Question: Who first introduced the idea that matter is made of atoms?

Answer: Democritus

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. <hl> Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus , who proposed that matter was composed of atoms. <hl> Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and <hl> Democritus <hl>, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and <hl> Democritus <hl> , who proposed that matter was composed of atoms.


Question: Who was the first person to provide education opportunities to females?

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.

Answer: Epicurus

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. <hl> In the 3rd century BCE, Epicurus became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. <hl> He was also the first Greek philosopher to admit women to his school as a rule.

6th-century BCE pre-Socratic Greek philosophers Thales of Miletus and Xenophanes of Colophon were the first in the region to attempt to explain the world in terms of human reason rather than myth and tradition, thus can be said to be the first Greek humanists. Thales questioned the notion of anthropomorphic gods and Xenophanes refused to recognise the gods of his time and reserved the divine for the principle of unity in the universe. These Ionian Greeks were the first thinkers to assert that nature is available to be studied separately from the supernatural realm. Anaxagoras brought philosophy and the spirit of rational inquiry from Ionia to Athens. Pericles, the leader of Athens during the period of its greatest glory was an admirer of Anaxagoras. Other influential pre-Socratics or rational philosophers include Protagoras (like Anaxagoras a friend of Pericles), known for his famous dictum "man is the measure of all things" and Democritus, who proposed that matter was composed of atoms. Little of the written work of these early philosophers survives and they are known mainly from fragments and quotations in other writers, principally Plato and Aristotle. The historian Thucydides, noted for his scientific and rational approach to history, is also much admired by later humanists. In the 3rd century BCE, <hl> Epicurus <hl> became known for his concise phrasing of the problem of evil, lack of belief in the afterlife, and human-centred approaches to achieving eudaimonia. He was also the first Greek philosopher to admit women to his school as a rule.


Question: When did the first wave of Humanism reach Europe?

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Answer: Middle Ages and the Early Modern period

<hl> Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period . <hl> The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Renaissance humanism was an intellectual movement in Europe of the later <hl> Middle Ages and the Early Modern period <hl>. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Renaissance humanism was an intellectual movement in Europe of the later <hl> Middle Ages and the Early Modern period <hl> .


Question: Who was thought to be the original believer of humanism in of the Renaissance period?

Answer: Petrarch

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. <hl> The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. <hl> Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified <hl> Petrarch <hl> as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.


Question: The study and following of classical writers was said to be a solution to what issue?

Answer: Cicero

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. <hl> For Petrarch and Boccaccio, the greatest master was Cicero , whose prose became the model for both learned (Latin) and vernacular (Italian) prose. <hl>

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was <hl> Cicero <hl>, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

For Petrarch and Boccaccio, the greatest master was <hl> Cicero <hl> , whose prose became the model for both learned (Latin) and vernacular (Italian) prose.


Question: The study and following of classical writers was said to be a solution to what issue?

Answer: age of Darkness

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. <hl> Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the age of Darkness ". <hl> According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Renaissance humanism was an intellectual movement in Europe of the later Middle Ages and the Early Modern period. The 19th-century German historian Georg Voigt (1827–91) identified Petrarch as the first Renaissance humanist. Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the <hl> age of Darkness <hl>". According to Petrarch, what was needed to remedy this situation was the careful study and imitation of the great classical authors. For Petrarch and Boccaccio, the greatest master was Cicero, whose prose became the model for both learned (Latin) and vernacular (Italian) prose.

Paul Johnson agrees that Petrarch was "the first to put into words the notion that the centuries between the fall of Rome and the present had been the <hl> age of Darkness <hl> ".


Question: What is one religious text that was thought to eventually lead to a peace between all?

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

Answer: the Jewish Kabbalah

<hl> In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah , would initiate a harmonious new era of universal agreement. <hl> With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even <hl> the Jewish Kabbalah <hl>, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even <hl> the Jewish Kabbalah <hl> , would initiate a harmonious new era of universal agreement.


Question: Who gave followers of Humanism the ability to think out of bounds?

Answer: Renaissance Church authorities

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. <hl> With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. <hl> One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, <hl> Renaissance Church authorities <hl> afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.


Question: Who gave followers of Humanism the ability to think out of bounds?

Answer: era of universal agreement

<hl> In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement . <hl> With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new <hl> era of universal agreement <hl>. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome) taught a Christianised version of pagan polytheism.

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new <hl> era of universal agreement <hl> .


Question: What cities may have influenced the beliefs of Gemistus Pleto?

Answer: Florence, Venice, and Rome

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. <hl> One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in Florence, Venice, and Rome ) taught a Christianised version of pagan polytheism. <hl>

In the high Renaissance, in fact, there was a hope that more direct knowledge of the wisdom of antiquity, including the writings of the Church fathers, the earliest known Greek texts of the Christian Gospels, and in some cases even the Jewish Kabbalah, would initiate a harmonious new era of universal agreement. With this end in view, Renaissance Church authorities afforded humanists what in retrospect appears a remarkable degree of freedom of thought. One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in <hl> Florence, Venice, and Rome <hl>) taught a Christianised version of pagan polytheism.

One humanist, the Greek Orthodox Platonist Gemistus Pletho (1355–1452), based in Mystras, Greece (but in contact with humanists in <hl> Florence, Venice, and Rome <hl> ) taught a Christianised version of pagan polytheism.


Question: How were humanist able to identify the development of humanist thought?

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

Answer: Latin literary texts

<hl> The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. <hl> By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

The humanists' close study of <hl> Latin literary texts <hl> soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.


Question: What was included in this quest for knowledge of the belief system?

Answer: Patristic literature

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. <hl> By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. <hl> In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of <hl> Patristic literature <hl> as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.


Question: If your were unsure of the authenticity of an ancient text how could you verify it?

Answer: philology

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. <hl> In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology , to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. <hl> For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called <hl> philology <hl>, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called <hl> philology <hl> , to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery.


Question: What caused a large migration of Greek refuges in the 1450s?

Answer: Byzantine Empire

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. <hl> Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. <hl> The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the <hl> Byzantine Empire <hl> to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them Greek manuscripts, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.


Question: What caused a large migration of Greek refuges in the 1450s?

Answer: Greek manuscripts

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. <hl> The refugees brought with them Greek manuscripts , not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West. <hl>

The humanists' close study of Latin literary texts soon enabled them to discern historical differences in the writing styles of different periods. By analogy with what they saw as decline of Latin, they applied the principle of ad fontes, or back to the sources, across broad areas of learning, seeking out manuscripts of Patristic literature as well as pagan authors. In 1439, while employed in Naples at the court of Alfonso V of Aragon (at the time engaged in a dispute with the Papal States) the humanist Lorenzo Valla used stylistic textual analysis, now called philology, to prove that the Donation of Constantine, which purported to confer temporal powers on the Pope of Rome, was an 8th-century forgery. For the next 70 years, however, neither Valla nor any of his contemporaries thought to apply the techniques of philology to other controversial manuscripts in this way. Instead, after the fall of the Byzantine Empire to the Turks in 1453, which brought a flood of Greek Orthodox refugees to Italy, humanist scholars increasingly turned to the study of Neoplatonism and Hermeticism, hoping to bridge the differences between the Greek and Roman Churches, and even between Christianity itself and the non-Christian world. The refugees brought with them <hl> Greek manuscripts <hl>, not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.

The refugees brought with them <hl> Greek manuscripts <hl> , not only of Plato and Aristotle, but also of the Christian Gospels, previously unavailable in the Latin West.


Question: When are these texts first able to reach a large amount of people?

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

Answer: 1517

<hl> After 1517 , when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. <hl> Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

After <hl> 1517 <hl>, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

After <hl> 1517 <hl> , when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter.


Question: When are these texts first able to reach a large amount of people?

Answer: Erasmus

<hl> After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus , who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. <hl> Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist <hl> Erasmus <hl>, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist <hl> Erasmus <hl> , who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter.


Question: Erasmus can be said to have lit the match that sparked a radical change in thinking in his era along with who?

Answer: Lefèvre d'Étaples

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. <hl> Erasmus, along with the French humanist Jacques Lefèvre d'Étaples , began issuing new translations, laying the groundwork for the Protestant Reformation. <hl> Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques <hl> Lefèvre d'Étaples <hl>, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.

Erasmus, along with the French humanist Jacques <hl> Lefèvre d'Étaples <hl> , began issuing new translations, laying the groundwork for the Protestant Reformation.


Question: What text still remained without the type of thorough review that others texts had received by the 18th century?

Answer: the Bible

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. <hl> After the Reformation, critical examination of the Bible did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school. <hl>

After 1517, when the new invention of printing made these texts widely available, the Dutch humanist Erasmus, who had studied Greek at the Venetian printing house of Aldus Manutius, began a philological analysis of the Gospels in the spirit of Valla, comparing the Greek originals with their Latin translations with a view to correcting errors and discrepancies in the latter. Erasmus, along with the French humanist Jacques Lefèvre d'Étaples, began issuing new translations, laying the groundwork for the Protestant Reformation. Henceforth Renaissance humanism, particularly in the German North, became concerned with religion, while Italian and French humanism concentrated increasingly on scholarship and philology addressed to a narrow audience of specialists, studiously avoiding topics that might offend despotic rulers or which might be seen as corrosive of faith. After the Reformation, critical examination of <hl> the Bible <hl> did not resume until the advent of the so-called Higher criticism of the 19th-century German Tübingen school.


Question: What author had a great impact in Rome?

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

Answer: P. Terentius Afer

<hl> The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. <hl> Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

The words of the comic playwright <hl> P. Terentius Afer <hl> reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:


Question: Who was able to spread the idea of equality among all through his words?

Answer: Terence

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. <hl> Terence , an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. <hl> The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. <hl> Terence <hl>, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

<hl> Terence <hl> , an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality.


Question: From where did this school of thought emerge?

Answer: the Greeks

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. <hl> Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks , but needed the pragmatic muscles of Rome in order to become a practical reality. <hl> The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from <hl> the Greeks <hl>, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from <hl> the Greeks <hl> , but needed the pragmatic muscles of Rome in order to become a practical reality.


Question: Who again issued the same type of challenge centuries later

Answer: Seneca

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. <hl> Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call: <hl>

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of universalism, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later <hl> Seneca <hl> ended his seminal exposition of the unity of humankind with a clarion-call:


Question: What was the name of the main belief Terence offered

Answer: universalism

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. <hl> Terence, an African and a former slave, was well placed to preach the message of universalism , of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. <hl> The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

The words of the comic playwright P. Terentius Afer reverberated across the Roman world of the mid-2nd century BCE and beyond. Terence, an African and a former slave, was well placed to preach the message of <hl> universalism <hl>, of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality. The influence of Terence's felicitous phrase on Roman thinking about human rights can hardly be overestimated. Two hundred years later Seneca ended his seminal exposition of the unity of humankind with a clarion-call:

Terence, an African and a former slave, was well placed to preach the message of <hl> universalism <hl> , of the essential unity of the human race, that had come down in philosophical form from the Greeks, but needed the pragmatic muscles of Rome in order to become a practical reality.


Question: Who felt that looking to these ancient documents for new ideas was not the way to mover forward?

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Answer: A. C. Crombie

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). <hl> This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. <hl> But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what <hl> A. C. Crombie <hl> (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.


Question: Closer examination of what information allowed for further progress in scientific knowledge?

Answer: technical writings

<hl> Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). <hl> This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Better acquaintance with Greek and Roman <hl> technical writings <hl> also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.


Question: What group was neutral about this issue as they felt the subject unimportant?

Answer: Renaissance humanists

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. <hl> But Renaissance humanists , who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. <hl> However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But <hl> Renaissance humanists <hl>, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.

But <hl> Renaissance humanists <hl> , who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation.


Question: When did even the scholars and professors began to at least end to examine the works of Aristotle?

Answer: 16th century,

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. <hl> However, by the mid-to-late 16th century, even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism. <hl>

Better acquaintance with Greek and Roman technical writings also influenced the development of European science (see the history of science in the Renaissance). This was despite what A. C. Crombie (viewing the Renaissance in the 19th-century manner as a chapter in the heroic March of Progress) calls "a backwards-looking admiration for antiquity", in which Platonism stood in opposition to the Aristotelian concentration on the observable properties of the physical world. But Renaissance humanists, who considered themselves as restoring the glory and nobility of antiquity, had no interest in scientific innovation. However, by the mid-to-late <hl> 16th century, <hl> even the universities, though still dominated by Scholasticism, began to demand that Aristotle be read in accurate texts edited according to the principles of Renaissance philology, thus setting the stage for Galileo's quarrels with the outmoded habits of Scholasticism.


Question: Who felt that the further examination and knowledge of studies in the arena of humanism could further art?

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Answer: Leonardo da Vinci

<hl> Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. <hl> Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Just as artist and inventor <hl> Leonardo da Vinci <hl> – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.


Question: Who helped to further the movement away from Scholasticism of the time?

Answer: Juan Luis Vives

<hl> Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. <hl> Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist <hl> Juan Luis Vives <hl> (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.


Question: Where did this initiate?

Answer: universities

<hl> Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities , helping to free them from the grip of Medieval Scholasticism. <hl> Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the <hl> universities <hl>, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the <hl> universities <hl> , helping to free them from the grip of Medieval Scholasticism.


Question: What type of philosophy was essential to this forwarding of thought?

Answer: Aristotelian

<hl> Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of Aristotelian philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. <hl> Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.

Just as artist and inventor Leonardo da Vinci – partaking of the zeitgeist though not himself a humanist – advocated study of human anatomy, nature, and weather to enrich Renaissance works of art, so Spanish-born humanist Juan Luis Vives (c. 1493–1540) advocated observation, craft, and practical techniques to improve the formal teaching of <hl> Aristotelian <hl> philosophy at the universities, helping to free them from the grip of Medieval Scholasticism. Thus, the stage was set for the adoption of an approach to natural philosophy, based on empirical observations and experimentation of the physical universe, making possible the advent of the age of scientific inquiry that followed the Renaissance.


Question: Who was able to reconcile their religious beliefs with those of humanism?

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Answer: Early humanists

<hl> Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). <hl> They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

<hl> Early humanists <hl> saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.


Question: What phrase that has come to be associated with a lack of faith was not seen as an issue for Christians?

Answer: secular

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. <hl> For them, the word " secular " carried no connotations of disbelief – that would come later, in the nineteenth century. <hl> In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "<hl> secular <hl>" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

For them, the word " <hl> secular <hl> " carried no connotations of disbelief – that would come later, in the nineteenth century.


Question: During what time period did secular have a more neutral connotation?

Answer: Renaissance

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. <hl> In the Renaissance to be secular meant simply to be in the world rather than in a monastery. <hl> Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the <hl> Renaissance <hl> to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother Gherardo's life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.


Question: Petrarch felt that although he tried to do his own form of good whose life may have more meaning?

Answer: Gherardo

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. <hl> Petrarch frequently admitted that his brother Gherardo 's life as a Carthusian monk <hl> was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Early humanists saw no conflict between reason and their Christian faith (see Christian Humanism). They inveighed against the abuses of the Church, but not against the Church itself, much less against religion. For them, the word "secular" carried no connotations of disbelief – that would come later, in the nineteenth century. In the Renaissance to be secular meant simply to be in the world rather than in a monastery. Petrarch frequently admitted that his brother <hl> Gherardo <hl>'s life as a Carthusian monk was superior to his own (although Petrarch himself was in Minor Orders and was employed by the Church all his life). He hoped that he could do some good by winning earthly glory and praising virtue, inferior though that might be to a life devoted solely to prayer. By embracing a non-theistic philosophic base, however, the methods of the humanists, combined with their eloquence, would ultimately have a corrosive effect on established authority.

Petrarch frequently admitted that his brother <hl> Gherardo <hl> 's life as a Carthusian monk


Question: What abolitionist was greatly affected by the writings of Comte?

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Answer: Harriet Martineau

<hl> Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau , were much influenced by the positivism of Auguste Comte, whom Martineau had translated. <hl> Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist <hl> Harriet Martineau <hl>, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist <hl> Harriet Martineau <hl> , were much influenced by the positivism of Auguste Comte, whom Martineau had translated.


Question: What type of idea did he pose which was focused on facets of humanism?

Answer: atheistic

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. <hl> Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. <hl> Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an <hl> atheistic <hl> culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.


Question: What main idea did the English believers of Comte's philosophy take from his writings?

Answer: religion of humanity

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. <hl> Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity . <hl> Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a <hl> religion of humanity <hl>. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "altruism"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a <hl> religion of humanity <hl> .


Question: What currently used word was based in ideas from this philosopher?

Answer: altruism

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. <hl> Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word " altruism "), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy. <hl>

Eliot and her circle, who included her companion George Henry Lewes (the biographer of Goethe) and the abolitionist and social theorist Harriet Martineau, were much influenced by the positivism of Auguste Comte, whom Martineau had translated. Comte had proposed an atheistic culte founded on human principles – a secular Religion of Humanity (which worshiped the dead, since most humans who have ever lived are dead), complete with holidays and liturgy, modeled on the rituals of what was seen as a discredited and dilapidated Catholicism. Although Comte's English followers, like Eliot and Martineau, for the most part rejected the full gloomy panoply of his system, they liked the idea of a religion of humanity. Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word "<hl> altruism <hl>"), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.

Comte's austere vision of the universe, his injunction to "vivre pour altrui" ("live for others", from which comes the word " <hl> altruism <hl> "), and his idealisation of women inform the works of Victorian novelists and poets from George Eliot and Matthew Arnold to Thomas Hardy.


Question: What 19th century author associated his works with humanism?

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

Answer: F.C.S. Schiller

<hl> Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. <hl> In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

Active in the early 1920s, <hl> F.C.S. Schiller <hl> labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.


Question: When was the first public group for Humanist founded?

Answer: 1929

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. <hl> In 1929 , Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. <hl> Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In <hl> 1929 <hl>, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

In <hl> 1929 <hl> , Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann.


Question: Who created this group?

Answer: Charles Francis Potter

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. <hl> In 1929, Charles Francis Potter founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. <hl> Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.

Active in the early 1920s, F.C.S. Schiller labelled his work "humanism" but for Schiller the term referred to the pragmatist philosophy he shared with William James. In 1929, <hl> Charles Francis Potter <hl> founded the First Humanist Society of New York whose advisory board included Julian Huxley, John Dewey, Albert Einstein and Thomas Mann. Potter was a minister from the Unitarian tradition and in 1930 he and his wife, Clara Cook Potter, published Humanism: A New Religion. Throughout the 1930s, Potter was an advocate of such liberal causes as, women’s rights, access to birth control, "civil divorce laws", and an end to capital punishment.