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The disciplines now known as the humanities emerged in their modern form during the Italian Renaissance as the result of an educational movement begun by humanist teachers, writers, and scholars in the early fourteenth century. These educators argued for the usefulness of classical literature as an instrument for training young men and women, not only in the arts of language and eloquence, but also in civic virtue and practical wisdom. This volume provides new translations, commissioned for the I Tatti Renaissance Library, of four of the most important theoretical statements that emerged from the early humanists’ efforts to reform medieval education: ,Pier Paolo Vergerio, “The Character and Studies Befitting a Free-Born Youth” ,Leonardo Bruni, “The Study of Literature” ,Aeneas Silvius Piccolomini (Pope Pius II), “The Education of Boys” ,Battista Guarino, “A Program of Teaching and Learning”

Humanist Poetics : Thought, Rhetoric and Fiction in 16th Century England

This is a stirring document outlining a philosophy for survival and fulfilment in our time. Signed by Andrei Sakharov, B.F. Skinner, Corliss Lamont, Betty Friedan, Sir Julian Huxley, Sidney Hook, Jacques Monod, Gunnar Myrdal, and 275 other distinguished leaders of thought and action, it has been hailed as a classic.

When it was first published in 1990, this book was an important study (the first for over sixty years) of north Italian and Parisian bindings by a distinguished authority who has elegantly considered the twin claims of ornament and patronage. The decorative possibilities of book binding were transformed during the third quarter of the fifteenth century through the work of antiquaries and scribes centred in Padua. Gilt-tooled elements taken from Islamic bookbindings and metal work, antique monuments and inscriptions and classical gems were adapted to create a new style. Italian men of letters and collectors enthusiastic for the New Learning carried the Paduan fashion to Central and Northern Europe, and Francis I's respect for learning and the patronage of two successive kings kindled a final blaze of creative brilliance in sixteenth-century France.

Humanist Tragedies, like its companion volume Humanist Comedies (ITRL 19), contains a representative sampling of Latin drama written during the Tre- and Quattrocento. The five tragedies included in this volume―Albertino Mussato’s Ecerinis (1314), Antonio Loschi’s Achilleis (ca. 1387), Gregorio Corraro’s Progne (ca. 1429), Leonardo Dati’s Hyempsal (ca. 1442), and Marcellino Verardi’s Fernandus servatus (1493)―were nourished by a potent amalgam of classical, medieval, and pre-humanist sources.Just as Latin humanist comedy depended heavily upon Plautus and Terence, humanist tragedy drew its inspiration primarily from the nine plays of Seneca. Dramatists also used ancient legends or contemporary history as source material, dramatizing them as Seneca might have done. Some even attempted to outdo Seneca, exaggerating the bloody sensationalism, the bombastic rhetoric, and the insistence on retributive justice for which he was famous.Unlike comedy, which drew its narratives from ordinary life and from love, sex, money, and manners, tragedy was not concerned with human foibles but with distant tragic heroes. The impossible choices faced by larger-than-life men and women whose heroic destinies hung in the balance gave tragedy a considerably shorter shelf-life than comedies. While comedy stayed relevant, tragedy became problematic, evolving into the hybrid genre of tragicomedy by the end of the Quattrocento. Humanist tragedy testifies to the momentous changes in literary and cultural conventions that occurred during the Renaissance.

Jessica Hagy is always looking for connections and themes--tendrils of information that loop and twist and knot into each other. In The Humanist's Devotional she connects quotations and aphorisms to build a conversation between voices from ancient to modern times, a conversation that asserts a humanism that's bravely authentic, with a message that our world is absolutely and wonderfully fascinating. The result is a book of daily devotionals, or meditations, that are not centered on a god or religion, but on a mindset: humanism as a function of learned history and a coping mechanism for a hectic and unnerving world.

For more than fifty years, Yi-Fu Tuan has carried the study of humanistic geography—what John K. Wright early in the twentieth century called geosophy, a blending of geography and philosophy—to new heights, offering with each new book a fresh and often unique intellectual introspection into the human condition. His latest book, Humanist Geography, is a testament of all that he has learned and encountered as a geographer.     In returning to and reappraising his previous books, Tuan emphasizes how the study of humanist geography can offer a younger generation of students, scholars, and teachers a path toward self-discovery, personal fulfillment, and even enlightenment. He argues that in the study of place can be found the wonders of the human mind and imagination, especially as understood by the senses, even as we human beings deal with nature's stringencies and our own deep flaws.

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Humanist Poetics : Thought, Rhetoric and Fiction in 16th Century England

The five comedies included in this volume, three of which have never been translated into English, present a characteristic sampling of comic form as it was interpreted by some of the most important Latin humanists of the Quattrocento. Pier Paolo Vergerio's Paulus (ca. 1390), Philodoxeos fabula (1424) by Leon Battista Alberti, Philogenia et Epiphebus (ca. 1440) by Ugolino Pisani, Chrysis (1444) by Aeneas Silvius Piccolomini (later Pope Pius II), and Tommaso Medio's Epirota (1483) span nearly the entire period and are a valuable gauge of its changing literary tastes, tastes nourished by the ancient comic drama of Plautus and Terence. While the earliest of the humanist comedies seem almost medieval in their moralism, the didacticism of the pulpit is cleverly seasoned with the unabashed realism of the brothel to produce a mixture that looks forward to the more modern, sophisticated comedies written in the vernacular during the Cinquecento.

When it was first published in 1990, this book was an important study (the first for over sixty years) of north Italian and Parisian bindings by a distinguished authority who has elegantly considered the twin claims of ornament and patronage. The decorative possibilities of book binding were transformed during the third quarter of the fifteenth century through the work of antiquaries and scribes centred in Padua. Gilt-tooled elements taken from Islamic bookbindings and metal work, antique monuments and inscriptions and classical gems were adapted to create a new style. Italian men of letters and collectors enthusiastic for the New Learning carried the Paduan fashion to Central and Northern Europe, and Francis I's respect for learning and the patronage of two successive kings kindled a final blaze of creative brilliance in sixteenth-century France.

Humanist Readings in Jewish Folklore pesents more than 120 Jewish folktales, selected wtih an eye to those Jews who seek their personal ethics and morals in Jewish culture and literature. The tales reflect the side of JEwish tradition that values freedom of thought, social justice, egalitarianism and respect for the "other." Offering an introduction, commentary and bibliography, this book explores the pre-modern roots of Jewish humanism.

When the Ottoman Empire met its demise in the early twentieth century, the new Republic of Turkey closed down the Sufi orders, rationalizing that they were antimodern. Yet the nascent nation, faced with defining its cultural heritage, soon began to promote the legacies of three Sufi saints: Mevlana Celaleddin Rumi, Hacı Bektaş Veli, and Yunus Emre. Their Turkish ethnicity, along with universalist themes found in their poetry and legends—of love, peace, fellowship, and tolerance—became the focus of their commemoration. With this reinterpretation of their characters—part of a broader secularist project—these saints came to be considered the great Turkish humanists. Their veneration came to play an important role in the nationalist formulation of Turkish culture, but the universalism of their humanism has exposed fissures in society over the place of religion in the nation.  Humanist Mystics is the first book to examine Islam and secularism within Turkish nationalist ideology through the lens of commemorated saints. Soileau surveys Anatolian and Turkish religious and political history as the context for his closer attention to the lives and influence of these three Sufi saints. By comparing premodern hagiographic and scholarly representations with twentieth-century monographs, literary works, artistic media, and commemorative ceremonies, he shows how the saints have been transformed into humanist mystics and how this change has led to debates about their character and relevance.

There can be little doubt that Louis Althusser was one of the most influential philosophers of the twentieth century, and his influence subsists in many of the concepts currently deployed in disciplines such as cultural studies, social theory and literary criticism.Yet Althusser was also a leading intellectual in the French Communist Party and a foremost participant in the debates in the human sciences that are marked by the names of Claude Lévi-Strauss, Jacques Lacan and Georges Canguilhem. His writings were major interventions in a specific political and theoretical conjuncture and it is this aspect of his work that this new collection of previously untranslated texts seeks to reflect.Consisting of writings from the very height of Althusser’s intellectual powers, during the period 1966-67, this book covers, among other things, the critique of Lévi-Strauss’s structuralism, the theory of discourse and its relationship to psychoanalysis, the place of Ludwig Feuerbach, the tasks of Marxist philosophy, and the famous “humanist controversy.”

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Book by Trahair, Richard C. S.

Jessica Hagy is always looking for connections and themes--tendrils of information that loop and twist and knot into each other. In The Humanist's Devotional she connects quotations and aphorisms to build a conversation between voices from ancient to modern times, a conversation that asserts a humanism that's bravely authentic, with a message that our world is absolutely and wonderfully fascinating. The result is a book of daily devotionals, or meditations, that are not centered on a god or religion, but on a mindset: humanism as a function of learned history and a coping mechanism for a hectic and unnerving world.

The disciplines now known as the humanities emerged in their modern form during the Italian Renaissance as the result of an educational movement begun by humanist teachers, writers, and scholars in the early fourteenth century. These educators argued for the usefulness of classical literature as an instrument for training young men and women, not only in the arts of language and eloquence, but also in civic virtue and practical wisdom. This volume provides new translations, commissioned for the I Tatti Renaissance Library, of four of the most important theoretical statements that emerged from the early humanists’ efforts to reform medieval education: ,Pier Paolo Vergerio, “The Character and Studies Befitting a Free-Born Youth” ,Leonardo Bruni, “The Study of Literature” ,Aeneas Silvius Piccolomini (Pope Pius II), “The Education of Boys” ,Battista Guarino, “A Program of Teaching and Learning”