Bring out your dead : the past as revelation /

The Renaissance has meant many things to historians, from the fifteenth century to the present. But it has always referred to scholars' efforts to exhume the dead to see if they could live again. Humanist scholars raised from the dead ancient obelisks, statues, buildings, and texts to seek insp...

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Bibliographic Details
Main Author: Grafton, Anthony
Corporate Authors: Horace Howard Furness Memorial Fund, Horace Howard Furness Memorial Library (University of Pennsylvania)
Format: Book
Language:English
Published: Cambridge, Mass. : Harvard University Press, 2001
Cambridge, Mass. : c2001
Cambridge, Mass. : 2001
Subjects:
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245 1 0 |a Bring out your dead :  |b the past as revelation /  |c Anthony Grafton 
260 |a Cambridge, Mass. :  |b Harvard University Press,  |c 2001 
260 |a Cambridge, Mass. :  |b Harvard University Press,  |c c2001 
264 1 |a Cambridge, Mass. :  |b Harvard University Press,  |c 2001 
300 |a 360 p. :  |b ill. ;  |c 24 cm 
300 |a vi, 360 p. :  |b ill. ;  |c 24 cm 
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300 |a vi, 360 pages :  |b illustrations ;  |c 25 cm 
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504 |a Includes bibliographical references (p. [301]-350) and index 
504 |a Includes bibliographical references (p. [351]-352) and index 
504 |a Includes bibliographical references (pages [301]-350) and index 
504 |a Includes bibliographical references and index 
505 0 |a Panofsky, Alberti, and the ancient world -- The ancient city restored: archaeology, ecclesiastical history, and egyptology -- The hand and the soul -- The rest versus the west -- The new science and the traditions of humanism -- Civic humanism and scientific scholarship at Leiden -- Printers' correctors and the publication of classical texts -- Those humanists! -- The world of the polyhistors: humanism and encyclopedism -- Jean Hardouin: the antiquary as Pariah -- Petronius and neo-latin satire: the reception of the cena trimalchionis -- Portrait of Justus Lipsius -- Descartes the dreamer -- An introduction to the new science of Giambattista Vico -- Jacob Bernays, Joseph Scaliger, and others 
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505 0 0 |g I  |t Histories and Traditions.  |g 1.  |t Panofsky, Alberti, and the Ancient World.  |g 2.  |t The Ancient City Restored: Archaeology, Ecclesiastical History, and Egyptology.  |g 3.  |t The Hand and the Soul.  |g 4.  |t The Rest versus the West --  |g II.  |t Humanism and Science.  |g 5.  |t The New Science and the Traditions of Humanism.  |g 6.  |t Civic Humanism and Scientific Scholarship at Leiden --  |g III.  |t Communities of Learning.  |g 7.  |t Printers' Correctors and the Publication of Classical Texts.  |g 8.  |t Those Humanists!  |g 9.  |t The World of the Polyhistors: Humanism and Encyclopedism.  |g 10.  |t Jean Hardouin: The Antiquary as Pariah.  |g 11.  |t Petronius and Neo-Latin Satire: The Reception of the Cena Trimalchionis --  |g IV.  |t Profiles.  |g 12.  |t Portrait of Justus Lipsius.  |g 13.  |t Descartes the Dreamer.  |g 14.  |t An Introduction to the New Science of Giambattista Vico.  |g 15.  |t Jacob Bernays, Joseph Scaliger, and Others. 
520 |a The Renaissance has meant many things to historians, from the fifteenth century to the present. But it has always referred to scholars' efforts to exhume the dead to see if they could live again. Humanist scholars raised from the dead ancient obelisks, statues, buildings, and texts to seek inspiration for the living 
520 8 |a Grafton is trying to revive a set of figures as dead to the world as the ancient world they once sought to reanimate. In this collection of essays, his first in a decade since his critically acclaimed Defenders of the Text, he presents us with a whole series of humanists who labored to recover ancient texts because they saw them as tools with which to do things in the world. In the process they devised ways to rebuild Europe, first of all by creating communities of their own, designed to foster their work. It was in this milieu that scholars such as Bacon, Alberti, and Vico developed modern science and politics 
520 8 |a What makes Grafton an attractive guide to the past is his persona of incorrigible historian sifting through the broken landscape asking, "What does it all mean?" The terrain he has made his own, the late Renaissance, has itself wrongly been called a graveyard. Twenty years ago scholars announced that intellectual history had lapsed into a coma. Much longer ago, in the mid-nineteenth century, students of the Renaissance and Reformation convinced themselves that the past they studied could not be revivified. They viewed the scholarly world of the past as isolated from business and the arts and viewed individual figures of some renown as eccentric voyagers in seas of their own thought. For many people it has remained unclear what the effort to seek revelation in the writings of the Greek and Roman classics actually amounted to. Did all the textual editing, translation, and publication of editions that the humanists engaged in revive the arts and scholarship, or did it turn the humanists themselves into dessicated pedants, truly dead to the world? 
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