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RENAISSANCE AND HUMANISM Culture and worldview of Europeans in the XV-XVII centuries.

New human ideal: Energetic; Independent; Active; Educated, broad-minded and rich in life experience; Connoisseur and connoisseur of art.

The main goal of human life. Middle Ages New time (Renaissance) Salvation of the soul. For this, it is necessary to believe in God, observe church rituals and not sin. Success. Become famous in art, science, trade, entrepreneurship, travel, etc. But be sure to benefit people !!!

Humanism. Humanus (human), humanoid, humane, humanitarian, humanism; Man is like God, he is beautiful and harmonious: educated, physically developed, fond of art and philosophy; Basic virtues: honesty, valor, creativity, patriotism!

Dante Alighieri (1265-1321) Dante is the forerunner of the Italian Renaissance, at the center of his main work, The Divine Comedy, the fate of the people whose souls he meets during his imaginary journey through Hell, Purgatory and Paradise.

Petrarch Francesco (1304-1374) Petrarch's lyrics represent a new stage in the development of Italian and European poetry. The image of his beloved woman became concrete and vital for him, and love experiences are shown in all their contradictions and variability. Petrarch not only updated the content of poetry, but created a perfect poetic form, his verse is musical, the images are elegant, stylistic devices (antithesis and rhetorical question), reflecting the confused state of his soul and giving the sonnets drama, do not violate the smoothness of the verse and the harmony of the character of his poetry. Lyric poetry had a tremendous impact on the development of European poetry (the so-called Petrarchism). Along with Dante and J. Boccaccio P. is the creator of the Italian literary language.

Artists, scientists, patrons of art ... Poetry, science, art began to be highly valued by the powers that be. Many rulers not only acted as customers of works of art, but were themselves subtle connoisseurs of it.

Which statement best reflects the views of humanists on human nature? The Lord created man from the dust of the earth, which is more insignificant than other elements, as confirmed in the Bible; If the beauty of the world is considered so wonderful and great, then what beauty and grace should be endowed with a person for whose sake the most beautiful and most decorated world was created.

Features of the Northern Renaissance: Appeal not only to the heritage of Antiquity, but also to your own medieval history; Sharp critical attitude to the Catholic Church and its control in science and art - "The essence of faith is not in petty adherence to rituals, but in true adherence to the spirit of the teachings and moral commandments of Christ!"

Erasmus of Rotterdam (1469-1536) Dutch humanist scholar, writer, philologist, theologian, the most prominent representative of the Northern Renaissance. He lived in France, England, Germany, Italy, Switzerland, enjoyed pan-European recognition. He wrote in Latin. Of the vast heritage of E.R., the most famous are Praise of Folly (1509) and Conversations Easily (1519-30). The first essay is a philosophical satire, the second is mostly everyday satire. Madame Stupidity, singing praises to herself, easily turns into wisdom, self-satisfied nobility - stupid baseness, unlimited power - the worst slavery, therefore the most precious rule of life becomes the call "nothing beyond measure!"

Thomas More (1478-1535). English humanist, statesman and writer. The son of a judicial officer. In 1504 Mor was nominated to parliament from the London merchants, in 1510 he became assistant to the London sheriff, in 1518 he entered the Royal Council, in 1525-1529 the chancellor of the Duchy of Lancaster, in 1529-32 the chancellor of England. Mor refused to swear allegiance to the king as the "supreme head" of the English church, after which he was imprisoned in the Tower (1534), accused of high treason and executed.

"Utopia". Mora was most famous for his dialogue "Utopia" (1516), containing a description of the ideal structure of the fantastic island of Utopia (Greek, literally - "Nigdenia", a place that does not exist; this word invented by M. later became a household name). Here More for the first time in the history of mankind depicted a society where private (and even personal) property was eliminated and not only equality of consumption was introduced (as in early Christian communities), but production and everyday life were socialized. Labor in Utopia is the responsibility of all citizens, distribution is according to need, the working day is reduced to 6 hours; the hardest jobs are done by criminals. The political system of Utopia is based on the principles of election and seniority.

Conclusions: The Renaissance arose in Italy, but spread throughout Z. Europe; The basis of the Renaissance is the philosophy of humanism; The main idea of ​​humanism: "Man is the master of his own destiny."

Leonardo da Vinci (1452-1519) Leonardo da Vinci is considered the most famous scientist, artist, poet of the Renaissance. It can be safely called the embodied ideal of the personality of the new era.

The last supper

Portraits

Michelangelo Buonarroti (1475-1564) Sculptor, artist, poet, architect, had a fierce disposition, in his works he was "ahead of his time."

Sculpture

Frescoes The Last Judgment. In this fresco, a lot is inspired by the spirit of Dante's "Divine Comedy", for a long time this painting was considered heretical.

Creation of Adam

Raphael Santi (1483-1520). The most "Renaissance" of the Renaissance artists is Rafael Santi. His works are harmonious in composition and perfect in color, the plots are considered classic.

Painting

Albrecht Durer (1471-1528). German artist, author of a series of self-portraits, in which he was able to show the formation of personality, inventor of easel oil painting.

Hieronymus Bosch (1460-1516) Garden of earthly delights.

The last judgment

Pieter Bruegel the Elder (1525-1569)

The secularization of consciousness, i.e. gradual liberation from the religious view of the world. The spread of the ideas of humanism, i.e. attention to the human person, faith in the strength of the person himself. Dissemination of scientific knowledge. Reliance on the achievements of the culture of Antiquity.

Culture is the work of a person, in it he seeks his reflection, in it he recognizes himself. Portrait of Cecilia Gallerani (Lady with an Ermine) was written in 1485. The figure of a woman with a symbolic animal in her arms stands out from the dark background. The turn of the face, the illuminated shoulder and the position of the body of the graceful little predator give life to the picture. We notice a psychological parallel - a comparison of animal grace, imaginary tameness and hidden defiance, common to a woman in her hands. Lady with an ermine

Erasmus of Rotterdam () Theologian and philologist. The most famous creations are "Easy Conversations" and "Praise of Stupidity".

Thomas More (). Politician and First Minister of the King of England. At the beginning of the 16th century, he wrote and published "The Golden Book, as useful as it is pleasant, about the best structure of the state and about the new island of Utopia."

Francois Rabelais (). Writer. The most famous work is the novel Gargantua and Pantagruel.

The best of Cervantes's biographers, Shal, characterized him as follows: “The poet, windy and dreamy, lacked worldly skill, and he did not benefit from either his military campaigns or his works. It was a disinterested soul, incapable of gaining fame for itself or counting on success, alternately enchanted or indignant, irresistibly surrendering to all its impulses ... immersed in deep thought, then carefree cheerful ... From the analysis of his life he comes out with honor, full of magnanimous and noble activity, an amazing and naive prophet, heroic in his misfortunes and kind in his genius. "

The image of Don Quixote was perceived by numerous researchers as an archetype of human nature, interpreted as a psychological category, giving rise to even the philosophical concept of "quixotism". The bibliography of studies of the image of Don Quixote by literary scholars (for example, Peliser, Ticknor, Juan Valera, Storozhenko), philosophers (including (Shedling, Hegel) and other specialists is very extensive)

Michelangelo was born on March 6, 1475 in the Tuscan town of Caprese, north of Arezzo, to an impoverished Florentine nobleman, Lodovico Buonarroti, a city councilor. Some biographical books say that the ancestor of Michelangelo was a certain Messer Simone, descended from the family of Counts de Canossa.

The genius of Michelangelo left an imprint not only on the art of the Renaissance, but also on all further world culture. Its activities are mainly associated with the two Italian cities of Florence and Rome. By the nature of his talent, he was primarily a sculptor. This is also felt in the master's paintings, unusually rich in plasticity of movements, complex poses, distinct and powerful sculpting of volumes. In Florence, Michelangelo created the immortal example of the High Renaissance, the statue "David" (), which for many centuries became the standard for depicting the human body; in Rome, the sculptural composition "Pietà" (), one of the first incarnations of the figure of a dead person in plastic. However, the artist was able to realize his most grandiose ideas precisely in painting, where he acted as a true innovator of color and form.

Marble statue by Michelangelo, first presented to the Florentine public in the Piazza della Signoria on September 8, 1504. Since then, the five-meter statue has been perceived as a symbol of the Florentine Republic and one of the heights of not only the art of the Renaissance, but also of human genius in general. Currently, the original of the statue is in the Academy of Fine Arts in Florence. David

The figures of the Virgin Mary and Christ were carved from marble by a 24-year-old master, commissioned by French cardenal Jean Bilaire for his tomb. In the 18th century, the statue was moved to one of the chapels of St. Peter's Basilica in the Vatican. During transportation, the fingers of Madonna's left hand were injured. In 1972, the Australian geologist of Hungarian origin Laszlo Toth attacked the statue with a rock hammer, shouting that he was Christ. After restoration, the statue was installed behind bulletproof glass to the right of the cathedral's entrance. hands of the Madonna from Mexico to Korea.

1968 - Several reviews of the "Star of the Fields" appeared in magazines. Nikolai Mikhailovich Rubtsov. 1950-1952 - Nikolai Rubtsov graduated from the seven-year school. 1962 - January 24 Nikolai Rubtsov reads poetry. 1964-1965 - at the end of June, Nikolai Rubtsov was again expelled from the Literary Institute. Childhood. 1956-1959 - active service in the Northern Fleet. 1963 - July of this year the first version of the poem "In the Upper Room" is dated.

"Alexander Radishchev" - He had to participate in the resolution of one case. The system of teaching and upbringing of youth. The Radishchev family. The works of A.N. Radishchev. The fate of the peasant is terrible. Radishchev Alexander Nikolaevich. Purpose of work. Education A.N. Radishchego. Death of A.N. Radishchev. “Travel from St. Petersburg to Moscow”. A number of official documents. The literary activity of A.N. Radishchev. A.N. Radishchev. The originality of "Travel from St. Petersburg to Moscow".

"Ryleev" - The poem "Citizen" - the summit work of the Decembrist lyrics. He retired in 1818 with the rank of second lieutenant. Sentenced to death and hanged on July 13, 1826. Kondraty Fedorovich Ryleev 1795-1826. They mark the poet's final overcoming of constitutional-monarchical illusions. L. Mikhailov. [Citizen]. The last days of life. Biography of Kondraty Ryleev. Ryleev goes over to the position of republicanism.

"Biography of Radishchev" - "Travel from St. Petersburg to Moscow". Sheshkovsky. "Radishchev, the enemy of slavery" A.S. Pushkin. Ilimsky prison. Radishchev is the true embodiment of Russia's conscience. Scenes of lawlessness. Leipzig University. The axes are silent for the time being. Radishchev was buried at the Volkovo cemetery in St. Petersburg. In Ilimsk, on the edge of the Russian Empire, Radishchev was a scholar of Priilim. A prophetic gift. "Why is slavery everywhere?" Catherine did not confine herself to ordering an investigation.

"Rozhdestvensky" - Dies of a heart attack in Moscow. Creation. Robert Ivanovich Rozhdestvensky. New adventures of the elusive. Journalism. Biography of Robert Rozhdestvensky. Property of Rozhdestvensky's poetry. Hero. Christmas moves to Leningrad. A family. The book of the young poet "Flags of Spring".

"Rotterdam" - Went to Italy. Was the illegitimate son of a priest. You are more than human for food and drink. Adagia. Brilliant intellectual ability. Dutch scientist. Adagius. The scientist went to Germany for two years. Erasmus of Rotterdam. Praise for stupidity.

Philosophy of Christ Erasmus of Rotterdam

One figure rises above the northern European humanists, and not only because of his influence on the Germanic and Swiss reformation - Erasmus of Rotterdam. Although the direct influence of Erasmus on Luther and Calvin was less than one might expect, many other reformers (such as Zwingli and Booker) were deeply influenced by him. Therefore, it seems necessary to dwell in detail on his significant contribution to the thought of the Reformation.

However, one point needs to be made first. Erasmus is often seen by the thinker writing about him as the best reflection of Northern European humanism. Although many facts can be cited to support such an assumption, it should be recognized that there is some controversy on some issues within Northern European humanism. Two of them are of particular interest: the question of national languages ​​and the question of national boundaries. As for the language, Erasmus considered himself a "citizen of the world", and Cicero's Latin was the language of the world. National languages ​​seemed to him an obstacle on the way to a cosmopolitan Europe, united by the Latin language. Other humanists, especially in Germany and Switzerland, believed that the development of national languages ​​should be encouraged as a means of strengthening national identity. For Erasmus, nationalism threatened the image of a cosmopolitan Europe and served only to maintain outdated concepts such as "sense of national identity" and related ideas, such as national borders. Other humanists, on the contrary, saw themselves as fighters for the consolidation of national identity. While Erasmus preferred to focus on discarding nationalist ideas and values, the Swiss humanists Glarean, Myconium, Xylotect saw themselves as fulfilling the sacred duty of defending Swiss national identity and culture through literary means. These disputes between "cosmopolitan" and "nationalist" humanism, between the abolition and consolidation of national identity indicate both the diversity of positions within humanism, and the fact that Erasmus cannot be considered a representative of all humanism, as some scholars do.

The most influential humanist work circulated in Europe in the first decades of the sixteenth century was Erasmus' Enchiridion Militis Christiani (A Christian Soldier's Manual). Although this work was first published in 1503 and then reprinted in 1509, its real influence began after its third reprint in 1515. From that moment on, it began to evoke such veneration that over the next six years it underwent 23 reprints. It was addressed to the educated laity, whom Erasmus considered the true treasure of the Church. Its astonishing popularity after 1515 suggests that it brought about a fundamental change in worldly self-perception, and it cannot be ignored that the Reformation riots in Zurich and Wittenberg began soon after The Manual became a bestseller of sorts. The success of Erasmus also showed the importance of printing as a means of spreading new radical ideas - neither Zwingli nor Luther passed this moment when it was their turn to preach such ideas.

The Leadership put forward the attractive thesis that the modern Church can be reformed by a collective return to Scripture and the writings of the Church Fathers. Regular reading of Scripture was declared the key to the new piety of the laity, on the basis of which the Church could be renewed and reformed. Erasmus took his work as a guide to understanding Scripture for the laity and provided it with a simple but learned exposition of the "philosophy of Christ." This "philosophy" is, in fact, a form of moral teaching, not an academic philosophy: the New Testament teaches knowledge of good and evil so that its readers can reject the latter and love the former. The New Testament is the lex Christi (law of Christ) that Christians are called to keep. Christ is the example that Christians should follow. Yet Erasmus does not perceive Christianity as merely an external observance of moral rules. His typically humanistic emphasis on inner religion leads him to believe that reading Scripture transforms the reader, giving him a new incentive to love God and his neighbor.

A number of questions are of particular importance. First, Erasmus believes that the future vitality of Christianity will be based on the laity and not on the clergy. The clergy are seen as teachers whose responsibilities include raising the laity to their own level of understanding. In the book of Erasmus there is no place for any superstition that would give the clergy constant superiority over the laity. Secondly, the strong emphasis that Erasmus places on "internal religion" leads him to an understanding of Christianity, independent of the Church - its rites, priests and institutions. Why confess your sins to another person, says Erasmus, just because he is a priest, when you can confess to God Himself? Religion is a matter of the heart and mind of each individual person, it is an internal state. Erasmus emphatically avoids mentioning the sacraments. Likewise, he rejects the view of “religious life” (in other words, monasticism) as the highest manifestation of Christian life: the layman who reads Scripture is as faithful to his calling as any monk.

The revolutionary character of the Leadership lies in the audacious assumption that the recognition of the Christian vocation of the laity is the key to the revival of the Church. Clerical and ecclesiastical authority is rejected. Scripture should be available to everyone, so that everyone can return to their roots and quench their thirst from the source of the pure and living water of the Christian faith, and not drink from the muddy and stagnant ponds of the religion of the late Middle Ages.

Erasmus, however, was aware that there were serious obstacles on the path he proposed, and proposed a number of ways to overcome them. First, the New Testament needed to be studied in the original language, not in an imprecise translation of the Vulgate. This required two tools that did not exist at the time: the appropriate philological competence to work with the Greek text and direct access to the text itself.

The first tool was found when Erasmus discovered Lorenzo Valla's notes on the Greek text of the New Testament in the fifteenth century. These notes were kept in the archives of the local monastery and were found and published by Erasmus in 1505.The second instrument was found after the publication of the first printed New Testament in Greek by Erasmus, the Novum Instrumentum omne, which came off Froben's printing presses in Basel in 1516. the perfect version of the same text had been put to the set in Alcalá (Spain) two years earlier, the publication of this version (the so-called Complutenza Polyglot) was delayed until 1520. The text of Erasmus was not as reliable as it should have been: Erasmus used only four manuscripts of most of the New Testament and only one manuscript of the final Book of Revelation. It so happened that this manuscript was missing five verses, which Erasmus was forced to translate into Greek from Latin. Nevertheless, this edition was a significant literary milestone. For the first time, theologians were able to compare the original Greek text with the later Latin translation of the Vulgate.

Based on the work of Lorenzo Valla, Erasmus showed that a number of places in the translation of the Vulgate are unjustified. Since a number of medieval church rites and beliefs were based on these texts, Erasmus's statements were received with horror by many conservative Catholics (who wanted to preserve these rites and beliefs) and enthusiastically by reformers (who wanted to abolish them). Several examples will point to the significance of Erasmus's biblical research.

The Christian Church has always emphasized certain rites or forms of worship known as the sacraments (see pages 196-229). Two of these sacraments were recognized by the early Church as “Lord's” (in other words, going back to Christ Himself). They were Baptism and the Sacrament, which is now known under a number of names: "Mass", "Lord's Supper", "Breaking of Bread", "Eucharist". In his exposition of the parable of the good Samaritan (Luke 10:35), the great patristic theologian Augustine argued that the two silver coins that the Samaritan gave to the innkeeper are an allegory of the two mysteries of the Gospel given by Christ to His Church.

However, by the end of the twelfth century, their number had increased to seven. The development and consolidation of the sacramental system of the Church was one of the most important aspects of medieval theology, partly owing its existence to the major work of medieval theology - Peter Lombard's Four Books of Proposals. The seven sacraments recognized by the Church were now the Eucharist, baptism, repentance, confirmation, marriage, priesthood, and unction.

It seemed to many that the new translation of the New Testament, made by Erasmus, cast doubt on this entire system of sacraments. The famous English scientist Thomas Linacre, who left his medical practice to become a priest, said the following words after the first reading of the Gospel in the original Greek: "Either this is not the Gospel, or we are not Christians." It seems useful to consider some of the issues that prompted Linacre to make this statement.

Medieval theology justified the inclusion of marriage among the sacraments on the basis of the New Testament text in the translation of the Vulgate, which spoke of it as a "sacrament" (Eph. 5.31-32). Erasmus, following Valla, pointed out that the Greek word (musterion $) translated as "sacrament" actually meant only "mystery." There was, therefore, no indication that marriage is a "sacrament." Thus, one of the classic textual evidence used by medieval theologians to justify the inclusion of marriage as a sacrament turned out to be practically useless.

Likewise, the Vulgate translated the opening words of Jesus' ministry (Matthew 4.17) as “Do repentance; for the Kingdom of Heaven is at hand. " Erasmus, again based on the writings of Balla, indicated that the Greek text should have been translated: “Repent; for the Kingdom of Heaven is at hand. " In other words, Erasmus insisted that where the Vulgate seemed to point to the sacrament of repentance, it was referring to the internal psychological state of repentance. Once again, the important confirmation of the Church's sacramental system was called into question.

Another area of ​​theology in which medieval theologians strayed far from the moderate views of the early Church concerned Mary, the Mother of Jesus. Many theologians of the late Middle Ages viewed Mary as a kind of reservoir of grace from which one can draw as needed. In part, this view was based on the medieval view of grace as a kind of substance - a view that was abandoned during the Reformation. He also drew on the Latin translation of Gabriel's words to Mary (Luke 1.28). According to the Vulgate, Gabriel greeted Mary as “full of grace (gratia plena),” suggesting a container filled with liquid (grace). However, as Erasmus and Balla pointed out, the Greek text meant "Blessed", i.e. "Enjoying goodwill." Once again, biblical research by humanists seemed to contradict important theological constructs of the Middle Ages.

Thus, there was a general loss of confidence in the reliability of the Vulgate, the official Latin translation of the Bible. Scripture and the Vulgate could no longer be seen as one and the same. For the reformers, however, this research was little more than providence. As we have seen, the reformers sought to return to the rites and beliefs of the early Church - and if Erasmus' new translation of the New Testament helped to reject the medieval additions to these rites and beliefs, so much the better. Biblical humanist research was therefore seen as an ally in the struggle to return to the apostolic simplicity of the early Church. Much of the complex web of religious ideas and customs of the late Middle Ages could be thrown aside as distortions (or additions) to an earlier and simpler form of Christianity.

Erasmus' reform program also required free access to the writings of the Church Fathers. This required the release of reliable editions of the works of theologians such as Ambrose, Augustine, and Jerome (Erasmus' favorite patristic writer). Erasmus also has a great editorial merit for the publication of a number of patristic works, which were a kind of miracle of that time. Although Erasmus' edition of Augustine's works cannot be compared to the eleven-volume edition of Amerbach, published in 1506, his edition of Jerome's writings is widely known as an intellectual wonder of the world.

It should not be thought that medieval theologians ignored the views of patristic writers like Augustine. They treated such scriptures with deep respect. However, they did not have access to complete and accurate editions. Thus, medieval writers used to quote very short passages called "sentences." These sentences were usually used out of context. Since the full versions of the works from which the citations were taken existed in the form of several manuscripts locked up in the monastic libraries, it was almost impossible to verify whether the point of view of this Father was correctly presented. Especially a lot of misunderstanding, caused by taking quotations out of context, existed regarding the views of Augustine. The publication of printed editions of these works allowed the study of "sentences" in their context, which made it possible to reach in the understanding of the Church Fathers depths inaccessible to earlier medieval writers.

In addition, a large number of circulating works attributed to Augustine were in fact written by others. These "pseudo-Augustinian" works often preached views opposite to those of Augustine himself, which easily confused readers. The development of textual-critical methods of humanistic science led to the identification of these "pseudo-Augustinian" works and their exclusion from the canonical editions of Augustine's works. Thus, the rejection of counterfeit patristic writings opened the way for a more reliable interpretation of the writings of the Church Fathers. The scientific technique of identifying forged scriptures was developed in the fifteenth century by Lorenzo Valla and used to prove the falsity of the famous "Gift of Constantine" (a document that was allegedly drawn up by Emperor Constantine and represented the privileges of the Western Church).

Thus, the editions of the Creation of the Church Fathers, prepared by humanistic scholars such as Erasmus and the Amerbach brothers, made the theology of the Church Fathers available in a fuller and more reliable form than ever before. As a result, it became possible to identify significant differences between the views of these writers and the late medieval theologians. According to Luther, it was necessary to reform the ideas of the medieval Church, returning to the authentic teachings of Augustine, especially on the doctrine of grace. New editions of patristic writers "added fuel" to the fire of demands for the reform of the Church.

Bibliography

For the preparation of this work were used materials from the site istina.rin.ru/

Birth of Gergard (Desiderius Erasmus) Desiderius Erasmus of Rotterdam was born on October 28, 1469 (according to other versions of 1467), in Gouda (20 km from Rotterdam) in the present Netherlands. common at that time of Romanization and Greekization, his double literary pseudonym Desiderius Erasmus was subsequently formed, which made him forget his real name.

Death of Parents He was 13 years old when his parents died. A new phenomenon of some traits of his character is shyness, sometimes bordering on cowardice, a certain amount of secrecy. He understood with such an inheritance a public career would be inaccessible to him. Therefore, soon, after some hesitation, he decides to retire to a monastery.

Monastery Once in the monastery, he wrote many letters. It follows from them that he did not feel inwardly attracted to monastic life. Moreover, the realities of monastic life aroused deep disgust in him. He devoted most of his free time to reading his favorite classical authors and improving his knowledge of Latin and Greek.

Confession The Bishop of Cambrai took him to his secretary for the correspondence in Latin. Bishop Erasmus of Cambrai was able to leave the monastery, give scope to his long-standing attraction to humanistic science and visit all the main centers of the then humanism. He then moved to Paris. Humanism Paris In Paris, Erasmus published his first major work, Adagia, a collection of sayings and anecdotes extracted from the works of various ancient writers. This book made the name of Erasmus famous in some circles throughout Europe.

Traveling around the countries Bust of Erasmus After several years in France, he traveled to England, where he was greeted with warm hospitality and honor. Then Erasmus got the opportunity to visit Italy, where he had long been attracted. France After two years of traveling in Italy, he successively visited in Turin, in Bologna, in Florence, in Venice, in Padua, in Rome, for the third time he went to England, where he was urged by his friends there, and where not long before his great admirer, Henry VIII, had come to the throne. FlorenceVenice Padua Rome England

Teaching at Cambridge During the trip, according to Erasmus himself, he wrote the famous satire "Praise of Foolishness". Oxford and Cambridge universities offered him a professorship. Praise of folly Oxford University of Cambridge In 1511 Erasmus was honored to become Lady Margaret Professor of Theology of the University of Cambridge. 1511 Lady Margaret Professor of Theology at the University of Cambridge Two years later, referring to the inhospitable and unhealthy climate of England, in 1513 Erasmus went to Germany. 1513 Germany But soon he was drawn to England, where he went again in 1515. 1515

This time, Erasmus found himself a powerful philanthropist in the person of the Holy Roman Emperor Charles of Spain (the future emperor Charles V). Charles V At the court of Charles V, the Emperor granted him the rank of "royal advisor" The new appointment, however, did not force Erasmus to abandon his restlessness. visited Brussels, Lebanon, Antwerp, Freiburg, Basel, Brussels Lebanon Antwerp Freiburg, Basel

Erasmus, along with Johann Reuchlin, was called by his contemporaries "the two eyes of Germany." Johann Reuchlin Especially outstanding is the "Praise of stupidity" (Moriæ-Encomium, sive Stultitiæ Laus) Praise of stupidity Basic ideas. People are not born, but are made through education; Man is made man by reason; Man has free will, and only because of this his moral and legal responsibility is possible; He opposed all violence and wars; A child must be properly educated from birth. It is better if parents do it. If they cannot do it themselves, then they must find a good teacher; The child must be given a religious, mental and moral education; Physical development is important. Erasmus' ideas