Renaissance Quotes (16 quotes)
Lacandon jungle burned for agriculture in Chiapas, Mexico (by Jami Dwyer) (source)
[Destroying rain forest for economic gain] is like burning a Renaissance painting to cook a meal.
[The attitude of the Renaissance towards the antique world was that] Archaeology to them was not a mere science for the antiquarian; it was a means by which they could touch the dry dust of antiquity into the very breath and beauty of life, and fill with the new wine of romanticism forms that else had been old and out-worn.
Development of Western science is based on two great achievements: the invention of the formal logical system (in Euclidean geometry) by the Greek philosophers, and the discovery of the possibility to find out causal relationships by systematic experiment (during the Renaissance). In my opinion, one has not to be astonished that the Chinese sages have not made these steps. The astonishing thing is that these discoveries were made at all.
Has anyone ever given credit to the Black Death for the Renaissance—in other words, for modern civilization? … [It] exterminated such huge masses of the European proletariat that the average intelligence and enterprise of the race were greatly lifted, and that this purged and improved society suddenly functioned splendidly. … The best brains of the time, thus suddenly emancipated, began to function freely and magnificently. There ensued what we call the Renaissance.
I feel, sometimes, as the renaissance man must have felt in finding new riches at every point and in the certainty that unexplored areas of knowledge and experience await at every turn.
If tombstones were still in style, I would want to have the two words [“Renaissance hack”] chiseled right under my name.
It was not alone the striving for universal culture which attracted the great masters of the Renaissance, such as Brunellesco, Leonardo da Vinci, Raphael, Michelangelo and especially Albrecht Dürer, with irresistible power to the mathematical sciences. They were conscious that, with all the freedom of the individual fantasy, art is subject to necessary laws, and conversely, with all its rigor of logical structure, mathematics follows aesthetic laws.
Like Molière’s M. Jourdain, who spoke prose all his life without knowing it, mathematicians have been reasoning for at least two millennia without being aware of all the principles underlying what they were doing. The real nature of the tools of their craft has become evident only within recent times A renaissance of logical studies in modern times begins with the publication in 1847 of George Boole’s The Mathematical Analysis of Logic.
Pathology, probably more than any other branch of science, suffers from heroes and hero-worship. Rudolf Virchow has been its archangel and William Welch its John the Baptist, while Paracelsus and Cohnheim have been relegated to the roles of Lucifer and Beelzebub. … Actually, there are no heroes in Pathology—all of the great thoughts permitting advance have been borrowed from other fields, and the renaissance of pathology stems not from pathology itself but from the philosophers Kant and Goethe.
Science, above all, respects the power of the human intellect. Science is the apotheosis of the intellect and the consummation of the Renaissance. Science respects more deeply the potential of humanity than religion ever can.
Since [World War I] we have seen the atomic age, the computer age, the space age, and the bio-engineering age, each as epochal as the Bronze Age, the Iron Age, the Renaissance and the Industrial Revolution. And all these have occurred in one generation. Man has stood on the moon and looked back on the earth, that small planet now reduced to a neighbourhood. But our material achievements have exceeded the managerial capacities of our human minds and institutions.
The dawn of the modern world was breaking in the era of the Renaissance before natural science took its stand on the firm ground of slowly won observation. Then, ceasing to be speculative philosophy, tossed about by every wind of doctrine, it became an independent and progressive branch of knowledge, developed by the healthy interaction of inductive observation and deductive reasoning.
The Italian Renaissance, though not medieval, is not modern; it is more akin to the best age of Greece. … No Italian of the Renaissance would have been unintelligible to Plato or Aristotle…. With the seventeenth century it is different: Plato and Aristotle, Aquinas and Occam, could not have made head or tail of Newton.
The position of the anthropologist of to-day resembles in some sort the position of classical scholars at the revival of learning. To these men the rediscovery of ancient literature came like a revelation, disclosing to their wondering eyes a splendid vision of the antique world, such as the cloistered of the Middle Ages never dreamed of under the gloomy shadow of the minster and within the sound of its solemn bells. To us moderns a still wider vista is vouchsafed, a greater panorama is unrolled by the study which aims at bringing home to us the faith and the practice, the hopes and the ideals, not of two highly gifted races only, but of all mankind, and thus at enabling us to follow the long march, the slow and toilsome ascent, of humanity from savagery to civilization. And as the scholar of the Renaissance found not merely fresh food for thought but a new field of labour in the dusty and faded manuscripts of Greece and Rome, so in the mass of materials that is steadily pouring in from many sides—from buried cities of remotest antiquity as well as from the rudest savages of the desert and the jungle—we of to-day must recognise a new province of knowledge which will task the energies of generations of students to master.
The so-called “scientific revolution,” popularly associated with the sixteenth and seventeenth centuries, but reaching back in an unmistakably continuous line to a period much earlier still. Since that revolution overturned the authority in science not only of the middle ages but of the ancient world—since it ended not only in the eclipse of scholastic philosophy but in the destruction of Aristotelian physics—it outshines everything since the rise of Christianity and reduces the Renaissance and Reformation to the rank of mere episodes, mere internal displacements, within the system of medieval Christendom … It looms so large as the real origin of the modern world and of the modern mentality that our customary periodisation of European history has become an anachronism and an encumbrance.
Those who suggest that the “dark ages” were a time of violence and superstition would do well to remember the appalling cruelties of our own time, truly without parallel in past ages, as well as the fact that the witch-hunts were not strictly speaking a medieval phenomenon but belong rather to the so-called Renaissance.