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Eremitism

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Eremitism 

(anchoritism), rejection of communication with other people for religious reasons; an eremite retreats to a desert. In antiquity, eremitism was a sporadic phenomenon in Judaism (among the Essenes) and among the followers of the philosophical schools of the late classical era (the Neoplatonists). It is a more widespread phenomenon in the religions of India, China, Japan, and other Oriental countries (such as Buddhism and Taoism).

Eremitism attained particular development among the Christians. It originated in Christianity in the third century in the Egyptian deserts as an escape from the persecution of the Roman emperors. The first of the well-known Christian eremites was Paul of Thebes, who retreated to the desert to escape the persecution of the Christians by the emperor Decius. In the early fourth century, Christian eremites, following the example of Anthony the Great, Pachomius, and other ascetics, retreated to the Egyptian desert of Thebes. In the same century, eremitism spread to Palestine, Cappadocia, and Armenia and then to Gaul, Spain, and Italy.

During the Middle Ages, eremitism was gradually supplanted by monasticism. The church aided the process by striving to replace eremitism, which was inaccessible to church control, with the organized forms of monasticism.



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Specific topics include eremitism (solitary monasticism) and the pastoral in the 17th century poetry of Ruan Dacheng; the textual and visual modes of production of a particular publishing house, the relationship between language reforms and social change in the Republican era (1911-1949), and women's publishing ventures as a means of rewriting literary history.
For example, I am still unsure how Brant's devotion to Onuphrius was specifically "humanist," rather than more of the same fifteenth-century interest in eremitism that can be noted in the case of, say, Nikolaus von Flue.
In one of Delcorno's recent essays, he notes the Dominicans' role in promoting doctrine and preaching in Tecento Tuscany, and he sees in the Decameron's "complex thematic score" "the remarks on contemporary eremitism and the parody of certain motifs inherent in the monastic tradition.
 
 
 
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