Giovanni Pico della Mirandola’s Oration on the Dignity of Man had a significant influence on the Renaissance and its comprehension of human nature. Before this era, there were two prevailing explanations for the origins of existence as described in the early chapters of Genesis. These accounts detail God’s creation of all things, such as the universe, flora, fauna, humans, and specifically Adam and Eve. Additionally, it elucidates their downfall due to their misapplication of the free will bestowed upon them by God.
During the early days of the Renaissance and the growing influence of Humanism, Giovanni Pico della Mirandola, a talented young writer, published his Oration on the Dignity of Man. In this work, he presented an alternative interpretation of the creation story, offering an optimistic perspective that sharply contrasted with the bleak biblical narrative. As intellectuals explored concepts related to human value and reason, Pico’s Oration provided a fresh perspective.
Mirandola’s Oration on the Dignity of Man unites depictions of God, human creation, and free will to empower humanity. This influential work shapes future humanist thinkers through its commentary and writing style. Contrasting with Genesis, Mirandola’s creation narrative diverges extensively for various reasons, primarily in the portrayal of God.
Christianity teaches that God created both male and female in his image (Genesis 1:27), as stated in the book of Genesis. This belief is significant within the religion. However, Mirandola’s Oration on the Dignity of Man presents a different perspective by portraying God as a man and referring to him as “the supreme Architect” and the “Supreme Artisan” (Mirandola, 244). In doing so, human characteristics are attributed to God.
Mirandola challenges the story of Genesis by describing the Father in a different light, thus initiating man’s elevated status in God’s world. Moreover, Mirandola further distinguishes his work, the Oration on the Dignity of Man, from the book of Genesis by presenting a contrasting viewpoint on God’s plan for the universe. Unlike in Genesis, where the birth of Adam and Eve is depicted as part of God’s plan and they are created alongside the animals, Mirandola implies that God rests only after creating man and putting him in charge of the Earth.
According to Mirandola in the Oration on the Dignity of Man, God had already constructed the cosmic world with a mysterious wisdom before considering the creation of man. It was only after completing everything that God finally had the idea to create mankind, as if it were a sudden thought in His mind.
According to the Oration on the Dignity of Man, mankind was not preplanned nor an immediate and essential part of God’s plan. This may have offended or belittled those familiar with the Genesis story, as it implies that humanity was an afterthought in God’s creation. However, further reading of Mirandola’s Oration reveals that this actually works in their favor. In contrast to the animals created before them, humanity was specifically created by God with a purpose. Both Genesis and the Oration acknowledge that man was created and blessed by God.
In Genesis, the creation of man is depicted as a deliberate part of God’s overall plan. Conversely, Mirandola’s Oration presents the idea that mankind was not initially intended to be a part of God’s plan. After creating the world without man, God sensed that it was incomplete and desired something more. He yearned for “someone who could examine the plan of so great an enterprise, who could love its beauty, who could admire its vastness” (Mirandola, 244). Instead of being merely one of many creatures in God’s divine plan, man was specifically fashioned to serve God based on God’s own wish and longing for his existence.
Mirandola introduces the concept that humans were specifically designed for their own unique purpose as a means of advocating humanist principles of individual self-esteem and honor. In accordance with the biblical account of Creation, man is portrayed as an integral component of God’s grand scheme, being made in His likeness. Nonetheless, Mirandola contends that unlike other entities brought into existence, man was not originally intended to be and thus no prearrangements were made by the “Supreme Artisan” for his making.
God, upon seeing the world he had made, came to the realization that there were no more archetypes left from which he could create a new being, and no more treasures to bestow upon this new son. The world was already perfect and complete. However, the Father’s power could not fail in this last act of creation. Therefore, He decided to create man by allowing him to partake in everything that He had previously assigned individually to the other creatures.
In comparison to the story of Genesis, Mirandola’s account may appear demeaning as it asserts that humanity is merely a combination of animal qualities. However, Mirandola quickly clarifies that God compensates for this absence of distinct traits by granting an even more magnificent gift to mankind. Free will, which Adam and Eve had utilized in Genesis, serves as God’s reparation for humanity’s lack of individual characteristics. Both in Genesis and Mirandola’s Oration on the Dignity of Man, free will is a divine gift exclusive to human beings.
Genesis recounts how Adam and Eve, by exercising their free will, chose to disobey their Creator, leading to their expulsion from the Garden of Eden and the suffering of future generations. However, in the Oration on the Dignity of Man, Mirandola does not address this fall or the negative consequences of free will. Instead, Mirandola presents free will as an opportunity for individuals to control their own destiny, a gift that enables humanity to either descend to lower forms of existence or ascend to higher divine orders (Mirandola, 244).
According to Mirandola, free will is depicted differently than in Genesis. He believes that it is a divine gift given to humans by God. Unlike animals, who have limited lives, humans possess the ability to define and influence their own essence. Positioned at the Earth’s core, they are granted the liberty to select and shape themselves based on their desires (Mirandola 244).
In both the story of Genesis and the Oration on the Dignity of Man, it is mentioned that God gives man dominion over the animals and plants of the universe. However, Mirandola argues that man’s status is elevated above the creatures of the Earth due to the addition of free will. He expresses that within man, there are seeds and germs of all kinds and ways of life that the Father has placed. These seeds will grow and produce their own fruit depending on which seeds each individual cultivates.
Mirandola asserts that the true nature of a beast of burden is not determined by its external appearance but by its irrational and sensitive soul. He also argues that the heavens are defined not by their spherical shape but by their unchanging order. These ideas demonstrate how a person’s choices can greatly impact their nature and existence. Through selecting which “seeds” to prioritize or ignore, individuals possess the ability to mold their own destiny. Mirandola rejects the negative view of free will presented in Genesis as it goes against Renaissance principles of human dignity and rationality.
According to Mirandola, humans possess the extraordinary ability to shape and change themselves, surpassing the concept of free will. This distinguishing characteristic separates mankind from all other creations of God and merits their admiration. This power provides humans with unlimited potential, enabling them to transform into any form, whether it be lowly or divine. Nothing is determined by luck, destiny, or a higher power; rather, humans possess absolute control over their own personal futures.
Mirandola discusses the choices available to man during the Renaissance – he can either be vegetative or sensitive and become like animals, or he can be rational and intellectual and become a celestial being, an angel, or the son of God (Mirandola, 245). This concept reflects the early humanist belief that rational thinking and intellectual pursuits are honorable and prestigious. However, the Oration on the Dignity of Man also encompasses other humanistic ideas.
Mirandola incorporates the Renaissance concept of returning to the ancient writers, thinkers, and theologians in his writing. He cites Asclepius the Athenian and Mohammed as well as references the Hebrews, Pythagoreans, and Mosaic and Christian writings. Mirandola extracts instances of transformations in these cultures, such as men transforming into animals or gods, or man being characterized as Proteus (Mirandola, 245). He further elaborates on how these ideas are based on God’s bestowal of free will.
Mirandola’s exploration of past cultures, documents, and references to ancient thinking positioned him as a leader in humanistic thought and practices. Contrary to accepting Genesis as an unquestionable truth, Mirandola extensively consulted diverse sources in his quest for a more comprehensive understanding of truth, as evidenced in his Oration on the Dignity of Man. These thoughts presented in the Oration sharply diverge from the prevailing beliefs of the time it was written.
Giovanni Pico della Mirandola expressed the positive aspects of human free will by contrasting it with the depiction of free will in the Genesis creation story. By critically analyzing this topic, studying ancient texts and theologies, and courageously sharing his findings, Mirandola restored the gift of free will to humanity.
According to Mirandola (245), with free will, man has the power to shape his own identity and become whatever he desires. This perspective transformed the concept of free will from a negative characteristic into a liberating force for humanity. Mirandola’s teachings greatly influenced the humanists of his era and subsequently left a profound impact on the Renaissance period.
