About humanism history

The term "humanism" is ambiguous. Around 1806 Humanismus was used to describe the classical curriculum offered by German schools, and by 1836 "humanism" was lent to English in this sense. In 1856, German historian and philologist Georg Voigt used humanism to describe Renaissance humanism, the movement that flourished in the Italian Renaissance to revive classical learning, a use which won wide acceptance among historians in many nations, especially Italy. This historical and literary use of the word "humanist" derives from the 15th-century Italian term umanista, meaning a teacher or scholar of Classical Greek and Latin literature and the ethical philosophy behind it.

But in the mid-18th century, a different use of the term began to emerge. In 1765, the author of an anonymous article in a French Enlightenment periodical spoke of "The general love of humanity ... a virtue hitherto quite nameless among us, and which we will venture to call ‘humanism’, for the time has come to create a word for such a beautiful and necessary thing.” The latter part of the 18th and the early 19th centuries saw the creation of numerous grass-roots "philanthropic" and benevolent societies dedicated to human betterment and the spreading of knowledge (some Christian, some not). After the French Revolution, the idea that human virtue could be created by human reason alone independently from traditional religious institutions, attributed by opponents of the Revolution to Enlightenment philosophes such as Rousseau, was violently attacked by influential religious and political conservatives, such as Edmund Burke and Joseph de Maistre, as a deification or idolatry of man.Humanism began to acquire a negative sense. The Oxford English Dictionary records the use of the word "humanism" by an English clergyman in 1812 to indicate those who believe in the "mere humanity" (as opposed to the divine nature) of Christ, i.e., Unitarians and Deists. In this polarized atmosphere, in which established ecclesiastical bodies tended to circle the wagons and reflexively oppose political and social reforms like extending the franchise, universal schooling, and the like, liberal reformers and radicals embraced the idea of Humanism as an alternative religion of humanity. The anarchist Proudhon (best known for declaring that "property is theft") used the word "humanism" to describe a "culte, déification de l’humanité" ("cult, deification of humanity") and Ernest Renan in L’avenir de la science: pensées de 1848 ("The Future of Knowledge: Thoughts on 1848") (1848–49), states: "It is my deep conviction that purehumanism will be the religion of the future, that is, the cult of all that pertains to man — all of life, sanctified and raised to the level of a moral value.“

At about the same time, the word "humanism" as a philosophy centered around mankind (as opposed to institutionalized religion) was also being used in Germany by the so-called Left Hegelians, Arnold Ruge, and Karl Marx, who were critical of the close involvement of the church in the repressive German government. There has been a persistent confusion between the several uses of the terms:philosophical humanists look to human-centered antecedents among the Greek philosophers and the great figures of Renaissance history, often assuming somewhat inaccurately that famous historical humanists and champions of human reason had uniformly shared their anti-theistic stance.