The philosophy of revival and the ideas of the reformation are representatives of the views. Renaissance culture

It had as its goal the reform of Catholicism, the democratization of the Church, the establishment of relations between the Church, God and believers. The prerequisites for the emergence of this direction were:

• the crisis of feudalism;
• · strengthening the class of commercial and industrial bourgeoisie;
• · the weakening of feudal fragmentation, the formation of European states;
• · lack of interest of the leaders of these states, the political elite in the excessive, supranational, pan-European power of the Pope and the Catholic Church;
• • Crisis, moral decay of the Catholic Church, its isolation from the people, lagging behind life;
• · distribution of ideas of humanism in Europe;
• The growth of self-awareness of the individual, individualism;
• · the growth of the influence of anti-Catholic religious and philosophical teachings, heresies, mysticism, gusism.

There are two main currents in the Reformation: burgher-evangelical (Luther, Zwingli, Calvin) and folk (Müntzer, Anabaptists, Diggers etc.).

Martin Luther advocated direct communication between God and believers, believing that there should be no Church between God and believers. The Church itself, according to the reformer, must become democratic, its rites must be simplified and they must be understandable to people. He believed that it was necessary to reduce the influence on the politics of the states of the Pope and the Catholic clergy. The work of serving God is not only a profession monopolized by the clergy, but also a function of the whole life of believing Christians. The thinker believed that it was necessary to prohibit indulgences. He believed that the authority of state institutions should be restored, culture and education should be freed from the dominance of Catholic dogmas.

Jean Calvin(1509 - 1564) believed that the key idea of ​​Protestantism is the idea of ​​predestination: people were initially predestined by God to either be saved or perish. All people should hope that it is they who are predestined to salvation. The reformer believed that the expression of the meaning of human life on Earth is a profession that is not only a means of earning money, but also a place of service to God. A conscientious attitude to business is the path to salvation, success in work is a sign of God's chosen people. Outside of work, a person needs to be modest and ascetic. Calvin put the ideas of Protestantism into practice, leading the reform movement in Geneva. He achieved the recognition of the reformed Church as official, abolished the Catholic Church and the power of the Pope, carried out reforms both within the Church and in the city. Thanks to Calvin. The Reformation has become an international phenomenon.

Thomas Munzer(1490 - 1525) led the popular direction of the Reformation. He believed that it was necessary to reform not only the Church, but society as a whole. The goal of changing society is to achieve universal justice, "God's kingdom" on Earth. The main cause of all evils, according to the thinker, is inequality, class division (private property and private interest), which must be destroyed, everything must be common. It is pleasing to God that the life and activity of a person should be completely subordinated to the interests of society. Power and property, according to the reformer, should belong to common people- "artisans and plowmen." In 1524 - 1525. Müntzer led the anti-Catholic and revolutionary Peasants' War and died.

Erasmus of Rotterdam(1469-1536) -Among the works stands out the famous "Praise of Stupidity", where Erasmus in a caustic form gives praise to Mrs. Stupidity, undividedly ruling the world which all people worship. Here he allows himself to mock both illiterate peasants and highbrow theologians - clergymen, cardinals and even popes.

It is worth noting the so-called "Enchiridion, or Weapon of the Christian Warrior" and "Diatribe, or Discourse on Free Will". The first work is devoted to the philosophy of Christ.

Erasmus himself considered himself a true Christian and defended the ideals of the Catholic Church, although, of course, he did not like much - licentiousness, lawlessness, abuse of various kinds of Catholic dogmas, in particular - the dogma of indulgences, etc. However, Erasmus did not share many of the provisions that were taken for granted in the Middle Ages. So, he was an enlightener in spirit, believing that all people were created by God equal and the same, and their nobility depends not on their belonging by birth to a noble or royal family, but on their upbringing, morality, education.

Philosophy must be moral; only such a philosophy can be called the true philosophy of Christ. Philosophy must solve the problems of human life, the problems of man, but scholastic philosophy did not notice this. Philosophy should be present in the whole life of a person, lead him through life - it is to this topic that the main work of Erasmus, "The Weapon of the Christian Warrior" (1501), is devoted.

Significance of the Philosophy of the Reformation in that it served as an ideological justification for the political and armed struggle for the reform of the Church and against Catholicism, which continued throughout the 16th century. and later in almost all European countries. The result of this struggle was the fall of Catholicism in a number of states and religious delimitation in Europe: the triumph of various areas of Protestantism (Lutheranism, Calvinism, etc.) in Northern and Central Europe - Germany, Switzerland, Great Britain, Holland, Denmark, Sweden, Norway; preservation of Catholicism in the countries of the South and of Eastern Europe- Spain, France, Italy, Croatia, Poland, Czech Republic, etc.

philosophy revival global humanism

Such an understanding of Christianity as, first of all, a system of morality implemented in Everyday life, turned out to be in conflict not only with the medieval view of the insignificance of human nature, but also with the idea of ​​the sinfulness of man, defended by the Reformation. Therefore, the "Christian humanism" of Erasmus of Rotterdam provoked condemnation not only from the guardians of the old medieval asceticism, guardians of the dogmatic purity of traditional Catholicism, but even more so from the followers of Luther and Calvin.

The question of the nature of man was, in essence, at the center of the controversy between Erasmus and Luther on the theological question of free will and divine predestination. In theological form, the question was raised about freedom and necessity, about the determinism of human behavior and human responsibility. If Erasmus proceeded from the humanistic idea of ​​man as “a noble living being, for the sake of which alone God built this delightful mechanism of the world”, as he wrote in 1501 in the treatise “The Guide of the Christian Warrior”, then Luther’s initial premise - the human race is doomed to perdition because of original sin, man himself cannot be saved by his own efforts, by himself he cannot turn to good, but is only inclined towards evil. Erasmus, recognizing, in accordance with Christian teaching, that the source and outcome of eternal salvation depend on God, he believed, however, that the course of affairs in earthly human existence depends on a person and on his free choice under given conditions, which is a prerequisite for moral responsibility. It is important at the same time that Luther limited the problem only to salvation beyond the grave, while Erasmus raised the question more broadly about human morality in general. The Lutheran (as well as even more rigid Calvinist) doctrine of absolute divine predestination, according to which a person can be predestined to eternal salvation only by divine grace, regardless of his own will, deeds and deeds, about the impossibility for a person to achieve salvation on his own, served as the main the reason for the divergence of humanists of the Erasmian persuasion with the reform movement. In polemics with the reformers, the humanists defended the doctrine of the freedom and dignity of man. They opposed religious fanaticism with the notion of a “broad” understanding of Christianity, which allows the salvation of all virtuous people, regardless of religious differences. This, as well as a free attitude to the biblical tradition, a polemic against some of the most important tenets of Christianity, caused a deep conflict between the humanists and the new churches of the victorious Reformation, which in many respects turned out to be hostile to humanistic ideals.

The impact of Christian humanism of Erasmus of Rotterdam on European culture of the 16th century. was extremely large: his like-minded people and followers can be found throughout Catholic and Protestant Europe from England to Italy, from Spain to Poland.

The Renaissance dates back to the 14th-17th centuries. according to others - to the XV - XVIII centuries. The term Renaissance (Renaissance) was introduced in order to show that in this era the best values ​​and ideals of antiquity were revived - architecture, sculpture, painting, philosophy, literature. But this term was interpreted very conditionally, since it is impossible to restore the entire past. This is not a revival of the past in its pure form - it is the creation of a new one using many of the spiritual and material values ​​of antiquity.

The last period of the Renaissance is the era of the Reformation, completing this greatest progressive upheaval in the development of European culture.

Starting in Germany, the Reformation swept a number of European countries and led to the falling away from the Catholic Church of England, Scotland, Denmark, Sweden, Norway, the Netherlands, Finland, Switzerland, the Czech Republic, Hungary, and partly Germany. This is a broad religious and socio-political movement that began at the beginning of the 16th century in Germany and aimed at transforming the Christian religion.

The spiritual life of that time was determined by religion. But the church was unable to resist the challenge of the times. The Catholic Church had power over Western Europe and untold riches, but found herself in a sad situation. Originating as a movement of the downtrodden and enslaved, the poor and persecuted, Christianity became dominant in the Middle Ages. The undivided dominance of the Catholic Church in all spheres of life eventually led to its internal rebirth and decay. Denunciations, intrigues, burning at the stake, etc. were done in the name of the teacher of love and mercy - Christ! By preaching humility and temperance, the church grew obscenely rich. She profited from everything. The highest ranks of the Catholic Church lived in unheard of luxury, indulged in rampant noisy secular life, very far from the Christian ideal.

Germany became the birthplace of the Reformation. Its beginning is considered the events of 1517, when the doctor of theology Martin Luther (1483 - 1546) spoke with his 95 theses against the sale of indulgences. From that moment began his long duel with catholic church. The Reformation quickly spread to Switzerland, the Netherlands, France, England, and Italy. In Germany, the Reformation was accompanied by the Peasants' War, which was on such a scale that no other social movement of the Middle Ages can compare with it. The Reformation found its new theorists in Switzerland, where its second largest center after Germany arose. There, John Calvin (1509 - 1564), who was nicknamed the "Pope of Geneva," finally formalized the reformation thought. Ultimately, the Reformation gave rise to a new direction in Christianity, which became the spiritual basis of Western civilization - Protestantism. Protestantism freed people from the pressure of religion in practical life. Religion became Religious consciousness was replaced by a secular worldview. Religious rituals became simpler. But the main achievement of the Reformation was in the special role that was given to the individual in his individual communion with God. Deprived of the mediation of the church, a person now had to be responsible for his actions, i.e. "he was assigned a much greater responsibility. Different historians solve the issue of the relationship between the Renaissance and the Reformation in different ways. Both the Reformation and the Renaissance put the human personality at the center, energetic, striving to transform the world, with a pronounced strong-willed beginning. But the Reformation at the same time had more discipline Influence: it encouraged individualism, but introduced it into a strict morality based on religious values.

The Renaissance contributed to the emergence of an independent person with freedom of moral choice, independent and responsible in his judgments and actions. The bearers of Protestant ideas expressed a new type of personality with a new culture and attitude to the world.

The Reformation simplified, cheapened and democratized the church, placed the inner personal faith above the outer manifestations of religiosity, and gave the norms of bourgeois morality a divine sanction.

The church gradually lost its position as a “state within a state”, its influence on domestic and foreign policy significantly decreased, and later completely disappeared.

The teachings of Jan Hus influenced Martin Luther, who in the general sense was not a philosopher and thinker. But he became a German reformer, moreover, the founder of German Protestantism.

By the beginning of the XIV century, the interest of philosophers in scholasticism began to gradually wane. The futility of efforts to understand once and for all what God is, and through this once and for all to determine what is good and what is evil, began to be realized.

This was shown with special force by the philosophy of the Englishman Duns Scotus (1270-1308), nicknamed "the thinnest doctor" and who argued that it was impossible to cover the world with a rationalistic grid of universals. Duns Scotus concluded that the last reality of nature, its perfect and true goal, is the individual, not the general. Universals cannot explain the world, it is impossible to explain life. Moreover, it is impossible to “explain” God. God, Scott said to Dunya, does something not because this "something" corresponds to the idea of ​​Good - God simply creates something, and it becomes Good. Good is not something that corresponds to the Idea of ​​Good built by our mind, but is the will of God, which a person cannot know.

Disappointment in scholasticism prompted many thinkers of that time to look more closely at the problem of real earthly human life. Thus began the era of the Renaissance, or Renaissance. Medieval man, a man of the epoch of patristics and scholasticism, tried to turn all his aspirations towards finding an eternal afterlife in paradise, largely because he believed in the possibility of creating an objective system of "rules of life", observing which he could be firmly convinced that "the place in paradise" he is provided. But when this confidence was destroyed, people's attention again turned to the problem of real earthly human life. A new direction arose in philosophy - humanism.

The first humanistic tendencies in philosophy originated in Italy. They are clearly expressed in the work of the great word artists Dante Alighieri (1265-1321), Francesco Petrarch (1304-1374) and Giovanni Boccaccio (1313 - 1375). Dante, in his treatises The Feast and The Monarchy, argued that human life determined, on the one hand, by God, and on the other hand, by nature. The creative forces of man are the image and likeness of the Divine ability to create.

The most integral philosophical theory of humanism was created by the Byzantine Neoplatonist, a Greek who lived in Florence, Georgios Gemistos (1360 - 1425). Out of respect for Plato, he even adopted a new name - Pleton. Both God and the Universe, he believed, exist in eternity, God influences the world, but both of them are subject to the power of Necessity. In its development, the world strives to become like God, to achieve harmonious unity. A large role in this process of harmonization of the world is assigned to a person as a being endowed with reason and will, - he is middle link between God and the world.

The next milestone in the development of the humanistic philosophy of the Renaissance was the dispute about slavery and the freedom of the human will between the creator of the system of Christian Protestantism, Martin Luther, and one of the most witty people of that time, the Dutchman Erasmus of Rotterdam. A little later than Erasmus, another “trans-Alpine humanist”, the Frenchman Michel Montaigne (1533-1592), who wrote the famous book "Experiences". For a long time he served as a member of the city magistrate, who observed the morals of many people, Montaigne protested against lies, hypocrisy and hypocrisy and defended the principle of an “independent and self-sufficient human person”, capable of being critical of his knowledge and actions. Particularly unpleasant for Montaigne were people who hypocritically cover up their selfish aspirations with the slogan "live for others." In fact, he believed, such people, as a rule, want only one thing - to use other people as a means to achieve their own selfish goals.

In the Renaissance, another interesting thing appeared philosophical direction- philosophy of nature (natural philosophy). Its "father" is considered to be the German cardinal Nicholas of Cusa (1401-1464), who developed the concept of pantheistic natural philosophy. God, according to Kuzan, spreads endlessly in the infinite spherical Universe, the macrocosm, the limited similarity of which - the microcosm - is man. Therefore, a person is not only a part of the whole, but also a new whole, an individuality that strives for completion, “filling itself with itself”. Man is thus an autonomous person whose inner life is subordinate to itself.

The famous physician and scientist Paracelsus (Theophrastus Bombast of Hohenheim) (1493-1541), who became one of the prototypes for the Legend of Dr. Faust, was also a natural philosopher. Any reality, according to Paracelsus, has its own rule - the arche of life (active spiritual vitality). Whoever can cognize it will be able to magically influence nature, since all things are interconnected and interdependent.

Awareness of man as an autonomous unit of the universe, his role as a "middle link" in the harmonization of the world eventually led to the formulation of the problem of public, social life of people, state structure. The desire to solve this problem led to the creation of social utopian systems by the Englishman Thomas More and the Italian Tommaso Campanella. ideal state. Starting with an attempt to determine the place and purpose of a person in this world, the philosophy of the Renaissance ended with projects of fabulous-mystical states in which "everything should be fine." It was a dead end, a way out of which philosophers of a different era, the New Age, began to look for.

Purpose of the lecture: to study the main reasons for the formation and development of the philosophy of the Renaissance (Renaissance), paying particular attention to such factors as achievements in the field of natural science, measures to revive the ancient philosophical heritage and the establishment of humanistic culture. Understand the objective nature of the changes that took place in the subject area of ​​the philosophy of the Renaissance, which was transformed from scholastic theology to pantheism, anthropocentrism and experimental science. Consider the features of the natural-philosophical interpretation of the world and the characteristic features of the socio-political teachings of the Renaissance. To study the factors that caused the emergence of the Reformation and its role in historical progress. Learn the philosophical views of the leaders of the Reformation.

Main questions

1. Main features and character traits the Renaissance. Humanism of the Italian Renaissance.

2. Features of the genesis of the philosophy of the Renaissance, the reasons for the transformation of its subject area from theology to natural science problems.

1. Naturphilosophical concepts of the Renaissance (Bruno, Nicholas of Cusa, Cardano, Telesio, Paracelsus, etc.).
2. Socio-political philosophy of the Renaissance (N. Machiavelli, T. More, T. Campanella and others).
3. Socio-political and spiritual foundations of the Reformation, and its role in historical progress.
4. Philosophy of the Reformation and its main thinkers: Martin Luther, Thomas Müntzer, John Calvin.

Key words and concepts: rebirth (renaissance), humanism, reason, creativity, beauty, freedom, experience, experiment, anthropocentrism, pantheism, secularization, natural philosophy, utopia, reformation, protestantism,

1.The main features and characteristics of the Renaissance. Humanism of the Italian Renaissance

Renaissance for the most advanced countries of Europe, this is the time of the birth of capitalist relations, the emergence of European nations and national states. The trend towards a variety of forms of social life leads to the development of culture and natural sciences, the strengthening of international trade and economic relations and great geographical discoveries. Name Renaissance speaks of a revival of interest in philosophy and culture ancient greece, in which they begin to see a model for the present. But the process of renewal of culture and philosophy takes place in close connection and on the basis of the ancient and medieval tradition, and only after the 17th century does it go beyond it. The metaphysics of faith splits into two parts: the supersensible is given over to religious dogma, while behind philosophy the experiential world of things is affirmed. Philosophy is losing its guild character and is increasingly becoming a product of creativity free from the influence of religion, bearing the features of a specific national culture, which reflects deep social and religious conflicts that have intensified by that time. And although philosophers bizarrely combined elements of various conceptions of the past, natural philosophy and humanistic individualism remained the most important features of their teachings. The ideal of knowledge is not religious, but secular. There is a turn from problems of religion to man and nature. philosophical thought opposed to the Catholic ideology. However, there is no atheism here. Not Christianity and God are denied, but displeasure is expressed activities of the Church showing excessive dominance and greed in society. Many provisions of Christian theology are being rethought, including the place and position of man in the world. In the middle Ages philosophical thought was directed exclusively to the realm of transcendent, divine being and the problems of the human personality, its values ​​and freedoms were solved by it in a mystical plane, in the sphere of the afterlife, sacred history. The individual is considered primarily sinful side(he is guilty of the fall of both himself and the world, apostasy from God - all the evil of the world is on him). During the Renaissance emphasis is placed on this worldly real life of a person, the freedom and dignity of the human person is affirmed on the basis of his earthly existence. The religious idea of ​​the eternal sinfulness of man, the asceticism of the Middle Ages, is opposed by the proof of the innate desire of man for goodness, happiness and all-round perfection, the integrity of human nature, the indestructible unity of the spiritual and the bodily. In ethics- Epicureanism is developing and spreading, which corresponded to the then prevailing ideals of humanism and the thirst for earthly happiness. Intelligence, creativity, beauty, freedom- these features in the Renaissance are already attributed directly to man. They break out, considered in the Middle Ages to be a reflection of God in it. Main feature philosophy of the renaissance anthropocentrism, which, as the continuer of the thousand-year evolution of the religious philosophy of man, continues to a large extent to be influenced by scholastic philosophy. But human already praised and exalted to the utmost - he is the pinnacle of the universe, called to freedom, creativity, glory, bliss, not only in afterlife but also in this earthly one. Moreover, it is earthly concerns that constitute the first duty of man. It is here (in work, creativity, love) that he must realize himself. In this turn to earthly life and its glorification, the fundamental difference between the anthropology of the Renaissance and medieval anthropology. The understanding of God is also changing. The dualistic one, which opposes God and nature, is being replaced by a pantheistic picture of being, in which God and nature are identified. The God of the philosophy of the Renaissance is deprived of freedom, he does not create the world “out of nothing, he is “contemporaneous with the world” and merges with the law of natural necessity. And nature from a servant and creation of God turns into a deified, endowed with all the necessary forces for self-creation and development of the origin of things ( Giordano Bruno). Thus, a new system of values ​​arises, where in the first place is human and nature, not b og and its justification. Hence another feature of the Renaissance culture and philosophy - "secularization"- the liberation of society from church influence, which began to manifest itself in medieval nominalism. Problemsstates, morality, science cease to be viewed through the prism of theology. These areas of being acquire an independent existence, the laws of which must be studied by secular sciences. During this period of turning to nature, natural Sciences giving true knowledge of nature. During the Renaissance, theories were put forward, both religious transformations and social reorganization. (Copernicus, Galileo, Kepler). Renaissance thinkers do not analyze concepts(as the scholastics did), but they are trying to understand the phenomena of nature and society themselves, relying on for experience and intelligence, not on intuition and revelation

Renaissance philosophy- these are philosophical and sociological doctrines that developed in Europe (first of all and earlier in Italy) in the era of the disintegration of feudalism and the formation of early bourgeois society (14th-early 17th century AD). The official philosophy in this era was still scholasticism, but the emergence of culture humanism based on Latin and Greek, the revival of the ancient philosophical heritage and significant achievements in the field of natural science have led to the fact that the advanced philosophy of the Renaissance ceases to play the role of a servant of theology, anti-scholastic trends develop in it. They first appeared in ethics, in the renewal of ethical teachings. stoicism(F. Petrarch) and epicureanism(L. Valla), directed against the dominant Christian morality. The philosophy of the Renaissance was introduced following directions: humanistic(Petrarch, Lorenzo Vala, Erasmus of Rotterdam), natural philosophical(Bruno, Nicholas of Cusa, Telesio, Paracelsus, etc.), socio-political(Machiavelli, Thomas More, Campanella, etc.) .

In the work of the poet Dante Alighieri(born in Florence, 1265-1321) - "Divine Comedy", "Feast", "On the Monarchy"- for the first time there are elements that are different from the medieval worldview. Without denying scholastic dogma, Dante tries in a new way, to rethink the nature of the relationship between God and man. God cannot be opposed to the creative possibilities of man. Dante emphasizes that a person is a product of the realization of his own mind, which are carried out in his practical activities. All human existence must be subject to human reason. Hence it follows new idea about the dual role of man. Founder of the humanist movement in Italy, poet and philosopher Francesca Petrarch(1304-1374). He considered the main task of philosophy to be the development "art of life" (admiration for nature, chanting of earthly love). Petrarch believed that theology and the knowledge of God are not the business of people at all. Scholastic learning considered "the chatter of dialectics" and completely useless for people. From his point of view, man has the right to happiness in real life, and not only in other world according to the religious doctrines. Petrarch emphasizes dignity of the human person, the uniqueness of the inner world of a person with his hopes, experiences and anxieties. At the same time, in the work of Petrarch they find a place individualistic tendencies, which are also characteristic of the philosophy of the Renaissance. He believes that the improvement of the individual is possible only if it is isolated from the "ignorant mob". Only in this case, in the presence of a person’s internal struggle with his own passions and constant confrontation with the outside world, can a creative person achieve complete independence, self-control and peace of mind (similar ideas were expressed by his follower, the Italian humanist Giovanni Boccaccio). Lorenzo Vala(1407-1472) – one of the founders of scientific text criticism sacred books, through the philological method. Created ethical doctrine, one of the sources of which was the ethics of Epicurus. He tries to justify fullness of human life, the spiritual content of which, in his opinion, is impossible without bodily well-being, comprehensive manifestations of human feelings. At the heart of his ethics is pleasure principle, which Valla reduces to the pleasures of the soul and body. Life is the highest value, and therefore the whole process of life should be a desire for pleasure and goodness, as a feeling of joy. In the book "About Delight" he proclaims: "Long live faithful and constant pleasures at any age and for any sex!". Valla believed in strength human mind, putting forward the idea of ​​human activity and calling for the education of the will to act.

By the end of the 15th century the humanist movement has become pan-European. Throughout Europe, the Dutchman Desiderius was widely known - Erasmus of Rotterdam(1469-1536), who became the leader of humanism in the 16th century. and ideological precursor of the Reformation. He called his doctrine "Philosophy of Christ" where he called for a return to the origins of Christianity, forgotten and supplanted by the Catholic Church. To do this, it is necessary to revive the ancient sciences and art, and every Christian must fully read the Bible and understand its meaning, and therefore translated it into Latin. His book was especially popular. "Praise of Stupidity", where he ridiculed fanaticism and violence, national narrow-mindedness and religious strife, hypocrisy and ignorance of the feudal lords and the clergy. The book had a great influence on the humanist tradition throughout Europe. Adherents humanistic ideas were also Francois Rabelais in France, Cervantes in Spain, Shakespeare in England.

2. Features of the genesis of the philosophy of the Renaissance, the reasons for the transformation of its subject area from theology to natural science problems

Renaissance philosophy arises and develops in parallel with the decline of scholasticism, and regardless of its traditions. And although there is no complete break with it, the landmark is already aimed at the classical ancient philosophy for its revival. The most important distinguishing features of the Renaissance worldview are also:

1) Him art orientation: if the Middle Ages was a religious era, then the Renaissance was an era predominantly artistic and aesthetic;

2) Anthropocentrism. If the focus antiquity there were relations nature-cosmos (natural-cosmic life), middle ages- a person is studied only in relations with God, then for renaissance characteristic study of man in his earthly way of life. And although God is formally in the center of attention, but the actual attention is already paid to a person, his personality is considered as creative - be it in art, politics, technology, etc. And therefore the philosophical thinking of this period is called anthropocentric and humanistic. Free is in the spotlight strong man, which asserts its individuality and independence, when a person begins to talk about himself, about his role in the world;

3) A typical expression of the philosophy of the Renaissance was the philosophy of nature (natural philosophy). Nature is interpreted pantheistic, those. philosophy identified God with nature, without denying his existence;

4) In parallel with natural philosophy, it develops new natural science(major scientific discoveries, scientific and technical progress).

Pantheism was a form of transition from the dogmatic, religious outlook to scientific understanding nature. Renaissance scholars highlight experience, experimental research method.

Researchers distinguish two periods in the development of the philosophy of the Renaissance:

1) restoration and adaptation of ancient philosophy to the requirements of the new time (XIV-XV centuries) - Dante Alighieri, Lorenzo Vala, Francesca Petrarch and others;

2) the emergence of his own philosophy, the main course of which was natural philosophy (XVI century).