Suchergebnisse

Die Berichtigungen zu den Reihen I, III und VII der Leibniz-Akademie-Ausgabe enthalten eine gebündelte Zusammenstellung aller bereits im Druck erschienenen Berichtigungen zu den heute vom Leibniz-Archiv herausgegebenen Reihen der historisch-kritischen Gesamtausgabe Gottfried Wilhelm Leibniz: Sämtliche Schriften und Briefe, hrsg. von der Preußischen Akademie der Wissenschaften u. a., Darmstadt u. a. 1923 ff. (Leibniz-Akademie-Ausgabe). Das vorliegende Dokument gibt den Stand vom Oktober 2016 wieder. Von Reihe I: Allgemeiner, politischer und historischer Briefwechsel wurden alle Berichtigungen bis Bd 22 erfasst, von Reihe III: Mathematischer, naturwissenschaftlicher und technischer Briefwechsel die Berichtigungen bis Bd 8 und von Reihe VII: Mathematische Schriften diejenigen bis Bd 6.

Main description: Als Band 2 erscheinen die Verfassungsdokumente Österreichs, Ungarns und Liechtensteins. Der Band enthält eine Sammlung von 39 der wichtigsten Verfassungsdokumente dieser Länder. Die 22 Verfassungstexte aus Österreich aus den Jahren 1816 bis 1849 hat die Verfassungshistorikerin Ilse Reiter herausgegeben. Darunter befinden sich die "Verfassung von Österreich" von 1848 und das 1849 veröffentlichte "Grundrechtspatent von Österreich", in dem erstmals unter dem Druck einer liberalen Öffentlichkeit echte Grundrechte verliehen, diese aber gleichzeitig durch vage Definitionen stark eingeschränkt wurden. In Ungarn sind in der Zeit von 1791 bis 1848 elf Verfassungsdokumente erschienen. Im Königreich Ungarn entwickelte sich nach 1806 eine starke liberale und nationale, gegen Österreich gerichtete, Bewegung. Das spiegelt sich auch in den Verfassungstexten wider, in denen in den 1840er Jahren Ungarisch Latein als Amtssprache ablöste. Der Historiker András Cieger hat die Dokumente herausgegeben. Sechs Bestimmungen und Verfassungstexte sind aus dem seit 1815 zum Deutschen Bund zählenden Liechtenstein überliefert. Sie wurden vom Archivar und Historiker Paul Vogt ediert und annotiert. Forschenden, Lehrenden und Studierenden der Geschichte, der Politologie, der Politischen Philosophie, der Soziologie und des Staatsrechts steht mit den Bänden erstmals eine vollständige, auf authentischer Textbasis zugängliche und annotierte Sammlung von historischen Verfassungstexten zur Verfügung. Die einzigartige und grundlegende Quellenedition dokumentiert umfassend die Verfassungsgeschichte Österreichs, Ungarns, Liechtensteins und Deutschlands. Gleichzeitig ergänzt sie die Mikrofiche-Edition Verfassungen der Welt 1850 bis zur Gegenwart, die ebenfalls im K. G. Saur Verlag veröffentlicht wird.

A note on the text and translation -- The role of correspondences -- The search for accord -- Leibniz and the Jesuits : China and the universal church -- Jansenism -- The metaphysics of substance -- The union of soul and body -- Composition and the unity of corporeal substance -- The problem of transubstantiation -- Leibniz on transubstantiation and the vinculum substantiale -- Leibniz's final metaphysics : idealism or realism? -- The Leibnizdes- Bosses correspondence -- Des Bosses to Leibniz, 25 January 1706 -- Leibniz to Des Bosses, 2 February 1706 -- Des Dosses to Leibniz, 12 February 1706 -- Leibniz to Des Bosses, 14 February 1706 -- Des Dosses to Leibniz, 2 March 1706 -- Leibniz to Des Bosses, 11 March 1706 -- Des Bosses to Leibniz, 21 May 1706 -- Leibniz to Des Bosses, 11 July 1706 -- Des Bosses to Leibniz, 20 August 1706 -- Leibniz to Des Bosses, 1 September 1706 -- Des Bosses to Leibniz, 17 September 1706 -- Leibniz to Des Bosses, 20 September 1706 -- Des Bosses to Leibniz, 29 September 1706 -- Leibniz to Des Bosses, 4 October 1706 -- Des Bosses to Leibniz, 14 October 1706 -- Leibniz to Des Bosses, 16 October 1706 -- Leibniz to Des Bosses, 5 February 1707 -- Des Bosses to Leibniz, 25 June 1707 -- Leibniz to Des Bosses, 21 July 1707 -- Leibniz to Des Bosses, 3 September 1708 -- Leibniz to Des Bosses, 12 September 1708 -- Des Bosses to Leibniz, 5 October 1708 -- Leibniz to Des Bosses, mid-October 1708 -- Des Bosses to Leibniz, 14 February 1709 -- Leibniz to Des Bosses, 16 March 1709 -- Des Bosses to Leibniz 22 April 1709 -- Leibniz to Des Bosses, 30 April 1709 -- Des Bosses to Leibniz, 30 July 1709 -- Leibniz to Des Bosses, 31 July 1709 -- Des Bosses to Leibniz, 6 September 1709 -- Leibniz to Des Bosses, 8 September 1709 -- Des Dosses to Leibniz, 18 January 1710 -- Des Dosses to Leibniz, 25 March 1710 -- Leibniz to Des Bosses, 2 May 1710 -- Des Bosses to Leibniz, 14 June 1710 -- Leibniz to Des Bosses, 2 July 1710 -- Des Bosses to Leibniz, 18 July 1710 -- Leibniz to Des Bosses, 4 August 1710 -- Des Dosses to Leibniz, 11 October 1710 -- Leibniz to Des Bosses, 7 November 1710 -- Des Bosses to Leibniz, 6 January 1711 -- Leibniz to Des Bosses, 8 February 1711 -- Des Bosses to Leibniz, 25 April 1711 -- Leibniz to Des Bosses, 8 July 1711 -- Des Bosses to Leibniz, 18 August 1711 -- Leibniz to Des Bosses, 7 September 1711 -- Des Bosses to Leibniz, 28 January 1712 -- Leibniz to Des Bosses, 15 February 1712 -- Des Dosses to Leibniz, 20 May 1712 -- Leibniz to Des Bosses, 26 May 1712 -- Des Bosses to Leibniz, 12 June 1712 -- Leibniz to Des Bosses, 16 June 1712 -- Des Bosses to Leibniz, 28 August 1712 -- Leibniz to Des Bosses, 20 September 1712 -- Leibniz to Des Bosses, 10 October 1712 -- Des Bosses to Leibniz, 12 December 1712 -- Leibniz to Des Bosses, 24 January 1713 -- Des Bosses to Leibniz, 8 August 1713 -- Leibniz to Des Bosses, 23 August 1713 -- Leibniz to Des Bosses, 10 January 1714 -- Des Bosses to Leibniz, 22 March 1714 -- Leibniz to Des Bosses, 21 April 1714 -- Des Bosses to Leibniz, 20 September 1714 -- Leibniz to Des Bosses, 15 March 1715 -- Des Bosses to Leibniz, 6 April 1715 -- Leibniz to Des Bosses, 29 April 1715 -- Leibniz to Des Bosses, 30 June 1715 -- Des Bosses to Leibniz, 20 July 1715 -- Leibniz to Des Bosses, 19 August 1715 -- Leibniz to Des Bosses, 13 January 1716 -- Leibniz to Des Bosses, 29 May 1716.

This work contains the Latin text of an early medieval commentary on the first three books of Aristotle's Ethics . The commentary appears here in print for the first time, supported by an introduction considering the significance of the work and the attribution of it to the Dominican author, Robert Kilwardby (c. 1215-1279). Celano argues that the commentary represents an early phase in the reception of Aristotle's Ethics in the thirteenth century, and that Kilwardby demonstrates a perceptive understanding of the meaning of Aristotle's moral philosophy, showing its importance for the curriculum in the Arts Faculties of universities in the Middle Ages

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 author focuses on one of the most fascinating texts of the 17th and 18th century China mission - the Tianxue benyi (The Original Meaning of the Heavenly Teachings) and the more elaborate Gujin jingtian jian (Mirror on the Worship of Heaven in Ancient Times and Nowadays), both written and compiled by the Jesuit Joachim Bouvet (1656-1730) with the assistance of Chinese converts. The two works were even translated into Latin in order to support the Jesuit position in the Chinese Rites Controversy in the Roman Curia. Through them, Bouvet presented the Jesuit missionary strategy of accommodation in a nutshell: He aimed at introducing Christianity in the terms of Chinese traditional culture. Thus, Bouvet's approach can be characterised as an early attempt at a contextualized theology which is meaningful even for contemporary discussions. The present study offers an introduction to Bouvet's thoughts and works and their respective historical and theological context, a transcription of the Latin texts - the Cœlestis Disciplinæ vera notitia and the De cultu cœlesti Sinarum veterum & modernorum - with an annotated German translation"--

"The author focuses on one of the most fascinating texts of the 17th and 18th century China mission - the Tianxue benyi (The Original Meaning of the Heavenly Teachings) and the more elaborate Gujin jingtian jian (Mirror on the Worship of Heaven in Ancient Times and Nowadays), both written and compiled by the Jesuit Joachim Bouvet (1656-1730) with the assistance of Chinese converts. The two works were even translated into Latin in order to support the Jesuit position in the Chinese Rites Controversy in the Roman Curia. Through them, Bouvet presented the Jesuit missionary strategy of accommodation in a nutshell: He aimed at introducing Christianity in the terms of Chinese traditional culture. Thus, Bouvet's approach can be characterised as an early attempt at a contextualized theology which is meaningful even for contemporary discussions. The present study offers an introduction to Bouvet's thoughts and works and their respective historical and theological context, a transcription of the Latin texts - the Cœlestis Disciplinæ vera notitia and the De cultu cœlesti Sinarum veterum & modernorum - with an annotated German translation"--

Der Autor erschließt einen lateinischen Rechtstext aus dem späten 6. oder 7. Jh., eine kurze Zusammenfassung des damals unter den Römern im Frankenreich geltenden Rechts. Der Text ist in einer einzigen Handschrift aus dem 8. Jh. erhalten und vieles dort ergibt keinen Sinn; deshalb glaubte man, ihn vernachlässigen zu können. Der Unsinn ist das Ergebnis einer Kette von Abschriften, deren Schreibern vor allem an einer schönen Schrift gelegen war, der Sinn des Niedergeschriebenen kümmerte sie nicht. Die ursprüngliche Fassung lässt sich rekonstruieren, was hier erstmals unternommen wird. Dabei haben sich mannigfache Abweichungen vom Ausgangstext, der ›Lex Romana Visigothorum‹ aus dem frühen 6. Jh. ergeben, aber auch von anderen späteren Kurzfassungen derselben, mehr Abweichungen und interessantere als in allen vergleichbaren Texten. Die Übersetzung aus einem frühmittelalterlichen Latein erleichtert das Verständnis und der Kommentar hält die Abweichungen von jener ›Lex Romana‹ fest und erörtert sie. / »Scintilla de libro legume. Roman Vulgar Law under the Merowingians According to the Fulda Epitome of the Lex Romana Visigothorum. Reconstruction, Translation, and Commentaries«: The author deciphers a legal text in Latin that summarises the law in effect under the Romans in the Frankish Realm from the 7th century, whose content has only been preserved in a corrupt manuscript from the 8th century. The original version, however, can be reconstructed, as was done here. Various deviations from the original text, the Lex Romana Visigothorum from 506 AD, were made to modernise certain regulations. The German translation facilitates our understanding, and the commentaries explain and discuss such deviations.

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.