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Ramism
Ramism was a collection of theories on rhetoric, logic, and pedagogy based on the teachings of Petrus Ramus, a French academic, philosopher, and Huguenot convert, who was murdered during the St. Bartholomew's Day massacre in August 1572.
According to British historian Jonathan Israel:
"[Ramism], despite its crudity, enjoyed vast popularity in late sixteenth-century Europe, and at the outset of the seventeenth, providing as it did a method of systematizing all branches of knowledge, emphasizing the relevance of theory to practical applications [...]"
Ramus was a cleric and professor of philosophy who gained notoriety first by his criticism of Aristotle and then by conversion to Protestantism. He was killed in the St Bartholomew's Day Massacre of 1572, and a biography by Banosius (Théophile de Banos) appeared by 1576. His status as Huguenot martyr certainly had something to do with the early dissemination of his ideas. His ideas had influence in some (but not all) parts of Protestant Europe, strong in Germany and the Netherlands, and on Puritan and Calvinist theologians of England, Scotland, and in the American colonies of New England, via Puritan colonists on the Mayflower.
He had little effect however on mainstream Swiss Calvinists, and was largely ignored in Catholic countries. The progress of Ramism in the half-century from roughly 1575 to 1625 was closely related to, and mediated by, university education: the religious factor came in through the different reception in Protestant and Catholic universities, all over Europe.
Outside France, for example, there was the 1574 English translation by the Scot Roland MacIlmaine of the University of St Andrews. Ramus's works and influence then appeared in the logical textbooks of the Scottish universities, and equally he had followers in England.
Audomarus Talaeus (Omer Talon) was one early French disciple and writer on Ramism. The work of Ramus gained early international attention, with Roger Ascham corresponding about him with Johann Sturm, teacher of Ramus and collaborator with Ascham; Ascham supported his stance on Joachim Perion, one early opponent, but also expressed some reservations. Later Ascham found Ramus' lack of respect for Cicero, rather than extreme proponents, just unacceptable.
As late as 1626, Francis Burgersdyk divides the logicians of his day into the Aristotelians, the Ramists and the Semi-Ramists. These last endeavoured, like Rudolph Goclenius of Marburg and Amandus Polanus of Basel, to mediate between the contending parties. Ramism was closely linked to systematic Calvinism, but the hybrid Philippo-Ramism (which is where the Semi-Ramists fit in) arose as a blend of Ramus with the logic of Philipp Melanchthon.
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Ramism
Ramism was a collection of theories on rhetoric, logic, and pedagogy based on the teachings of Petrus Ramus, a French academic, philosopher, and Huguenot convert, who was murdered during the St. Bartholomew's Day massacre in August 1572.
According to British historian Jonathan Israel:
"[Ramism], despite its crudity, enjoyed vast popularity in late sixteenth-century Europe, and at the outset of the seventeenth, providing as it did a method of systematizing all branches of knowledge, emphasizing the relevance of theory to practical applications [...]"
Ramus was a cleric and professor of philosophy who gained notoriety first by his criticism of Aristotle and then by conversion to Protestantism. He was killed in the St Bartholomew's Day Massacre of 1572, and a biography by Banosius (Théophile de Banos) appeared by 1576. His status as Huguenot martyr certainly had something to do with the early dissemination of his ideas. His ideas had influence in some (but not all) parts of Protestant Europe, strong in Germany and the Netherlands, and on Puritan and Calvinist theologians of England, Scotland, and in the American colonies of New England, via Puritan colonists on the Mayflower.
He had little effect however on mainstream Swiss Calvinists, and was largely ignored in Catholic countries. The progress of Ramism in the half-century from roughly 1575 to 1625 was closely related to, and mediated by, university education: the religious factor came in through the different reception in Protestant and Catholic universities, all over Europe.
Outside France, for example, there was the 1574 English translation by the Scot Roland MacIlmaine of the University of St Andrews. Ramus's works and influence then appeared in the logical textbooks of the Scottish universities, and equally he had followers in England.
Audomarus Talaeus (Omer Talon) was one early French disciple and writer on Ramism. The work of Ramus gained early international attention, with Roger Ascham corresponding about him with Johann Sturm, teacher of Ramus and collaborator with Ascham; Ascham supported his stance on Joachim Perion, one early opponent, but also expressed some reservations. Later Ascham found Ramus' lack of respect for Cicero, rather than extreme proponents, just unacceptable.
As late as 1626, Francis Burgersdyk divides the logicians of his day into the Aristotelians, the Ramists and the Semi-Ramists. These last endeavoured, like Rudolph Goclenius of Marburg and Amandus Polanus of Basel, to mediate between the contending parties. Ramism was closely linked to systematic Calvinism, but the hybrid Philippo-Ramism (which is where the Semi-Ramists fit in) arose as a blend of Ramus with the logic of Philipp Melanchthon.