The Concept of Defining Human Existence - Coursework Example

Introduction Defining human existence, the nature of man and how one should live a specific lifestyle is a question of every philosopher in every time frame. The humanists in the Renaissance period defined the concept of living a specific lifestyle and living an active life. The concept of defining human existence as a place for growth was continuously redefined through the Christian contemplative viewpoint, as well as classical rhetoric, especially during the Renaissance period. Understanding the debates between humanists and others in the Renaissance, such as Petarch and Salutati, gives a different meaning and definition toward the value of human life and the way in which one can live an active lifestyle. Salutati and Petarch combined beliefs of Christian morality with pagan rhetoric by stating that human nature naturally was moral and wasn’t dependent on a defined religion to practice a moral existence. Dante and Human Existence The preview of humanist theory on living an active lifestyle came from the teachings of Dante. The concept of humanism came from writings such as The Divine Comedy, which began to question human existence and the main attributes which one held when living a specific lifestyle. The culture then began to question concepts of humanism and what it meant to live an active lifestyle that defended one’s morals and beliefs. The behaviors that humanism was based on began with the intellect and the ability to grow with specific levels of knowledge based on the ideologies of humanists. Behaviors that arose from this included concepts such as keeping morality, expressing honor and following the intellectual and moral beliefs with specific actions that made one humanitarian. By giving one’s life to a specific attribute of the spirit, one could fulfill their human desires. The concept of human existence through Dante’s Divine Comedy and following lectures then allowed the humanitarian concepts to arise in society and among Christians (Parker, 67). Humanism in the Renaissance The concept of humanism in the Renaissance then begin to rise with several philosophies and intellectual premises of what it meant to live a moral and active lifestyle. The definition of the divine element was the most important concept that was based on growing intellectually while living an active lifestyle. During the Renaissance, there was an understanding by the humanists that this was not dependent on a specific religion or belief, but instead by the way in which one acted. In this sense, the ability to intertwine concepts such as Paganism and Christianity became well – known and recognized as ways to live an active lifestyle. The Pagan concept came from the Euhemristic tradition, which was when one was able to completely change their character based on divine will and desire. The right to survive and to become noble was then a part of the humanistic approach and the way in which one could grow within this lifetime. The concept of the Euhemristic tradition was adapted into Christianity, as many began to believe that there was the ability to grow into divinity by following the moral beliefs and concepts of the church (Seznec, 13). There were several philosophers who pointed out that the concept of humanist philosophy was not based on religion, but instead on morality and divine growth that was in this realm. This combined concepts such as Paganism and Christianity into the thoughts of the Renaissance, which directly affected what many believed and thought about lifestyle and expectations for humanism. A leading philosopher who declared this concept with humanism was Petrarch, who combines the central ideas of Christianity with the classical concepts of humanism. The main concept was to grow through intellect specifically by using the Latin renditions of works and to grow intellectually through the rhetoric and works that were available from the classical period. However, there was also an acceptance of the concepts of Christianity and how these intertwined with the ideologies of classical rhetoric. “In general he believed that the natural goals of life lie on earth and are bound up with active participation in the moral and political life of the community. The life of the Christian is full of constant trials and struggle, not of retreat from action, though of course its final goal is the peace and quiet of heaven” (Nauert, 28). The concepts that Petrarch held didn’t reject the contemporary thoughts of Christianity and the moral obligations and humanistic ideas that they held. However, the intellect that Petrarch fell back upon to find the true meanings of life and to grow through intellect came first through the classical meanings and pagan attributes that defined human nature. The works of Petrarch all define the concept of virtuosity as one which is not Christian, but instead is basic intellect and human nature. While Petrarch shows a specific tribute to Christianity, he also states that this is only one religion that works as a reminder for basic morality and human nature. “I do not belittle the authority of prophecy. What comes to us from Christ must indeed be true. Truth itself cannot lie. But I venture to question whether Christ was the author of this particular prophecy, whether it may not be, as often happens a fabrication attributed to him…. The goal of all good people is the same, but the ways of reaching it are many and various” (Petrarch, 1). The concept that Petrarch shows is one that is based on understanding Christianity but also showing that this is a basic human attribute, as opposed to being linked to a religion. In this manner, Petrarch is able to defend the concept human activity, virtue and morality specifically as a natural element of man. Another writing that shows the same concept of morality that moves beyond pagan or Christian belief is from Petrarch’s well – known writing, The Secret. In this particular work, Petrarch notes that every man is mortal and carries the same responsibility to overcome the difficulties of the world through morality. The dialogue isn’t based on the pagan or the Christian belief outside of the dialogue being with Saint Augustine. The focus; however, is based on one overcoming the illusions of the earth and understanding what morality means. It is also noted that the ability to have specific virtues, such as happiness, is the will of each individual. Petrarch states “Now if it is virtue only that makes the happiness of man, which is demonstrated by Cicero and a whole multitude of weighty reasons, it follows of necessity that nothing is opposed to true happiness except what is also opposed to Virtue” (Petrarch, 4). Through this concept and throughout the dialogue, the focus is on how virtue, morality and the ability to have human activity which is either good or bad is one which is dependent on the individual and their desire to reach true happiness. Another leading figure that followed the same concept of humanism in both classical terms and ideologies of Christianity was Salutati. Salutati was often defined as a republican humanist, specifically because he believed in ideas of humanism but limited these to a basis of understanding human behavior while creating philosophies on how individuals could best grow within society. The main agreement that Salutati withheld from Christian belief, as well as through the classical traditions, was that there was a foundational belief in humanism that all agreed upon. This included the definition of upholding moral virtue, being politically consistent and having loyalty toward one’s ideologies. For the orator, this is what defined the genuineness of the rhetoric which was spoken. More important, the rhetoric that was spoken had to be upheld through the actions and virtue in which one believed in. The concept of rhetorical virtuosity then become the central component of how one spoke then acted in turn (Kraye, 121). For Salutati, there was the ability to create a challenge to those living in society, politicians and church leaders, specifically with the ideology that every individual should uphold the same sense of virtue and loyalty that was spoken about. Instead of limiting this to a religion or philosophy, Salutati approached ideas of humanism as a challenge for those in every area of life. He often referred to this in his own life, specifically with his belief that his rhetoric and poetry was directly linked to divine inspiration. “I owe many things to Ovid, who served as a door and teacher when in the last part of my adolescence I was first as if divinely kindled and inspired for this study… after our Sulmonian came into my possession, as if given a gift by God, I understood them” (Salutati, 5). This example shows how Salutati believed that every individual had the ability by human nature to tap into their own humanistic nature outside of religion. The reference to God and the ability to have a sense of divine inspiration for rhetoric or other talents becomes the primary objective, as opposed to humanism related to Christianity. Humanism and Culture of the Renaissance The contrasting philosophies that were associated with humanism then began to create diverse cultures based on how one could grow through rhetoric, intellect, active lifestyles and moral obligations. The culture began with studying the classical rhetoric and ideologies that were a part of the time frame. These continued with establishing a deeper understanding of both classical beliefs as well as Christian ideologies for morality and virtue. The split in the culture came from those who believed in the classical rhetoric as well as those which were more interested in the Christian concepts related to humanism. The humanist culture that submerged from this in Italy then began to affect areas directly related to intellect, such as liberal arts, rhetoric and medieval universities. Since there were debates over the moral obligations by church, many cultural attributes grew outside of this, all which were linked directly to how one decided to grow intellectually, as opposed to movements that were based in morals (Nauert, 8). The growth and interchange of humanism was specialized because of the unique place that it acquired within society. The Medieval Universities didn’t recognize this as a proponent of society and intellect; however, the churches and those in various religions also debated about the validity. The result was that different philosophers, such as Petrarch and Salutati, were able to create a unique space for humanism that was based on what one practiced from their own lifestyle and intellect. Humanism then became important outside of the religious paradigm and instead the active life was based on individual thought and belief. The contemplative concerns which resulted from this were reflected in the artwork and expressions of the time while the active lifestyle based on morality created distinctions with living an active lifestyle. Taking the ideology of humanism outside of the church and religious lifestyle then created a stronger basis for the philosophy of humanism while giving it practical implications for those who studied the nature of man (Nauert, 10). Conclusion The concept of humanism was one that was debated in the Renaissance period because of the several implications that were a part of this. According to Dante, humanism was based on the morality and intellect that was upheld by Christians, as well as how one acted in relation to specific morals. However, the culture, and questions by Salutati and Petrarch questioned the Christian belief. Instead, they found that classical rhetoric, applications from any religion and the practice of basic practical values and morality in life allowed one to be humanist in nature. The turn this made for humanism allowed it to become a practical application where one had a sense of morality based on actions and the culture which they were in, as opposed to living a pious life because of the religion that they were named under. Works Cited Kraye, Jill. The Cambridge Companion to Renaissance Humanism. UK; Cambridge University Press, 1996. Nauert, Charles. Humanism and the Culture of Renaissance Europe. UK: Cambridge University Press, 2006. Parker, Deborah. Commentary and Ideology: Dante in the Renaissance. New York: Duke University Press, 1993. Petrarch. Letter to Boccaccio: Literature and Life. 1300 – 1451. Retrieved from: http://www.humanistictexts.org/petrarch.htm#_Toc483888161 Petrarch. Petrarch’s Secret. New York: Bedford Series, 2003. Salutati, Coluccio. Humanism of Coluccio Salutati. Koninklijke: Netherlands, 2000. Seznec, Jean. The Survival of the Pagan Gods: The Mythological Tradition and Its Place in Renaissance Humanism and Art. New Jersey: Princeton University Press, 1981. Read More