heavenwards, and lose themselves from the very start in moral generalities and Scriptural cases.
This profound and systematic idealism betrays itself everywhere. There is an ideal and clearly defined conception of every trade, dignity or estate, to which the individual who belongs to it has to conform as best he may. Denis the Carthusian, in a series of treatises, De vita et regimine episcoporum, archidiaconorum, etc., etc., pointed out to all—bishops, canons, priests, scholars, princes, nobles, knights, merchants, husbands, widows, girls, friars—the ideal form of their professional duties, and the way to sanctify their calling or condition by living up to that ideal. His exposition of moral precepts, however, remains abstract and general; he never brings us into contact with the realities of the occupations or walks in life of which he speaks.
This tendency to reduce all things to a general type has been considered a fundamental weakness in the mentality of the Middle Ages, owing to which the power to discern and describe individual traits was never attained. Starting from this premise, the well-known summary of the Renaissance as the coming of individualism would be justified. But at bottom this antithesis is inexact and misleading. Whatever the faculty of seeing specific traits may have been in the Middle Ages, it must be noted that men disregarded the individual qualities and fine distinctions of things, deliberately and of set purpose, in order always to bring them under some general principle. This mental tendency is a result of their profound idealism. People feel an imperious need of always and especially seeing the general sense, the connection with the absolute, the moral ideality, the ultimate significance of a thing. What is important is the impersonal. The mind is not in search of individual realities, but of models, examples, norms.
Every notion concerning the world or life had its fixed place in a vast hierarchic system of ideas, in which it is linked with ideas of a higher and more general order, on which it depends like a vassal on his lord. The proper business of the medieval mind is discrimination, displaying severally all concepts as if they were so many substantial things. Hence the faculty of detaching a conception from the ideal complex to which it belongs in order to regard it as a thing by itself. When
