This volume brings together Spanish and German scholars specialised in the field of religious interaction. Most medieval societies ruled by Muslims and Christians were religiously plural not by choice and ideal but by nature. Religious affiliation and identity had to be repeatedly negotiated, defined, and chosen. The impact of legitimated religious violence towards subordinate religions or of religious wars underlies the more peaceful periods. Semi-permeable borders between the religions favoured inter-religious exchanges, while at the same time the efforts to impose segregation and discrimination aimed to restrict contact and influence. Agency by members of the subordinate religions was administratively and economically welcome and religiously and socially inevitable. 0The authors address topics such as the different strategies for power, order, exchange and identity chosen to organise religious plurality in medieval societies. Rights and regulations by both dominant and subordinate religions for demarcation, and in the opposite direction, pragmatism and forum shopping, were important strategies. A comparative approach stemming from the controversy on the concept of convivencia or coexistence in and beyond the Iberian Peninsula, as a possible model of inter-religious cohabitation, is combined with the inspiring results on religious plurality unearthed by intense research on mixed societies in the Mediterranean, Byzantium, the Crusading States and Central Asia. New theoretical and empirical models and concepts are proposed for comparative work in this research field.
This essay wishes to explain the breakdown of Spanish normative conscience, settled in a mimetic use of history, recognised as magistra vitae, which offers the accredited behavioural models for the ruler at the same time that it deconstructs them from a precise conscience of their non-adaptation to the present. In this sense, Saavedra experiences in his time and in the political order the same methodical doubt Descartes experienced in the field of sciences. Nonetheless, his scepticism serves an eventual fideism that prevents him from stepping into Hobbes' constructivism and therefore commit to a modern model of sovereignty. ; Este ensayo desea explicar la quiebra de la conciencia normativa hispana, asentada en un uso mimético de la historia, reconocida como magistra vita, que al tiempo que ofrece los modelos acreditados de conducta para el gobernante, los desconstruye desde una conciencia precisa de su inadaptación al presente. En este sentido, Saavedra experimenta en su tiempo y en el orden político, la misma duda metódica que Descartes en el campo de las ciencias. Sin embargo, su escepticismo está al servicio de un fideísmo final que le impide dar el paso constructivo de Hobbes y así apostar por el modelo de la soberanía moderno.
Este ensayo desea explicar la quiebra de la conciencia normativa hispana, asentada en un uso mimético de la historia, reconocida como magistra vita, que al tiempo que ofrece los modelos acreditados de conducta para el gobernante, los desconstruye desde una conciencia precisa de su inadaptación al presente. En este sentido, Saavedra experimenta en su tiempo y en el orden político, la misma duda metódica que Descartes en el campo de las ciencias. Sin embargo, su escepticismo está al servicio de un fideísmo final que le impide dar el paso constructivo de Hobbes y así apostar por el modelo de la soberanía moderno. ; This essay wishes to explain the breakdown of Spanish normative conscience, settled in a mimetic use of history, recognised as magistra vitae, which offers the accredited behavioural models for the ruler at the same time that it deconstructs them from a precise conscience of their non-adaptation to the present. In this sense, Saavedra experiences in his time and in the political order the same methodical doubt Descartes experienced in the field of sciences. Nonetheless, his scepticism serves an eventual fideism that prevents him from stepping into Hobbes' constructivism and therefore commit to a modern model of sovereignty.
La Edad Media está muy pre-sente en la sociedad actual. Es cierto que apenas se estudia en la escuela; pero no es menos cierto que se percibe bien viva en el ambiente: su mención se convierte en un reiterado calificativo para determinadas noticias narradas en periódicos impresos o digitales y comentadas por periodistas y locutores; se identifica con ofertas de ocio familiar para fines de semana; se erige en una atractiva línea de videojuegos para el entretenimiento vía digital; a la vez, aparece insertada en todo tipo de discursos, ya sea a favor del progreso o invocando el reencuentro con identidades arraigadas pero a menudo maltratadas en la actualidad; incluso se convierte en una categorización con que proponer, desde la ciencia política, propuestas para acertar la estructuración adecuada para el mundo actual… De este modo, la Edad Media puede aparecer como una especie de tendencia capaz de calificar una gran gama de situaciones y ofertas (restaurantes, vestidos, objeto de decoración, propuestas lúdicas, etc.), bajo una diversidad de ideologías para, en definitiva, mostrarse como una realidad atemporal. La consolidación de lugares comunes y de referencias desinhibidas y ociosas no debería desorientar la mirada respecto de las significaciones ideológicas que, aunque sea de modo contradictorio, siempre fundamentan el lenguaje. En su diversidad de situaciones, mencionar la Edad Media no deja de ser una invocación histórica incrustada en el presente, pretendiendo, quizás, condicionar el futuro. En todos los casos, hablar de Edad Media abre un abanico muy diverso de sentidos y de significados, que a menudo desarrollan su propia orientación, alejándose, con una reiteración a menudo despreocupada, del período histórico evocado. Por ello, hay que preguntarse por el valor y la significación de la Edad Media ya no en las aulas universitarias o en el gabinete del historiador sino entre los hombres y mujeres que participan con naturalidad de la sociedad que está penetrando en el siglo XXI, sobre todo porque la comprensión situada en este ámbito no sólo es la realmente asumida por la población, sino que puede llegar a condicionar la com-prensión y difusión del relato histórico. ; The Middle Ages are very present in today's society. In spite of being hardly studied at school, it is certain that this period is perceived remarkably alive in the environment. Its mention becomes a reiterated qualifier for certain news narrated in printed or digital newspapers and commented by journalists and announcers. Besides, it is also identified with family leisure offers for weekends and it has gained ground as an attractive and popular genre within digital entertainment as video games. At the same time, it appears inserted in all kinds of discourses, either in favour of progress or invoking the encounter with ingrained but often mistreated identities. Moreover, it has even become a categorization with which to suggest, from political sciences, proposals to achieve the right structure for today's world. In this way, the Middle Ages can appear as a kind of tendency capable of describing a wide range of situations and offers (restaurants, dresses, objects of decoration, proposals for entertainment, etc.), under a variety of ideologies to become a timeless reality. The consolidation of common places and uninhibited and idle references should not disori-ent the view of the ideological meanings in which, even in a contradictory way, language is always grounded. In this diversity of situations, the mention of the Middle Ages still results in a historical invocation embedded in the present which intends, perhaps, to condition the future. In all cases, speaking of the Middle Ages opens a very diverse range of meanings which often develop their own orientation moving away, with an often unconcerned repetition, from the historical period evoked. For this reason, it is necessary to question the value and meaning of this period of time, no longer in university classrooms or in a historian's cabinet, but rather between the men and women who participate naturally in the society entering the 21st century, since the understanding situated in this area is not only the one actually accepted by the population but it could determine the understanding and dissemination of the historical discourse.
Avicena's Metaphysics is probably the most mature expression of the Muslim rationalist thinking from the Middle Ages. From a Marxist point of view, this essay investigates how this way of thinking came to be, its historical roots and the economic, political and social network that made it possible. It also tries to uncover the theoretical problems it addresses and the intellectual needs tries to solve. Finally, this paper outlines a brief review of its historical significance as well as its future projections, today our past. ; De Avicena es seguramente la expresión más madura del pensamiento racionalista musulmán de la Edad Media Este artículo investiga, desde una perspectiva marxista, cómo se hizo posible ese modo de pensar, cuáles fueron sus raíces históricas y qué organización económica, política y social justificó su aparición. Intenta averiguar también a qué problemas teóricos responde y qué necesidades intelectuales busca resolver. Finalmente esboza una breve exposición de su significado histórico y sus proyecciones hacia el futuro, hoy pasado nuestro.
El modelo de mujer no ha sido siempre el mismo. En este artículo se pretende realizar un breve recorrido sobre la construcción de ese modelo durante el período el primer cristianismo y de la consolidación de la Iglesia como institución. De esta manera se abarcarán los períodos denominados comúnmente Antigüedad Tardía y Alta Edad Media, con el objetivo de conocer cómo el cristianismo católico romano condicionó e influyó en este proceso. La manera de entender el rol de la mujer en la sociedad cristiana de estos períodos afectó sin duda la relación entre los géneros así como la concepción de matrimonio y sexualidad. Asimismo, la participación de las mujeres en la liturgia y vida política fue condicionada por el lugar que ellas debían ocupar en la sociedad de entonces ; The woman model has not always been the same. In this article we try to make a trip on the construction of this model during the early Christianity and the consolidation of the Church as an institution. Therefore we span in the period which commonly refer to the Late Antiquity and the Early Middle Age, in order to know how the Roman Catholic Christianity conditioned and influenced the process. The way to understand the role of women in Christian society of these periods undoubtedly affected the relationship between gender and the concept of marriage and sexuality. So the participation of women in the liturgy and political life was conditioned by the place they should occupy in the society of that time. ; Fil: Veraldi, Patricia. Universidad Nacional de Rosario; Argentina.
Eric Hobsbawm ha estudiado gente prepolítica en tiempos en que el capitalismo y el Estado moderno se imponían sobre estructuras antiguas. En este artículo se muestra que las características de esos rebeldes primitivos y bandidos sociales también se dieron en la Edad Media. Entre ellos estuvieron los zapateros políticos. Se trata de explicar sus protestas en el contexto de su praxis social. Las fuentes de esta elaboración son fundamentalmente crónicas que corresponden a diversos lugares de la Edad Media. ; Hobsbawm has estudied pre-politica people at a time when capitalism an state imposed on ancient structures. This article shows that the characteristics of these social bandits and primitive rebels were also in the Middle Ages. Among them were political shoemakers. The article explores their protests in the context of their social praxis. The sources of this elaboration are primarily chronicles corresponding to various places in the Middlle Ages. ; Documento incorporado en 2019 en el marco del "Programa de becas de experiencia laboral" de la Biblioteca Profesor Guillermo Obiols para estudiantes de Bibliotecología, a partir de un procedimiento técnico de captura de datos desarrollado por el personal del IdIHCS. ; Facultad de Humanidades y Ciencias de la Educación
Hoy en día resulta sencillo perderse en el maremágnum de publicaciones que existe en torno a la temática de la paz en el Medievo. No en vano, el número de obras que han visto la luz sobre todo desde la década de 1960 puede resultar inabarcable. En virtud de esta circunstancia, el presente trabajo busca ofrecer al historiador una guía primigenia de análisis, que le permita internarse en la bibliografía sobre la paz en la Edad Media. Con tal objetivo, en el artículo se perfila el devenir historiográfico de dicha cuestión desde sus orígenes, a mediados del siglo XIX, hasta el siglo presente; se incide en las vinculaciones que pueden percibirse entre los estudios de la paz y el escenario político y sociocultural de cada época; y se ofrece una bibliografía selecta –a pie de página–, atendiendo a cada una de las distintas líneas de estudio. ; It is easy these days to lose one's way amidst the myriad publications available on peace in the Middle Ages. The plethora of studies that have seen the light of day, especially since the 1960s, can seem overwhelming. Consequently, the aim of the present article is to offer a helping hand and enable the historian to delve into the bibliography on peace in the Middle Ages. To this end, I outline the historiographical development of this question from its origins in the mid-nineteenth century to the present day, emphasising the connections that can be traced between studies on peace and sociocultural and political scenarios, and offering a selective bibliography for each of the different areas of study.
Abstract: The palates of the nationalist authors of the 19th century found the common past exemplified by the Roman Empire to be too homogeneous a taste. Although this premise may be valid for all European nationalist movements of the 19th and early 20th centuries, the discussion here is limited to Spain's problematic national construction during the 19th century and the group formed by Belgium, the Netherlands, and Luxembourg. Spain and 'Benelux' were chosen because they represent complex problems in the construction of a key dynamic of European nationalism: a political contemporary diversity linked to pre-Roman and post-Roman pasts. Despite these political and historical connections, the paths taken by these nationalisms are significantly different.Key words: Rome, Netherlands, Spain, nationalism, EuropeResumen: Un pasado común ejemplificado por el Imperio Romano pasa por ser demasiado homogéneo para el gusto de los autores nacionalistas en el siglo XIX. Esta premisa puede ser válida para todos los movimientos nacionalistas europeos, pero voy a limitarme a la problemática de la construcción nacional en España durante el siglo XIX y al grupo formado por Bélgica, los Países Bajos y Luxemburgo. Ambas regiones representan similares complejidades en la construcción de un nacionalismo europeo: una diversidad política contemporánea enlazada con un pasado prerromano y post-romano. A pesar de tener conexiones políticas e históricas, el camino de estos dos nacionalismos es significativamente diferente.Palabras clave: Roma, Países Bajos, España, nacionalismo, Europa doi: https://doi.org/10.20318/revhisto.2017.3712
Cicero's main philosophical interest is in practical philosophy. This interest stemmed from his legal career and from his political activity. As a result of his philosophy, Greek moral philosophy was received in Latin culture. Cicero is, in his life and his works, the refusal of the moral, anthropological and political nihilism. His ideas, very present in the moral and political philosophy of the Middle Ages, continue being a key for contemporary world views.
Cicero's main philosophical interest is in practical philosophy. This interest stemmed from his legal career and from his political activity. As a result of his philosophy, Greek moral philosophy was received in Latin culture. Cicero is, in his life and his works, the refusal of the moral, anthropological and political nihilism. His ideas, very present in the moral and political philosophy of the Middle Ages, continue being a key for contemporary world views.
