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The views of Erasmus of Rotterdam and his Polish followers on war against the Turks
In the first three decades of the 16th century, Erasmus of Rotterdam (1466-1536) became a "one-man-institution", and, at the same time, despite all his love for his native Netherlands - 'a citizen of Europe'. I am aware of the 'ahistoricity' of these declarations; nevertheless, I believe they provide an accurate description of the phenomenon we are dealing with in the case of this figure. It might be more accurate to say, however, that he was a citizen of the Respublica Litteraria, for whom ethnicity, nationality, political or state affiliations were of little importance, and fade into the distance, in view of his immersion in the world of classical philology and culture. In the present text, I am going, first of all, to analyse Erasmus's opinion on 'the Turkish issue' and his position on the struggle against the Ottoman Empire. The other subject of interest for me, is Erasmus's impact on Polish humanists and poets in this respect. This issue, examined from many points of view, has already been investigated by many mainly Polish (but not exclusively) historians, literary scholars and philologists. The question has been studied by Wacława Szelińska, Zofia Szmydtowa, Maria Cytowska, Janusz Tazbir, Henryk Barycz, Leszek Hajdukiewicz, Stanisław Łempicki, Claude Backvis and finally Piotr Tafiłowski. Erasmus's influence on the anti-Trinitarian writers has been analysed by Konrad Górski.
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Some Lessons about Tolerance from the Past: Erasmus of Rotterdam and Nicholaus Clenardus
In: Social studies: a periodical for teachers and administrators, Band 41, Heft 7, S. 309-310
ISSN: 2152-405X
Erasmus of Rotterdam: The Man and the Scholar. Proceedings of the Symposium Held at the Erasmus University, Rotterdam, 9-11 November 1986
In: European History and Culture - Book Archive pre-2000
World Affairs Online
Fremde in der Stadt: Dokumentation des internationalen Forschungskolloquiums an der Erasmus Universität Rotterdam, 7. - 8. April 1993 = Ville et immigration
In: Berichte aus dem Institut für Raumplanung, 34
World Affairs Online
CHAPIRO, JOSÉ. Erasmus and Our Struggle for Peace. Includes Peace Protests! by Erasmus of Rotterdam. Pp. xv, 196. Boston: The Beacon Press, 1950. $2.50
In: The annals of the American Academy of Political and Social Science, Band 276, Heft 1, S. 168-168
ISSN: 1552-3349
"Bodies can be compelled; minds must be turned, since they cannot be compelled": Preaching as an "Introduction" to Law in the Ecclesiastes of Erasmus of Rotterdam
The recent studies on the relations between humanism or humanists and jurisprudence convince that Reneaissance, especially in XVIth century, when the national states began to raise, belonged to the periods of increased interest in the issue of law. Although Erasmus was not a layer, nor he introduced in any of his works a complete theory of law, he maintained close relations with many leading theoreticians of the law and jurists (Alciati, Budé, Cantiuncula, Zasius) and sometimes spoke in the legal discussions of his age. Among hist most important works concerning the matter of law were: Institutio principis Christiani, Ratio seu Methodus verae theologiae, Christiani matrimonii institutio, De interdicto esu carnium and Ecclesiastes. In the paper I'm going to concentrate on this latter work, in which Erasmus discusses the significance of preaching, preacher and widely understood Christian rhetoric. In the Ecclesiastes Erasmus touches the law subject with the special emphasis on historical character of law and relations between the divine law, the law of Christ and the law of Nature. After a short discussion about his understaning of law I will concentrate on the essential differentiation between the letter of law and the spirit of law, and I will point at proposed by Erasmus ways of introduction of law into human life. Erasmus, on the one hand, escaped a rigidity and abstraction of law and, on the other, he neutralised an aspect of the coercion of law. In his solution Erasmus appreciated the political dimension of preaching and acknowledged preacher as a more important guide of the people, than ruler. I'm going to interpret the Erasmian concept of preaching as an rhetorical mean of introduction of law in analogical way to "introduction" proposed by Plato in his Nomoi.
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"Bodies can be compelled; minds must be turned, since they cannot be compelled": Preaching as an "Introduction" to Law in the Ecclesiastes of Erasmus of Rotterdam
The recent studies on the relations between humanism or humanists and jurisprudence convince that Reneaissance, especially in XVIth century, when the national states began to raise, belonged to the periods of increased interest in the issue of law. Although Erasmus was not a layer, nor he introduced in any of his works a complete theory of law, he maintained close relations with many leading theoreticians of the law and jurists (Alciati, Budé, Cantiuncula, Zasius) and sometimes spoke in the legal discussions of his age. Among hist most important works concerning the matter of law were: Institutio principis Christiani, Ratio seu Methodus verae theologiae, Christiani matrimonii institutio, De interdicto esu carnium and Ecclesiastes. In the paper I'm going to concentrate on this latter work, in which Erasmus discusses the significance of preaching, preacher and widely understood Christian rhetoric. In the Ecclesiastes Erasmus touches the law subject with the special emphasis on historical character of law and relations between the divine law, the law of Christ and the law of Nature. After a short discussion about his understaning of law I will concentrate on the essential differentiation between the letter of law and the spirit of law, and I will point at proposed by Erasmus ways of introduction of law into human life. Erasmus, on the one hand, escaped a rigidity and abstraction of law and, on the other, he neutralised an aspect of the coercion of law. In his solution Erasmus appreciated the political dimension of preaching and acknowledged preacher as a more important guide of the people, than ruler. I'm going to interpret the Erasmian concept of preaching as an rhetorical mean of introduction of law in analogical way to "introduction" proposed by Plato in his Nomoi.
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Debated damages
In: Erasmus law lectures 39
4 Affection damages4.1 Introduction; 4.2 The draft bill from May 2014; 4.3 An economic perspective on affection damages; 5 Mass damages; 5.1 Introduction; 5.2 Mass litigation from an economic perspective; 5.2.1 Benefits of mass litigation; 5.2.2 Challenges of mass litigation; 5.3 Evaluation of the current Dutch situation; 5.4 Evaluation of the proposed draft bill from July 2014; 6 Words of thanks and closing; REFERENCES.
Unification du droit et arbitrage
In: G. Ph. Verhagen Lectures, Fondation G. Ph. Verhagen
"Bodies can be compelled; minds must be turned, since they cannot be compelled": Preaching as an "Introduction" to Law in the Ecclesiastes of Erasmus of Rotterdam
In: Folia philosophica, Heft 38, S. 101-113
ISSN: 2353-9631
The recent studies on the relations between humanism or humanists and jurisprudence convince that Reneaissance, especially in XVIth century, when the national states began to raise, belonged to the periods of increased interest in the issue of law. Although Erasmus was not a layer, nor he introduced in any of his works a complete theory of law, he maintained close relations with many leading theoreticians of the law and jurists (Alciati, Budé, Cantiuncula, Zasius) and sometimes spoke in the legal discussions of his age. Among hist most important works concerning the matter of law were: Institutio principis Christiani, Ratio seu Methodus verae theologiae, Christiani matrimonii institutio, De interdicto esu carnium and Ecclesiastes. In the paper I'm going to concentrate on this latter work, in which Erasmus discusses the significance of preaching, preacher and widely understood Christian rhetoric. In the Ecclesiastes Erasmus touches the law subject with the special emphasis on historical character of law and relations between the divine law, the law of Christ and the law of Nature. After a short discussion about his understaning of law I will concentrate on the essential differentiation between the letter of law and the spirit of law, and I will point at proposed by Erasmus ways of introduction of law into human life. Erasmus, on the one hand, escaped a rigidity and abstraction of law and, on the other, he neutralised an aspect of the coercion of law. In his solution Erasmus appreciated the political dimension of preaching and acknowledged preacher as a more important guide of the people, than ruler. I'm going to interpret the Erasmian concept of preaching as an rhetorical mean of introduction of law in analogical way to "introduction" proposed by Plato in his Nomoi.