Suchergebnisse

Paola Guglielmotti ; Contains bibl., bibl. references, notes and name index ; Inhaltsverzeichnis

Includes errata, verso of last leaf. ; Includes index. ; Signatures: [dagger]⁴ A-Z⁴ a-c⁴. ; Mode of access: Internet. ; Centered on front pastedown is armorial bookplate of Liechtenstein Library ("Ex libris Liechtensteinianis"). Inscription at head of t.p.: Coll. Hon. soci.s Jesu catal. . Another inscription at foot of t.p.: Di Giovamb. Corbinelli / Arcipre. Shelf mark to right of printer's device, beneath an older mark now lined out: B.V. / 160. ; Binding: limp vellum. Title written on paper label at head of spine, over older title written directly on spine; label now partly torn.

In Leviathan Hobbes confronts with the Bible devoting no less than half part of his work to religious and theological matter. In the parts three and four of Leviathan we can find eighteen voluminous chapters devoted to the discussion of various elements of the Christian faith such as prophecy, revelation, miracles and salvation. In doing so Hobbes deals with a lot of passages from the Old and New Testament. In my thesis I consider the reasons, the method, and the role of Hobbes's account on the Bible to show how the biblical interpretation and the political theory of Hobbes are strictly related. In the first part, I consider how the historical and intellectual reasons that lead Hobbes into a so closer study of the Bible are innumerable and varied. I considered how the dilemma of choosing between papal and clerical abuse to the monopoly over right interpretation, and between protestant Sola Scripura arising from the individual right to read the bible for oneself, appears a theoretical problem in Leviathan. Hobbes faces this problem confronts with the Bible to show how the Scripture affirms that the Sovereign should control both civil and ecclesiastical power and how one unified and scientific method of reading the Bible could potentially eliminate all religious conflict. In this way Hobbes can reply, as much as political libido dominandi of catholic Church to the religious enthusiasm of puritans. In the second part of the thesis I considered how, in his account of the Bible Hobbes adopts an hermeneutic principles that provide for the use of mere natural reason and strictly excluded Enthusiasm or supernatural inspiration. In the chapter XXXIII of Leviathan Hobbes explains that men should expect an agreement between the truth of reason and God's word and so Christians should not renounce to their senses or experiences nor does their natural reason because they are useful to understand better the word of God. Hobbes cannot deny that, in Scripture, there be many things above reason, but he parenterally affirms that there is nothing contrary to it. Hobbes develops in his biblical exegesis a strong critic against scholasticism. Hobbes's rejection to schoolman is based in fact on his conclusion that their way of philosophizing has contributed to the abuse of the scripture by constructing an abstract and confusing language which is contrary to natural reason and adepts can manipulate the citizens. In the third part I considered how this is true especially for his account on the Hebrew Bible, the first five book of the Bible, known also as Torah, or "the law". While tracing back the history of Jews, in his discussion on the Prophetic kingdom of God, Hobbes ascertains that civil and ecclesiastical powers have always been an exclusive privilege exercised by a one and single person, holder of the supreme authority to interpret the law and the word of God. According to Hobbes is the Mosaic covenant, described in the book of exodus, is the historical example of unified authority: political and religious. As Moses controlled both the civil and the ecclesiastical power so the sovereign is allowed to establish regulations for the conduct of civil life, and he has the power to judge the word of God and impose obligation in God's name, since is God that gives the authority to interpret divine commands to the people invested with sovereignty. In this sense the political exegesis of the Hebrew Bible is something crucial in Hobbes's argumentations.

Since Hebrew does not differentiate between intimate and distant pronouns of address, a strategy of deferential address consists in addressing someone by the third person: «indirect address» metaphorically increases distance between speaker and addressee. In a corpus of ancient Hebrew texts (Bible and epigraphy, from the 9th century BCE to the 2nd century CE) where thousands of occurrences of terms of address were analysed, one address out of four is indirect. The strategy is particularly common in highly formal situations where the addressee is higher in rank, such as petitions, military correspondence addressed to a superior, and addresses to a sovereign; for these situations, indirect address is the norm. Nevertheless it occurs in dialogues between peers, on the condition that the speaker feels in danger or the circumstances are unfavourable to him/her. The term mainly used in association with indirect address is a title; as for my lord and the king, the use of the third person is predominant, being almost the rule, and it happened to be rendered with the second person in ancient versions of the Bible. The second section of the paper deals with syntactic irregularities concurring with indirect address: a lack of person agreement appears in the sentence when the speaker refers to the addressee both by the third and the second person. Two examples are provided and analysed in order to illustrate how extra-linguistic variables can interfere, or not, with the structure of the sentence. The examination of this phenomenon, which is not rare in Biblical Hebrew, had such an outcome that should be of interest to general linguists as well: sociolinguistic and pragmatic factors compel the speaker to oscillate between the reference to the external reality and the inner reference to a fictive reality, the latter created through the language for a particular purpose.

The paper underlines the political meaning of attesa in the context of prophecy, which is the tone that marks (with a very high rhetoric) the final page of Machiavelli's Principe. A text that explicitly recalls the model of the Exodus and, implicitly, the figure of Moses; a page crossing a multiple bundle of suggestions, traces of which can be followed along the entire arc of Machiavellian writing, from the earliest testimonies to the great treatises. Ideas and suggestions in which Savonarola and his unfortunate adventure is an ineluctable presence: he tried to transform his word into prophecy, that is, into a political project, aiming to be the construction of a new reality. A long-distance dialogue, that between Machiavelli and the Domenican friar, which while it seems to speak of practical operational issues (the winning action of the 'armed' prophet and the unsuccessful action of the 'disarmed' prophet) actually proposes a fundamental reflection on the meaning of political action, and on the dramatic relationship between project and realization, between utopia and realism. ; Il saggio sottolinea il significato politico che il principio della attesa assume nel contesto della profezia, che è la tonalità che segna (con un'altissima riuscita retorica) la pagina finale del Principe. Un testo che richiama esplicitamente il modello dell'Esodo e, implicitamente, la figura di Mosè; e che si pone al centro di un fascio molteplici di suggestioni, di cui è possibile seguire le tracce lungo l'intero arco della scrittura machiavelliana, dalle prime testimonianze ai trattati maggiori. Spunti e suggestioni in cui è presenza ineliminabile Savonarola, e la sua avventura sfortunata che ha trasformato la parola in profezia, cioè in progetto politico e costruzione di una nuova realtà. Un dialogo a distanza, quello tra Machiavelli e il frate domenicano, che mentre sembra parlare di questioni pratiche operative (l'azione vincente del profeta 'armato' e quella fallimentare del profeta 'disarmato') propone in realtà una riflessione fondamentale sul senso dell'agire politico, e sul rapporto drammatico tra progetto e realizzazione, tra utopia e realismo.

Foreword by Irina Bokova, Director-General of UNESCO ; Incl. bibl. ; With the support of the Juventus Football Club

Isabella Lazzarini ; Mantua (Lombardy). - Federico I Gonzaga (1441- 1484), Marquis of Mantua. - Incl. documents in Latin (p. 127-237). - Bibl., notes ; Die "documenti" sind lediglich Bestandteil der Online-Ausgabe.

Della vita e delle dottrine di Tomaso Campanella. Discorso di A. d'Ancona. CCCXX p. - Documenti, p. CCCXXI-CCCXLIV. - Poésie filosofiche, col commento di Tobia Adami pubb. per la prima volta in Italia da G. Orelli. 2a ed. Con molte correzioni per cura di A. d'Ancona, p. 1-180 -- 2. Aforismi ci. Tratti dal Ms. 6 (Bouhier della Bibl. R. di Parigi) edal Ms. 666 (Suppl.). Per cura di I. Ferrari. Con note di A. d'Ancona, p. 1-40. - Discorsi politici ai principi d'Italia. Tratti dal codice Magliabecchiano VIII, 6. Con note di A. d'Ancona, p. 41-76. Della monarchia di Spagna. Trattato tolto dal Ms. Magliabecchiano Cl. VIII. num. 6. Con emendazioni e note per cura di A. d'Ancona, p. 77-230. - La città del sole. Appendice alla politica poetica idea di una alla republica filosofica con l'aggiunta delle questioni, p. 231-310. - Sopra l'aumento dell'entrate del regno di Napoli. Discorso tratto da un codice della Casanatense. Con pref. di L. Dragonetti, p. 311-352. ; Mode of access: Internet.

The paper considers the prefatory texts of about fifty exegetical works of the period from Ambrosius Autpertus to Paschasius Radbertus. They usually reflect on the role of the exegete in the Christian societas, on the divine inspiration that guides him and on the relationship with the patristic sources. From these themes emerges a strong awareness of the commentators: exegesis continues in history the divine revelation, the preaching of Christ and the apostles, the voice of the Fathers, and proposes itself as a guide for rulers. Another theme often touched upon is the material transmission of commentaries, with important information on how they were composed and transmitted: their diffusion was entrusted to the copies that the recipients themselves would make from the exemplar sent by the author and not to a mass reproduction. These texts were not disseminated as common reference tools, but intended for dialogue among a political-cultural élite (as confirmed by the existence of a number of "minor" commentaries that substantiated the practice of teaching and reading the Bible).

v. 1. Della vita e delle dottrine di Tommaso Campanella; discorso di A. d'Ancona. Documenti. Poesie filosofiche di T. Campanella col commento di T. Adami, pubblicate per la prima volta in Italia da G. G. Orelli . 2. ed., con molte correzioni per cura di A. d'Ancona.--v. 2. Aforismi politici di Frȧ T. Campanella tratti dal Ms. 6 (Bouhier della Bibl. r. di Parigi) e dal Ms. 666 (suppl.) per cura dell'avvocato I. Ferrari con note di A. d'Ancona. Discorsi politici ai principi d'Italia di Frà T. Campanella tratti dal Codice magliabecchiano VIII, 6. Con note di A. d'Ancona. Della monarchia di Spagna; trattato di T. Campanella tolto dal Ms. magliabecchiano cl. VIII. num. 6. Con emendazioni e note per cura di A. d'Ancona. La città del sole, di T. Campanella. Appendice alla politica poetica idea di una republica filosofica, con l'aggiunta delle questioni. Sopra l'aumento dell'entrate del regno di Napoli; discorso di T. Campanella tratto da un codice della Casanatense con prefazione del march. L. Dragonetti. ; Mode of access: Internet.

La prima parte del saggio si sofferma su esempi significativi degli espedienti formali impiegati da Marino per redigere, in un tempo molto breve, la sua Sferza, una violenta invettiva contro i calvinisti francesi, gli ugonotti. Marino raccoglie citazioni e imitazioni di passi della Bibbia e di autori latini e li colloca all'interno della peculiare struttura del genere dell'invettiva. Marino si oppone ai suoi avversari con una serie di insulti che assimilano gli ugonotti ad animali ripugnanti, una serie che costituisce la principale struttura retorica del libello. La seconda parte del saggio si occupa invece dei principali aspetti teologici, politici e storici dell'invettiva proponendo un'analisi che sottolinea il ritardo della strategia argomentativa mariniana e illustrando sia le conseguenze di un secolo di educazione cortigiana degli scrittori italiani sia le circostanze che resero inopportuna la pubblicazione della Sferza.The first part of this essay focuses on significant examples of the formal devices Marino used to write, in a very short time, his Sferza, a violent invective against the French Calvinists, the Huguenots. Marino assembles quotations and imitations of passages from books of the Bible as well as from Latin writers and places them within the characteristic frame of the invective, a genre in its own right. He debases his opponents through a cluster of insults which compare the Huguenots to loathsome animals and form the main rhetorical structure of the pamphlet. The second part of the essay deals with key theological, political and historical features of the invective with a view to underlying the untimeliness of Marino's argumentative strategy and explaining both the consequences of one century of courtly education of Italian writers and the circumstances that made the publication of Sferza inappropriate.

The problem of a woman's role in an Islamic world evokes today a lot of emotions in the context, on one hand, of bigger and bigger sensibility of the world on the equality of rights of sex, and on the other wider presence of Muslim communities in cultures which are traditionally strange or directly reluctant to Islam.The author stipulates that her article is not an attempt of judging a woman's position in an Islamic world, but only a presentation how a woman's role in shown by the Quran and Islamic traditions in the womb of Muslim communities which have different tints dictated by legal or mental interpretations. Contemporary legislation of Islamic states has a fundamental place in the article.A figure of a woman appears in the text of Quran very often, even more often than in the Bible. However, a woman in the Quran appears rather as an impersonal form, without any specific name, and rather as an area of certain rules used towards her. A special exception is Blessed virgin, the Mother of Jesus whose name is repeated in the Quran more often than in Gospels. Muhammad appreciated a woman's value when he took her situation into consideration in times contemporary to him. He gave her what she did not have in that tribal culture of Arabic people e.g. equality in nature to a man, right to succeed, recognition of birth of a daughter as God's blessing.However, taking into consideration appropriate texts of the Quran showing a woman as a creature having her own dignity, created like a man by God, as well as texts of different traditions, or contemporary sharias, one thing cannot be given to a woman – the equality of rights.It is visible in many facts presented in the article, for example: religious admissibility, legal polygamy and its actual existence, practically a woman cannot take the first step to divorce, a woman cannot marry a non-Muslim, factual "belonging" of children to a father, and not to a father and mother, different levels of impossibility of gaining education depending on local legislation or customs, ...

Isidoro di Siviglia è la persona più importante, nell'ambito etimologico tra la latinità classica ed il medioevo. Nasce nel VI secolo, e della sua vita non si sa quasi nulla, esistono pochi dati storici certi. Il vescovo aveva un ruolo importante nella vita politico-religiosa della Spagna, e dopo la morte del fratello Leandro di Siviglia diventa il successore alla sede episcopale di Siviglia. Analizzando la sua opera, ovvero le Etimologie, il suo capolavoro che ha lasciato una grande traccia nella cultura medievale, possiamo vedere come avvicina la Chiesa alla gente. L'opera di carattere enciclopedico divisa in venti libri unisce tutto il sapere di un tempo, e siccome per Isidoro la vita religiosa era tutto, unifica la fede con le etimologie spiegandole utilizzando la Bibbia. Questo era il suo modo di avvicinare la gente al cristianesimo, e rafforzare il collegamento con Dio. Con Isidoro di Siviglia non avviene soltanto la rinascita culturale della Spagna visigotica tra VI e VII secolo, ma cambia la visione del mondo, e dall'antichità si va verso il medioevo. ; Isidor of Seville is the most important person in the area of etymology between the Antique Period and the Middle Ages. He was born in the 6th century, but almost nothing is known about his life; only a few historical data are available. The Bishop had an important role in the Spanish political and religious life, and after the death of his brother Leander of Seville he succeeded the bishop's throne in Seville. By analysing his master-piece, Etymologies, which was very influential for the cultural life in the Middle Ages, it can be seen how he drove the church closer to the people. This work is of an encyclopaedic character. It is divided into twenty books, including all the knowledge of the time, and since religion represented everything to Isidore, it unites religion with etymologies using the Bible as its base. In such a way he wanted to bring Christianity closer to people and strengthen their connection to God. Isidore of Seville did not only lead to ...

La tesi si propone di tracciare un confronto tra due autori molto distanti tra loro sia nel tempo che nello spazio: Nikolaj Gogol' e Dario Fo; in particolare si analizzano le commedie Il Revisore di Gogol' (1836) e Morte accidentale di un anarchico di Fo (1970). Il nesso tra le due opere è stato individuato dalla critica italiana (Franco Quadri, Ferdinando Taviani, Paolo Puppa). Tuttavia gli spunti interpretativi e comparativi non sono mai stati sviluppati appieno della critica. Nonostante le grandi distanze temporali e spaziali, l'analisi si propone dunque di evidenziare i numerosi motivi di consonanza tra le due opere e i due autori, che peraltro testimoniano anche della grande fortuna arrisa all'estero all'autore ucraino, attraverso la mediazione del teatro russo-sovietico del XX secolo. L'approccio metodologico adottato si fonda sui testi dei formalisti russi, di Lotman, sulla Stilkritik di Aurbach, sugli studi di Frye sulla Bibbia intesa come "grande canone" della letteratura occidentale, e soprattutto sull'analisi della cultura carnevalesca e popolare condotta da Bachtin. Lo studio è indirizzato su alcuni elementi precisi: la trama, lo scambio della personalità, l'impostura, la paura e il riso. Per ciascun di questi elementi è stata svolta l'analisi comparativa delle due opere, situandole in un contesto letterario e culturale che va all'antichità e al Medio Evo, dal quale entrambi gli autori mutuano molte suggestioni. ; The thesis aims to draw a comparison between two authors widely separated in time and space: Nikolai Gogol and Dario Fo, in particular, we analyze the comedies The Government Inspector by Gogol (1836) and Accidental Death of an Anarchist by Fo (1970). The link between the two works has already been recognized by some Italian critics (Franco Quadri, Ferdinando Taviani, Paolo Puppa). However, comparative guidelines between the two works have never been fully developed. Despite the vast distances of space and time, our analysis is to highlight the many reasons of consonance between the two works and the two authors, which also testified, however, of the great fortune abroad of the Ukrainian author, through the mediation of the Russian-Soviet theater of the twentieth century. Our methodological approach is based on the Russian formalists, Lotman, on Stilkritik of Auerbach, on Frye analysis of the Bible as the "great canon" of Western literature, and especially on the analysis of the carnival and popular culture worked by Bakhtin. Our study focuses several crucial items: the Plot; the "Exchange of Personality"; the Deception; the Fear; the Laughter. Comparison has been carried out for each of these items, resulting the situation of the two comedies in a large literary and cultural context expanding from Antiquity and the Middle Ages to the second half of the twentieth century. From this context both authors, as we demonstrate, have borrowed a lot of suggestions.

Isidoro di Siviglia è la persona più importante, nell'ambito etimologico tra la latinità classica ed il medioevo. Nasce nel VI secolo, e della sua vita non si sa quasi nulla, esistono pochi dati storici certi. Il vescovo aveva un ruolo importante nella vita politico-religiosa della Spagna, e dopo la morte del fratello Leandro di Siviglia diventa il successore alla sede episcopale di Siviglia. Analizzando la sua opera, ovvero le Etimologie, il suo capolavoro che ha lasciato una grande traccia nella cultura medievale, possiamo vedere come avvicina la Chiesa alla gente. L'opera di carattere enciclopedico divisa in venti libri unisce tutto il sapere di un tempo, e siccome per Isidoro la vita religiosa era tutto, unifica la fede con le etimologie spiegandole utilizzando la Bibbia. Questo era il suo modo di avvicinare la gente al cristianesimo, e rafforzare il collegamento con Dio. Con Isidoro di Siviglia non avviene soltanto la rinascita culturale della Spagna visigotica tra VI e VII secolo, ma cambia la visione del mondo, e dall'antichità si va verso il medioevo. ; Isidor of Seville is the most important person in the area of etymology between the Antique Period and the Middle Ages. He was born in the 6th century, but almost nothing is known about his life; only a few historical data are available. The Bishop had an important role in the Spanish political and religious life, and after the death of his brother Leander of Seville he succeeded the bishop's throne in Seville. By analysing his master-piece, Etymologies, which was very influential for the cultural life in the Middle Ages, it can be seen how he drove the church closer to the people. This work is of an encyclopaedic character. It is divided into twenty books, including all the knowledge of the time, and since religion represented everything to Isidore, it unites religion with etymologies using the Bible as its base. In such a way he wanted to bring Christianity closer to people and strengthen their connection to God. Isidore of Seville did not only lead to the Spanish cultural revival at the time of the Visigoths' rule, between the 6th and the 7th centuries, but also to a change in the view of the world indicating the transition from the Antique Period to the Middle Ages. ; Izidor Seviljski je bio najvažnija osoba u području etimologije između Antike i Srednjega vijeka. Rođen je u VI. stoljeću i o njegovom životu se nezna gotovo ništa. Dostupan nam je tek poneki povijesnih podatak. Biskup je imao važnu ulogu u političkom i vjerskom životu Španjolske, a nakon smrti svoga brata Leandera Seviljskog nasljeđuje biskupsku stolicu u Sevilji. Analizirajući njegovo remek-djelo, Etimologije, koje je ostavilo veliki trag u kulturnom životu Srednjega vijeka vidimo na koji način približava crkvu ljudima. Djelo enciklopedijskog karaktera podijeljeno u dvadeset knjiga ujedinjuje svo znanje tadašnjeg vremena, i budući da je za Izidora vjera predstavljala sve, ujedinjuje vjeru sa etimologijama koristeći Bibliju kao bazu. Na taj je način htio približiti kršćanstvo ljudima te ojačati njihovu vezu sa Bogom. Sa Izidorom Seviljskim ne dešava se samo kulturni preporod Španjolske za vrijeme vladavine Vizigota između VI. i VII. Stoljeća. Mijenja se pogled na svijet, i iz antičkog doba kreće se prema Srednjem vijeku.