Renaissance
From Geography
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| - | A wide ranging shift in intellectual, artistic and practical achievements that swept away the dust of Medieval times and heralded the dawn of more modern ones. A transformation that affected the very way in which human beings conceived of themselves and of their role within the cosmic order, and a transformation that gave humanity a much more important place in this cosmic order than had been the case in Medieval times. | + | A wide ranging shift in intellectual, artistic and practical achievements that swept away the dust of Medieval times and heralded the dawn of more modern ones. A transformation that affected the very way in which human beings conceived of themselves and of their role within the cosmic order, and a transformation that gave humanity a much more important place in this cosmic order than had been the case in Medieval times. Something which could be called 'Renaissance [[humanism]]' emerged. This humanism has many faces, one of which is called [[scientific humanism]] by David Ley and Marvin Samuels. |
| - | The Renaissance placed man in the centre of the cosmos. In Medieval times men and women held an important but decidedly inferior position in the great chain of being and in which their prime duty was to transcend the mortal world and their mortal bodies. The Renaissance created a new | + | The Renaissance placed man in the centre of the cosmos. In Medieval times men and women held an important but decidedly inferior position in the great chain of being and in which their prime duty was to transcend the mortal world and their mortal bodies. The Renaissance created a new image of man as the central miracle of creation. The perfect measure of God and God's creation. |
The Renaissance effectively 'invented' the human subject as something indispensable to human thought and action: as something active in history, in the sense of 'making things happen' and as something capable of attaining a knowledge of both its external world and its internal world. | The Renaissance effectively 'invented' the human subject as something indispensable to human thought and action: as something active in history, in the sense of 'making things happen' and as something capable of attaining a knowledge of both its external world and its internal world. | ||
| - | Science became the preeminently 'human' tool for knowing the world, and that in so doing the capacity of the human mind to acquire knowledge about existence became a central problem for philosophical reflection. | + | Science became the preeminently 'human' tool for knowing the world, and that in so doing the capacity of the human mind to acquire knowledge about existence became a central problem for philosophical reflection. So,there was no clearcut difference between 'arts' and 'sciences'. |
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'''References:''' | '''References:''' | ||
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[http://en.wikipedia.org/wiki/Renaissance_humanism Renaissance humanism] | [http://en.wikipedia.org/wiki/Renaissance_humanism Renaissance humanism] | ||
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| + | ''page edited by'' --[[User:JikkeVanTHof|JikkeVanTHof]] 15:57, 7 September 2011 (UTC) | ||
Revision as of 15:57, 7 September 2011
A wide ranging shift in intellectual, artistic and practical achievements that swept away the dust of Medieval times and heralded the dawn of more modern ones. A transformation that affected the very way in which human beings conceived of themselves and of their role within the cosmic order, and a transformation that gave humanity a much more important place in this cosmic order than had been the case in Medieval times. Something which could be called 'Renaissance humanism' emerged. This humanism has many faces, one of which is called scientific humanism by David Ley and Marvin Samuels.
The Renaissance placed man in the centre of the cosmos. In Medieval times men and women held an important but decidedly inferior position in the great chain of being and in which their prime duty was to transcend the mortal world and their mortal bodies. The Renaissance created a new image of man as the central miracle of creation. The perfect measure of God and God's creation.
The Renaissance effectively 'invented' the human subject as something indispensable to human thought and action: as something active in history, in the sense of 'making things happen' and as something capable of attaining a knowledge of both its external world and its internal world.
Science became the preeminently 'human' tool for knowing the world, and that in so doing the capacity of the human mind to acquire knowledge about existence became a central problem for philosophical reflection. So,there was no clearcut difference between 'arts' and 'sciences'.
References:
Cloke, P., Philo, Chr. & Sadler, D. (eds) (1991) Approaching Human Geography: An Introduction To Contemporary Theoretical Debates. Chapman, London. Chapter 3: Peopling human geography and the development of humanistic approaches.
Bold text page edited by --JikkeVanTHof 15:57, 7 September 2011 (UTC)
