Meta Description: Join Dr. David Noe and Dr. Jeff Winkle as they explore the history of “The Dignity of Man.” From Cicero’s dignitas to the Renaissance humanism of Petrarch and Pico della Mirandola, discover how the Latin language shaped Western identity.
Introduction: A Delectable Discussion in the Bunker
Welcome back to the “vomitorium,” listeners! In Episode 94 of the Ad Navseam Podcast, hosts Dr. Jeff Winkle and Dr. David Noe are hunkered down in the “vomitorium bunker” to discuss one of the most profound concepts in Western intellectual history: The Dignity of Man (Dignitas Hominis).
While the “freakish weather” outside might be threatening coffee crops in Brazil, inside the bunker, the climate is perfect for a deep dive into the Latin language, Renaissance humanism, and the question of what exactly makes human beings special.
Guided by the scholarship of the late Charles Trinkaus and his seminal work The Scope of Renaissance Humanism, the hosts trace this “ill-defined” concept from the pagans of antiquity to the heavyweights of the Italian Renaissance.
The Etymology of Worth: Cicero and Dignitas
To understand the Renaissance, we must first look back to the master of the Latin language: Marcus Tullius Cicero.
As Dr. Noe explains, the word dignitas has a specific lineage. It is derived from the same root as decus (beauty/honor) and decorum (propriety). Originally, dignitas was a rhetorical and political term indicating high social rank. If you were a Roman senator, you possessed dignitas.
However, Cicero revolutionized the term. In his works De Officiis and De Natura Deorum, he expanded the definition:
- Decorum: Cicero discusses dignity as a subtopic of decorum (propriety), a concept he adapted from the Greek philosopher Panaetius.
- The Distinction: Most importantly, Cicero applies the term to the human race as the specific quality that distinguishes humans from animals.
While modern culture often romanticizes the “noble brute”—the lion on the savannah or the bear on the ridge—Cicero argued that human dignity lies in our capacity for reason and moral agency.
The Alexandria Synthesis: Philo Judaeus
How did a Roman political term become a theological cornerstone? The bridge was built in Alexandria by Philo Judaeus (Philo of Alexandria).
Living at the crossroads of Hebraic and Hellenic culture, Philo synthesized two massive ideas:
- The Biblical Imago: Genesis 1:26 (“Let us make man in our image”).
- The Stoic/Platonic Ideal: The classical notion of human reason.
Philo argued that the divine image in man resides specifically in the mind (mens). As Dr. Noe points out, while modern audiences might resist this “intellectual” definition of dignity, it became the standard Western answer for centuries.
The Church Fathers: Mirrors and Trinities
The baton was then passed to the Church Fathers, who further refined the concept within the Christian tradition.
The Greek Fathers (Theosis)
Theologians like Gregory of Nyssa viewed human dignity through the lens of theosis (becoming like God) and mimesis (imitation).
- Restoration: They believed that while the image was marred by the Fall, the Incarnation of Christ provided a path to restore that original perfection.
- The Mirror: They used the metaphor of a mirror: by looking inside oneself, one sees the reflection of the divine spark 777777777.
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The Latin Fathers (Augustine)
In the Latin West, St. Augustine provided the definitive psychological model in his work De Trinitate. He argued that the human mind is the best analogy for the Trinity because it is composed of three distinct yet unified faculties:
- Memoria (Memory)
- Intellectus (Intellect/Understanding)
- Voluntas (Will).
The Medieval Tension: Misery vs. Majesty
If humanity is so dignified, why was the medieval period so focused on gloom?
Dr. Winkle highlights the counter-theme that dominated the Middle Ages: Contemptus Mundi (Contempt for the World). This tradition emphasized the misery, wretchedness, and “worthlessness of homo viator” (man the pilgrim).
The task of the Renaissance humanists was to resolve this tension. Could they reconcile the Christian reality of sin and misery with the Ciceronian and Platonic vision of human excellence?
The Renaissance Champions of Dignity
The hosts introduce us to the heavy hitters who championed the “Dignity of Man” in the 14th and 15th centuries.
1. Petrarch (1304–1374)
The “Father of Humanism” tackled this conflict in his work De Sui Ipsius et Multorum Ignorantia (On His Own Ignorance and That of Many Others). Petrarch reconciled human misery and dignity through Grace. He maintained a “spiritual self-confidence” that was identical to confidence in God’s mercy.
Dr. Noe reads a beautiful selection of Petrarch’s Latin, showcasing the return to classical forms that defined the era:
“Nunquam ne igitur quiescemus? Semper conflictabitur hic calamus…” (“Shall we never have any respite? Must this pen always needs fight?”)
2. Lorenzo Valla (1407–1457)
Valla took a different approach, developing what Trinkaus calls a “Christianized Epicureanism.” He shifted the focus from the intellect to the will (voluntas) and emotion, arguing that man is a single substance driven by energy and desire.
3. Marsilio Ficino (1433–1499)
A priest and scholar commissioned by the Medici to translate Plato into Latin, Ficino emphasized man’s natural appetite for immortality. He believed humans have a “secular” drive to achieve greatness that serves as a sign of their desire to become like God.
The High Water Mark: Pico della Mirandola
The discussion culminates with the “prodigy” who died at age 31: Giovanni Pico della Mirandola.
In 1486, Pico wrote his famous Oratio de Hominis Dignitate (Oration on the Dignity of Man). Dr. Noe describes this text as the “high water mark” of the Renaissance idea of human dignity.
In a stirring passage read by the hosts, Pico describes God as the “Divine Artificer” who, after creating the cosmos, desired a creature capable of appreciating it:
“The divine artificer still longed for some creature which might comprehend the meaning of so vast an achievement, which might be moved with love at its beauty and smitten with awe at its grandeur.”
Pico’s vision combines the Mosaic account of creation with the Platonic Timaeus, presenting humans not just as servants, but as the audience for God’s masterpiece.
Conclusion: A Gustatory Parting Shot
From the high philosophy of Pico to the “teeming dung heap” of the inferior world, the concept of human dignity has traveled a long, winding road. While the modern world may have lost some of this “common dignity”—often reducing humans to mere animals or celebrating only the physical prowess of elite athletes—the texts of the Renaissance remind us of a higher calling.
As always, the episode concludes with a Gustatory Parting Shot. This week, Dr. Winkle shares a quote from Angela Pipos regarding our relationship with food:
“Instead of going out on Saturday night as planned, I decided to stay in with a few of my closest friends from the complex carbohydrate family. Well, actually, like most of my friends, they’re not that complex.”
Whether you are enjoying complex philosophy or simple carbohydrates, remember to check out the sponsors who make Ad Navseam possible:
- Hackett Publishing: For the “GOAT” of accessible translations, use code AN2022 for 20% off.
- Ratio Coffee: To avoid the “brackish tang” of lesser machines, use code ANCO7C or ANCOV4 for 15% off.
Valete!
