Suchergebnisse

It seems to take growing root in the West a certain idea of marriage, which appears to descend from the French secularism model, in being "counter-traditional", respectful of the individual autonomy, and devoted to an "integral" application of the principle of equality. The proof is that it putted down roots in legal contexts poles apart from the above model, for their way to set the space and the relevance of religion in the public sphere. The study examines the emblematic English case, where this notion has led to the introduction of "same-sex marriage", without the peculiar framework of the relations between the State and his national Church, with his singular legal tecnical implications (the "ecclesiastical law" as integral part of the general law of England; the "constitutional" principle for which the canon law cannot be contrary to the latter; the correspondence – until then – between "anglican marriage" and the civil one; the clergy's duty to solemnise the marriage of all the residents in the Country irrespective of the couple's religious beliefs or lack of them) have rapresented a barrier or a scruple. The goal of the paper is, on one hand, focusing the political and legal reasons that underlie this outcome, and, on the other hand, look into the impact that the latter has resulted on the Church of England's legal system, its legally relevant reactions, and the adopted "style of presence", also as a "benchmark" for the more comprehensive anglican world.

The century following Duke Humphrey's death has transmitted an image of "the Good Duke" that modern historiography may find misleading. Contemporary scholarship is interested in his role as the promoter of humanism in fifteenth-century England; yet, though in the course of his life there were acknowledgements of his patronage, the years immediately following his death saw his image undergo a metamorphosis. His role as a proto-humanist was quickly forgotten, while the political resonance of his death made later scholars overlook his unsuccessful career as a politician. Humphrey's death created a major sensation, and after the fall of the Lancasters it was quickly exploited for propaganda purposes by the York faction first, and by the Tudors afterwards. Humphrey haunts Elizabethan drama and Ovidian epistles, appears as an improbable Wycliffite in Foxe's Acts and as a wise man of the world in More's Dialogue Concerning Heresies. The present article takes Duke Humphrey and his afterlives as a case study for the examination of the role of propaganda in literary/political biography.

The article takes into account Perfidious Albion by Sam Byers, which can be considered an example of Brexit novel. In the novel, England appears as a nation in deep crisis, a divided country, where the political and intellectual class can, through the media, manipulate people's opinions. The analysis focuses on the representation of England and Englishness. ; L'articolo prende in considerazione, come esempio di romanzo della Brexit, Perfidious Albion di Sam Byers. Il testo verrà analizzato concentrandosi sul modo in cui l'Inghilterra viene rappresentata come una nazione in profonda crisi, un paese diviso, dove la classe politica e intellettuale ha il potere, attraverso i media, di manipolare le opinioni delle persone.

Leibniz' Briefwechsel wird 1705/06 vor allem von den politischen und militärischen Großereignissen bestimmt, über deren Verlauf sich Leibniz informieren lässt und zu denen er eigene Einschätzungen an seine Korrespondenten weitergibt: Zum Spanischen Erbfolgekrieg, zum Nordischen Krieg und zu der Aussicht des Hauses Hannover auf die Thronfolge in England. Um letztere zu forcieren und eine Einladung der Kurfürstin Sophie nach England zu erzwingen, entwirft und publiziert er im Namen von Rowland Gwynne ein Pamphlet, das in London jedoch das genaue Gegenteil bewirkt und im dortigen Parlament zum Skandal wird. Im Bereich der Philosophie greift Leibniz in die zwischen J. Le Clerc und P. Bayle geführte Diskussion um das Werk von R. Cudworth, The true intellectual system of the Universe, 1678, mit seiner Considération sur les principes de vie, et sur les natures plastiques, ein. Im August 1705 erreicht Leibniz' Korrespondenz mit den China-Missionaren (J. Bouvet, J. de Fontaney, Ch. Le Gobien, A. Verjus, C. Visdelou) einen letzten Höhepunkt. Der Austausch mit dem Pariser Oratorianer J. Lelong widmet sich weiterhin nebeneinander Bibel-Bibliographie und dem Streit um die Anwendbarkeit des Differentialkalküls.