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humanitas
''Humanitas'' is a Latin noun meaning human nature, civilization and kindness.
==Classical origins of term==
The Latin word ''humanitas'' corresponded to the Greek concepts of ''philanthrôpía'' (loving what makes us human) and ''paideia'' (education) which were amalgamated with a series of qualities that made up the traditional unwritten Roman code of conduct (''mos maiorum'').〔The opening chapter of Cicero's Tusculan Disputations enumerates some of them: ''Quae enim tanta gravitas, quae tanta constantia, magnitudo animi, probitas, fides, quae tam excellens in omni genere virtus in ullis fuit, ut sit cum maioribus nostris comparanda?'' "For what weight of character, what firmness, magnanimity, probity, good faith, what surpassing virtue of any type, has been found in any people to such a degree as to make them the equals of our ancestors?" (''Tusculanae Disputationes'' 1.2.). Of the Roman political virtues, Richard Bauman judges clemency as the most important. See Richard A. Bauman, ''Human Rights in Ancient Rome'' (London: Routledge, 2000), p. 21.〕 Cicero (106–43 BC) used ''humanitas'' in describing the formation of an ideal speaker (orator) who he believed should be educated to possess a collection of virtues of character suitable both for an active life of public service and a decent and fulfilling private life; these would include a fund of learning acquired from the study of ''bonae litterae'' ("good letters", i.e., classical literature, especially poetry), which would also be a source of continuing cultivation and pleasure in leisure and retirement, youth and old age, and good and bad fortune.〔The word occurs also in other Latin writers of the Classical period. For example, ''cultus atque humanitas'' ("culture and humanity"), meaning "civilization", appears in the ( opening sentences ) of Julius Caesar's Gallic Wars (1. 1. 3), where Caesar calls the tribe of the Belgae the bravest, because farthest away from Romanized Southern France (Provence). It also occurs five times in the ''Rhetorica ad Herennium'', for centuries erroneously attributed to Cicero but which in fact predates him. However, the concept was most fully elaborated by Cicero, who uses the word 299 times, accounting for about half of the 463 occurrences in all the other Classical Latin writers together. See (Renato Oniga, "Humanitas" ) in ''Tulliana'' (2009) II. On the distinctly Roman cast of Cicero's adaptation of the concept of ''humanitas'' from the Greek ''paidea'', Oniga cites a 1973 study by the German scholar Wolfgang Schadewaldt:...''l’essenza della'' humanitas ''romana sta propriamente nell’essere l’altra faccia di un insieme ordinato di valori molto precisi e severi, che facevano parte del codice di comportamento del cittadino romano fin dalle origini, e sono pressoché intraducibili in greco: la ''pietas ''(che è qualcosa di diverso dalla'' eusébeia''), ''mores'' (che non coincidono esattamente con l''’ethos), ''e poi la'' dignitas'', la ''gravitas'', l’''integritas, ''e così via. L’idea di humanitas riassumeva in sé tuttiquesti valori . . . ma nello stesso tempo li sfumava, li rendeva meno rigidi e più universali.'' ...the essence of Roman ''humanitas'' is that it constitutes one of the aspects of an orderly complex of very distinct and severe values that had been part of the code of conduct of a Roman citizen from the outset and are virtually untranslatable in Greek: ''pietas'' (which is different from ''eusébeia''), ''mores'' (which do not coincide exactly with ''ethos''), and ''dignitas'', ''gravitas'', ''integritas'', and so on. The idea of ''humanitas'' subsumed all these values ... simultaneously blurring their outlines, rendering them less rigid and more universal. See Wolfgang Schadewaldt, “Humanitas Romana" (in Hildegard Temporini and Wolfgang Haase, editors, ''Aufstieg und Niedergang der römischen Welt'' I.4, 1973, p. 47). For further discussion of Schadewaldt's essay, see also Bauman's ''Human Rights in Ancient Rome'', pp. 21–27.〕
Insofar as ''humanitas'' corresponded to ''philanthrôpía'' and ''paideia'', it was particularly applicable to guiding the proper exercise of power over others. Hence Cicero's advice to his brother that that "if fate had given you authority over Africans or Spaniards or Gauls, wild and barbarous nations, you would still owe it to your ''humanitas'' to be concerned about their comforts, their needs and their safety."〔Quoted in Greg Woolf, ''Becoming Roman: The Origins of Provincial Civilization in Gaul'' (Cambridge University Press, 1998), p. 68〕 Echoing Cicero over a century later, Pliny the Younger (61-112 A.D.) defined ''humanitas'' as the capacity to win the affections of lesser folk without impinging on greater (Ep. IX, 5).〔See Zvi Yavetz, ''Plebs and Princeps'' (Transaction Publishers, 1988), p. 102.〕
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