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[2] Humanism (Romano and Tenenti)
Source: “The Foundation of the Modern World. Late Middle Ages, Renaissance, Reformation.” By Ruggiero Romano und Alberto Tenenti. (Fischer Weltgeschichte, Band 12. “Die Grundlegung der modernen Welt. Spätmittelalter, Renaissance, Reformation“. Translated from Italian by Helga Brissa, Heinz Wisman, and Dr. Egbert Türk.)
… We will try, then, to make clear what the primarily Italian humanists contributed to the cultural inheritance of the West between approx. 1440 and 1530. For this event, the foundational and valuable features were its direction-giving universality, and the ability to express values for a certain dynamically developing societal type. It is true the appearance of Italian humanism was bound to an ideology of a merchant, state, and pre-capitalistic middle class. Yet it proved in its transfer to other lands, where the middle class was different, and was otherwise socially formed, to be equally vigorous and fruitful. This means that this movement, apart from particular ethical, artistic, or literary forms early on, understood it was playing a historical role; and that its greatness and fruitfulness can be attributed, no doubt, to this role that was wanted as well. Humanism sought to replace the hierarchically divided spiritual-intellectual system of the Middle Ages’ society with another view. In this view, one side inclined to individualism, while the other strove for a brotherly connection between all people, seen without essential differences. This requirement for the value of the individual, then, referred to the general value of humanity, and of the natural world it is a part of: with all in this natural correlation. Humanism was an open, free, and dynamic culture. This indicates a culture that was self-consciously person-oriented, therefore not imposing personal limitations, and could not alienate one from their essence or nature. Although humanism held the classical and Christian requirement, whereby true knowledge included the learning and application of what was securely normative [des Sein-Sollens miteinschloß], it still insisted that knowledge freed all human possibilities, and not merely a few – as, for example, for finding happiness in another world and in this world to suffer; or to bend body and spirit before the socially arbitrary, or religious dogma. In view of the pressure of Christian tradition and the weight of the scholastic mentality, the humanists allied themselves with classical antiquity; and sought with the help of philology to grasp it, in its essential and original form. This would provide a more valid support for their struggle, found among the most engaged parts of European society. Although the failure of the humanistic ideology in its first, expansive phase was undeniable, thanks to its goal-oriented view it was increasingly adapted to new situations in Western society. [ … ]
Translation (from German to English) by Edward Eggleston.
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In the paragraph immediately following the translated excerpt above, Romano and Tenenti offer certain ideas of particular complementary interest. The center of this interest might be called the historical meaning of non-historical humanistic values. As noted above, humanism as a movement sought a historical role. Yet at its core was a sense of transcendent (or timeless) value, an idealism related to striving for perfection and human excellence; both in works of art, and in the development of the individual “for their own sake”. The authors trace this complex group of ideals to classical and Christian sources. The historical consequence, then, is of particular interest: while the idealism and real achievement revealed an impressive strength in the movement, its appeal was limited to aristocratic circles. Despite the undoubted quality of ideas and ideals, a form of weakness was revealed, as intrinsically related to the movement’s strengths. Humanism spread, and its influence grew. But the emphasis on perfection and other idealized humanistic values, as for art or the individual, would continue to limit social acceptance.
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Remarks. The National Foundation on the Arts and the Humanities Act of 1965, and a connection to humanism for the present US.
In light of the social dilemma of humanism, where the strength of the ideas and values makes their social expansion difficult — this strength that is its “weakness” — we can truly admire the ambition and qualities of leadership shown by those creating the NEH. The point is not only recognition of the importance of the area, as worthy of special public support. It is also the historical mission and echo, over centuries now, of trying to bring these ideas and values to a position of greater social benefit and influence.
A group of excerpts makes the connection more explicit:
National Foundation on the Arts and the Humanities Act of 1965
From the “Declaration of Findings and Purposes”
(11) To fulfill its educational mission, achieve an orderly continuation of free society, and provide models of excellence to the American people, the Federal Government must transmit the achievement and values of civilization from the past via the present to the future, and make widely available the greatest achievements of art.
(3) An advanced civilization must not limit its efforts to science and technology alone, but must give full value and support to the other great branches of scholarly and cultural activity in order to achieve a better understanding of the past, a better analysis of the present, and a better view of the future.
(4) Democracy demands wisdom and vision in its citizens. It must therefore foster and support a form of education, and access to the arts and the humanities, designed to make people of all backgrounds and wherever located masters of their technology and not its unthinking servants.
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(7) The practice of art and the study of the humanities require constant dedication and devotion. While no government can call a great artist or scholar into existence, it is necessary and appropriate for the Federal Government to help create and sustain not only a climate encouraging freedom of thought, imagination, and inquiry but also the material conditions facilitating the release of this creative talent.
(8) The world leadership which has come to the United States cannot rest solely upon superior power, wealth, and technology, but must be solidly founded upon worldwide respect and admiration for the Nation’s high qualities as a leader in the realm of ideas and of the spirit.
(9) Americans should receive in school, background and preparation in the arts and humanities to enable them to recognize and appreciate the aesthetic dimensions of our lives, the diversity of excellence that comprises our cultural heritage, and artistic and scholarly expression.
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