إنسانوية (فلسفة)
مراجع

↑  "ترجمة و معنى إنسانوية بالإنجليزي". المعاني. مؤرشف من الأصل في 2019-12-10. اطلع عليه بتاريخ 2018-06-19.
1 2  An account of the evolution of the meaning of the word humanism from the point of view of a modern secular humanist can be found in نيكولا والتر's Humanism – What's in the Word (London: Rationalist Press Association, 1997 ISBN 0-301-97001-7). From the same perspective, but somewhat less polemical, can be found in Richard Norman's On Humanism (Thinking in Action) (London: Routledge: 2004). For a historical and فقه اللغةly oriented view see Vito Giustiniani, "Homo, Humanus, and the Meanings of Humanism" (1985), cited above.
1 2  As J. A. Symonds remarked, "the word humanism has a German sound and is in fact modern" (See The Renaissance in Italy Vol. 2:71n, 1877). Vito Giustiniani writes that in the German-speaking world "Humanist" while keeping its specific meaning (as scholar of Classical literature) "gave birth to further derivatives, such as humanistisch for those schools which later were to be called humanistische Gymnasien, with Latin and Greek as the main subjects of teaching (1784). Finally, Humanismus was introduced to denote 'classical education in general' (1808) and still later for the epoch and the achievements of the Italian humanists of the fifteenth century (1841). This is to say that 'humanism' for 'classical learning' appeared first in Germany, where it was once and for all sanctioned in this meaning by Georg Voigt (1859)", Vito Giustiniani, "Homo, Humanus, and the Meanings of Humanism", Journal of the History of Ideas 46 (vol. 2, April–June, 1985): 172.
1 2 3  Nicholas Mann (1996). The Origins of Humanism. Cambridge University Press. ص. 1–2. The term umanista was used, in fifteenth century Italian academic jargon to describe a teacher or student of classical literature and the arts associated with it, including that of rhetoric. The English equivalent 'humanist' makes its appearance in the late sixteenth century with a similar meaning. Only in the nineteenth century, however, and probably for the first time in Germany in 1809, is the attribute transformed into a substantive: humanism, standing for devotion to the literature of ancient Greece and Rome, and the humane values that may be derived from them.
↑  Compact Oxford English dictionary. Oxford University Press. 2007. humanism n. 2 a Renaissance cultural movement that turned away from medieval scholasticism and revived interest in ancient Greek and Roman thought.
↑  "Genesis of a Humanist Manifesto". مؤرشف من الأصل في 2019-04-08. اطلع عليه بتاريخ 2006-05-14.
↑  "Text of Humanist Manifesto I". Americanhumanist.org. مؤرشف من الأصل في 2012-02-11. اطلع عليه بتاريخ 2011-11-13.
↑  Walter, Nicolas (1997). Humanism: what's in the word? London: RPA/BHA/Secular Society Ltd, p.43.
↑  Harold Blackham, Levi Fragell, Corliss Lamont, Harry Stopes-Roe, Rob Tielman. "Humanism is Eight Letters, No More". مؤرشف من الأصل في 2013-01-17.
↑  Aulus Gellius, Attic Nights, XIII: 17. نسخة محفوظة 2023-04-25 على موقع واي باك مشين.
↑  Richard Bauman, Human Rights in Ancient Rome (Routledge Classical Monographs [1999]), pp. 74–75.
↑  Humanissime vir, "most humane man", was the usual Latin way to address scholars. (Giustiniani, "Homo, Humanus, and the Meanings of Humanism" : 168.)
↑  "L'amour général de l'humanité ... vertu qui n'a point de nom parmi nous et que nous oserions appeler 'humanisme', puisqu'enfin il est temps de créer un mot pour une chose si belle et nécessaire"; from the review Ephémérides du citoyen ou Bibliothèque raisonée des sciences morales et politiques, (chapter 16, Dec, 17, 1765): p.247, quoted in V. Giustiniani, op. cit., p. 175n.
↑  Although Rousseau himself devoutly believed in a personal God, his book, في التربية: إميل نموذجا, does attempt to demonstrate that atheists can be virtuous. It was publicly burned. During the Revolution, نادي اليعاقبة  ‏ instituted a cult of the Supreme Being along lines suggested by Rousseau. In the 19th-century French positivist philosopher أوغست كونت (1798–1857) founded a "religion of humanity", whose calendar and catechism echoed the former Revolutionary cult. See Comtism
↑  The Oxford English Dictionary (ط. 2nd). Oxford: Clarendon Press. ج. VII. 1989. ص. 474–475.
↑  "Ma conviction intime est que la religion de l'avenir sera le pur humanisme, c’est-à-dire le culte de tout ce qui est de l'homme, la vie entière santifiée et éléve a une valeur moral". quoted in Giustiniani, op. cit.
↑  "Lesson 1: A brief history of humanist thought". Introduction to Humanism: A Primer on the History, Philosophy, and Goals of Humanism. The Continuum of Humanist Education. مؤرشف من الأصل في 2011-11-10. اطلع عليه بتاريخ 2009-08-21.
↑  "Principles of Integral Science of Religion", By Georg Schmid, p. 109, 'As an Example: Yasna 32:8', p. 109
↑  Potter، Charles (1930). Humanism A new Religion. Simon and Schuster. ص. 64–69.
↑  Lenn Evan Goodman (2003), Islamic Humanism, p. 155, Oxford University Press, ISBN 0-19-513580-6.
↑  رسالة الكندي إلى الهاشمي يردُ بها عليه نسخة محفوظة 14 يوليو 2017 على موقع واي باك مشين.
↑  Makdisi، George (أبريل–يونيو 1989). "Scholasticism and Humanism in Classical Islam and the Christian West". Journal of the American Oriental Society. Journal of the American Oriental Society, Vol. 109, No. 2. ج. 109 ع. 2: 175–182. DOI:10.2307/604423. JSTOR:604423.
↑  Tony Davies, Humanism (Routledge, 1997) p. 26-27.
↑  In [[The PosDavies identifies Paine's  عصر العقل as "the link between the two major narratives of what جان فرانسوا ليوتارtmodern Condition|La Condition postmoderne]]
↑  Davies (1997), p. 27.
↑  ibid, p 28
↑  quoted in Davies (1997), p. 27.
↑  "Comte's secular religion is no vague effusion of humanistic piety, but a complete system of belief and ritual, with liturgy and sacraments, priesthood and pontiff, all organised around the public veneration of Humanity, the Nouveau Grand-Être Suprême (New Supreme Great Being), later to be supplemented in a positivist trinity by the Grand Fétish (the Earth) and the Grand Milieu (Destiny)" According to Davies (p. 28-29), Comte's austere and "slightly dispiriting" philosophy of humanity viewed as alone in an indifferent universe (which can only be explained by "positive" science) and with nowhere to turn but to each other, was even more influential in Victorian England than the theories of Charles Darwin or Karl Marx.
↑  ibid p. 29
↑  Morain، Lloyd؛ Morain، Mary (2007). Humanism as the Next Step (PDF). Washington, D.C.: Humanist Press. ص. 109. LCCN:97-74611. مؤرشف من الأصل (PDF) في 2009-03-27.
↑  "History: New York Society for Ethical Culture". New York Society for Ethical Culture. 2008. مؤرشف من الأصل في 2017-09-06. اطلع عليه بتاريخ 2009-03-06.
↑  "Ethical Culture" (PDF). American Ethical Union. مؤرشف من الأصل (PDF) في 2013-08-07. اطلع عليه بتاريخ 2009-02-23.
↑  Stringer-Hye، Richard. "Charles Francis Potter". Dictionary of Unitarian and Universalist Biography. Unitarian Universalist Historical Society. اطلع عليه بتاريخ 2008-05-01.
↑  American Humanist Association نسخة محفوظة 01 يناير 2009 على موقع واي باك مشين.
↑  Craig W. Kallendorf, introduction to Humanist Educational Treatises, edited and translated by Craig W. Kallendorf (Cambridge, Massachusetts and London England: The I Tatti Renaissance Library, 2002) p. vii.
↑  Early Italian humanism, which in many respects continued the grammatical and rhetorical traditions of the عصور وسطى, not merely provided the old مقدمات (علوم) with a new and more ambitious name (Studia humanitatis), but also increased its actual scope, content and significance in the curriculum of the schools and universities and in its own extensive literary production. The studia hunanitatis excluded logic, but they added to the traditional grammar and rhetoric not only history, Greek, and moral philosophy, but also made poetry, once a sequel of grammar and rhetoric, the most important member of the whole group. —Paul Oskar Kristeller, Renaissance Thought II: Papers on Humanism and the Arts (New York: Harper Torchbooks, 1965), p. 178. See also Kristeller's Renaissance Thought I, "Humanism and Scholasticism In the Italian Renaissance", Byzantion 17 (1944–45), pp. 346–74. Reprinted in Renaissance Thought (New York: Harper Torchbooks), 1961.
↑  "War, Terror, and Resistance". مؤرشف من الأصل في 2018-08-16. اطلع عليه بتاريخ 2006-10-31.
↑  "Humanism as the Next Step". مؤرشف من الأصل في 2006-06-14. اطلع عليه بتاريخ 2006-06-25.
↑  عزرا باوند دعا الإنسانية العاطفية " العاهرة القديمة في الأسنان". انظر توني ديفيز، الإنسانية (روتليدج، 1997) ص. 48.
↑  في الإنسانية ومكافحة الإنسانية (مشاكل الفكر الأوروبي الحديث) (لا سال، إلينوي:. المفتوحة محكمة الصحافة، 1986، ص 128
↑  نقلت في ديفيز (1997) ص 49.
↑  يقبل بعض الانتقادات الموجهة للالإنسانية التقليدية، ولكن يعتقد أنه يجب أن يكون هناك إعادة نظر في الإنسانية وتنقيحها بدلا من التخلي عنها ببساطة.
↑  "إنسانيي الحركة الإنسانية المضادة من هايدغر وإنسانيي الإنسانية المضادة من فوكو وألتوسير" (ديفيز [1997])، ص. 131
↑  ديفيز (1997)، ص 131-32
↑  Jones، Dwight (2009). Essays in the Philosophy of Humanism. ج. 17 (1). مؤرشف من الأصل في 2014-02-22.