Schola Aquitanica (1583): Latin grammar and Renaissance tradition

The main objective of this article is to make a discussion on the category of analysis of linguistic thought (SWIGGERS, 2013), having as an object of studies the period of Portuguese Renaissance humanism. To develop this investigation, my theoretical and methodological model is derived from the discipline of Historiography of Linguistics (KOERNER, 1996, BATISTA, 2019). Thus, my specific objective is to analyze the current of thought of Portuguese Renaissance humanism from a specific textual source, the document known as Schola Aquitanica, published in 1583. This document is a school regiment with the didactic orientation of classes and methods to teach humanities, used at the Collège de Guyenne in the 16th century. His editio princeps is entitled Schola Aquitanica (SANTOS, 2021), having as author Élie Vinet (1509-1587), a French humanist. However, in the 16th century edition, there is a more specific internal title: Docendi Ratio in Ludo Burdigalensi (the order of studies at the College of Bordeaux), which is also known in French as Le Program d’Études du Collège de Guyenne (the program of studies at the College of Guyenne).

Humanities Studies and Jesuit Principles of Education

RESEARCH OBJECTIVE:The objective of the study is to identify key features of the concept of analysing humanitarianism and, eventually, humanity as an important sociogenic factor and its meaning for contemporary education. RESEARCH PROBLEM AND METHODS: This work focuses on recognizing the conceptual core in the humanist tradition through the analysis of the ancient and Renaissance idea of the study of humanitarianism that dominated in the educational paradigm in the period of the Renaissance humanism and in the development of Jesuit education. THE PROCESS OF ARGUMENTATION: The study indicates interpretative inconsistency in the concept of modern humanism. Trying to explain what is unclear in the humanistic discourse, the author will, first of all, focus on the origin of the Renaissance humanism with its outdated concept of the study of humanitarianism, and then he will present the analysis of the concept of the original, ancient understanding of the study of humanitarianism in the inspiring text of the Renaissance humanistic movement Pro Archia Poeta Oration by Cicero. Finally, the author presents the connection between the analysis of humanitarianism and the Renaissance educational system of Societas Jesu, as well as the perspectives of this tradition and its influence on the present time. RESEARCH RESULTS: In the research, the author identified the ancient and Renaissance concept of studying humanitatis as a key sociogenic factor necessary for the morphogenesis of cultural identity. CONCLUSIONS, INNOVATIONS, RECOMMENDATIONS: Humanistic studies, as a lifelong process of cultivating cura personalis according to Jesuit principles, are an important condition for upgrading humanity which is characterized by the fulfillment of the moral dimension of an individual integrated with social and cultural processes of the society. The study indicates the meaning of the epideictic approach to analysing humanitarianism in its function of articulating the cultural identity of the polis.

Walking in the Boboli Gardens in Florence: Toward a Transdisciplinary, Visual, Cultural, and Constellational Analyses of Medieval Sensibilities in the Hypnerotomachia Poliphili

Walking as a methodological approach has developed within anthropological, literary, sociological, and ethnographic research, and more recently in ethno-biographic studies, but has not greatly crossed into history or art history. In this article, using the metaphor of the “constellation,” we offer a transdisciplinary methodology to complicate Euro-western renaissance humanism, in our exploration of the gendered, temporal, spatial, and cultural aspects of renaissance Florence, through a walk in the “Boboli gardens” in the footsteps of Poliphilo. Walking helps us to form a sense of our past, present, and future, and in walking, we gain ground in the “art of paying attention” (Ingold). In our walk, key emerging themes are the gardens as a metaphor for visual culture; the phenomenological, temporal, and spatial transgression of gender norms and their demarcated thresholds; gardens as stimulating cognition and the sensorial; and the developing art of garden aesthetics and the architectonic.

Cultures of Calvinism in Early Modern Scotland

This chapter highlights recent work on the history of Calvinist culture in Scotland between the Reformation of 1560 and the end of the reign of James VI and I (1567–1625). It looks at both disciplinary culture and the ways in which Calvinism manifested in familial, social, noble, and intellectual life. While cumulative research on the system of church courts and the ‘culture of penitence’ has led to a much better understanding of everyday religious life, this chapter suggests a variety of directions in which future research could be taken. These include examining the pace at which Reformed culture embedded itself in Scottish society post-Reformation; the role of the nobility in religion; the experience of religious life in relation to gender and sexuality; the legacy of Renaissance humanism; and the roles of Reformed scholasticism and neo-Latin in intellectual life.

Dissent from Mt. Ventoux: Between Christian and Secular Humanism in Petrarch’s de Ascensu Montis Ventosi

Petrarch’s letter de Ascensu Montis Ventosi has long served as the founding document of “renaissance humanism”. Since thebeginning of renaissance studies in the mid-nineteenth century, the letter has become almost a talisman for summoning the new, secular spirit of humanism that spontaneously arrived in Italy in the fourteenth century, took hold of the hearts and minds of Europeans in the fifteenth century, and led to cataclysmic cultural, religious, and political changes in the sixteenth, seventeenth, and eighteenth centuries. This reading, still common among non-specialists, especially in the English-speaking world, is overly simplistic and ignores Petrarch’s profound debt to classical and Christian tradition, obscuring the fundamentally religious character of the letter. This article examines how scholars came to assign the letter so much importance and offers an interpretation that stresses Petrarch’s continuity with tradition and his desire to revitalize rather than reinvent the traditions of Christian scholarship and contemplation.

The problem of justice in the works of Nizami Gancavi

The article discusses the creation of the image of a cust ruler in the “Khamsa” of Nizami Gancavi in the 12th century, who made an invaluable contribution to the revival of Azerbaican, including world culture. It also discusses the development of the ideas of statehood from the perspective of humanism and the important achievements of Azerbaican’s socio-philosophical thought. At the same time, in all his works, the great thinker focused his attention on the problem of moral perfection, hard work and philanthropy. In addition to other high moral qualities, he drew attention to the problem of a cust ruler and an ideal political structure. For him, the main features of a cust ruler are decency and humanism. According to Nizami, virtue is the one who serves his people and on this basis, he called the rulers of his time to custice. He believed that, in a conscious human society, the main task of the state and its leader is to ensure public confidence in the authorities and restore custice. According to the poet, oppression should not be included in the sphere of the state, otherwise the prosperity of such a state will not last long. Key words: state, renaissance, humanism, spiritual perfection, humanity, sovereignty, kindness, custice

Space, time, and the world

Conceptions of space and time have conventionally lent themselves to characterizations of late medieval Europe as an ‘Age of Discovery’. These characterizations underpin an account of historical ‘progress’ which is technological, intellectual, and social. Coupled with other retrospective ‘modern’ projections—Renaissance humanism and the rise of ‘the state’—they present a teleological narrative of empirical, rational, and scientific discovery at the waning, even the end, of ‘the Middle Ages’. By qualifying and revising such a narrative, this chapter invites appreciation of a more complex historical reality, a necessarily plural and fragmented picture of socially and culturally conditioned ways of seeing space, measuring time, and understanding the connections between them. The discoveries of the fifteenth century emerge, as a result, not as the reflection of a brave new vision of the world, a shift from ‘religion’ to ‘science’ or from ‘medieval’ to ‘modern’, but rather as a reconfiguration of representations of what was already known. This was certainly an age of conceptual change and development but one which was characterized as much by refining, re-ordering, and reconnection as it was by innovation and discovery.

Francisco Cervantes de Salazar’s Mexico City in 1554: A Dramaturgy of Conversion

The interplay between cities, theatricality and conversion becomes manifest in exclusive or semi-private spaces, such as classrooms and private studies. As this chapter illustrates, the rhetorical textbooks of Fernández Salazar sought to train students in the art of Rhetoric by performing didactic dialogues that took place against the background of colonial Mexico. In so doing, the textbooks linked Renaissance humanism to the transformation of urban, social, and religious spaces that followed the Spanish conquest of the Aztec empire.

Introduction—on and off Topic

It has long been established, mainly with the works of Robert Roswell Palmer, Jacques Godechot, and more recently, Wim Klooster and Janet Polasky, that a revolutionary wave, promoting more egalitarian and progressive political regimes, swept over Northern America and Europe, France more particularly, in the 18th century. This approach, known as the Atlantic Revolution theory, holds that the 1776 American War of Independence initiated such a philosophical and political process, later reaching Europe. It appears however that this revolutionary movement was initiated a long time before 1776. In the 1960s, famous French historian Fernand Braudel had already raised the question whether the questioning of a society dominated by the Catholic Church originated from Renaissance humanism.