Human beings have the possibility to give meaning to their lives and to create coherence in experiences. Present-day humanism strongly focuses on personal development in relation to others. It is this tension between personal development and advancement of humanization, that is creating the opportunities for the personal development of every world citizen. Humanism is about personal autonomy, moral responsibility, and about solidarity with humanity. The tension between autonomy and social involvement is the core of humanism. Education can support persons in their moral and personal identity development. The authors brought together in this book all address issues of developing autonomy and humanity in educational practices. All the chapters try to link theory and practice. They either make theoretical ideas more practical or they use practical experiences and concerns to rethink theoretical notions. Together the chapters in the book give a broad overview of theoretical foundations, concrete research, and practices in education. The book shows a diversity that can inspire scholars and practitioners in further developing their perspectives. Creating meaning is an essential part of all education. Focusing on the linking of autonomy and humanity is the humanist perspective in it.

Foreword / Edward J. Meade Jr. -- Introduction -- Affect and Learning -- A Model for Developing a Curriculum of Affect -- Identity Education -- Three Diagnostic Techniques -- Integrating Concerns, Thought, and Action : "The Trumpet" -- Games -- Some Reactions to a Curriculum of Affect -- Postscript.

This volume provides new translations, commissioned for the I Tatti Renaissance Library, of four of the most important theoretical statements that emerged from the early humanists efforts to reform medieval education."

In Jean PaulSartre's Nausea, Roquentin feels bound to listen to the sentimental ramblings about humanism and humanity by the Self Taught Man. "Is it my fault," muses Roquentin, "in all he tells me, I recognize the lack of the genuine article? Is it my fault if, as he speaks, I see all the humanists I have known rise up? I have known so many ofthem!" And then he lists the radical humanist, the so called"left" humanist, and Communist Humanist, the Catholic humanist, all claiming a passion for their fellow men. "But there are others, a swarm of others: the humanist philosopher who bends over his brothers like a wise older brother with a sense of his responsibility; the humanist who loves men as they are, the humanist who loves men as they ought to be, the one who wants to save them with their consent, and the one who will save them in spite of themselves. . . . " Quite naturally, the skeptical Roquentin ends by saying how "they all hate each other: as individuals, not as men. " Fully aware of the misuse and false comfort in the use of the term, Professor Aloni proceeds to restore meaning to the word as well as appropriate its educational significance. There is a freshness in this book, a restoration of a lost clarity, a regaining of authentic commitment.

These are explored through a reassessment of the role of humanism, with case studies in music (Josquin Desprez), moral philosophy (Valla, Castiglione, Erasmus, More) and political thought (Machiavelli)." "This book is the first in a series of three specifically designed for the Open University course, The Renaissance in Europe: A Cultural Enquiry. The series is designed to appeal both to the general reader and to those studying undergraduate arts courses in the period."--BOOK JACKET.

Based on the study of over 500 surviving manuscript school books, this comprehensive 2001 study of the curriculum of school education in medieval and Renaissance Italy contains some surprising conclusions. Robert Black's analysis finds that continuity and conservatism, not innovation, characterize medieval and Renaissance teaching. The study of classical texts in medieval Italian schools reached its height in the twelfth century; this was followed by a collapse in the thirteenth century, an effect on school teaching of the growth of university education. This collapse was only gradually reversed in the two centuries that followed: it was not until the later 1400s that humanists began to have a significant impact on education. Scholars of European history, of Renaissance studies, and of the history of education will find that this deeply researched and broad-ranging book challenges much inherited wisdom about education, humanism and the history of ideas.

In pedagogical manuals strongly reminiscent of gardening guides, the scholar was seen as both a pliant vine and a force of nature.