At the height of the battle against the invaders-the Pachers, Rable described the surprise incest of a monk who"pulled down the cassock and grabbed the long, as a spear, handle of the monastery's cross, carved from the heart of a pear tree and scattered here and there with semi-erased lilies: the cassock over his shoulder, ran out on the submarine, and started to the left and to the right of the young enemies, and they filled the battle line, without flags, without a trumpet and drumstick, darting wide and wide across the vineyard, and treading trumpets and waggled drums with grapes But the monk, who had gone out of his way, continued to impose them with such force that he had consumed a nation, hitting and returning as a true fencer from the old guard.
Later in a dispute with his father about the belief of the monks, the young giant Gargantua judiciously judged Brother Jean as a true Christian: Every true Christian, whoever he is, prays to God at all times The Holy Spirit stands for him, and then God hears his request. That's what our good brother, Jean, is doing, and so everyone is looking for his friendship. He is not hypocritical, he is not lazy; on the contrary, Brother Jean is a gentle, cheerful, brave, pleasant companion. He is working, working the land, advocating for the oppressed, comforting the offended, assisting the suffering, keeping the abbey vineyard. It is clear that in this verbal portrait, Gargantua's work, Rable includes his idea of the Uomo universale,- The Perfect Individual of the Renaissance. Subdued by the virtues and unconditional communion of Brother Gargantua, he ordered to build a monk for the monk of the Covenant of the Tomb. The grateful giant wants to reward his faithful friend by making him an abbot of a monastery, but Brother Jean, after assuring that he will continue to provide friendly service to his patron, pray humbly, "Allow me to build an abbey as I want!"
The strategy of novelism in the presentation of the newly established Happy Telemit Monastery, which he describes in his subjective model of the perfect state, is spellbound. The two chapters (LIV and LVII) should not be overlooked at the end of the first book of the Gargantua and Pantagrüel novel, entitled "Inscription on the Main Gate of the Telecom Cloister" and "How Teleuters lived". Today we know for certain that Rable had the full edition of Plato's writings in his personal library. It is well known that Plato embodies the notion of the ideal state as early as the Classical Era of Ancient Greece which, in the treatises of West European Renaissance humanists, is transformed into the ideal of the Earth Paradise where the full-minded master is enlightened Reason In a sermon inspired by the ancient Greek sage, of medieval theological science St. Augustine expresses his optimistic belief in the power of universal universal Reason, filled with love and kindness by God's wisdom. Trust in the omnipotence of Good inspires the novelist Rable to recreate his ideal for the perfect state in the statutes of the Teleom cloister. By examining the relationship between reason and utopia, between utopia and community coexistence, he laid the foundations of critical Renaissance anthropology, which denies the idealistic constructions of theology, which relies on the automated dedication of the believer to God.
The man of the Renaissance is not the private individual of the future civil society, but a social person not only in the sense that he lives in society and can not be free on him but in the sense that he is " , that in his individual manifestation, the infinite essence of mankind is directly manifested. Therefore, the only law of the Teleum Cloister in Raven's novel: "does what you want" - meant not arbitrariness, but higher socially reasonable normality, because the human universe already carries within itself the public spirit and its free desires are wonderful and noble: his creature may want only the wonderful. Such is the concrete content of titanism in the people of the Renaissance.