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The idea of improvisation, broadly defined, has been integral to our imagination of the medieval musical past. It can be related to many elements of production: to the act of un-notated creation; to the manipulation and amplification of notated materials; to our observance of rigid rules and formulae; or to spontaneous freedom. Likely a product of the Carolingian Renaissance, this is the first medieval music treatise to address an aspect of chant performance that does not only relate to a memorized repertoire, but includes an unwritten practice of extemporizing an accompanying voice to a pre-given melody. The art of "coloration" or the ornamentation of a line, whether polyphonic or monophonic, had been an integral part of extemporization since at least the time of the Ad organum faciendum treatises. When planning author's ontological inquiries, the author's would do well to remember the possible existence of creativity that is not inspired, or ephemerality that is not performer- or expression-centered.

This short text presents reflections drawn from the essays collected in this special issue as well as from the debates of the Salamanca symposium where they originated. It does not purport to represent the authors' ideas beyond what is strictly necessary for my argument. Firstly, I make a critical review of how political collapse is addressed in the different contributions, within a comparative perspective. Secondly, I suggest some theoretical approaches than can contribute to develop a comparative perspective on the endings of the early medieval kingdoms, based upon the notions of complexity, scale and agency ; Peer reviewed

Philosophers in Central Europe are highly dependent on the Western European tradition of philosophy, while politicians in the region tend to use arguments that are often foreign to the ones used in Western Europe. The philosophical tradition of Central Europe is dependent on Western European tradition – it would be impossible to speak about any kind of distinct regional philosophical paradigm. The situation with political self‑understanding in the region is very different. The politicians in the region are aware of the various differences between the two cultural and political traditions. Today these differences have become especially clear in various disagreements between politicians from the Visegrád Group and their colleagues in Western Europe. Politicians from Central Europe propose their own understanding of the meaning of Western civilization. This phenomenon can be described as a new political Messianism. The old Messianims of the 19th century today are being replaced by new consciousness of the specific mission of the region. Conservative politicians propose an understanding of the region which is based on cultural differences from Western Europe. Various conceptions about the singular identity of the region that were developed in the ninth decade of the 20th century by Czesław Miłosz, Milan Kundera and György Konràd today are gaining a new political significance.

Philosophers in Central Europe are highly dependent on the Western European tradition of philosophy, while politicians in the region tend to use arguments that are often foreign to the ones used in Western Europe. The philosophical tradition of Central Europe is dependent on Western European tradition – it would be impossible to speak about any kind of distinct regional philosophical paradigm. The situation with political self‑understanding in the region is very different. The politicians in the region are aware of the various differences between the two cultural and political traditions. Today these differences have become especially clear in various disagreements between politicians from the Visegrád Group and their colleagues in Western Europe. Politicians from Central Europe propose their own understanding of the meaning of Western civilization. This phenomenon can be described as a new political Messianism. The old Messianims of the 19th century today are being replaced by new consciousness of the specific mission of the region. Conservative politicians propose an understanding of the region which is based on cultural differences from Western Europe. Various conceptions about the singular identity of the region that were developed in the ninth decade of the 20th century by Czesław Miłosz, Milan Kundera and György Konràd today are gaining a new political significance.

Philosophers in Central Europe are highly dependent on the Western European tradition of philosophy, while politicians in the region tend to use arguments that are often foreign to the ones used in Western Europe. The philosophical tradition of Central Europe is dependent on Western European tradition – it would be impossible to speak about any kind of distinct regional philosophical paradigm. The situation with political self‑understanding in the region is very different. The politicians in the region are aware of the various differences between the two cultural and political traditions. Today these differences have become especially clear in various disagreements between politicians from the Visegrád Group and their colleagues in Western Europe. Politicians from Central Europe propose their own understanding of the meaning of Western civilization. This phenomenon can be described as a new political Messianism. The old Messianims of the 19th century today are being replaced by new consciousness of the specific mission of the region. Conservative politicians propose an understanding of the region which is based on cultural differences from Western Europe. Various conceptions about the singular identity of the region that were developed in the ninth decade of the 20th century by Czesław Miłosz, Milan Kundera and György Konràd today are gaining a new political significance.

Philosophers in Central Europe are highly dependent on the Western European tradition of philosophy, while politicians in the region tend to use arguments that are often foreign to the ones used in Western Europe. The philosophical tradition of Central Europe is dependent on Western European tradition – it would be impossible to speak about any kind of distinct regional philosophical paradigm. The situation with political self‑understanding in the region is very different. The politicians in the region are aware of the various differences between the two cultural and political traditions. Today these differences have become especially clear in various disagreements between politicians from the Visegrád Group and their colleagues in Western Europe. Politicians from Central Europe propose their own understanding of the meaning of Western civilization. This phenomenon can be described as a new political Messianism. The old Messianims of the 19th century today are being replaced by new consciousness of the specific mission of the region. Conservative politicians propose an understanding of the region which is based on cultural differences from Western Europe. Various conceptions about the singular identity of the region that were developed in the ninth decade of the 20th century by Czesław Miłosz, Milan Kundera and György Konràd today are gaining a new political significance.

ABSTRACTThe view propounded vigorously by Mohammad Habib that workers, artisans and craftsmen were not allowed to live within the city walls prior to the establishment of Turkish rule in India is examined. On the basis of primary archaeological sources, especially excavation reports and epigraphic data, this paper argues that diverse occupational groups, whose services were essential for the growth and development of towns, lived within the city precincts. Manufacturers and merchants both worked and lived together in the same town. The segregation theory, therefore, is rejected.

La pandémie de Covid 19 à partir de janvier 2020 - depuis la Chine vers le reste de l'Asie, puis l'Europe et l'Afrique, et enfin les deux Amériques -, n'est pas sans rappeler des épidémies du passé, souvent bien plus meurtrières encore, en premier lieu celles de la peste (qui emporta le tiers de la population européenne en 1348). Trois épidémies de peste ont frappé l'Europe à travers l'histoire : la Peste de Justinien (541-770), la Peste Noire (1348-1352, suivie de nombreuses récidives jusqu'en 1720) et la peste de Chine (qui n'a touché en fait que les ports européens et américains, entre 1850 et 1940). La peste, par ses agressions ou ses retraits, a une valeur systémique pour le « long Moyen Âge » qui commence dans l'Antiquité tardive et se poursuit jusqu'au XVIIIe siècle : par ses assauts répétés tout au long de cette période, mais aussi par ses retraits comme entre l'époque de Charlemagne et le XIVe siècle ; cet âge « sans peste » correspond à la phase du plus grand essor des campagnes médiévales. Au contraire, quand la peste est de retour entre le XIVe et le XVIIe siècle, elle est un des facteurs décisifs d'une longue stagnation démographique. Jamais la cause véritable de la peste (qu'on attribuait à la corruption de l'air ou à un châtiment de Dieu) n'a été reconnue tout au long de ces siècles. Pourtant on observe dès la fin du Moyen Âge une progression des conceptions « contagionistes » et non-officielles qui anticipent sur la découverte du bacille de la peste par Alexandre Yersin en 1894, en même temps que du rôle des puces et des rats. La peste a suscité des comportements de toutes natures, qui évoquent parfois les mesures prises aujourd'hui pour freiner ou empêcher la progression de l'épidémie (par exemple la quarantaine). Elle a nourri de nouveaux élans de piété et aussi la recherche de boucs-émissaires dont les communautés juives furent les premières victimes. Sur le plan culturel, elle suscita de brillants témoignages littéraires (tel le Decameron de Giovanni Boccacio), mais on ne peut pas lui attribuer la naissance de l'art macabre, car celui-ci lui est antérieur.

Broadly defined, urban planning today is a process one might describe as half design and half social engineering. It considers not only the aesthetic and visual product, but also the economic, political, and social implications, as well as the environmental impact. This collection of essays explores the question of whether this sort of multifaceted planning took place in the Middle Ages, and how it manifested itself outside of the monastic realm. Bringing together the monastic historian and archaeologist, with scholars of art and architecture, this volume expands our comprehension of how those