Erasmus and the “Other”

On Turks, Jews, and Indigenous Peoples

Inbunden, Engelska, 2019

Av Nathan Ron

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This book investigates how Erasmus viewed non-Christians and different races, including Muslims, Jews, the indigenous people of the Americas, and Africans. Nathan Ron argues that Erasmus was devoted to Christian Eurocentrism and not as tolerant as he is often portrayed. Erasmus’ thought is situated vis-à-vis the thought of contemporaries such as the cosmographer and humanist Aeneas Sylvius Piccolomini who became Pope Pius II; the philosopher, scholar, and Cardinal, Nicholas of Cusa; and the Dominican missionary and famous defender of the Native Americans, Bartolomé Las Casas. Additionally, the relatively moderate attitude toward Islam which was demonstrated by Michael Servetus, Sebastian Franck, and Sebastian Castellio is analyzed in comparison with Erasmus’ harsh attitude toward Islam/Turks.

Produktinformation

Utgivningsdatum2019-08-16
Mått148 x 210 x 17 mm
Vikt393 g
FormatInbunden
SpråkEngelska
Antal sidor196
FörlagSpringer Nature Switzerland AG
ISBN9783030249281

Tillhör följande kategorier

Religion: allmänt inom Filosofi och religion
Litteraturvetenskap inom Skonlitteratur
Europas historia inom Historia och arkeologi
Kristendom inom Filosofi och religion

1. Introduction: Eurocentrism and Racism.- 2. Turkish Essence.- 3. Conversion or War.- 4. The Origin of the Turks.- 5. Erasmus and Nicholas of Cusa on Islam.- 6. Erasmus’ and Las Casas’ Conception of Barbarian Peoples.- 7. Displays of Tolerance toward Islam.- 8. Methodological Remarks.- 9. Shimon Markish Revisited.- 10. Purification.- 11. By Race Jews, by Religion Christians.- 12. Learned Converts and Erasmians.- 13. Muslims are Superior to Jews.- 14. Conclusions.

“The book does not dethrone Erasmus as the ‘Prince of Humanists’, yet it does put a timely and welcome big asterisk after that lofty title.” (Koen Scholten, Studia Rosenthaliana, Vol. 48 (1), 2022)“Nathan Ron’s book helps us to gain some insight not only into Erasmus but also into our own process of understanding the past and our present condition, as scholars and intellectuals.” (William Barker, Renaissance and Reformation, Vol. 43 (1), 2020)