Renaissance Concepts Of Man And Other Essays Ways To Reduce Bullying In School Essay

Man excels in the intricacy and functional aptness of his organs and physiology, in his erect posture from which he contemplates the heavens, in the acuteness of his senses, in his mind and intellect, in his gift of speech, in the pliancy and ingenuity of his hands with which he creates the works of civili- zation, has dominion over the earth, and sets about “the fashioning of another world, as it were, within the bounds and precincts of the one we have.” And all of this is the outcome of a general providence with which divinity looks after the human race and of a special concern for individuals who are even assigned particular gods as their guardians.

This analysis of the excellence of man, as presented by Cicero, may be regarded as the most fully developed classical laudation of the dignity of man that has survived, and as representative of Greek rationalism and optimism at its peak.

From the combination of these two traditions the Renaissance idea of the dignity of man specifically developed.

supplemented by , “And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and the fowl of the air, and over every living thing that moveth upon the earth.”The critical exegesis was that of Philo Judaeus.

Man was created by God for the double purpose of utilizing the universe and contemplating its maker; therefore, it was necessary that the rest of the universe be already created and that man be made on the sixth day.

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The great and dominating figure was, of course, Augustine of Hippo.

A central emphasis was on man's “similitude” to God, which in the Greek word of the Septuagint, homoiosis, connoted the dynamic process of becoming like God, or Platonic “assimilation.” Man's creation in the divine “image” indicated his original state of perfection, whereas, after the Fall, man was involved, through the Incarnation, in a process of movement toward a restoration of the “image” in a heavenly state, finally fulfilling man's creation in the image and likeness of God. Regarding the soul as a “mirror,” Gregory of Nyssa teaches that by “seeing” and “knowing” God in one's self, by assimilation, man becomes like God, theopoiesis or theosis, moving from homoiosis or praxis of virtue and purification to theoria or gnosis in an infinite mystical progression.

Gregory of Nyssa's most specific treatment of the status of man was his De opificio hominis (On the Creation of Man), extending his brother Basil's uncom- pleted commentary on the creation, his Hexaemeron, to the divine work of the sixth day.

It is derived from the same root as decus and decorum (Sanskrit dac-as, “fame”).

Cicero discusses dignity as the quality of masculine beauty as a subtopic to the fourth, but most emphasized, virtue to be sought by man, decorum, or propriety, which he derives from Panaetius' concept, to prepon (De officiis, I. In the course of this discussion Cicero applies the term “dignity” to the human race, as that quality which distinguishes it from animals (ibid., I.

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