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The concept of fontes has shown its ever decreasing suitability to reflect the richness and complexity of humanistic literature. In the fontes printed as footnotes is reflected, mechanically and almost physically, the idea of a subaltern and gregarious modernity with regard to classical thought. This article presents a different approach to the study of the humanistic text, based on the identification of cultural genealogies which display all the elements of doctrine that make up a written work at various levels. The work examined is the De republica by Lauro Quirini, a fifteenth-century political treatise in which the author consciously inserts elements of the political thought of the Latin, classical and medieval traditions to an Aristotelian base, adapting such an ensemble to the ideological circumstances of his era.

The structure of the ensemble and the political background -- The De Europae dissidiis et Bello Turco -- Isocrates -- Vives's choice of Isocratean orations -- The Areopagiticus -- The Nicocles -- Greek editions of Isocrates prior to Vives -- Prior Latin translations of Areopagiticus and Nicocles -- Vives and Isocrates -- Translations of DEDRP -- The DEDRP : the present edition.

General introduction / Jeroen Vervliet (p. ix-xxviii): 1. The political setting and origins of Mare liberum -- 2. Legal argument in Mare liberum -- 3. Aftermath, bilateral negotiations and a battle of books around Mare liberum -- Editor's introduction / Robert Feenstra (p. xxxi-lxiv) -- Edition of the Latin text and English translation on facing pages

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 volume contains 320 letters and enclosures from around 30 correspondences. Four major developments dominate his conversations during these three years and lead to new themes: the astronomical, political, and theological aspects of the 1700 Protestant calendar reform; the newly founded Sozietät der Wissenschaften in Berlin; the discussion on Leibniz's differential calculus, and the controversy with Denis Papin concerning dynamics.

Inhalt: Behandelt die Situation Frankreichs nach den Niederlagen zu Lande und zu Wasser im August 1704. - Literarily important, well beyond its function as a political satire; the first 2 pages, in verse, are remarkable for the transitions from & to regular rhymed & unrymed verse & rhythmic prose; the 6th & 7th pages in rhymed Latin verse of Goliardic character ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- Res/4 Eur. 389,44

Si esamina la presenza di tracce di paganesimo in quattro autori cristiani del VI secolo, Ennodio, Boezio, Massimiano, Aratore: più interni all'ambiente ecclesiastico il primo e l'ultimo (quest'ultimo almeno da quando le vicende politiche gli consigliarono di ritirarsi in buon ordine), più 'laici' gli altri due. Per fortuna molto di quanto di buono era stato prodotto dal mondo antico riuscì a salvarsi grazie alle elaborazioni che accompagnarono quattro secoli di dispute e scontri, anche violenti, e fu proprio il cristianesimo a farsi carico di questa sopravvivenza. ; This paper examines the presence of traces of paganism in four Christian writers of the sixth century: Ennodius, Boethius, Maximian, Arator. Ennodius and Arator were more involved in ecclesiastical matters and life (the latter joined the Church when political events and political life became too dangerous for him), while Boethius and Maximian were more 'secular'. Luckily much of what the ancient world produced has survived thanks to the many disputes and controversies (some of them quite violent) on that world, and it was indeed Christianity itself which took charge of this precious survival.

The interpretation of 900 of Cicero's statements from the point of view of mental history, presented by Jürgen Blänsdorf, shows that the city slaves and freedmen of the late Roman republic - recently also slaves - were respected and as specialists and personalities. They were accountants with direct access to the abilities of their masters, librarians and doctors, and were involved in the political events as messengers and secretaries, and they also represented their masters in financial and legal transactions

The Tractatus de origine et natura, iure et mutationibus monetarum of Nicholas Oresme, written in Latin in 1355-1356 and later translated in French by the author himself, might be seen as one of the most important works to read in perspective the late-medieval thought on the nature of money and the role of the sovereign and the political body of the community. This work, here offered in a newly revised Italian edition, built on some manuscripts preserved at the Bibliothèque Nationale de France , appears from the onset as having a particularly marked political vocation, as it is addressed to the king of France Charles the Fifth, of whom Oresme was an advisor. The Norman magister has often been portrayed as a fervent supporter of a metallist view of the nature of money, as if its value were nothing more than the market value of the gold or silver it was made of, a perspective that might be characterised as one of private-law. However, a thorough reading of Oresme's monetary writings, that takes good stock of their historical contextualisation in the troubled monetary anarchy of the 1350s and of the interpretative links pointing to Aristotle's Politics and Ethics – known, translated and glossed by Oresme –, reveals a more complex analysis, that cannot be confined to the all-out defence of the intrinsic metallic stability of money. Rather, the proposed interpretation will qualify Oresme as a political advisor that perceives and appreciates the nature of money as a social institution, whose value and role is determined by those, the whole body of the political community, that are sovereign over money and resort to it in negotiations. In this political dimension of the government of the monetary institution emerges the structural role that Oresme attributes to the faith that must rest with those tasked with governing money: thus, the accent posed on the importance of preserving its value assumes a procedural dimension that aims at granting that the institution of money continues to fulfil its social metric role. ; Il Tractatus sulla moneta del filosofo e teologo Nicola Oresme, redatto in latino nel 1355-1356 e poi tradotto in francese dallo stesso autore, costituisce uno dei testi cardine della riflessione medievale sullo statuto della moneta e su chi ne sia sovrano. Quest'opera - di cui si propone una nuova e riveduta edizione italiana, impostata a partire da alcuni manoscritti conservati presso la Bibliothèque Nationale de France - testimonia sin dal suo avvio la sua forte valenza politica, avendo come primo interlocutore Carlo V il Saggio, il re di Francia di cui Oresme fu consigliere. Il magister normanno è stato spesso salutato quale fautore di una visione metallista della moneta, una merce tra le altre che vale tanto quanto l'oro o l'argento di cui è fatta, inserita in un'ottica schiettamente privatistica. Tuttavia, una lettura più attenta degli scritti monetari oresmiani, che metta in prospettiva sia il periodo storico in cui il testo fu redatto, caratterizzato da una diffusa anarchia monetaria, sia le relazioni che il Trattato stesso suggerisce rispetto ai passaggi aristotelici conosciuti e poi commentati dallo stesso Oresme, rivela un pensiero più complesso e più profondo. La cifra sintetica della sua riflessione monetaria non è infatti riducibile a una difesa ad oltranza dell'intrinseco metallico, ma si qualifica per lo spessore politico e teorico espresso dal consigliere regale che vede e apprezza della moneta il suo significato istituzionale. Il suo valore è stabilito da chi di quella moneta può dirsi sovrano e, al tempo stesso, fruitore: la comunità politica tutta. La dimensione eminentemente politica dell'istituzione-moneta emerge proprio da una rilettura complessiva del trattato. In esso il ruolo della fiducia nell'amministratore della divisa assume un'importanza strutturale incidendo sul valore della moneta e sulla necessità che esso venga tutelato e garantito attraverso precise garanzie procedurali sicché la moneta possa mantenere il suo fondamentale ruolo sociale: quello di misura.