Agora思想的公共广场

鹿特丹的伊拉斯谟

约1466–1536年

初步了解有意简化——人物介绍讲得更多

真正的基督教是一种生活方式，而不是教条；人有自由意志，而教育与和平比神学争论更重要。

定位

文艺复兴与人文主义 · 西欧 · 伦理学, 宗教

人文主义者之王：嘲讽教条主义，主张和平、教育与自由意志。

核心思想

  • 人文主义
  • 自由意志
  • 宽容

在星图中打开

影响

受影响于 5

  • 柏拉图

    受其影响

    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”

    依据: AI 草稿

    柏拉图 › 公元前428—前348年

  • 西塞罗

    受其影响 ✓

    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”

    依据: 亦见于 Wikidata · Wikidata

    西塞罗 › 公元前106—前43年

  • 奥利金

    受其影响

    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”

    依据: AI 草稿

    奥利金 › 约185–253年

  • 奥古斯丁

    受其影响

    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”

    依据: AI 草稿

    奥古斯丁 › 354–430

  • 洛伦佐·瓦拉

    受其影响

    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”

    依据: AI 草稿

    洛伦佐·瓦拉 › 约1407–1457年

影响了 2

  • 胡安·路易斯·比韦斯

    影响了

    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”

    依据: AI 草稿

    胡安·路易斯·比韦斯 › 1493–1540

  • 安杰伊·弗雷奇·莫德热夫斯基

    影响了

    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)

    依据: AI 草稿

    安杰伊·弗雷奇·莫德热夫斯基 › 约1503–1572年

作品

  • 1511愚人颂

    愚妄夫人对自己发表颂词——对教会和学者的讽刺。

立场

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”.

生平与背景

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.

其他主要作品

  • Adages (1500)
  • Handbook of the Christian Soldier (1503)
  • The Praise of Folly (1511)
  • The Complaint of Peace (1517)
  • On Free Will (1524)

来源: Wikipedia · Wikidata

截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的

在星图中打开