Suchergebnisse

La presente ricerca di dottorato si propone di esaminare l'evoluzione della teologia politica bizantina e dei suoi riflessi nella propaganda imperiale nel periodo compreso tra il XIII e il XIV secolo, attraverso lo studio delle manifestazioni dell'ideologia nell'iconografia e nella numismatica del periodo in esame. L'intreccio interdisciplinare di questi ambiti di ricerca, iconografia e numismatica - con una metodologia innovativa, i cui risultati si profilano estremamente proficui - permette di comprendere i caratteri concreti, ma forse più reconditi, del realizzarsi dell'ideologia politica e della propaganda imperiale nell'impero bizantino ormai ridotto ad una costellazione di potentati particolari di estensione limitata. Il tema specifico di questo studio ha come oggetto alcune iconografie ritenute inedite, o meno tradizionali, nel panorama numismatico bizantino, emesse, in particolare, dalla zecca di Tessalonica tra XIII e XIV secolo, che vengono qui esaminate in funzione dell'evoluzione della rappresentazione imperiale. Tra di esse emerge l'inedita iconografia dell'imperatore pteroforo per la sua valenza di interscambiabilità semantica con l'immagine arcangelica. Lo studio si è proposto l'obiettivo principale di rintracciare elementi iconologici quanto più possibile comuni tra tutti i soggetti iconografici presi in esame, vagliando il substrato ideologico e propagandistico sotteso alla valenza iconologica per ogni tipologia numismatica. ; The aim of the present PhD research is to analyze the byzantine political theology evolution and its effects on the imperial propaganda in the period between the XIII and XIV centuries through the study of the ideology's evidences in iconography and numismatics during the examined period. The interdisciplinary connection of these fields of research - iconography and numismatics - with an innovative methodology, whose achievements are extremely satisfactory, allows to understand the specific characters, and perhaps the most recondite ones, of the political ideology and imperial propaganda development in the Byzantine Empire, now reduced into a constellation of different powers of limited extension. The specific topic of this study is about some iconographies considered unusual in the byzantine numismatic context and they are the subject of peculiar coins struck in the mint of Thessaloniki between the XIII and XIV century. In this study they are analyzed in the light of the imperial image's evolution. Among them, the peculiar iconography of the winged emperor stands out for its semantic symbolism of interchangeability with the image of the archangel Michael. The study's main aim is to find iconological elements shared between all the iconographic subjects studied, by analyzing the ideological and propagandistic base subtended to the iconology of each numismatic type examined.

In this study the author gives an outline of the theology of the French Dominican theologian Claude Geffré. In his theological research, which has lasted more than forty years, Geffré has developed many aspects of the theme of dialogue: dialogue between faith and modern reason, between faith and human experience, between Christian faith and other religions. The article investigates the roots of Geffré's theology, which intends dialogue as an essential issue of Christian faith. The relationship between Geffré and the Saulchoir school is especially stressed, particularly with M.-D.Chenu and his conception of the theology of the 'signs of times'. Geffré, who began his 'profession' as a theologian studying and teaching the works of Aquinas, departed from the metaphysical tradition in theology and developed a hermeneutical approach. However, he has always dealt with the question of truth. The hermeneutical theology of Geffré tends to propose a perspective of dialogue between faith and modern reason and is very sensitive to the political dimension of faith. In the new cultural context of the pluralism of religions Geffré has devoted many studies to the question of inter-religious dialogue: he sees in this field the most important challenge for Christian theology in the future. He proposes to arrive at a form of 'inter- religious theology' and to find a way to overcome the separation between the mystical and the political dimension in theology through inter-religious dialogue. His research has in view a spirituality of the 'truly human'.

Il secondo convegno nazionale suI personalismo si e svolto nei giorni 8-9-10 gennaio, a quattro anni di distanza dal I convegno, a Teramo, cittadina abruzzese che comincia a proporsi come "centro di riferimento del personalismo comunitario" a livello Europeo, come hanno confermato i politici presenti (" n Centro di ricerche personaliste -ha sottolineato l'on. Aiardi- vuole sviluppare anche dopo il convegno questa pista di ricercasu persona e post-liberismo, caratterlzzandosi come centro che privilegia il rapporto tra cuItura ed etica dei comportamenti"). ; N/A

Paweł Rojek in his Liturgia dziejów [Liturgy of History] rightly pointed the importance of Polish messianism for the understanding of John Paul II. It is especially convincing when one consider the early poetry of the future Pope, the testimony of his personal secretary sister Emilia Ehrlich, and the importance of suffering, both in theological reflexion, and personal life of John Paul II. Nevertheless, papal messianism was a very special kind. First, the concept of nation, adopted by John Paul II, did not exclude the universal dimension of humanity. The pope applied the principles of his theology of nation not only for Poland, but also for many others nations, and in many occasions prised the multinational political formations. Secondly, for him, the missions of nations were connected rather with martyrdom than historical victories. Most importantly, John Paul II united the messianistic vision with a very realistic approach to the history. In result, his ideas turned out to be a fatal threat for communist regimes in Eastern Europe. The Solidarity movement in Poland, inspired by John Paul II, might be seen as an attempt of realisation of this specific messianistic vision. ; Paweł Rojek in his Liturgia dziejów [Liturgy of History] rightly pointed the importance of Polish messianism for the understanding of John Paul II. It is especially convincing when one consider the early poetry of the future Pope, the testimony of his personal secretary sister Emilia Ehrlich, and the importance of suffering, both in theological reflexion, and personal life of John Paul II. Nevertheless, papal messianism was a very special kind. First, the concept of nation, adopted by John Paul II, did not exclude the universal dimension of humanity. The pope applied the principles of his theology of nation not only for Poland, but also for many others nations, and in many occasions prised the multinational political formations. Secondly, for him, the missions of nations were connected rather with martyrdom than historical victories. Most ...

In this essay the author maintains that the brelationship with the ideality of being is characterised by the well- promising convergence of truth's revelation with justice's assurance. The being's truth is attested by the stability of good. Being is being comme il faut, as it must be in order to be good, as it must be in order to be fine. From this point of view, post-modern conscience is criticised. The author argues that modern conscience is something different both from the figures of illuministic subjectivity, and from the figures moulded by historical conscience: it is not diachronic in relationship with the projectual, constructive, emancipatory orientation of freedom, but it is not synchronic either, as on the contrary structuralism (functionalism, constructivism, contractualism) wrongly maintain because of its need of coherence. We could define it chronic: linked to symbolic values of temporal flood and distrustful of any stability of being in its different ties (as truth and as justice). Distrustful, because it has separated being from its connections. In this way the contemporary drift of European secularisation has generated a new figure: that of an agnosticism interested in religion and uninterested in faith. The author gives an accurate analysis of this type of agnosticism by treating it as a figure of post-modern secularity.

Engraved frontispiece by Giuseppe Filosi after G. Gradizi (i.e. Pietro Gradizzi?), and 51 copper plates of devices. ; Title printed in red and black. ; Signatures: *⁶ a⁸ b⁴ A-2Z⁸ 3A⁴. ; Errata: p. [1] at end. ; Includes bibliographic references and index. ; Landwehr, J. French, Italian, Spanish, and Portuguese emblem books, ; Mode of access: Internet. ; Binding: old vellum over boards; gilt red morocco label on spine; edges sprinkled blue; former owner's inscription and signature on front pastedown

In this essay, I propose to look at Habermas' recent work like an implicit recognition of the theoretical value of some Carl Schmitt's ideas. Regardless of the harsh criticism that Habermas manifests towards Schmitt's political theology in his latest essays.

In this paper I will analyse the religious issue in the late Kantian work. I argue that Kant's reflections on Christianity have to be strictly connected with those on law and history. This connection lead us to the political theological problem which is crucial in the case of Hegel as well. In the Encyclopedia Hegel explicitly takes inspiration from Kant who thinks that the problem of that age is the relation between religion and law. That is why Kant cannot be considered a liberal thinker because religion is not a mere private question for him but it has a public importance within his modern conception of history. In this sense, I also argue that Kant's judg-ment on Christianity is more negative than that of Hegel who attributes a more positive value to religious beliefs in the history of Spirit.

Analisi critica dell'interpretazione di Ruediger Voigt del pensiero politico-giuridico di Carl Schmitt

Between 1927 and 1928 two curious studies were published in Germany with an historical-religious issue: Historische Psychologie des Karnevals by Florens Christian Rang, and a volume of dialogues – retracing the structure of the Macrobio's Saturnalia – by Werner Hegemann, Der gerettete Christus, oder Iphigenies Flucht vor dem Ritualopfer. In both texts we fi nd the theme of the "king of the Saturnalia", which – based on previous fragile conjectural interpretations by James George Frazer, that hypothesized a parallel between the sacrifi ce of the roman Saturnal-king and the crucifi xion of Christ – is interpreted as the sovereign of a carnivalesque interregnum that subverts the order of the cosmos, and founds in this space-time alternation a model of "closed destiny" from which man incessantly tries to escape.

This essay proposes an interpretation of the Christian theological discourse developed in Thomas Hobbes's Leviathan in order to show: 1) its theoretical-systematic value in the definition of the political form, that is, of the conceptual articulation that sustains the sovereignty device; 2) its complementarity to the performative trait of the Hobbesian anthropological discourse, that is, to the determination of the profile of a specific form of life, adapted to the sovereign order because capable of reproducing industriously within it and which is, at the same time, the primary product of that order. This interpretation shows that the Christian Commonwealth is the complete realization of the Hobbes's anthropological-political project.

The chapter concerning modern natural right in Leo Strauss'Natural Right and History represents one of the most controversial interpretations of Locke's political teaching. The historical narrative of Strauss' work seems to underplay some aspects of Locke's thought, which this paper tries to analyze. §1 presents a brief resume of the main critiques which have been raised against Strauss' interpretation. §§2-3 address the alternative between reason and revelation and the position assumed by Strauss' Locke; §§4-5 reflects on the moderate character of Locke's rationalism. The purpose is to show to what extent Strauss' Locke could be regarded as a modern ally against the danger posed by relativism in contemporary political thought.

In Spinoza's political theory, Judaism and Christianity play a very important role. In particular, in the discourses we find affective dynamics expressing the real effects of imaginative perception. In this essay I try to consider the political figures of Judaism and the difference inaugurated by the Christian message. The latter, in fact, allows to think a universal political theory, putting some important question to Spinoza's political theory, facing – by a more general point of view – the problem of the universal human nature. I will follow the way in which the teaching of Jesus Christ disrupts the discourse concerning the divine election of the Jewish people; this turning point will displace the political enquiry to the field of human nature, and will lead us to question Spinoza's theory on this point.

Fiorini opens by stating that, at the time, historic studies regarding places of study, students, professors, legislation and other related aspects of the University of Malta were yet to be carried out. He goes on to provide details about four professors of theology at the university who were all Conventual Franciscans. ; N/A

On the path of an ancient exegetical tradition, the Roman Catholic Church interprets the Great War as God's punishment for modern world's apostasy. Beginning from the refusal by Gioventù italica the periodical of the Italian Catholic Youth Society to accept this interpretation, this article focuses firstly on the resistances to the theology of punishment in 20th century Italy and France. Furthermore, the analysis shifts to the modern apologists of the theology of punishment (Benedict XV, La Civiltà Cattolica, Études), pointing out in particular the compromises they are forced to make in order to adapt their discourse to the modern «feelings». ; Siguiendo una antigua tradición exegética, la Iglesia Católica interpreta la Gran Guerra como el castigo de Dios por la apostasía del mundo moderno. Empezando por el rechazo de esta interpretación por parte de Gioventù italicala revista de la Società della Gioventù Cattolica italiana, el artículo se centra primero en las resistencias a la teología del castigo en Italia y Francia en el siglo XX. Luego el análisis se dirige a los defensores modernos de la teología del castigo (Benedicto XV, La Civiltà Cattolica, Études), destacando particularmente los compromisos que están forzados a hacer para adaptar su discurso a los «sentimientos» modernos.