The Donation of Constantine is the largest and most powerful forgery in world history. Disputed until modern times, this document was the fuel of religious war, used by both the reformation, as well as the counter-reformation. Johannes Fried not only reinterprets the origin of this forgery (i.e. he ascribes it to the Franks` opposition of Emperor Louis the Pious), but retells, as well, the history of its misinterpretation since the High Middle Ages.
The fate of Cassiodorus' Variae during the Early Middle Ages is largely unknown, since the manuscript tradition begins with the eleventh century, and long quotations taken from them are attested only from that period. However, words or expressions reminiscent of the Variae occur more than once in Charlemagne's letters to Byzantium, in the works of Paschasius, and in the Donation of Constantine. The author of the epistles sent by Charlemagne's to the East Roman emperor was aware of the ideological context of Variae 1.1, and the same is true for the Donation of Constantine. At the same time, Paschasius used Cassiodorus as a source of elegant words and expressions, thereby treating him like a classical author. It is impossible to ascertain whether Carolingian writers had access to all books of the Variae, or only to a substantial selection of letters (similar for instance to the manuscript containing the Epistolae Austrasicae), but there is a high degree of likelihood that they knew quite a few epistles of Cassiodorus, and were able to appreciate the political messages conveyed by them.
After a brief historical presentation of the Imperial Ideal of Rome as conceived in the Middle Ages, and a brief reminder of the entry of the "Donatio Constantini" into Medieval Political Thought, this paper intends –in this first part of its work– to highlight the role that the "Donatio" played in Dante Alighieri's Political System. [This work has three parts. See Vols. 4/5 (1983-1984) and Vol. 6 (1985)] ; Después de una breve presentación histórica del ideal imperial de Roma tal como se concibió en la Edad Media, y un breve recordatorio del ingreso de la "Donatio Constantini" en el pensamiento político medieval, el artículo busca –en esta primera parte de su trabajo– subrayar el papel que la "Donatio" desempeñó en el sistema político de Dante Alighieri. [Este trabajo consta de tres partes. Su continuación se encuentra en los Vols. 4/5 (1983-1984) y en el Vol. 6 (1985)]
After a brief historical presentation of the Imperial Ideal of Rome as conceived in the Middle Ages, and a brief reminder of the entry of the "Donatio Constantini" into Medieval Political Thought, this paper intends –in this first part of its work– to highlight the role that the "Donatio" played in Dante Alighieri's Political System. [This work has three parts. See Vols. 4/5 (1983-1984) and Vol. 6 (1985)] ; Después de una breve presentación histórica del ideal imperial de Roma tal como se concibió en la Edad Media, y un breve recordatorio del ingreso de la "Donatio Constantini" en el pensamiento político medieval, el artículo busca –en esta primera parte de su trabajo– subrayar el papel que la "Donatio" desempeñó en el sistema político de Dante Alighieri. [Este trabajo consta de tres partes. Su continuación se encuentra en los Vols. 4/5 (1983-1984) y en el Vol. 6 (1985)]
En esta segunda parte del trabajo, dedicada a Marsilio de Padua, se analizan los siguientes puntos: la primera parte, centrada únicamente en el texto del Defensor Pacis, trata de determinar el valor que para Marsilio supuso la dominación política del Imperium Romanum en el mundo. La segunda parte –siempre en el Defensor Pacis– trata de establecer si esta dominación reinó entonces en la península o si hubo alguna otra causa en el origen del poder romano. La tercera parte, extendiendo el análisis al Defensor menor, busca aclarar el origen de la legitimidad que Marsilio atribuye al Imperium Romanum mostrando que el nombre de Roma y su figura política imperial –cuyo lugar apenas se esbozó dentro del sistema político de Marsilius en el DP– encuentran en el DM el lugar y la dimensión que les son propios. En cuarto lugar, por último, toma en consideración el valor que para Marsilio tiene el ideal de Roma (es decir, el Romgedanke) en los tres tratados, y lo confronta con el papel que, frente a este mismo ideal, juega la Donatio Constantini en su pensamiento. Aquí surgen las diferencias entre Dante y Marsilio. Emergen no sólo a través de sus respectivas doctrinas políticas, sino también en sus concepciones de la Historia. El romanticismo de Marsilio está totalmente desprovisto de un carácter providencial y se transforma en un romanticismo secular, mientras que la donación aparecerá como una prueba más de que las reivindicaciones hegemónicas del Papado tienen su fundamento exclusivo en un acto histórico que siempre depende de la facticidad de la voluntad humana. Romgedanke y Donación Constantini, dos figuras aparentemente contradictorias y antitéticas, se encuentran así en Marsilio sin choque ni fractura (como fue el caso en el florentino). Marsilio logra reconciliar las dos figuras mediante una inteligente interpretación del acto constantiniano. [Este trabajo es la segunda entrega de las tres partes del artículo. Para ver la primera: vol. 3 (1982), para ver la última: vol. 6 (1985)] ; In this second part of the work, dedicated to Marsilius of Padua, the following points are analysed: the first part, solely focusing on the text of the Defensor Pacis, tries to determine the value that for Marsilius assumed the political domination of the Imperium Romanum over the world. The second part –always in the Defensor Pacis– tries to establish if this domination then reigned in the peninsula or if there was some other cause at the origin of the Roman power. The third part, extending the analysis to the Defensor menor, seeks to clarify the origin of the legitimacy that Marsilius attributes to the imperium romanum by showing that the name of Rome and its imperial political figure –whose place was barely sketched out within the Marsilius' political system in the DP– find in the DM the place and the dimension that are proper to them. Fourthly, finally, it takes into consideration the value that for Marsilius assumes the ideal of Rome (i.e. the Romgedanke) in the three treaties, and confronts it with the role that, in the face of this same ideal, the Donatio Constantini plays in his thought. Here the differences between Dante and Marsile emerge. They emerge not only through their respective political doctrines, but also in their conceptions of History. The romanticism of Marsilius is utterly devoid of a providential character and is transformed into a secular romanticism, while the donation will appear as further proof that the hegemonic claims of the Papacy have their exclusive foundation in a historical act which always depends on the facticity of the human will. Romgedanke and Donation Constantini, two apparently contradictory and antithetical figures, are thus found in Marsilius without a clash or fracture (as was the case in the Florentine). Marsilius succeeds in reconciling the two figures by means of an intelligent interpretation of the Constantinian act. [This paper is the second of the three parts of the whole article. To see the first one: vol. 3 (1982). To see the last one: vol. 6 (1985)]
In this second part of the work, dedicated to Marsilius of Padua, the following points are analysed: the first part, solely focusing on the text of the Defensor Pacis, tries to determine the value that for Marsilius assumed the political domination of the Imperium Romanum over the world. The second part –always in the Defensor Pacis– tries to establish if this domination then reigned in the peninsula or if there was some other cause at the origin of the Roman power. The third part, extending the analysis to the Defensor menor, seeks to clarify the origin of the legitimacy that Marsilius attributes to the imperium romanum by showing that the name of Rome and its imperial political figure –whose place was barely sketched out within the Marsilius' political system in the DP– find in the DM the place and the dimension that are proper to them. Fourthly, finally, it takes into consideration the value that for Marsilius assumes the ideal of Rome (i.e. the Romgedanke) in the three treaties, and confronts it with the role that, in the face of this same ideal, the Donatio Constantini plays in his thought. Here the differences between Dante and Marsile emerge. They emerge not only through their respective political doctrines, but also in their conceptions of History. The romanticism of Marsilius is utterly devoid of a providential character and is transformed into a secular romanticism, while the donation will appear as further proof that the hegemonic claims of the Papacy have their exclusive foundation in a historical act which always depends on the facticity of the human will. Romgedanke and Donation Constantini, two apparently contradictory and antithetical figures, are thus found in Marsilius without a clash or fracture (as was the case in the Florentine). Marsilius succeeds in reconciling the two figures by means of an intelligent interpretation of the Constantinian act. [This paper is the second of the three parts of the whole article. To see the first one: vol. 3 (1982). To see the last one: vol. 6 (1985)] ; En esta segunda parte del trabajo, dedicada a Marsilio de Padua, se analizan los siguientes puntos: la primera parte, centrada únicamente en el texto del Defensor Pacis, trata de determinar el valor que para Marsilio supuso la dominación política del Imperium Romanum en el mundo. La segunda parte –siempre en el Defensor Pacis– trata de establecer si esta dominación reinó entonces en la península o si hubo alguna otra causa en el origen del poder romano. La tercera parte, extendiendo el análisis al Defensor menor, busca aclarar el origen de la legitimidad que Marsilio atribuye al Imperium Romanum mostrando que el nombre de Roma y su figura política imperial –cuyo lugar apenas se esbozó dentro del sistema político de Marsilius en el DP– encuentran en el DM el lugar y la dimensión que les son propios. En cuarto lugar, por último, toma en consideración el valor que para Marsilio tiene el ideal de Roma (es decir, el Romgedanke) en los tres tratados, y lo confronta con el papel que, frente a este mismo ideal, juega la Donatio Constantini en su pensamiento. Aquí surgen las diferencias entre Dante y Marsilio. Emergen no sólo a través de sus respectivas doctrinas políticas, sino también en sus concepciones de la Historia. El romanticismo de Marsilio está totalmente desprovisto de un carácter providencial y se transforma en un romanticismo secular, mientras que la donación aparecerá como una prueba más de que las reivindicaciones hegemónicas del Papado tienen su fundamento exclusivo en un acto histórico que siempre depende de la facticidad de la voluntad humana. Romgedanke y Donación Constantini, dos figuras aparentemente contradictorias y antitéticas, se encuentran así en Marsilio sin choque ni fractura (como fue el caso en el florentino). Marsilio logra reconciliar las dos figuras mediante una inteligente interpretación del acto constantiniano. [Este trabajo es la segunda entrega de las tres partes del artículo. Para ver la primera: vol. 3 (1982), para ver la última: vol. 6 (1985)]
Conception with donated oocytes represents an important option for overcoming sterility, but brings with it numerous dilemmas, which have been dealt with differently in various European countries. In the Republic of Serbia, anonymous oocyte donation is legal, and donors include women from the general population, and women undergoing IVF. This is a new phenomenon in our society, for which the law requires promotion. In order for the campaign to be appropriate, it is necessary to learn about existing attitudes. This research was carried out with the aim of determining the attitudes of students towards egg donation (N = 503; 206 young men, 297 young women). A questionnaire was used, designed based on the scale used by Swedish authors to study the attitudes of potential donors (Skoog-Svanberg, Lampic, Bergh, & Lundkvist, 2003). The obtained results indicate that there are generally positive attitudes towards oocyte donation, but that most respondents are reserved regarding the issue of propagating donors in the media. Most of the respondents are unsure regarding donation from IVF, and when asked about donor anonymity and the right of the child to learn its genetic origin, they showed signs of oscillating and supporting contradictory options. Even though this study was carried out on a student population, it is possible to identify significant guidelines for the start of the promotion of voluntary egg donation in RS, as well as implications for future research.
AbstractCrowdfunding platforms have emerged as a popular method to raise funds for both for‐profit and non‐profits. Charities often use donation‐based crowdfunding platforms to reach out to a wider audience for fundraising campaigns. Key three performance metrics that affect the success of a donation campaign are social media spread of the campaign message, number of donors who decide to donate from seeing the message, and donation amount per donor. This research investigates the effectiveness of negatively framed messages on these three metrics. Analysis of message content of more than 3800 charities on GoFundMe.com via text mining was conducted to form a measure of the negativity of the appeals. Also for each charity, the three performance metrics were collected. Results showed that negatively framed messages led to a greater number of donors and greater sharing of the message on social media, but smaller donation amounts per donor. Implication for charity organizations is that negatively framed messages will be more effective if the goal is to obtain a broad base of support, while positively framed messages will be more effective if the objective is to increase the average donation amount.
