Erazm z Rotterdamu
Prawdziwe chrześcijaństwo jest sposobem życia, a nie dogmatem; ludzie mają wolną wolę, a wychowanie i pokój są ważniejsze niż spory teologiczne.
Umiejscowienie
Książę humanistów: szyderstwo z dogmatyzmu, apel o pokój, wychowanie i wolną wolę.
Kluczowe idee
- Humanizm
- Wolna wola
- Tolerancja
Wpływ
Pod wpływem 5
Platon
pod wpływem
Erasmus took up the image of Socrates as a Silenus, ugly outside and divine within, from Plato’s Symposium for his adage ‘Sileni Alcibiadis’ (1515). Erasmus, Adagia III.iii.1 ‘Sileni Alcibiadis’ (1515); Plato, Symposium 215a–b; SEP “Desiderius Erasmus”
Źródło: szkic AI
Platon › 428–348 p.n.e.
Cyceron
pod wpływem ✓
Erasmus edited Cicero’s De officiis (1501) and admired his moral philosophy, but mocked slavish imitation of his Latin style in the Ciceronianus (1528). Erasmus (ed.), Cicero, De officiis (Paris, 1501); Ciceronianus (1528); SEP “Desiderius Erasmus”
Źródło: także w Wikidanych · Wikidata
Cyceron › 106–43 p.n.e.
Orygenes
pod wpływem
Erasmus recommended Origen as an interpreter of Scripture in the Enchiridion (1503) and took up his spiritual exegesis; his edition of Origen appeared in 1536. Erasmus, Enchiridion militis christiani (1503); Origenis opera (Basel, 1536); SEP “Desiderius Erasmus”
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Orygenes › ok. 185–253
Augustyn z Hippony
pod wpływem
Erasmus edited Augustine’s collected works (Basel, 1528–29), though as an interpreter of Scripture he preferred Jerome and Origen. Erasmus (ed.), Augustini opera (Froben, Basel 1528–29); SEP “Desiderius Erasmus”
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Augustyn z Hippony › 354–430
Lorenzo Valla
pod wpływem
Erasmus published Valla’s Annotations on the New Testament in 1505 and took up their philological criticism of the Vulgate for his Greek New Testament (1516). L. Valla, Adnotationes in Novum Testamentum, ed. Erasmus (Paris, 1505); Erasmus, Novum Instrumentum (1516); SEP “Lorenzo Valla”
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Lorenzo Valla › ok. 1407–1457
Wpływ na 2
Juan Luis Vives
wpływ na
Vives, a friend of Erasmus, shared his humanist programme of learning and piety and at his suggestion wrote the commentary on Augustine’s City of God (1522). J. L. Vives, Commentarii in De civitate Dei (1522); SEP “Juan Luis Vives”
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Juan Luis Vives › 1493–1540
Andrzej Frycz Modrzewski
wpływ na
Frycz Modrzewski came to Erasmian humanism in Jan Łaski’s circle; his De republica emendanda (1551–54) shares its call for church reform and peace. A. Frycz Modrzewski, Commentariorum de republica emendanda libri quinque (1551–54); W. Voisé, Frycza Modrzewskiego nauka o państwie i prawie (1956)
Źródło: szkic AI
Andrzej Frycz Modrzewski › ok. 1503–1572
Dzieła
- 1511Pochwała głupoty
Głupota wygłasza pochwałę samej siebie – satyra na Kościół i uczonych.
Stanowisko
Erasmus wanted to renew Christianity through learning: back to the sources, to the Greek New Testament and the Church Fathers, and to a simple “philosophy of Christ” lived in everyday piety rather than in ritual and scholastic subtlety. In The Praise of Folly he let Folly herself mock the vanity of theologians, monks and princes. He was a passionate advocate of peace, education and tolerance. Although he criticised abuses in the Church, he refused to join Luther, and in On Free Will he defended the human capacity to cooperate with grace. His ideal of a humane, peaceful and learned Europe made him the “prince of humanists”.
Życie i kontekst
Born in Rotterdam around 1466, Erasmus was educated by the Brethren of the Common Life and became an Augustinian canon, but soon lived as an independent scholar. He moved between Paris, England, where he befriended Thomas More, Italy and Leuven, and finally settled in Basel near his printer Froben. The best-known scholar of his day in Europe, he died in Basel in 1536.
Dalsze główne dzieła
- Adages (1500)
- Handbook of the Christian Soldier (1503)
- The Praise of Folly (1511)
- The Complaint of Peace (1517)
- On Free Will (1524)
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