Humanism and Clericism Of The 16th Century :: Philosophy

Humanism and Clericism Of The 16th Century The two paintings, The conversion of St. Paul by Caravaggio, and lady writing a letter with her maid by Vermeer, reflect the religious conflict between the Protestant and catholic cultures of 16th century Europe. Before we take a look at why they reflect the religious dispute, first we must know some background on what caused it. Humanism and Clericism. During the renaissance humanism stood for the intellectual attitudes of the ancient world paired with the wide acceptance of the existence of God. Humanists were interested in aesthetics, saw the usefulness of historic knowledge, and were convinced that man's main duty in life, was to enjoy his life soberly and to be active in his community. It was believed that those who studied the past would be able to lead better, more responsible lives. On the contrary, there is something called Clericism, where people believed G-d reigned supreme to all and that humanism remained useless because the mer man was worth so little. The statue of David best describes the ongoing influence of Protestant and catholic controversy on the visual arts. Michaelangelo uses David, a character from the Old Testament as his subject matter. The story goes that David, a mer man throws a stone with a slingshot at the mighty giant Goliath and kills him. (Your basic good vs. Evil.) Michaelangelo uses Clericism in this piece by incorporating a story from the bible, and on the other hand also incorporates his humanism influence into the work of art by placing himself as the character David; Giving us the impression that even the mer man can overcome his problems with knowledge of how to defeat them, instead of continually relying on the almighty to solve your problems for you. David shows the 2 conflicting views in a magnificent statue form. Another Magnificent piece of artwork is Leonardo's sketch of a man within a circle. Vitruvius adding a quote to the piece later on, "man in his perfect proportions, is the center of all things", suggests that this piece was influenced by humanism. We say this because the piece portrays a mere man as the center instead of what the catholics may haved placed, that which god would be in the center of the circle. Catholics, Priests, and church officials alike would not approve of this irrational idea and the sketch itself. A christian priest & scholar, Martin Luther, was a man of thought, as well as a man of action.

Ibn Battuta

Ibn Battuta Muhammad ibn Battuta (1304-ca. 1368) was a Moorish traveler whose extensive voyages as far as Sumatra and China, southern Russia, the Maldives, the East African coast, and Timbuktu made him one of the greatest medieval travelers. Muhammad ibn Battuta was born in Tangier. His family was of Berber origin and had a tradition of service as judges. After receiving an education in Islamic law, Ibn Battuta set out in 1325, at the age of 21, to perform the obligatory pilgrimage to Mecca and to continue his studies in the East. He reached Mecca in 1326 by way of Egypt and Syria. This journey aroused in him the passion to see the world. From Mecca he made a trip to Iraq and western Persia as far as Tabriz and in 1327 returned via Baghdad to Mecca, where he spent the next 3 years. Ibn Battuta then traveled by ship along the Red Sea shores to Yemen and from Aden to Mogadishu and the East African trading ports. He returned by way of Oman and the Persian Gulf to Mecca in 1332. Next he passed through Egypt and Syria and by ship reached Anatolia, where he visited local Turkish rulers and religious brotherhoods. He crossed the Black Sea to the Crimea in the territories of the Golden Horde and visited its khan in the Caucasus. He then journeyed to Sarai, the capital of the Golden Horde east of the lower Volga, and then through Khwarizm, Transoxiana, and Afghanistan to the Indus valley. From 1333 to 1342 Ibn Battuta stayed at Delhi, where Sultan Muhammad ibn Tughluq gave him a position as judge, and then he traveled through central India and along the Malabar coast to the Maldives. His next trip took him to Ceylon, back to the Maldives, Bengal, Assam, and Sumatra. He landed in China at the port of Zayton and probably reached Peking. Returning via Sumatra to Malabar in 1347, he took a ship to the Persian Gulf. He revisited Baghdad, Syria, Egypt, Mecca, and Alexandria, traveled by ship to Tunis, Sardinia, and Algeria, and reached Fez by an overland route in 1349. After a visit to the Moslem kingdom of Granada, he made a final trip through the Sahara to the black Moslem empire on the Niger, returning to Fez in 1354. During his travels Ibn Battuta sometimes lost his diaries and had to rewrite them from memory. His travel book was written from his reports by Ibn Juzayy, a man of letters commissioned by the ruler of Fez. These circumstances may account for some inaccuracies in chronology and itineraries and other shortcomings of the work which affect some parts in particular. However, the book contains invaluable and sometimes unique information on the countries Ibn Battuta visited. Ibn Battuta Ibn Battuta Muhammad ibn Battuta (1304-ca. 1368) was a Moorish traveler whose extensive voyages as far as Sumatra and China, southern Russia, the Maldives, the East African coast, and Timbuktu made him one of the greatest medieval travelers. Muhammad ibn Battuta was born in Tangier. His family was of Berber origin and had a tradition of service as judges. After receiving an education in Islamic law, Ibn Battuta set out in 1325, at the age of 21, to perform the obligatory pilgrimage to Mecca and to continue his studies in the East. He reached Mecca in 1326 by way of Egypt and Syria. This journey aroused in him the passion to see the world. From Mecca he made a trip to Iraq and western Persia as far as Tabriz and in 1327 returned via Baghdad to Mecca, where he spent the next 3 years. Ibn Battuta then traveled by ship along the Red Sea shores to Yemen and from Aden to Mogadishu and the East African trading ports. He returned by way of Oman and the Persian Gulf to Mecca in 1332. Next he passed through Egypt and Syria and by ship reached Anatolia, where he visited local Turkish rulers and religious brotherhoods. He crossed the Black Sea to the Crimea in the territories of the Golden Horde and visited its khan in the Caucasus. He then journeyed to Sarai, the capital of the Golden Horde east of the lower Volga, and then through Khwarizm, Transoxiana, and Afghanistan to the Indus valley. From 1333 to 1342 Ibn Battuta stayed at Delhi, where Sultan Muhammad ibn Tughluq gave him a position as judge, and then he traveled through central India and along the Malabar coast to the Maldives. His next trip took him to Ceylon, back to the Maldives, Bengal, Assam, and Sumatra. He landed in China at the port of Zayton and probably reached Peking. Returning via Sumatra to Malabar in 1347, he took a ship to the Persian Gulf. He revisited Baghdad, Syria, Egypt, Mecca, and Alexandria, traveled by ship to Tunis, Sardinia, and Algeria, and reached Fez by an overland route in 1349. After a visit to the Moslem kingdom of Granada, he made a final trip through the Sahara to the black Moslem empire on the Niger, returning to Fez in 1354. During his travels Ibn Battuta sometimes lost his diaries and had to rewrite them from memory. His travel book was written from his reports by Ibn Juzayy, a man of letters commissioned by the ruler of Fez. These circumstances may account for some inaccuracies in chronology and itineraries and other shortcomings of the work which affect some parts in particular. However, the book contains invaluable and sometimes unique information on the countries Ibn Battuta visited. Ibn Battuta Ibn Battuta Muhammad ibn Battuta (1304-ca. 1368) was a Moorish traveler whose extensive voyages as far as Sumatra and China, southern Russia, the Maldives, the East African coast, and Timbuktu made him one of the greatest medieval travelers. Muhammad ibn Battuta was born in Tangier. His family was of Berber origin and had a tradition of service as judges. After receiving an education in Islamic law, Ibn Battuta set out in 1325, at the age of 21, to perform the obligatory pilgrimage to Mecca and to continue his studies in the East. He reached Mecca in 1326 by way of Egypt and Syria. This journey aroused in him the passion to see the world. From Mecca he made a trip to Iraq and western Persia as far as Tabriz and in 1327 returned via Baghdad to Mecca, where he spent the next 3 years. Ibn Battuta then traveled by ship along the Red Sea shores to Yemen and from Aden to Mogadishu and the East African trading ports. He returned by way of Oman and the Persian Gulf to Mecca in 1332. Next he passed through Egypt and Syria and by ship reached Anatolia, where he visited local Turkish rulers and religious brotherhoods. He crossed the Black Sea to the Crimea in the territories of the Golden Horde and visited its khan in the Caucasus. He then journeyed to Sarai, the capital of the Golden Horde east of the lower Volga, and then through Khwarizm, Transoxiana, and Afghanistan to the Indus valley. From 1333 to 1342 Ibn Battuta stayed at Delhi, where Sultan Muhammad ibn Tughluq gave him a position as judge, and then he traveled through central India and along the Malabar coast to the Maldives. His next trip took him to Ceylon, back to the Maldives, Bengal, Assam, and Sumatra. He landed in China at the port of Zayton and probably reached Peking. Returning via Sumatra to Malabar in 1347, he took a ship to the Persian Gulf. He revisited Baghdad, Syria, Egypt, Mecca, and Alexandria, traveled by ship to Tunis, Sardinia, and Algeria, and reached Fez by an overland route in 1349. After a visit to the Moslem kingdom of Granada, he made a final trip through the Sahara to the black Moslem empire on the Niger, returning to Fez in 1354. During his travels Ibn Battuta sometimes lost his diaries and had to rewrite them from memory. His travel book was written from his reports by Ibn Juzayy, a man of letters commissioned by the ruler of Fez. These circumstances may account for some inaccuracies in chronology and itineraries and other shortcomings of the work which affect some parts in particular. However, the book contains invaluable and sometimes unique information on the countries Ibn Battuta visited.

Django Unchained Heros Journey - 1223 Words

Steven Contreras Mrs. Uyemura English 1A 27 May 2013 Road To Freedom The Hero with a Thousand Faces, by Joseph Campbell, explains the characteristics of the hero’s journey. This journey consists of a hero leaving his or her ordinary world on an adventure to later return as a changed person. The movie Django Unchained tells the story of a newly freed slave, Django, in the world of racism at its most treacherous time. Django learns how to survive in this world and sets out to rescue and free his wife. By analyzing this movie, Campbell’s theory about the hero’s journey can be better understood. Django takes the path of a hero and goes on a journey that will lead him to his ultimate freedom. Campbell states that the first process in a†¦show more content†¦This truly upsets Shultz but Django, as a result of his transformation, sees to it that they continue with business. Django begins to treat slaves as if he himself were a white man. This gives him courage and power. Once they arrive to Mr. Candy’s plantation, Django quickly spots Broomhilda. They then try to convince Mr. Candy if they can purchase his strongest fighter along with Broomhilda for $12,000. Mr. Candy gladly agrees to the offer, but his slave and personal assistant Steven secretly tells him that Django and Shultz are only there for Broomhilda. They are both revealed as bounty hunters and Mr. Candy forces them to buy only Broomhilda for $12,000. With no hesitation Shultz purchases her but the thought of the â€Å"crucifixion† from earlier in the day forces him to kill Mr. Candy. Shultz is then shot dead by one of Candy’s comrades. Django kills many men but is forced to surrender for the sake of Broomhilda’s life. This clearly shows an example of Campbell’s theory of being within the Belly of the Whale. Afterwards, Campbell states that the hero must go through some sort of Atonement or redemption. Django is turned back into a slave and taken away by new slave owners. However, Django uses everything he learned from Shultz to convince the new slave owners that he is a free man and will help them collect a $12,000 bounty from Candyland. While their backs are turned Django kills them and takes what Campbells calls a â€Å"magic flight† on a horse back to