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The designation "Renaissance philosophy" is used by historians of philosophy to refer to the thought of the period running in Europe roughly between 1400 and 1600. [1]It therefore overlaps both with late medieval philosophy, which in the fourteenth and fifteenth centuries was influenced by notable figures such as Albert the Great, Thomas Aquinas, William of Ockham, and Marsilius of Padua, and ...
Renaissance humanism is a worldview centered on the nature and importance of humanity that emerged from the study of Classical antiquity.. Renaissance humanists sought to create a citizenry able to speak and write with eloquence and clarity, and thus capable of engaging in the civic life of their communities and persuading others to virtuous and prudent actions.
Renaissance humanism came much later to Germany and Northern Europe in general than to Italy, and when it did, it encountered some resistance from the scholastic theology which reigned at the universities. Humanism may be dated from the invention of the printing press about 1450.
Christian humanism originated towards the end of the 15th century with the early work of figures such as Jakob Wimpfeling, John Colet, and Thomas More; it would go on to dominate much of the thought in the first half of the 16th century with the emergence of widely influential Renaissance and humanistic intellectual figures such as Jacques ...
Its thinkers did not necessarily agree to a set of counter-doctrines but instead each challenged specific elements of Enlightenment thinking, such as the belief in progress, the rationality of all humans, liberal democracy, and the increasing secularisation of European society.
The Ottonian Renaissance was a limited renaissance of logic, science, economy and art in central and southern Europe that accompanied the reigns of the first three emperors of the Saxon Dynasty, all named Otto: Otto I (936–973), Otto II (973–983), and Otto III (983–1002), and which in large part depended upon their patronage.
Discussing the "Hegel Renaissance" in late 20th-century Anglo-American philosophy, Beiser expresses surprise – given today's highly secular academic culture – at such a surge of interest in Hegel. For, according to Hegel, the divine is the centerpoint of philosophy.
Davies avoids offering a definition, choosing instead “to stress the plurality, complexity and fluidity of meanings”. [151] Jeaneane Fowler argues that humanism is indefinable precisely because of its “particular dynamism” and the acknowledged vagueness of the term “far from being a disadvantage, is an asset”.