In section six, “High Mysticism and the Beginnings of the Devotio Moderna,” Oberman discusses additional characteristics of 14th century piety and thought. First we have a reaction in the form of Devotio moderna to the high mysticism of M. Eckhardt and company in the North. In addition to an anti-speculative attitude (not anti-intellectual), the Devotio moderna emphasized simplicity in thought and life. Toward the end of the 14th century we find opposition to speculation in three areas: (1) A reaction against Thomism in theology; (2) a reaction against the “calculatores” or “speculatores” and their predictions in history; (3) a reaction against speculative mysticism. During this time we also encounter an alternative ideal of Christian life and thought. Oberman again emphasizes that this anti-speculative attitude is not to be equated with skepticism, fideism, or intellectual laziness, but rather underlies “a new conception of Christian thought and an alternative ideal of the Christian life endowed with its own vigor and inventiveness in uncovering new dimensions in human experience, intuition, and affections” (p. 15). Lastly, there is a new view of death (and life). Youth and individuality are praised and emphasized, and there is a strong desire to prolong life and make a lasting name for oneself. “Just as the horror of death reflected a new amor vitae, so the ars bene moriendi became an inverted ars bene vivendi” (p. 16).
Closing the chapter, Oberman brings into focus his general approach to this period, viz., that the 14th century is diverse and one must avoid the temptation to present the “plurality of phenomena” as a unified, coherent whole. The anti-speculative attitude, as well as the warnings against vain curiosity allowed experience to be taken more seriously—that is, “the experience of man and nature, of history and society, of daily life” (p. 17). Lay people now take on new roles in society, in the world of thought, and a new significance is given to lay piety.