Psychology of Humanism

I’ve always been fascinated by the concept of “nature versus nurture,” and how we are shaped by and shape our culture. Examining movements such as the Renaissance through the lens of psychology yields some interesting ideas about how exactly changes in prevailing ideologies shape the future. 

photo by "Pere" on flickr (text added) 

According to Freud’s model of the mind, our consciousness is divided into 2 parts: the conscious mind and the subconscious mind. The conscious mind takes up only 10 percent; and our much larger subconscious is a blank slate when we are born. Throughout our lifetime, that slate is filled with patterns derived from our conscious thought and knowledge absorbed from others and the environment. Since the subconscious mind is 90% of our overall mind, whatever is in our subconscious forms our character, which then determines what we will accomplish in life.


The strong influence of external stimuli on the development of the subconscious means that changes in general attitudes, ideals, or prevailing wisdom (the “environment”) have significant impacts on the character, and therefore the actions and achievements, of individuals living in those times. The Renaissance and Reformation were absolutely crammed with such changes to the intellectual environment, and the rise of Humanism specifically may have altered attitudes about human nature and influenced the general psyche in a way that was key to later development and progress.

One of the fundamental tenets of Renaissance Humanism, as expressed by Petrarch, is that God gave humans intellectual and creative potential that was meant to be used. Humanism in that era also emphasized the responsibility of humans in developing themselves and promoting the race as a whole. Finally, as part of the “ad fontes” movement, the ancient Greek concept of Eudaimonia was probably becoming prominent, convincing people that the search for and creation of happiness and well-being was an important purpose of life. The spread of these ideologies would have significantly impacted the minds and characters of those who learned them, especially younger people whose subconscious minds were still being filled and developed.

Consider the impact this type of teaching would have on a person, in contrast with the previously dominant church doctrines. Rather than being told their individual life didn’t matter and salvation in the next life is the only thing for which they had to hope and work, someone growing up in the high Renaissance would start to internalize feelings of self-worth and agency. During the Reformation, things got even better: rather than the dogma that having wealth is a sin, Calvinists taught that material prosperity is evidence of God’s favor, motivating people to work hard and advance themselves financially.

In a discussion during the salon activity about how Renaissance and Reformation ideologies laid the foundation for the spectacular economic growth of later centuries, Joe pointed out how, in many cases, it’s not circumstances that change our mindset but rather our mindset that allows us to change our circumstances. I think the rise of Humanism during the Renaissance is a history-altering example of this. Humanism changed people, and people changed the world.

Sources:

https://en.wikipedia.org/wiki/Petrarch

https://en.wikipedia.org/wiki/Humanism#Humanistic_psychology

Image: https://www.flickr.com/photos/pere/523019984

Back, Forward, & Back Again

Petrarch looked back over his shoulder nearly thirteen centuries to glimpse sight of works that would make mankind wonder and marvel for centuries to come: Cicero’s letters.  This demonstration of ‘ad fontes’ triggered a new perspective of communication.  Somehow, diving back into the past allowed our forefathers to move more quickly forward. 

Letters to Cicero

Petrarch’s discovery didn’t stop there.  He continued to dig deeper into the past and introduced ideals of humanism—that man was capable of great things.  “What a piece of work is man!”  Shakespeare would later exclaim, which is the very sentiment that fueled and sustained a new awareness of communication.

The two letters Petrarch wrote to Cicero were only the beginning; humanism ideals couldn’t be contained to the written word alone.  Artists like Leonardo da Vinci and Michelangelo communicated their ideas and passions through arts, and for others, it was speech.  Castiglione’s The Courtier masterfully illustrates how the Renaissance-theme of sprezzatura shifted the communication-focus to speech. 

Giovanni Boccaccio and the Beginnings of the Renaissance

Giovanni Boccaccio 

In labeling and generalizing periods of history there is a tendency to compartmentalize history into neat segments that are only slightly connected by key events. In looking into the life of Giovanni Boccaccio I was able to shift from this frame of reference by taking a step into the life of one man who's literary works greatly helped bring about the beginnings of the Renaissance.

Boccaccio's early life was greatly affected by several important transitions that had begun to occur, specifically the rise of the mercantile class. This new wave of economic prosperity made possible the intellectual growth that would later spur the renaissance as people began to look back to Greco-Roman culture. Boccaccio spent several formative years in Naples, which at this time was a central hub for both commerce and culture. It is here that he began to write Il Filostrato and Tesieda, works that he wanted to be on par with the writings of Latin literature. His early writings would influence other authors such as Chuacer. 

Between 1348-1353 Boccaccio probably wrote his masterpiece, The Decameron. It was heavily influenced by the black plague, which killed much of his family. The introduction provides a rather a somber and horrific scene of death, caused by the black plague. In it he says

 “No human wisdom or foresight had any value…just as useless were the humble supplications to God given not one time but many times in appointed processions, and all the other ways devout people called on God; despite all this, at the beginning of the spring of that year, that horrible plague began with its dolorous effects in a most awe-inspiring manner…it began with swellings in the groin and armpit, in both men and women, some of which were as big as apples and some of which were shaped like eggs, some were small and others were large…the body would be covered with dark and livid spots…these were certain indications of coming death.” 

This bleak and somber backdrop are contrasted with much of the actual content in the story. Each day for 10 days 10 stories are told around a different theme by the 10 young people who fled the city to escape the black plague. Many of the stories are comical or light. What really defines the Decameron however is the underlying themes of luck, man’s powers and his limitations and the absence of divine intervention.

Bocaccio also met Petrarch in 1350 and together they laid the groundwork for the beginning of the humanist movement. Boccaccio came to embody the early renaissance with his studies and translations of classical texts and also his work to elevate the modern language and enrich society with tales that highlighted the everyday experience with its ups and downs. Boccaccio, and his works, were an important part of the beginning of the renaissance that helped make possible the other improvements that occurred as the renaissance fully developed.

Becoming Greater

“Behold, the man is become as one of us [meaning like the gods]”

Genesis 3:22. The Father of Heaven himself proclaims the unlimited potential of humankind and our destiny to become gods. Man, because of their fall, has received the divine gift of “knowing good and evil”. The possibilities are limitless.

Now what does this have to do with the Renaissance?

After nearly nine centuries of silence, this truth concerning man’s glorious potential rang forth again. In 14th century Italy, a “rebirth” of interest in classical civilization began. The scholar Petrarch, now known as the father of humanism, propelled this movement when he discovered long-lost writings of the great orator and statesman Cicero. Petrarch’s thirst for truer language and self-improvement reflected (and inspired) a yearning for a greater humanity. After the harrowing bubonic plague-- as Gideon Burton eloquently stated, “an equal-opportunity destroyer”-- feudal society’s structured class system and the sedimented economic locks were worn away. Thus, ancient Greek and Roman ideals brought forth by scholars were absorbed by a decimated Europe. Now, however, they were fused with Medieval faith. The hybridization of these worlds-- pagan and Christian, democratic and feudal-- created a unique era known as the Renaissance.

Nowhere is this fusion better embodied than in society’s new attitude towards mankind. The medieval society tended to view man as a lost, fallen creature totally dependent upon God’s mercy and Grace. While movers and shakers of the Renaissance did not deny this dependence upon God, they began to realize man’s potential to become like Him. To do so, they argued, would require a rigorous and well-rounded education, a flair for rhetoric, civil involvement, and a certain dignitas. As Pico Della Melandola stated, ““Let some holy ambition invade our souls, so that, dissatisfied with mediocrity, we shall eagerly desire the highest things and shall toil with all our strength to obtain them, since we may if we wish.”

Perspective, Petrarch, & Potential

How man viewed himself in the 14^th-17^th centuries largely shaped their actions and their work.  The Italian scholar, Francesco Petrarch, sparked the flame of the Renaissance when he discovered letters written by the Roman philosopher, Cicero.

Petrarch saw in Cicero’s work what he himself felt: potential.  He saw greatness in Cicero—a man whose mastery of Latin was unparalleled and whose philosophies were praiseworthy.  Addressing Cicero, Petrarch exclaims, “O great father of Roman eloquence!” and proceeds to praise his works that enliven and inspire.  Petrarch’s letters are Renaissance-personified.  He laments, “the shame of failing to cultivate [their] talents,” expressing his disappointment in his fellowmen.  So he proceeds to reawaken himself and others to the ideals of humanism and individualism, thus fathering part of the Renaissance.

What Petrarch saw in Cicero was soon manifest in da Vinci’s Mona Lisa, Michelangelo’s sculptures, Shakespeare’s plays, and Thomas More’s Utopia.  It seemed that when society believed in man, and man believed in himself, he rose to the occasion, producing works that reflected those of their Greek and Roman predecessors.  Pico della Mirandola said it best when he declared, “Let a certain saving ambition invade our souls so that, impatient of mediocrity, we pant after the highest of things and…bend all our efforts to their attainment.”  This humanistic belief didn’t cause a disregard for Higher power but rather a different perspective; in Mirandola’s case, the revealing arts and ideas were more reason to recognize Diety.