Northern Humanist
The Northern Humanists were firm believers in higher education. Yet, they were also very critical of the way it was carried it out. Analyze their main criticisms of higher education and learning.
The Northern Humanists are strong believers in higher education. They differed from the more Italian approach; The Northerners emphasized education across a broader band of society, not just a more scholarly yet secluded class of intellectuals. Somewhat oddly, the study of the ancient classics was valued, but not thought to have much relevance in solving their current issues. "Thus those who were attracted to the new learning tended to be those who were simply curious rather than those who were dedicated to discovering through the study of the classics new means of dealing with social and personal problems." (Wilcox)
For the North, there was too much rhetoric that came from the study of the ancients and their discourses. They called for moral reform, and their interest in piety extended in how it could be applied to public virtue. The Northern Humanists were in favor of a more scholarly study and use of Latin, as opposed to the lower and common Italian Vulgate, in use by the Roman Catholic Church. They also were critical of empty ritual:
"They emphasized spiritual life rather than ritual observances and published simple French translations of biblical passages to bring the people closer to the simple and pure truths of Scripture" (Wilcox p.273 ).
Perhaps the biggest cause for different approaches to Humanism between North and South was the different cultural heritage that each region had experienced. For Italians, it was easy to feel connected to their Latin / Roman roots when surrounded by the still visible engineering marvels and ancient ruins which gave them a constant reminder of the 'Golden Age' that had produced their beloved classics. Germany in particular found latin culture to be unfamiliar, even unwelcome. Instead, they celebrated
The Northern Humanists are strong believers in higher education. They differed from the more Italian approach; The Northerners emphasized education across a broader band of society, not just a more scholarly yet secluded class of intellectuals. Somewhat oddly, the study of the ancient classics was valued, but not thought to have much relevance in solving their current issues. "Thus those who were attracted to the new learning tended to be those who were simply curious rather than those who were dedicated to discovering through the study of the classics new means of dealing with social and personal problems." (Wilcox)
For the North, there was too much rhetoric that came from the study of the ancients and their discourses. They called for moral reform, and their interest in piety extended in how it could be applied to public virtue. The Northern Humanists were in favor of a more scholarly study and use of Latin, as opposed to the lower and common Italian Vulgate, in use by the Roman Catholic Church. They also were critical of empty ritual:
"They emphasized spiritual life rather than ritual observances and published simple French translations of biblical passages to bring the people closer to the simple and pure truths of Scripture" (Wilcox p.273 ).
Perhaps the biggest cause for different approaches to Humanism between North and South was the different cultural heritage that each region had experienced. For Italians, it was easy to feel connected to their Latin / Roman roots when surrounded by the still visible engineering marvels and ancient ruins which gave them a constant reminder of the 'Golden Age' that had produced their beloved classics. Germany in particular found latin culture to be unfamiliar, even unwelcome. Instead, they celebrated
References: Castiglione, "The Courtier" Mirandola, Pico Della, "Oration on the Dignity on Man" Montaigne. "Essays: In Defense of Raymond Sebond" More, Sir Thomas, "Utopia" Rabelais, Francois, "Gargantua and Pantagruel: The Abbey of Theleme" Thompson, Karl F. Classics of Western Thought and Middle Ages, Renaissance and Reformation 4th ed pgs. 263-277 Wilcox, Donald J. In Search of God and Self: Renaissance and Reformation Thought. Boston: Houghton Mifflin, 1975. pgs. 268-287