SECTION THREE
Revival of the Sciences
The deeper interest of the subject had been lost sight of, as we have seen, in the dryness and dulness of the content of thought, and in speculations which went wandering off into endless details. But now spirit gathered itself together, and rose to claim the right to find and know itself as actual self-consciousness, both in the supersensuous world and in immediate nature. This awakening of the self-hood of spirit brought with it the revival of the arts and sciences of the ancient world. This looked like a falling back into childhood, but it was really a spontaneous ascent into the Idea, a movement originating with self—while up to this time the intellectual world had been rather something given from without. From this proceeded all efforts and all inventions, the discovery of America and of the way to the East Indies. Thus in a very special way the love for the old, so-called heathen sciences once more awoke, for men turned to the works of the ancients, which had now become objects of study, as studia humaniora, where man is recognized in what concerns himself and in what he effects. These sciences, though at first they were placed in opposition to the divine, are rather themselves the divine, as living, however, in the reality of spirit. Men, because they are men, find it interesting to study men as men. With this a further consideration is intimately connected, namely, that when the formal culture of the mind, found among the Scholastics, became transformed into the Universal, the result necessarily was that thought knew and found itself in itself; from this the antithesis between the finite understanding and ecclesiastical dogma or faith consequently arose. The idea became prevalent that the understanding can recognize something to be false which the Church affirms to be true; and it was of importance that the understanding did so apprehend itself, although it was in opposition to the positive in general.
[A. Study of the Ancients.]
The first way in which the desire to find the human element in reference to what pertains to science manifested itself, was that an interest in such matters sprang up in the West, a receptive power where the ancients in their definiteness and beauty are concerned. But the revival of the arts and sciences, and especially of the study of ancient literature bearing on Philosophy, was at first in some measure a simple revival of the old philosophy in its earlier and original form, without anything new being added; this working up of old philosophies, to which a great number of writings were devoted, was thus the restoration of something forgotten only. The study of the Greeks was more especially revived; the knowledge of the Greek originals which the West acquired is connected with external political events. The West kept up constant intercourse with the Greeks through the Crusades, and Italy did so by means of commerce; yet there were no special diplomatic relations. Even the Roman laws were brought back from the East, until a code of the corpus juris was by chance discovered. But the West was again, and more effectually, brought into touch with the Greek East when, on the disastrous fall of the Byzantine Empire, the noblest and most distinguished of the Greeks fled to Italy. Earlier than this even, when the Greek Empire was being harassed by the Turks, ambassadors had been sent to the West in order to solicit help. These ambassadors were men of learning, and by their means—for as a rule they settled in the West—there was transplanted thither that love for antiquity to which we have referred. Petrarch in this way learned Greek from Barlaam, a monk in Calabria, where dwelt many belonging to the order of St. Basil; this order had monasteries in the south of Italy, and used Greek ritual. In Constantinople Barlaam had made the acquaintance of Greeks, particularly of Chrysoloras, who from 1395 chose Italy as his permanent dwelling-place. These Greeks made the West familiar with the works of the ancients, especially of Plato.[55] Too much honour is done to the monks when it is asserted that they preserved for us the writings of the ancients; these works, at least such as were in Greek, came rather from Constantinople, while the Latin portion of them, it is true, were preserved in the West. Acquaintance was now also for the first time made with Aristotle’s own writings (supra, p. 75), and thereby the old philosophies were again revived, although mingled with intellectual vagaries of the utmost wildness.
Thus it was partly the old Platonic philosophy that was sought out, and partly the Neo-Platonic, as also the Aristotelian and Stoic, the Epicurean as far as it regarded physics, and the popular philosophy of Cicero in its first form; these were brought forward as authorities against Scholasticism, being in direct contradiction to it. Such endeavours are, however, connected rather with the history of literature and culture, and with the advancement of the same; we do not find originality in this philosophic work, nor can we recognize therein any forward step. We have still writings of that period, by which we find that each school of the Greeks found its adherents, and that Aristotelians, Platonists, and so on appeared on the scenes, though they were of a very different stamp from those of olden times. For true instruction in philosophy we must, however, go to the original sources, the ancients.
[1. Pomponatius.]
Pomponatius was one of the most remarkable of these Aristotelians; among other subjects he wrote in 1534 on the immortality of the soul, and in so doing he showed—following a practice which was specially in vogue at that time—that this dogma, which he believed as a Christian, was according to Aristotle and reason incapable of proof.[56] The disciples of Averroës alleged that the universal νοῦς, which is present in thought, is immaterial and immortal, while the soul as numerically one is mortal; and Alexander Aphrodisiensis also maintained its mortality. Both of these opinions were condemned in 1513 at the Council of Benevento, under Leo X.[57] The vegetative and sensitive soul Pomponatius asserted to be mortal (c. VIII. p. 36; c. IX. pp. 51, 62-65): and he maintained that it is only through thought and reason that man partakes of immortality. Pomponatius was summoned before the Inquisition; but as cardinals protected him, no further notice was taken of the matter.[58] There were many other pure Aristotelians; especially among the Protestants at a later time were they general. The Scholastics were erroneously termed Aristotelians; therefore the Reformation was opposed to Aristotle only in appearance, but to the Scholastics it was opposed in fact.