Dieser Band der Miscellanea Mediaevalia ist einem Jahr gewidmet: 1308. Die Wahl dieses Jahres scheint arbiträr, denn dieses Jahr zählt ‑ abgesehen von wenigen markanten Ereignissen wie dem Templerprozess oder dem Tod des Johannes Duns Scotus ‑ nicht zu den prominenten Jahren. Der Band wagt ein historiografisches Experiment, indem er gegenüber einem Entwicklungsmodell, das die Aufmerksamkeit auf vermeintliche Höhe- und Wendepunkte lenkt, sich jenen Momenten im Schlagschatten dieser "lauten" Ereignisse zuwendet. Die Fragestellung des Bandes, der auf die 36. Kölner Mediävistentagung zurückgeht, will daher neue Perspektiven eröffnen, indem sie einlädt, Sehgewohnheiten in Frage zu stellen, zu schärfen, zu verlängern ‑ anhand eines Jahres und auch über dieses Jahr und seine historische Peripherie hinaus. Die Aufmerksamkeit richtet sich, beginnend bei einer lokalen Detailaufnahme, auf verschiedene thematische und methodische Facetten: Ereigniswahrnehmung, auch mit Blick auf die Erschließung neuer Welten, Johannes Duns Scotus in Kontext, Theologie in Paris, Philosophie in Italien, Medizin und Poetik, die Grenzen Europas, Orthodoxie und Häresie, 1308 im Spiegel der Künste, aus jüdischer und islamischer Sicht. (Produktinfo Verlag)
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This volume brings together Spanish and German scholars specialised in the field of religious interaction. Most medieval societies ruled by Muslims and Christians were religiously plural not by choice and ideal but by nature. Religious affiliation and identity had to be repeatedly negotiated, defined, and chosen. The impact of legitimated religious violence towards subordinate religions or of religious wars underlies the more peaceful periods. Semi-permeable borders between the religions favoured inter-religious exchanges, while at the same time the efforts to impose segregation and discrimination aimed to restrict contact and influence. Agency by members of the subordinate religions was administratively and economically welcome and religiously and socially inevitable. 0The authors address topics such as the different strategies for power, order, exchange and identity chosen to organise religious plurality in medieval societies. Rights and regulations by both dominant and subordinate religions for demarcation, and in the opposite direction, pragmatism and forum shopping, were important strategies. A comparative approach stemming from the controversy on the concept of convivencia or coexistence in and beyond the Iberian Peninsula, as a possible model of inter-religious cohabitation, is combined with the inspiring results on religious plurality unearthed by intense research on mixed societies in the Mediterranean, Byzantium, the Crusading States and Central Asia. New theoretical and empirical models and concepts are proposed for comparative work in this research field.
International audience ; La translatio poétique, c'est-à-dire la traduction ou l'adaptation d'un texte-source (en vers ou en prose) dans une forme versifiée, est un mode de composition important dans la première moitié du XVe siècle anglais, dans le cadre plus large du développement de l'anglais écrit. Les auteurs de ces textes, au contenu didactique, encyclopédique ou politique – tels Thomas Hoccleve, John Lydgate et bien d'autres – sont parfaitement conscients de leur contribution à la formation d'une tradition poétique en anglais, et plus précisément d'une « poétisation du savoir ». Cet article tente de montrer que le choix de la versification doit être resitué dans le contexte troublé de la période, marqué notamment par l'usurpation de la dynastie des Lancastre, la présence de la seule hérésie anglaise de la fin du Moyen Âge, l'énergie lollarde, ou encore les remous liés à la guerre de Cent ans. ; Poetic translatio, that is translation or adaptation of a source-text (in verse or in prose) in verse, is an important mode of composition in the first half of the English fifteenth-century, in the larger context of development of English writings. Authors of these texts, with a didactic, encyclopedic or political content – such as Thomas Hoccleve, John Lydgate and many others – are conscious of their contribution to the formation of an English poetic tradition. This paper intends to show that the choice of verse must be situated in the troubled political context of the period, especially because of the Lancaster usurpation, the Lollard heresy or the Hundred Years' War.
International audience ; La translatio poétique, c'est-à-dire la traduction ou l'adaptation d'un texte-source (en vers ou en prose) dans une forme versifiée, est un mode de composition important dans la première moitié du XVe siècle anglais, dans le cadre plus large du développement de l'anglais écrit. Les auteurs de ces textes, au contenu didactique, encyclopédique ou politique – tels Thomas Hoccleve, John Lydgate et bien d'autres – sont parfaitement conscients de leur contribution à la formation d'une tradition poétique en anglais, et plus précisément d'une « poétisation du savoir ». Cet article tente de montrer que le choix de la versification doit être resitué dans le contexte troublé de la période, marqué notamment par l'usurpation de la dynastie des Lancastre, la présence de la seule hérésie anglaise de la fin du Moyen Âge, l'énergie lollarde, ou encore les remous liés à la guerre de Cent ans. ; Poetic translatio, that is translation or adaptation of a source-text (in verse or in prose) in verse, is an important mode of composition in the first half of the English fifteenth-century, in the larger context of development of English writings. Authors of these texts, with a didactic, encyclopedic or political content – such as Thomas Hoccleve, John Lydgate and many others – are conscious of their contribution to the formation of an English poetic tradition. This paper intends to show that the choice of verse must be situated in the troubled political context of the period, especially because of the Lancaster usurpation, the Lollard heresy or the Hundred Years' War.
This essay wishes to explain the breakdown of Spanish normative conscience, settled in a mimetic use of history, recognised as magistra vitae, which offers the accredited behavioural models for the ruler at the same time that it deconstructs them from a precise conscience of their non-adaptation to the present. In this sense, Saavedra experiences in his time and in the political order the same methodical doubt Descartes experienced in the field of sciences. Nonetheless, his scepticism serves an eventual fideism that prevents him from stepping into Hobbes' constructivism and therefore commit to a modern model of sovereignty. ; Este ensayo desea explicar la quiebra de la conciencia normativa hispana, asentada en un uso mimético de la historia, reconocida como magistra vita, que al tiempo que ofrece los modelos acreditados de conducta para el gobernante, los desconstruye desde una conciencia precisa de su inadaptación al presente. En este sentido, Saavedra experimenta en su tiempo y en el orden político, la misma duda metódica que Descartes en el campo de las ciencias. Sin embargo, su escepticismo está al servicio de un fideísmo final que le impide dar el paso constructivo de Hobbes y así apostar por el modelo de la soberanía moderno.
Este ensayo desea explicar la quiebra de la conciencia normativa hispana, asentada en un uso mimético de la historia, reconocida como magistra vita, que al tiempo que ofrece los modelos acreditados de conducta para el gobernante, los desconstruye desde una conciencia precisa de su inadaptación al presente. En este sentido, Saavedra experimenta en su tiempo y en el orden político, la misma duda metódica que Descartes en el campo de las ciencias. Sin embargo, su escepticismo está al servicio de un fideísmo final que le impide dar el paso constructivo de Hobbes y así apostar por el modelo de la soberanía moderno. ; This essay wishes to explain the breakdown of Spanish normative conscience, settled in a mimetic use of history, recognised as magistra vitae, which offers the accredited behavioural models for the ruler at the same time that it deconstructs them from a precise conscience of their non-adaptation to the present. In this sense, Saavedra experiences in his time and in the political order the same methodical doubt Descartes experienced in the field of sciences. Nonetheless, his scepticism serves an eventual fideism that prevents him from stepping into Hobbes' constructivism and therefore commit to a modern model of sovereignty.
La Edad Media está muy pre-sente en la sociedad actual. Es cierto que apenas se estudia en la escuela; pero no es menos cierto que se percibe bien viva en el ambiente: su mención se convierte en un reiterado calificativo para determinadas noticias narradas en periódicos impresos o digitales y comentadas por periodistas y locutores; se identifica con ofertas de ocio familiar para fines de semana; se erige en una atractiva línea de videojuegos para el entretenimiento vía digital; a la vez, aparece insertada en todo tipo de discursos, ya sea a favor del progreso o invocando el reencuentro con identidades arraigadas pero a menudo maltratadas en la actualidad; incluso se convierte en una categorización con que proponer, desde la ciencia política, propuestas para acertar la estructuración adecuada para el mundo actual… De este modo, la Edad Media puede aparecer como una especie de tendencia capaz de calificar una gran gama de situaciones y ofertas (restaurantes, vestidos, objeto de decoración, propuestas lúdicas, etc.), bajo una diversidad de ideologías para, en definitiva, mostrarse como una realidad atemporal. La consolidación de lugares comunes y de referencias desinhibidas y ociosas no debería desorientar la mirada respecto de las significaciones ideológicas que, aunque sea de modo contradictorio, siempre fundamentan el lenguaje. En su diversidad de situaciones, mencionar la Edad Media no deja de ser una invocación histórica incrustada en el presente, pretendiendo, quizás, condicionar el futuro. En todos los casos, hablar de Edad Media abre un abanico muy diverso de sentidos y de significados, que a menudo desarrollan su propia orientación, alejándose, con una reiteración a menudo despreocupada, del período histórico evocado. Por ello, hay que preguntarse por el valor y la significación de la Edad Media ya no en las aulas universitarias o en el gabinete del historiador sino entre los hombres y mujeres que participan con naturalidad de la sociedad que está penetrando en el siglo XXI, sobre todo porque la comprensión situada en este ámbito no sólo es la realmente asumida por la población, sino que puede llegar a condicionar la com-prensión y difusión del relato histórico. ; The Middle Ages are very present in today's society. In spite of being hardly studied at school, it is certain that this period is perceived remarkably alive in the environment. Its mention becomes a reiterated qualifier for certain news narrated in printed or digital newspapers and commented by journalists and announcers. Besides, it is also identified with family leisure offers for weekends and it has gained ground as an attractive and popular genre within digital entertainment as video games. At the same time, it appears inserted in all kinds of discourses, either in favour of progress or invoking the encounter with ingrained but often mistreated identities. Moreover, it has even become a categorization with which to suggest, from political sciences, proposals to achieve the right structure for today's world. In this way, the Middle Ages can appear as a kind of tendency capable of describing a wide range of situations and offers (restaurants, dresses, objects of decoration, proposals for entertainment, etc.), under a variety of ideologies to become a timeless reality. The consolidation of common places and uninhibited and idle references should not disori-ent the view of the ideological meanings in which, even in a contradictory way, language is always grounded. In this diversity of situations, the mention of the Middle Ages still results in a historical invocation embedded in the present which intends, perhaps, to condition the future. In all cases, speaking of the Middle Ages opens a very diverse range of meanings which often develop their own orientation moving away, with an often unconcerned repetition, from the historical period evoked. For this reason, it is necessary to question the value and meaning of this period of time, no longer in university classrooms or in a historian's cabinet, but rather between the men and women who participate naturally in the society entering the 21st century, since the understanding situated in this area is not only the one actually accepted by the population but it could determine the understanding and dissemination of the historical discourse.
Avicena's Metaphysics is probably the most mature expression of the Muslim rationalist thinking from the Middle Ages. From a Marxist point of view, this essay investigates how this way of thinking came to be, its historical roots and the economic, political and social network that made it possible. It also tries to uncover the theoretical problems it addresses and the intellectual needs tries to solve. Finally, this paper outlines a brief review of its historical significance as well as its future projections, today our past. ; De Avicena es seguramente la expresión más madura del pensamiento racionalista musulmán de la Edad Media Este artículo investiga, desde una perspectiva marxista, cómo se hizo posible ese modo de pensar, cuáles fueron sus raíces históricas y qué organización económica, política y social justificó su aparición. Intenta averiguar también a qué problemas teóricos responde y qué necesidades intelectuales busca resolver. Finalmente esboza una breve exposición de su significado histórico y sus proyecciones hacia el futuro, hoy pasado nuestro.
The connections between preaching, politics, and society have been manifold yet varied in the period from late Antiquity to the end of the Middle Ages. In this multi-lingual volume, these associations are studied within their historical context over twelve new contributions, addressing a wide range of geographical areas and opening up a series of sources which have previously been neglected. Special attention is paid to the cultural and geographical circumstances in which the complex relationship between political thought and preaching should be explored. These contributions reveal the circumstances and the procedures that inspire various preachers to reflect upon political topics, which are often of a sensitive nature. In this way, the powerful and the general public of believers have access to an array of political ideas, allowing opinion-making and political discussion
