Florentine Politics and Society, 1343-1378 by Gene A. Brucker

By Gene A. Brucker

This booklet, studying the govt. of Florence in the course of considered one of her most crucial sessions, and the forces that destroyed it, is the 1st research of the Florentine Trecento to exploit archival assets of the communal executive systematically.

Originally released in 1962.

The Princeton Legacy Library makes use of the newest print-on-demand expertise to back make to be had formerly out-of-print books from the prestigious backlist of Princeton collage Press. those variations guard the unique texts of those very important books whereas offering them in sturdy paperback and hardcover versions. The objective of the Princeton Legacy Library is to significantly raise entry to the wealthy scholarly background present in the millions of books released by means of Princeton college Press for the reason that its founding in 1905.

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Extra resources for Florentine Politics and Society, 1343-1378

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Love not the things that are in the world’; ‘my kingdom is not of this world’; ‘flesh and blood cannot inherit the kingdom of God’. In Renaissance Italy, however, even the apparently innocent artistic desire to depict the human form accurately indicated a less than wholehearted commitment to the notion that the flesh is guilty. While artists such as Michelangelo rendered the human shape with a high degree of anatomical precision, they frequently produced figures on the verge of apotheosis – idealized bodies of perfect musculature and heroic proportions.

Partly under their influence, the crippling weight of renunciation which had officially lain on civil consciences for a millennium was gradually being lifted. By the mid-fifteenth century, the magistrate, the soldier, the businessman could hold up his head. Even artists, who were largely anonymous during the Middle Ages, became celebrities, commanding admiration and honours, not to mention large fees. The growth of individualism, the desire to be different from one’s neighbours, expressed itself in the pursuit of riches and fame.

This appreciation of the human body, of human physicality, raises a more general point. In the conflict between the senses and the soul, the Renaissance shifted the balance towards the senses. Monastic isolation and the contemplative life were no longer accepted as the highest Christian ideals. The whole trend of humanist speculation was towards an accommodation with the here-below and a rejection, implicit and sometimes explicit, of the abnegation hitherto officially associated with religion. Worldly success, worldly wisdom, worldly virtue were advanced as rivals to the way of mortification.

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