to the concepts of "Individualism" and
"Selfhood," defining key aspects of the Renaissance's intellectual landscape. (Garin, 1965)

Paul Oskar Kristeller, a prominent scholar, made significant contributions to our comprehension of
humanism. He expanded the understanding of humanism beyond being solely an intellectual and
philosophical movement to include its literary dimension. Kristeller emphasized the
interconnectedness and continuity between humanists and their medieval predecessors, recognizing
the social and professional bonds that linked them. According to Kristeller, humanists built upon the
foundations established by earlier medieval scholars, thus establishing a vital bridge between the
intellectual traditions of the past and the groundbreaking ideas that thrived during the Renaissance.
This perspective illuminates the intricate relationship between humanism and the medieval era,
revealing the cultural and intellectual threads that woven these two periods together. (Kristeller,
1979)

Renowned scholar Peter Burke has made invaluable contributions to our understanding of the
Renaissance through his notable works. His extensive research delved into the multifaceted cultural
and urban dimensions of this transformative period. Burke's emphasis on humanist personalities
stands out as a distinctive aspect of his scholarship, as he meticulously analyzed their roles and
contributions. By closely examining the lives and ideas of these influential individuals, Burke
provided invaluable insights into the intellectual, social, and cultural dynamics that shaped the
Renaissance. Through his work, he brings depth to our comprehension of this era, revealing the
intricate interplay between humanist thinkers and the broader cultural and urban context in which
they operated. (Burke P. )

In 1982, Stephens J. Lee highlighted how Humanist scholars reinvigorated their examination of
classical texts, fueled by a newfound interest. (Lee, 1982) Similarly, John Merriman in 1996, pointed
out that humanists began to critique medieval scholasticism, perceiving it as increasingly irrelevant
to their intellectual pursuits. This critical stance towards scholastic thought reflected the humanists'
belief in the need for a fresh approach to knowledge and a departure from traditional medieval
academic practices. (Merriman, 1996) These insights provided by Lee and Merriman illuminate the
intellectual landscape of the Renaissance, where the humanists' engagement with classical texts and
their rejection of medieval scholasticism played significant roles in shaping the period's intellectual
and cultural development.

Humanism placed a primary emphasis on classical texts, with humanists advocating for precision,
stylistic purity, and creativity. Kristeller noted that a prominent characteristic of the Renaissance was
the belief that classical texts served as a "common standard and model" to guide cultural activities.
This pursuit to reclaim classical legacies is evident in the endeavours of Francesco Petrarch (1304-
74), a renowned poet and scholar widely recognized as the Father of Humanism. Petrarch firmly
believed that the study of these timeless classics could infuse everyday life with ethical values. He
expressed the view that the preceding millennium had been marked by stagnation, whereas the
Renaissance period ushered in the development of classical ideals, literature, and art.

Towards the close of the 15th century, several humanist circles emerged, with the Platonic Academy
in Florence (1439) being particularly noteworthy. The members of this academy dedicated their
efforts to the analysis and production of commentaries on ancient classics rather than creating
original works. However, Leonardo da Vinci, a multifaceted figure encompassing talents as a painter,
sculptor, inventor, and scientist, stood apart as a true Renaissance man. He chose to distance
himself from this humanist circle and openly criticized its members, referring to them as mere
"trumpeters and reciters" who merely replicated the works of others. Leonardo's distinctive
approach and independent mindset exemplified his unique contribution to the Renaissance era.

John Hale in 1993 highlights the significance of humanistic subjects and their transformative impact.
He emphasizes that the study of these subjects plays a pivotal role in character development for
students. (Hale, 1993) Guarino Veronese and Vittorino de Feltre, both humanists, established
humanist study circles in Venice (1414) and Mantua (1423) respectively. These circles were
instrumental in shaping the education of their students, as Veronese and de Feltre designed
comprehensive curricula that encompassed various aspects of humanist learning. Through their
initiatives, they fostered an environment where students could engage deeply with humanistic
subjects, contributing to their intellectual growth and personal development.

Stephens highlights that one did not need to be a member of humanist academies to be influenced
by Humanism. Painters, for instance, expressed their affinity for humanist ideals by meticulously
portraying human figures in their artworks with remarkable precision. A notable example is
Leonardo da Vinci's masterpiece, The Last Supper. Architects, too, incorporated the principles of
Humanism into their designs, while writers sought to explore the emotional and rational aspects of
human nature in their works. Across various artistic disciplines, the influence of Humanism led to the
development of accuracy and realism during the Renaissance. Notably, Michelangelo, a renowned
painter and sculptor, epitomized humanist values in his works. In one of his notable creations, the
painting on the ceiling of the Sistine Chapel, a profound connection between the religious and
human realms becomes evident, showcasing the synthesis of spirituality and humanity inspired by
humanist thought.

Humanism and Architecture

In the field of architecture, notable insights on Renaissance churches were provided by Nikolaus
Pevsner and Andrea Palladio. Their views shed light on the architectural elements of these churches
and their symbolic significance in conveying the unity and justice of God.

Nikolaus Pevsner, an architectural historian, analyzed the architectural features of Renaissance

churches. He emphasized how the design and layout of these sacred spaces were intended to
manifest the unity of God and His creation. Pevsner observed that the harmonious proportions,
intricate details, and spatial arrangements found in Renaissance churches symbolized the divine
order and the inherent unity in the universe.

On the other hand, Andrea Palladio, an influential Renaissance architect, delved into the principles
of architectural design and its relationship to the concept of justice in Renaissance churches. Palladio
believed that the structure and arrangement of a church should reflect the inherent justice of God.
His architectural treatises explored the use of symmetry, proportion, and harmony to create spaces
that embodied divine justice and evoked a sense of awe and reverence in the worshipper.

These perspectives from Pevsner and Palladio offer valuable insights into the architectural
expressions of Renaissance churches, illustrating how the design and spatial arrangements were
carefully crafted to convey profound spiritual and philosophical ideas, emphasizing the unity and
justice of God.

Two Types of Humanism

Humanism assumed diverse and influential forms, with two significant branches being Civic
Humanism and Christian Humanism.

Civic Humanism emerged during the first half of the 15th century, encompassing a fusion of political
engagement with classical learning. Scholars note that civic humanists originated in Florence, driven
by a commitment to active participation in public affairs. The term "civic humanism" was coined by
Hans Baron, who argued that civic humanists rejected medieval perceptions of individuals and
society, embracing modern viewpoints instead. Baron viewed Florentine civic humanism as a pivotal
movement that challenged medieval ideas and championed social, secular, economic, and political
progress. It emphasized the primacy of republican governance over despotism. However, James
Hankins presented a contrasting interpretation of civic humanism in his book "Renaissance Civic
Humanism" (2000). Hankins analyzed figures like Leonardo Bruni and Machiavelli, reevaluating
Baron's theories. According to Hankins, Bruni and other humanists validated an oligarchic form of
government within the city-state of Florence, suggesting that it was far from being a freedom-loving
republic and sought to consolidate influence in the hands of a few individuals. (Hankins)

In the late 15th and early 16th centuries, humanism expanded beyond the Alps as a result of
interactions between people from northern and southern Europe. Ideas were transmitted through
scholars, students, and merchants, leading to the emergence of a new form known as Christian
Humanism. Christian Humanism merged classical learning with Christian belief and posed a
significant challenge to Scholasticism. Humanists focused on the scriptures and sought to reconcile
classical wisdom with the tenets of Christianity.

Two influential humanists, Erasmus and Van Hutton, expressed their criticism of theologians and
scholastic thinking in their respective works, "The Praise of Folly" and "Letters to Obscure Man."
They condemned scholastic thought as meaningless and foolish, offering scathing insights into the
shortcomings of theologians within the framework of humanist ideals.

Conclusion

In conclusion, the discussion above reveals the transformative nature of Humanism as a set of ideas
that have evolved over several millennia. Humanism played a vital role in fostering secular thoughts,
paving the way for the growth of modernity. It emphasized the significance of human values and
individualism, shifting the focus from divine authority to the potential and worth of human beings.
This intellectual movement contributed to the development of art, culture, literature, and society at
large. Humanism's influence can be seen in the revival of classical texts, the pursuit of knowledge,
and the exploration of human potential. Overall, Humanism has left a profound impact on shaping
the course of history by emphasizing the importance of human dignity, critical thinking, and the
pursuit of a well-rounded, ethical life.
References

Burckhardt, J. (1860). The Civilization of the Renaissance in Italy.

Burckhardt, J. (1860). The Civilization of the Renaissance in Italy.
Burke, P. (1964). The Renaissance.
Burke, P. (1987). The Italian Renaissance: Culture and Society in Italy.
Garin, E. (1965). Science and Civic Life in the Italian Renaissance.
Hale, J. (1993). The Civilization of Europe in the Renaissance.
Kristeller, P. O. (1979). Renaissance Thought and Its Sources. Columbia University Press .
Lee, S. J. (1982). Aspects of European History 1494-1789.
Merriman, J. (1996). A History of Modern Europe: From Renaissance to the Present.