historical volumes tell Florentines what they will agree with, because by the time <strong>of</strong> their publication,Florence is the center <strong>of</strong> Renaissance humanism.B. In his biographies, Bruni devotes the same attention to Petrarch (1304–1374) and Dante (1265–1321) as toAristotle and Cicero! Both were geniuses <strong>of</strong> the 1300s, closer to the culture <strong>of</strong> the High Middle Ages thanto that <strong>of</strong> Renaissance Florence.1. Dante’s love <strong>of</strong> Beatrice began when the poet was 9 years old and would continue over the course <strong>of</strong>decades. In his first book, Vita Nuova, he confesses this love and will spend years seeking an idiom <strong>of</strong>perfected love with which to record what he judges Beatrice to deserve.2. Where does he find this elusive idiom? In philosophy and, more particularly, in Scholastic philosophy.His masterpiece, The Divine Comedy, presents the journey out <strong>of</strong> hell as a journey from darkness tolight by way <strong>of</strong> the moral and intellectual virtues under the light <strong>of</strong> natural reason.3. Who in this allegory represents Divine <strong>Philosophy</strong>? None other than Beatrice, who helps the authorcomplete his journey to true Paradise, which is the sight <strong>of</strong> God. In this, might we not regard theDivine Comedy as the last great romance <strong>of</strong> the High Middle Ages?4. Petrarch is well known for his vast classical knowledge and glorious poetry. He also wrote treatisesbearing such titles as “Concerning contempt <strong>of</strong> the world,” as well as dialogues between himself andSt. Augustine conducted before Truth.5. To these might be added his famous Trionfi, in which the triumphal procession is led by Love, Death,Fame, Time, Chastity, and Divinity, the last triumphing over all. Again, this seems very much in themode <strong>of</strong> medieval expression and tied to the substantive concerns <strong>of</strong> the medieval world.C. The Florentines thought <strong>of</strong> themselves as recovering something that had been lost, that is, the classicalworldview. This view included a devotion to the humanizing and humanistic arts and to a centeredperspective on human nature and what is right for it. They thought what had been lost was all <strong>of</strong> the poetryand music and splendor <strong>of</strong> life—the great sculpture, the great orderliness, the great beauty.D. One <strong>of</strong> the great paintings <strong>of</strong> the time is surely Raphael’s School <strong>of</strong> Athens, which conveys one <strong>of</strong> thecharacteristic themes <strong>of</strong> the Renaissance: the world <strong>of</strong> classical genius.1. The subjects depicted, however, constitute the curriculum <strong>of</strong> the medieval university. The liberal artssurround mathematics, which is the queen <strong>of</strong> the sciences. Logic is central.2. Aristotle and Plato are represented, with Plato pointing up toward considerations <strong>of</strong> a transcendentnature, and Aristotle keeping himself and everything else at ground level.3. We even have an Arab scholar, maybe the Prophet himself, illustrating the Hellenic-Islamicconnection so fruitful and so problematic throughout the High Middle Ages.III. The Renaissance certainly saw a renewed interest in the purely human and earthly dimensions <strong>of</strong> life and thepart played in that life by art, architecture, poetry, song, and drama. Those who engaged in studies <strong>of</strong> this kindreferred to themselves as umanisti, “humanists.”A. Although humanistic enterprises flourished in the classical period, it is less these than the power andoriginality <strong>of</strong> philosophy that characterizes the Hellenic and Hellenistic achievement. But by that standard,the term Renaissance would seem especially misleading, because the Renaissance produced nophilosophers <strong>of</strong> significance.B. The Renaissance is remarkable in the number <strong>of</strong> patrons arising at the time, many <strong>of</strong> whom were wealthymerchants and bankers. Cosimo de’ Medici, for example, supported the artists, writers, and scholars <strong>of</strong> hisage. He also supported the formation <strong>of</strong> a center in Florence, rather presumptuously called The Academy.1. In 1460, Brother Leonardo <strong>of</strong> Pistoia delivered to Cosimo the Greek-language edition the CorpusHermeticum, a body <strong>of</strong> scientific writings presumably inspired by the god Hermes. The Latintranslation <strong>of</strong> this work, Pimander, was published in 1471 and would go through 16 editions beforethe end <strong>of</strong> the 16 th century.2. We discover here something revealing about the science <strong>of</strong> the period. If the Renaissance is to be seenas the birth <strong>of</strong> the modern world and if we identify modernity with scientific achievement, what do wemake <strong>of</strong> the Pimander, with its nonsensical cures and theories and with whole communities <strong>of</strong>Florentine savants accepting these as pure wisdom?C. Perhaps the best view <strong>of</strong> the Renaissance is as a transitional period. It is an age that spends more timelooking back to antiquity than forward to modernity—or perhaps we should say that it’s an age that istrying to look in both directions at the same time.32©2004 The Teaching Company Limited Partnership
IV. In some respects, the two sides <strong>of</strong> the Renaissance can be seen in two <strong>of</strong> the great thinkers <strong>of</strong> the age, Luther(1483–1546) and Erasmus (c. 1469–1536).A. Martin Luther would become one <strong>of</strong> the most powerful figures in the history <strong>of</strong> Western civilization,though again, his principal contributions are not philosophical. The book that counts most with Luther isthe Bible.B. Erasmus was among the most shining intellects ever to cast light on the subjects that amuse and confuserational beings. When he was 15, he was sent to monastery school, and although the clerical life was asource <strong>of</strong> disappointment to him, it provided him with scholarly resources that he used to great effect.C. In Luther and Erasmus, we discover the most decisive voices <strong>of</strong> a Reformation based on the rejection <strong>of</strong>Scholasticism and the restoration <strong>of</strong> evangelical Christianity. In place <strong>of</strong> what he regarded as Scholastichair-splitting, Erasmus would install the pure and perfect “philosophy <strong>of</strong> Christ,” an ethical ideal readilyguided by wisdom reached through humanizing influences.D. Neither Erasmus nor Luther aspired to be a philosopher. In this, too, there is a revealing aspect <strong>of</strong> thehumanism <strong>of</strong> the period.1. Consider Petrarch on the same subject: Writing “On his own ignorance and that <strong>of</strong> many others,”Petrarch says that as far as he is concerned, he can get as far as one would wish with the Bible, Cicero,and the folk-wisdom <strong>of</strong> his fellow citizens.2. He specifically eschews what he regards as the speculative confusion and ignorance <strong>of</strong> the ancientphilosophers. Again, the humanist is skeptical toward what the ancient world <strong>of</strong>fers as perhaps itsgreatest achievement.V. The Renaissance conception <strong>of</strong> virtue is not one that would be wholly endorsed by Plato and Aristotle.A. Virtue is now more publicly observable, more external than internal. The Medicis will show their virtue bythe patronage they give to the artists, sculptors, and architects <strong>of</strong> the period.B. Along with this development goes a gospel <strong>of</strong> success that gives rise to excess at the cost <strong>of</strong> piety, a shiftthat the Reformation sought to halt.C. For Luther, the project <strong>of</strong> the Reformation is summarized in his Concerning Christian Liberty (1520): “Thesoul can do without everything except the word <strong>of</strong> God.” One begins with the word <strong>of</strong> God, and no Greekpagan is needed to tell us how to live our lives.Recommended Reading:Cassirer, E. et al. The Renaissance <strong>Philosophy</strong> <strong>of</strong> Man. Chicago, 1967.Erasmus. Ten Colloquies. Liberal Arts Press, 1957.Yates, F. Giordano Bruno and the Hermetic Tradition. Chicago, 1964).Questions to Consider:1. Explain how the Renaissance conception <strong>of</strong> human dignity relates to the Christian sense <strong>of</strong> man as fallen.2. Conclude whether patronage is a credible reflection <strong>of</strong> virtue.3. Give examples <strong>of</strong> today’s “patrons,” in the sense <strong>of</strong> the Medicis.©2004 The Teaching Company Limited Partnership 33
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Daniel N. Robinson, Ph.D.Philosophy
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Lecture OneFrom the Upanishads to H
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E. The Upanishads would merge us wi
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2. Despite their oracles, priests,
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4. Looking at geometry, we are told
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E. The contribution of pre-Socratic
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of the mystery of earth itself impe
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Lecture SixHerodotus and the Lamp o
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Lecture SevenSocrates on the Examin
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Xenophon. Memorabilia. Cornell Univ
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Lecture NineCan Virtue Be Taught?Sc
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Lecture TenPlato’s Republic⎯Man
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Annas, J. “Classical Greek Philos
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III. The dominant school of Greek m
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Lecture Thirty-SixMoral Science and
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Questions to Consider:1. A hypothet
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ut cannot know what it is. Ultimate
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Claude Adrien Helvetius (1715-1771)
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Scope:The Great Ideas of Philosophy
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C. Though his system would be mocke
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1. There is nothing in the physics
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F. To include Hegel within the trad
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Lecture FortyThe Aesthetic Movement
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insisted that our very character is
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B. In the final state, we’re all
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Lecture Forty-ThreeDarwin and Natur
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Lecture Forty-FiveThe Freudian Worl
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Lecture Forty-SevenWilliam James’
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Questions to Consider:1. Conclude w
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Functionalism: The view that consci
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John Locke (1632-1704): Physician a
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Table of ContentsThe Great Ideas of
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Lecture Forty-NineAlan Turing in th
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Lecture Fifty-TwoPhilosophy of Scie
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Questions to Consider:1. What does
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Lecture Fifty-FiveWhat Makes a Prob
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B. Kant suggests that the moral law
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Lecture Fifty-SevenOn the Nature of
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⎯⎯⎯. On Free choice of Will.
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———. Toward a Science of Huma