A Beginner's History of Philosophy, Vol. 2: Modern Philosophy

by Herbert Ernest Cushman

MAP SHOWING THE DECENTRALIZATION OF EUROPE IN THE SIXTEENTH CENTURY

(Note that Rome, Wittenberg, London, and Geneva are the religious centres; that Paris, Oxford, Heidelberg, and Prague are the educational centres; and that Europe is divided into many nations)

But a deeper insight into the Renaissance shows that its revolutionary, negative, and spectacular aspect is not its whole significance. No doubt a strong, universal, and well-centralized government and a unity of faith are social ideals. The reverence in which the name of Rome was held long after the empire had been destroyed, and the reluctance with which the first Protestants separated themselves from the Catholic church, show that the lossof such a unity is a real loss. But the church of the Middle Ages was not the carrier of all the treasure of the past, nor could the church with its own inherent limitations stand as representative of modern times. The new problem which the Renaissance faced might be destructive of much of the traditional past, but it contained many new elements. The “new man” found himself in a “new universe.” He was obliged to undertake the solution of a far deeper problem than antiquity had ever attempted. He must orient himself in a larger world than the past had ever imagined. He must do this in the very presence of mediæval institutions, which had not lost their spiritual nor their temporal power. The constructive problem before the man of the Renaissance was therefore an exceedingly complex one. How should he explain his relation to the “new universe” in a way that would not antagonize tradition? It was a new problem, a real problem in which the traditional factor was always persistently present.

There were two motifs which give to the problem of the Renaissance its constructive character. These were naturalism and subjectivism. In the first place, the Renaissance is the period when the naturalism of the Greeks was recovered. By naturalism is meant the love for earthly life. Of this the mediæval church and the mediæval time had little or nothing. The church had been born out of the revulsion from the earthly, and it rose on the aspiration for the supernatural. The Renaissance was, on the contrary, born out of a passionate joy in nature, which joy was intensified by the unexpected possession of the literature of the past and by the discovery of new lands beyond the seas. Man felt now the happiness and dignity of earthly living and theworth of the body as well as the soul. In the next place, the Renaissance is marked by the rise of subjectivism. At the beginning of our book we have already given the meaning of subjectivism (see vol. i, p. 2), and we have characterized modern civilization as subjective in distinction from the ancient as objective and the Middle Ages as traditional. We have also found, as we have gone on, the beginnings of subjectivism in the Sophists, Stoics, and Christians. But in the Renaissance for the first time does the individual as a rational self gain the central position. This is subjectivism: the individual is not only the interpreter of the universe, but also its mental creator. Of the subjective motif in modern times the Renaissance marks the inauguration, and German Idealism the culmination. While the world of the ancients was cosmo-centric and the mediæval world was theo-centric, the world of the modern man is ego-centric. The love of life, and the love of life because the individual feels his own capacity for life—this is the situation presented to the man of the Renaissance. Thus in the restoration of naturalism and in the construction of subjectivism did the Renaissance stand for positive upbuilding, in spite of the fact that in all this the period was constrained by the powerful tradition of the church.

The Two Periods of the Renaissance: The Humanistic (1453–1600); The Natural Science (1600–1690). The Renaissance is divided into two periods at the year 1600. The reason for taking this date as a division line will soon appear. The period before 1600 we call the Humanistic, or the period of the Humanities; the period after this date the Natural Science Period.

(a) The Similarities of the Two Periods. These two periods are alike in having the same motives. Both feel the same urgent need (1) for new knowledge, (2) for a new standard by which to measure their new knowledge, (3) for a new method of gaining knowledge. From the beginning to the end of the Renaissance the “new man” was feeling his way about, was trying to orient and readjust himself in his “new universe.” He was seeking new acquisitions to his rich stores of knowledge, to systematize his knowledge by some correct method, and to set up some standard by which his knowledge might be tested.

(b) The Differences of the Two Periods. There are, however, some marked differences in the carrying out of these motives by each period, and to these we must give our attention.

(1) The Countries which participate in the Renaissance differ in the Two Periods. In the Humanistic Period Italy and Germany were chiefly concerned. There are two reasons for this. In the first place, these countries had been engaged in commerce with the Orient, had become prosperous and more or less acquainted with the culture of the Orient. In the second place, Italy had been the refuge of the Greek scholars; when the colony of Greek refugees in Florence had died out in 1520, northerners like Erasmus, Agricola, Reuchlin, the Stephani, and Budæus had luckily already made themselves masters of the Greek language and literature, and had carried their learning into Germany.

In the Natural Science Period the Renaissance had practically become dead both in Germany and in Italy. The reason for this is not far to seek. In Italy, in 1563, the Council of Trent had fixed the dogma of the churchand had made it impossible for the church to assimilate anything more from antiquity. The so-called Counter-Reformation set in, and Italy became dumb under the persecutions of the Inquisition. Furthermore, the discovery of the sea-route to the East had turned commerce away from Italy. When we look to Germany, we find a similar situation. The Thirty Years’ War (1618–1648) had devastated the land and had made intellectual life wholly impossible.