“The New Humanism” by George Sarton: Summary and Critique

Introduction: “The New Humanism” by George Sarton

“The New Humanism” by George Sarton, first published in 1924 in Isis, Vol. 6, No. 1, and issued by The University of Chicago Press for The History of Science Society, is a foundational text that explores the interconnectivity of scientific progress, unity of knowledge, and the advancement of human culture. Sarton argues that human progress hinges on the expansion of positive knowledge, including scientific, social, and religious domains, underscoring that understanding across disciplines and cultures is essential. He emphasizes the “unity of knowledge” and “unity of mankind” as essential for fostering a cohesive intellectual society, where the advancement of each scientific branch supports others, fostering an intertwined intellectual ecosystem. Sarton’s text is significant in literary theory and philosophy because it advocates for a humanistic approach to science, integrating science with human values and ethics. This philosophy laid a conceptual framework for later interdisciplinary studies, bridging humanities and sciences, and has been pivotal in influencing modern discussions on the roles of science, philosophy, and human culture.

Summary of “The New Humanism” by George Sarton

• Human Progress as Function of Knowledge: Sarton posits that all meaningful progress in society stems from the advancement of positive knowledge, covering fields like science, religion, politics, and sociology (Sarton, p. 9-10). He emphasizes that deeper knowledge in these areas has led to societal benefits, like increased religious tolerance and humane treatment of others.
• Unity of Knowledge Across Disciplines: Science, in Sarton’s view, is a unified field that, despite its diverse branches, forms an interconnected “tree of knowledge.” He likens scientific progress to the growth of a tree, where advancements in one branch support others, creating a holistic structure of knowledge (Sarton, p. 11).
• Unity of Mankind in Scientific Progress: Sarton advocates that scientific advancements are inherently international, built upon contributions from diverse cultures. He asserts that the “tree of knowledge” draws sustenance globally, reflecting mankind’s shared intellectual heritage (Sarton, p. 12).
• Invisible History as the True Progress of Humanity: According to Sarton, the “essential history of mankind” is the progressive, often unseen development of knowledge and intellectual achievements, not the visible political or social events. These intellectual pursuits are what truly drive humanity forward (Sarton, p. 14).
• The Role of Encyclopedic Knowledge: Sarton champions a comprehensive, encyclopedic approach to knowledge. He warns against excessive specialization, advocating for a broad understanding that unifies knowledge across disciplines (Sarton, p. 17-18).
• The Importance of Historical Context: To understand the progress of science, Sarton stresses the need to study its history. He likens this to observing the growth of a tree, suggesting that scientific knowledge is most meaningful when viewed as a cumulative, evolving process (Sarton, p. 27).
• Towards an Inclusive Humanism: Sarton’s “New Humanism” emphasizes a balanced integration of scientific and humanistic values, akin to the Renaissance’s revival of classical knowledge. This humanism aims to bridge the scientific and cultural worlds, fostering unity and progress for the benefit of all mankind (Sarton, p. 33-34).
• Appeal for Support of ‘Isis’: Sarton concludes with a call for support for his journal, Isis, which aims to document and promote the history of science in service of these humanistic ideals. He positions Isis as essential for scholars invested in the interconnected advancement of knowledge (Sarton, p. 35-36).

Literary Terms/Concepts in “The New Humanism” by George Sarton

Term/Concept	Definition	Application in “The New Humanism”
Humanism	A philosophy that emphasizes the value and agency of human beings, individually and collectively.	Sarton’s entire work advocates a New Humanism that integrates scientific and humanistic values, aiming to unify humanity’s purpose.
Metaphor	A figure of speech that describes an object or action in a way that isn’t literally true.	Sarton uses the metaphor of a “tree of knowledge” to illustrate the interdependence of scientific disciplines (p. 11).
Unity of Knowledge	The idea that all branches of knowledge are interconnected and support one another.	Sarton argues that science should not be seen in isolation, but rather as a unified body where each discipline strengthens others (p. 11).
Progress	A central theme, relating to the advancement of society through knowledge and science.	Sarton emphasizes that human progress is fueled by intellectual growth and scientific discoveries (p. 9-10).
Analogy	A comparison between two things, typically for clarification.	Sarton compares humanity’s intellectual growth to that of a single “immortal man” whose knowledge expands over time (p. 12).
Internationalism	The principle of cooperation and understanding among nations for shared progress.	Sarton asserts that scientific progress is an international endeavor, with contributions from all cultures supporting unity (p. 12).
Philosophical Positivism	A philosophy that emphasizes empirical evidence as the basis for knowledge.	Sarton aligns with a “tempered positivism” that respects empirical truths while acknowledging the need for humility in science (p. 22).
Historical Contextualism	The idea that understanding history is essential for comprehending present knowledge.	Sarton argues for a historical approach to science, insisting that modern advancements are rooted in earlier knowledge (p. 27).
Encylopedism	The pursuit of broad, organized, and comprehensive knowledge across disciplines.	Sarton advocates for encyclopedic knowledge to avoid excessive specialization and to unify scientific understanding (p. 17).
Philosophical Idealism	A philosophy that holds that reality is fundamentally mental or spiritually oriented.	Sarton promotes a balance between idealism and scientific knowledge, believing ideals guide meaningful progress (p. 33).
Renaissance Allusion	A reference to the historical period known for the revival of art, culture, and science.	Sarton draws a parallel between the New Humanism and the Renaissance, viewing both as revivals of knowledge and human ideals (p. 33).
Scholasticism	A medieval method that emphasized dogmatic adherence to authorities.	Sarton critiques scholasticism for stifling intellectual growth and advocates for a spirit of inquiry and openness (p. 32).
Optimism vs. Pessimism	A theme contrasting hopeful vs. negative perspectives on humanity’s future.	Sarton argues that humanity’s purpose is progressive, with intellectual and scientific advancements as pathways to a better future (p. 24).
Interdisciplinary Approach	An approach that integrates insights from multiple fields to gain a fuller understanding.	Sarton’s New Humanism merges science with philosophy, history, and sociology, aiming for a comprehensive intellectual culture (p. 33).

Contribution of “The New Humanism” by George Sarton to Literary Theory/Theories

---

Theory	Sarton’s Contribution	References from “The New Humanism”
Humanism	Sarton revitalizes humanistic ideals, emphasizing the intrinsic value of human intellectual and spiritual progress.	Sarton’s advocacy for a “New Humanism” seeks to balance scientific inquiry with humanistic values (p. 9).
Historicism	Sarton promotes understanding knowledge as historically situated, stressing the need to contextualize scientific advancements.	He views the study of history as essential to science, arguing that knowledge of the past clarifies the present (p. 27).
Interdisciplinary Theory	Sarton emphasizes the interdependence of disciplines, which contributes to modern interdisciplinary and transdisciplinary studies.	Sarton uses the “tree of knowledge” metaphor to demonstrate how science and humanities are interconnected (p. 11).
Philosophical Positivism	His tempered positivism insists on empirical knowledge tempered by ethical and philosophical insights, broadening positivist views.	He advocates for a synthesis of truth-seeking across sciences and humanities, adding a humanistic layer to positivism (p. 22).
Internationalism	Sarton promotes scientific knowledge as a global effort, aligning with theories of cosmopolitanism and internationalism in literature.	He argues that scientific and intellectual progress results from global contributions, transcending national borders (p. 12).
Humanist Historicism	By linking humanism with historical evolution, Sarton provides a framework for understanding cultural achievements as cumulative.	Sarton’s emphasis on humanity’s progressive knowledge aligns with historicist perspectives on cultural achievements (p. 24).
Neo-Renaissance Thought	By paralleling his New Humanism to the Renaissance, Sarton contributes to understanding modern intellectual movements in a Renaissance light.	Sarton describes New Humanism as a revival akin to the Renaissance, merging science with humanistic inquiry (p. 33).
Epistemology	Sarton’s work suggests that scientific and humanistic knowledge must be unified, influencing epistemological approaches in literary theory.	He contends that knowledge must be comprehensive and connected to human values for true understanding (p. 17).
Anti-Scholasticism	Sarton critiques rigid scholastic traditions, advocating for flexible and evolving understanding, contributing to theories on open-minded inquiry.	He positions scholasticism as opposed to genuine intellectual progress, calling for intellectual freedom (p. 32).

---

Detailed Contributions to Theories

1. Humanism and Neo-Humanism
   Sarton’s New Humanism contributes to humanistic literary theories by advocating that intellectual pursuits are integral to humanity’s purpose. His perspective that humanity’s core mission is to create and preserve knowledge adds depth to modern humanism theories, where intellectual and moral growth are central to human value (p. 9).
2. Historicism
   Sarton’s emphasis on history’s role in contextualizing knowledge aligns with historicism in literary theory, advocating that scientific developments can only be fully understood within their historical frameworks (p. 27). He parallels literary theorists who argue that literary works and ideas must be seen within historical and cultural contexts.
3. Interdisciplinary Theory
   Sarton’s metaphor of the “tree of knowledge” stresses that knowledge is interconnected, reinforcing interdisciplinary approaches in literary studies, where multiple perspectives are essential to a holistic understanding of texts and ideas (p. 11). His ideas contribute to the growing emphasis on interdisciplinary scholarship.
4. Philosophical Positivism
   Sarton’s “tempered positivism” moves beyond empirical data, suggesting a synergy between scientific inquiry and philosophical thought. This approach contributes to theories that value empirical evidence but insist on the need for philosophical and ethical context in understanding the human condition (p. 22).
5. Internationalism
   Sarton’s assertion that scientific and intellectual progress depends on contributions from all nations supports internationalism and cosmopolitanism in literary theory. His emphasis on global collaboration parallels theories that view literature and ideas as products of cross-cultural influences (p. 12).
6. Epistemology
   Sarton’s call for a unified epistemology that integrates scientific and humanistic knowledge offers a new approach in literary epistemology, emphasizing that all understanding requires a convergence of diverse intellectual pursuits (p. 17).
7. Anti-Scholasticism and Open Inquiry
   His critique of scholastic rigidity contributes to theories that challenge dogmatism, promoting open-minded inquiry and intellectual flexibility. Sarton’s disdain for scholasticism aligns with theories that value questioning established norms and supporting intellectual innovation (p. 32).
8. Neo-Renaissance Thought
   Sarton’s New Humanism parallels Renaissance ideals by seeking to synthesize knowledge across disciplines, resonating with theories that view modern humanistic inquiry as a revival of Renaissance intellectualism (p. 33).

Examples of Critiques Through “The New Humanism” by George Sarton

---

Literary Work	Sartonian Critique (Through “The New Humanism”)	Relevant Ideas from “The New Humanism”
Dante’s Divine Comedy	Dante’s synthesis of theology, philosophy, and literature aligns with Sarton’s call for knowledge unity, where science, art, and spirituality coalesce to reflect human growth.	Sarton emphasizes a “tree of knowledge” connecting branches of knowledge into a cohesive whole (p. 11).
Mary Shelley’s Frankenstein	Shelley’s exploration of scientific ambition and ethical consequences reflects Sarton’s tempered positivism, illustrating the need for ethical responsibility in scientific pursuits.	Sarton argues for science’s role in enhancing humanity but warns against unchecked ambition divorced from ethics (p. 22).
Tolstoy’s War and Peace	Tolstoy’s holistic portrayal of Russian society reflects Sarton’s vision of interconnected human progress, showing how science, politics, and culture shape collective development.	Sarton promotes an interdisciplinary approach, asserting that progress in one area influences all humanity (p. 12).
Chinua Achebe’s Things Fall Apart	Achebe’s depiction of Igbo society underscores Sarton’s call for global intellectual contributions and respect for non-Western perspectives, reinforcing a multicultural understanding of human progress.	Sarton’s belief in internationalism and mutual cultural contributions aligns with Achebe’s depiction of indigenous society (p. 24).

---

Detailed Explanations

1. Dante’s Divine Comedy
   • Critique: Through Sarton’s New Humanism, Dante’s Divine Comedy can be seen as an exemplary work that merges religious, philosophical, and poetic knowledge. Sarton’s emphasis on unifying diverse knowledge systems highlights Dante’s achievement in integrating theology with philosophy and art, suggesting that Dante’s work epitomizes the pursuit of truth across fields.
   • Sartonian Relevance: This aligns with Sarton’s metaphor of the “tree of knowledge,” which emphasizes interconnected knowledge, where each field strengthens and complements the others (p. 11).
2. Mary Shelley’s Frankenstein
   • Critique: Shelley’s novel warns of the perils of scientific ambition without ethical consideration, echoing Sarton’s “tempered positivism.” Sarton’s perspective would critique Victor Frankenstein’s lack of responsibility, highlighting how scientific progress must align with moral growth to benefit humanity.
   • Sartonian Relevance: Sarton’s tempered positivism calls for science informed by ethics, resonating with Shelley’s cautionary tale of scientific overreach (p. 22).
3. Tolstoy’s War and Peace
   • Critique: Sarton’s New Humanism supports Tolstoy’s comprehensive portrayal of Russian life as a microcosm of interconnected human knowledge. By reflecting the intertwined nature of social, political, and scientific spheres, Tolstoy’s work aligns with Sarton’s idea that progress in one field advances all fields, showing society as a cumulative and collaborative force.
   • Sartonian Relevance: Sarton’s idea of interdisciplinary progress highlights how Tolstoy’s integration of social, political, and cultural aspects reveals the holistic nature of human development (p. 12).
4. Chinua Achebe’s Things Fall Apart
   • Critique: Achebe’s portrayal of Igbo culture presents a counter-narrative to Western-centered intellectual traditions, aligning with Sarton’s belief in the importance of global contributions to knowledge. Sarton’s emphasis on respecting diverse cultural perspectives supports Achebe’s work as a vital addition to the understanding of human progress beyond a Eurocentric lens.
   • Sartonian Relevance: Sarton’s principle of internationalism and intellectual unity across cultures finds resonance in Achebe’s portrayal of the Igbo society, illustrating how diverse societies contribute to a richer, global humanistic vision (p. 24).

Criticism Against “The New Humanism” by George Sarton

• Idealistic View of Science and Knowledge: Critics argue that Sarton’s portrayal of science as inherently progressive and altruistic overlooks the complexities and potential harms of scientific advancements, such as ethical issues in technology and environmental degradation. The idealism of “New Humanism” may oversimplify the impact of scientific pursuits.
• Eurocentrism and Western Bias: Although Sarton advocates for the unity of knowledge and global intellectual contributions, critics note that his framework sometimes reflects a Eurocentric perspective, focusing heavily on Western scientific and philosophical traditions while underemphasizing non-Western epistemologies and historical contributions.
• Neglect of Economic and Political Realities: Sarton’s approach is seen by some as too focused on intellectual development without adequately addressing the economic and political structures that influence human progress. Critics argue that knowledge production cannot be separated from these power dynamics, which affect access to resources and scientific funding.
• Limited Practical Applicability: “The New Humanism” has been critiqued for its broad and theoretical approach, which can be challenging to implement in concrete, real-world scenarios. Skeptics argue that Sarton’s ideas are inspirational but lack specific strategies for applying humanistic principles in diverse educational and scientific institutions.
• Overemphasis on Unity at the Expense of Diversity: Sarton’s vision of unified knowledge might risk homogenizing diverse fields of study and disciplines, potentially stifling the unique contributions of specialized research. This focus on unity could overlook the value of divergent perspectives and methodologies essential for scientific and cultural advancement.
• Underestimation of Social and Cultural Divisions: Critics contend that Sarton’s emphasis on the unity of mankind through science and knowledge does not fully address the profound social, cultural, and political divisions that exist globally. His optimism regarding the power of science and knowledge to unify humanity might underestimate these persistent divisions.
• Romanticizing the Role of Scientists and Intellectuals: Some argue that Sarton idealizes the role of scientists and intellectuals, positioning them as inherently virtuous and selfless. This romanticized view does not account for individual and institutional biases, financial interests, and personal ambitions that often influence scientific and intellectual pursuits.
• Ambiguous Definition of Humanism: Critics note that Sarton’s concept of “New Humanism” can be vague and overly inclusive, leaving it open to interpretation. This lack of clear definition may lead to inconsistencies in understanding and applying his ideas within the broader discourse of humanism.

Representative Quotations from “The New Humanism” by George Sarton with Explanation

Quotation	Explanation
“Human progress is essentially a function of the advance of positive knowledge.”	Sarton posits that societal advancement is deeply intertwined with the growth of objective, empirical knowledge. This view reflects his belief in scientific inquiry as a central driver of human development and enlightenment, emphasizing the transformative power of scientific progress in improving human conditions.
“The unity of knowledge and the unity of mankind are but two aspects of one great truth.”	Sarton suggests that the interconnectedness of different fields of knowledge mirrors the inherent unity of humanity. This principle underscores his vision that scientific understanding transcends cultural and national boundaries, fostering a shared intellectual heritage that unites people across the globe.
“The essential history of mankind is largely secret… Visible history is nothing but the local scenery.”	Here, Sarton differentiates between “visible” history (often focused on politics, wars, and surface events) and a deeper, largely invisible history driven by intellectual progress and scientific discovery. For Sarton, the “real” history of humanity lies in the quiet, often unseen advancement of knowledge that shapes the course of civilization more profoundly than transient political or military events.
“The New Humanism is a revival of the knowledge patiently elaborated… by men of science.”	Sarton describes The New Humanism as a renaissance in scientific knowledge, advocating for a renewed focus on science as a means to understand and shape the world. This philosophy draws inspiration from Renaissance humanism, yet focuses more on modern scientific achievements than on classical texts.
“Unity is hidden but deep-seated; disunity, widespread but superficial.”	According to Sarton, humanity’s differences are largely superficial, while a deeper, more profound unity exists beneath these divisions. He argues that intellectual and scientific endeavors reveal this underlying unity, promoting a sense of shared purpose and interconnectedness that surpasses cultural and political divides.
“The main purpose of a scientific education would be to explain the methods of reaching the truth.”	Sarton advocates for a scientific education centered on truth-seeking rather than mere accumulation of facts. He emphasizes the importance of cultivating critical thinking skills and a genuine understanding of scientific methods to foster intellectual independence and a commitment to objective truth.
“Science is not simply an aggregation of isolated facts… it is an organized concatenation of them.”	Sarton sees science as more than a collection of facts; it is an interconnected system where each discovery relates to others. This view challenges the compartmentalization of knowledge, urging a holistic approach that recognizes the interdependence of scientific discoveries and encourages a cohesive understanding of the natural world.
“Whatever material and intellectual progress there is can be traced… to some new secret of nature.”	Sarton suggests that human progress, both in material and intellectual terms, derives from uncovering new scientific truths. This perspective reflects his belief in science as a powerful force for innovation and advancement, continually revealing nature’s secrets to improve human lives.
“Artists and scientists are the true creators, the guardians of human ideals.”	For Sarton, artists and scientists hold a unique role as the creators and protectors of human civilization’s core values. This statement underscores his belief that the pursuit of truth, beauty, and knowledge—values embodied by both artists and scientists—constitutes humanity’s highest purpose and is crucial for cultural and intellectual enrichment.
“The progress of science is not due to the isolated efforts of a single people but to the combined efforts of all peoples.”	Sarton champions an international perspective on scientific progress, recognizing that knowledge is built collaboratively across cultures and nations. This quote highlights his rejection of nationalist claims to scientific achievements, instead promoting a vision of science as a universal enterprise that belongs to all of humanity.

Suggested Readings: “The New Humanism” by George Sarton

1. Hellman, C. Doris. “George Sarton, Historian of Science and New Humanist.” Science, vol. 128, no. 3325, 1958, pp. 641–44. JSTOR, http://www.jstor.org/stable/1755311. Accessed 12 Nov. 2024.
2. HAY, WILLIAM H. “GEORGE SARTON: HISTORIAN OF SCIENCE AND HUMANIST.” American Scientist, vol. 41, no. 2, 1953, pp. 282–86. JSTOR, http://www.jstor.org/stable/27826490. Accessed 12 Nov. 2024.
3. Sarton, George. “War and Civilization.” Isis, vol. 2, no. 2, 1919, pp. 315–21. JSTOR, http://www.jstor.org/stable/223881. Accessed 12 Nov. 2024.
4. Sarton, George. “The New Humanism.” Isis, vol. 6, no. 1, 1924, pp. 9–42. JSTOR, http://www.jstor.org/stable/223969. Accessed 12 Nov. 2024.