By Stephen Gersh, Bert Roest
This paintings discusses humanist features of medieval and Renaissance highbrow lifestyles and idea and in their appropriation by means of sleek background and literature. It charts the humanist representations of the scholarly firm, and the self-representation of the highbrow.
Read or Download Medieval and Renaissance Humanism: Rhetoric, Representation, and Reform (Brill's Studies in Intellectual History) PDF
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Extra resources for Medieval and Renaissance Humanism: Rhetoric, Representation, and Reform (Brill's Studies in Intellectual History)
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Gersh_f3_31-53 7/22/03 1:48 PM Page 33 , 33 He had scarcely eaten his first mouthful when he heard a rustle of dresses coming down the steps, and in walked a queen followed by twelve maids of honour.
He is not himself the effect; therefore, if we say that ‘being’ is characteristic of the universe, from the highest to the lowest element, then God must be more than being, and so the transcendence of God is asserted. Thus we see that the notion of God as cause both establishes the existence of a relation between God and the universe and affirms the distinction between God and the universe, and so holds immanence and transcendence in a kind of balance. Beyond the fact that He is the cause of the universe, all that we know of God comes to us as a kind of metaphor.
61 Ibidem, 60, 485B–C ll. 1817–1818: ‘Solius ergo intellectualis naturae, quae in homine angeloque constituitur, definitionis peritia est (. ). ’ 62 Ibidem, 61–62, 486A, ll. 1865–1868. 63 Ibidem. ’ 65 Ibidem, 40, ll. 1149–1150, 469A: ‘. . e. ousia, quantity, situation, place . ’ gersh_f2_1-30 7/22/03 1:47 PM Page 24 24 time, although obviously not the same thing, are always found together 481B–482A: . . this reasoning which we have taken over from Gregory the theologian and the excellent commentator of his homilies, Maximus: everything that is, except God Who alone properly subsists above being itself, is understood to be in place, with which (.