American literary critic, theorist and scholar
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Shakespeare believed that the tyrants and their minions would ultimately fail, brought down by their own viciousness and by a popular spirit of humanity that could be suppressed but never completely extinguished. The best chance for the recovery of collective decency lay, he thought, in the political action of ordinary citizens. He never lost sight of the people who steadfastly remained silent when they were exhorted to shout their support for the tyrant, or the servant who tried to stop his vicious master from torturing a prisoner, or the hungry citizen who demanded economic justice. "What is the city but the people?"
Tyrannical power is more easily exercised when it appears that the old order continues to exist. The reassuring consensual structures may now be hollowed out and merely decorative, but they are all still in place, so that the bystanders, who crave psychological security and a sense of well-being, can persuade themselves that the rule of law is being upheld.
A comparably capacious embrace of beauty and pleasure—an embrace that somehow extends to death as well as life, to dissolution as well as creation—characterizes Montaigne’s restless reflections on matter in motion, Cervantes’s chronicle of his mad knight, Michelangelo’s depiction of flayed skin, Leonardo’s sketches of whirlpools, Caravaggio’s loving attention to the dirty soles of Christ’s feet.
This was the crucial moment in the development of the English language, the moment in which the deepest things, the things upon which the fate of the soul depended, were put into ordinary, familiar, everyday words. Two men above all others, William Tyndale and Thomas Cranmer, rose to the task. Without them, without the great English translation of the New Testament and the sonorous, deeply resonant Book of Common Prayer, it is difficult to imagine William Shakespeare.
In Gilgamesh the human formed from clay is a wild man, with flowing hair (possibly all over his body) and the strength and manner of life of the animals. In Genesis the clay human is created "in the image of God" and has from the beginning the status of one who is not a companion to the other animals but of one who dominates them.
Poggio Bracciolini was a book hunter, perhaps the greatest in an age obsessed with ferreting out and recovering the heritage of the ancient world. The finding of a lost book does not ordinarily figure as a thrilling event, but behind that one moment was the arrest and imprisonment of a pope, the burning of heretics, and a great culturewide explosion of interest in pagan antiquity. The act of discovery fulfilled the life’s passion of a brilliant book hunter. And that book hunter, without ever intending or realizing it, became a midwife to modernity.
Things change profoundly in the church after Luther. The church becomes much more embattled. It makes some attempts at internal reform. But it also makes very vigorous attempts to silence dissent. With some exceptions — I’m no historian of the Catholic church — but it seems to me that the church has never entirely, as it were, come out from the other side on the Council of Trent. It’s not an accident that the current Pope was the head of the [Congregation for the Doctrine of the Faith], the ideological wing of the church [that led the inquisition].