Thematische Bibliographien / Contemptus mundi

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Auswahl der wissenschaftlichen Literatur zum Thema „Contemptus mundi“

Autor: Grafiati

Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Contemptus mundi"

Zalewski, Dariusz. „Idea contemptus mundi u Eucheriusza z Lyonu“. Vox Patrum 57 (15.06.2012): 793–805. http://dx.doi.org/10.31743/vp.4174.

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The striving after abandoning the world was constantly accompanied by the ancient Christian spirituality. In monasticism the real abandonment of society is becoming one of the most important factors. Among the great monastic centers the monastery in Lérins plays a significant role in the formation of the spiritual tradition of the „separation” on the West. Eucherius, as one of the Lérins’ monks, makes the doctrine of rejection of the world one of the most significant points of his spirituality. One of his works was De contemptu mundi, where the Lérins writer represents an organic conception of the world and puts forward arguments against the world. In this article Eucherius of Lyons idea of contemptus mundi and reasons that could affect his thinking have been analyzed.

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Panasiuk, Joanna. „Late Baroque Manuscript "Supplicant of the Sinner to the Lord Jesus". Eschatological Reflections“. Colloquia Humanistica, Nr. 7 (18.12.2018): 197–204. http://dx.doi.org/10.11649/ch.2018.012.

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Late Baroque Manuscript Supplicant of the Sinner to the Lord Jesus. Eschatological ReflectionsThe scope of observations in this article will be concerned by Supplicant’s Song of the Lord Jesus(inc. "Jesus, my merciful ..."), belonging to the so-called the popular area. This text was found in a handwritten collection dated to 1744, belonging to the Discalced Carmelite Nuns in Krakow. In this song, we can identify - as a result of eschatological reflections - the idea of contemptus mundi (contempt of the world), originating from the middle ages. Późnobarokowy rękopis Supliki grzesznika do Pana Jezusa. Eschatologiczne refleksjeZakres obserwacji wyznaczy tu należąca do nurtu tzw. popularnego pieśń Suplika grzesznika do Pana Jezusa (inc. „Jezu mój litościwy…”). Tekst odnaleziono w rękopiśmiennym zbiorze datowanym na 1744 rok, należącym do biblioteki karmelitanek bosych w Krakowie. W pieśni – na skutek eschatologicznych refleksji - uobecnia się idea contemptus mundi (pogardy świata), wywodząca się z wieków średnich.

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Klein, Joachim. „Begräbnisdichtung im russischen Barock: Simeon Polockijs Threnodien“. Zeitschrift für Slawistik 66, Nr. 1 (30.03.2021): 23–44. http://dx.doi.org/10.1515/slaw-2021-0002.

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Summary This article is about Simeon Polotskii’s voluminous lament of 1669 about the death of Mariia Il’inichna, the wife of tsar Aleksei Mikhailovich. The lament is analysed as a specimen of baroque court poetry and as a poetic cycle. Special attention is paid to its religious content. What are the lament’s principal ideas about death and the afterlife? How does it treat the central motif of contemptus mundi, the Christian contempt of life on earth? And how does it relate to the religious tenets of the Orthodox Church?

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Szymański, Tomasz. „« Aimer religieusement le monde et la vie » : la réponse de Pierre Leroux au contemptus mundi“. Acta Universitatis Lodziensis. Folia Litteraria Romanica, Nr. 15 (30.12.2020): 151–61. http://dx.doi.org/10.18778/1505-9065.15.11.

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Dans son ouvrage De l’humanité, de son principe et de son avenir (1840), Pierre Leroux cherche à établir la « vraie définition de la religion », en visant à une synthèse des traditions religieuses de l’humanité et de la philosophie moderne. Aucune des réponses philosophiques que l’homme a tenté jusqu’ici de donner à la question du bonheur et du souverain bien (stoïcisme, épicuréisme, platonisme, christianisme) ne peut être jugée comme satisfaisante. Entre matérialisme qui méprise l’esprit d’un côté et spiritualisme qui méprise la nature et le monde de l’autre, Leroux cherche une troisième voie : « Aimer religieusement le monde et la vie ». Sa philosophie, qui est à la fois une manière de vivre et une réflexion herméneutique sur l’humanité, conduit à l’application véritable et socialement organisée du principe de l’amour, et dépassant égoïsme et altruisme dans la solidarité, permet de libérer la nature et la vie du mépris qui pesait sur elles pendant des siècles.

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Thomas, Neil. „The Celtic Wild Man Tradition and Geoffrey of Monmouth's Vita Merlini: Madness or Contemptus Mundi?“ Arthuriana 10, Nr. 1 (2000): 27–42. http://dx.doi.org/10.1353/art.2000.0017.

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Blanco-Sarto, Pablo. „The idea of work: from Luther to Pentecostals in recent protestant authors“. Teologia i Moralność 17, Nr. 2(32) (30.12.2022): 189–203. http://dx.doi.org/10.14746/tim.2022.32.2.11.

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For Luther, work was a vocation, while Calvin emphasised the need to glorify God through work. Since the proposal of Weber and Troeltsch, the theology of work and the origin of capitalism has been discussed and studied in different Protestant denominations such as Lutherans, Calvinists, Puritans and Methodists. In this selection of some recent Protestant theologians, we appreciate continuity and evolution in the theology of work that lead us to the Pentecostal inheritance in our days. Some perspectives go back to the contemptus mundi that Luther refused, but the discovering of the action of the Holy Spirit in the daily work needs a Pentecostal theology of the work.

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SURIN, KENNETH. „CONTEMPTUS MUNDI AND THE DISENCHANTED WORLD: BONHOEFFER'S “DISCIPLINE OF THE SECRET” AND ADORNO'S “STRATEGY OF HIBERNATION”“. Journal of the American Academy of Religion LIII, Nr. 3 (1985): 383–410. http://dx.doi.org/10.1093/jaarel/liii.3.383.

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Triplett, Katja. „The Japanese Contemptus mundi (1596) of the Bibliotheca Augusta: A Brief Remark on a New Discovery“. Journal of Jesuit Studies 5, Nr. 1 (21.12.2018): 123–27. http://dx.doi.org/10.1163/22141332-00501007.

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The duke of Brunswick-Lüneburg, August the Younger (1579–1666), assembled one of the largest collections of books and manuscripts in seventeenth-century Europe at his residence in Wolfenbüttel, creating a world-renowned library that is today known as the Bibliotheca Augusta. In about 1662, the duke purchased an unusual 1596 print in Latin script of a religious work offered to him as Tractatus de contemptu mundi in lingua Japonica. It was included in the ethica and not, as one would expect, in the theologica section of his collection, and this may be one of the reasons why the Jesuit print has not been listed in the currently most complete bibliography of prints of the Japanese Jesuit mission press compiled in 1940 by Johannes Laures, S.J., and later supplemented. Apart from the Augusta print only two other prints seemed to have survived. The article introduces the new discovery and outlines possible reasons for the hitherto relative invisibility of the print.

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Walthaus, Rina. „Elisa Dido y el contemptus mundi postridentino: simbolismo y moraleja en un drama de Cristóbal de Virués“. Bulletin of the Comediantes 37, Nr. 2 (1985): 191–208. http://dx.doi.org/10.1353/boc.1985.0009.

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Hagens, Jan L. „SPIELEN UND ZUSCHAUEN IN JAKOB BIDERMANNS PHILEMON MARTYR“. Daphnis 29, Nr. 1-2 (30.03.2000): 103–57. http://dx.doi.org/10.1163/18796583-90000703.

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Jacob Bidermann's (1578-1639) Jesuit drama, Philemon Martyr (1618), presents the world as a theater, not only within its plot, but also through structural and stylistic features. Ironically, precisely because of his dubious profession, the pagan comedian Philemon, as he plays a Christian, is granted , and grasps, the chance to convert. Though his perfect model may inspire the audience, Philemon can effect the play's moral only in tandem with Arrianus, his antagonist, who turns from pagan spectator to Christian actor: it is Arrianus' more realistic role conversion which assures the spectator that salvation is actually within reach. Through the ideas of play-acting and play-watching, Bidermann illustrates the Jesuit view, not only of secular theater and society, but also of religion, human nature, and our appropriate role in life. Going beyond a scena vitae, which would merely focus on human performance, the play constructs a more complex theatrum mundi, which includes divine director and spectator. In terms of dramatic genre, Bidermann advocates tragicomedy , in terms of attitude, a contemptus mundi. As school theater, Philemon Martyr provides an antidote to the rigid Jesuit conception of education, activating the students through a playful version of pedagogy.

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Mehr Quellen

Dissertationen zum Thema "Contemptus mundi"

Barioz, Alain-Cyril. „Un arbre en ce monde. Théodore de Bèze, moraliste du contemptu mundi“. Electronic Thesis or Diss., Sorbonne université, 2024. http://www.theses.fr/2024SORUL028.

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Inspirés par les idées de détachement et de renoncement, les thèmes cléricaux et monastiques du contemptus mundi dénoncent la richesse, la chair et la gloire comme autant d'obstacles dans la quête de Dieu. Ils devaient, cependant, être renouvelés à la faveur de sa réception humaniste tandis que la Réforme, de son côté, avait besoin d'une doctrine du mépris du monde qui lui soit propre. La façon dont ce topos est transformé par Théodore Bèze au XVIe siècle pour devenir un thème majeur pour les réformateurs n'a pas encore reçu l'attention qu'elle mérite. C'est pourtant une manière importante de comprendre leur « imaginaire » à partir des mentalités, de l'anthropologie culturelle et de la théorie de la réception. Via les genres littéraires à sa disposition, Théodore Bèze favorise une reconfiguration du contemptus mundi à partir des traditions médiévales et classiques. Son itinéraire commence à Orléans dans le contexte de la poésie latine humaniste et de l'évangélisme, ainsi que dans les bouleversements provoqués par les persécutions. Sa conversion au calvinisme le conduit à l'exil. La reformulation du mépris du monde à travers ses thèmes de prédilection comme la conversion, les normes et la discipline des églises, les confessions de foi, la sanctification, l'eschatologie, la méditation sur la mort et la vanité de ce monde… s'est traduite par une diffusion plus large du motif à travers de nouveaux genres et médias. Bèze a joué un grand rôle dans l'adoption d'une conception éthique personnelle d'une attitude chrétienne droite à adopter face au théâtre d'un monde en mutation. Cette reconfiguration du mépris du monde est devenue constitutive du rayonnement calviniste en Europe
My PhD proposes to examine how the Ancient idea of « contempt for the world » was perceived, and then transformed by the French Calvinist Reformer in the second part of the sixteenth century.To contextualize the « disdaining », or « despising » of the world, is a translation of « contemptus mundi ». Based on the ideas of renunciation and detachment, main topics of this thema accuse wealthy, it evoked those dangers or obstacles - the pursuit of wealth, the way of the flesh, the quest for glory - in the pursuit of God. This points to both a monastic ideal of piety and an ecclesial doctrine. It was a topos in moral literature, especially in the piety of the Devotio Moderna movement of the emerging Renaissance. « Contempt for the world » seemed, in this context, to afford a position from which to critique its defects, harnessing the humanist reception of Ancient philosophy and new Biblical exegesis. How this topos evolved to become a major theme for Protestant Reformers, however, has not yet received the attention it deserves. It is, however, an important way of understanding their « imaginary » (« l'imaginaire »), and an essential element in their « cultural anthropology ».The PhD focuses on the French and French-Swiss Calvinist experience in the sixteenth century. It has three aspects to it :a) The role of « disdaining the world » in the works of John Calvin and of his elaboration of his human anthropology.b) Its role in the mental and spiritual evolution of his principal followers, Theodore Beza (1519-1605), who favored a via media recomposition from the medieval and classical traditions.c) How their reformulation of the « disdaining of the world » played out in its broader diffusion through new genres and media (icones and emblemata, for exemple) in the course of the sixteenth century. My research is therefore situated within the historical methodologies of mentality, historical cultural anthropology and reception theory.The subject is very broad and interdisciplinary. To provide specificity, its second aspect (the case of Theodore Beza) provides the central focus for research and reflection. His itinerary began in Orleans and Paris in the context of humanistic latin poetry and evangelism, as well in the upheavals caused by the persecutions. His conversion to Calvinism in 1548 encouraged him to flee and settle first in Lausanne, then in Geneva. There, after his mentor John Calvin's died in 1564, he became the leader of the continental European Reformation until he died in 1605. Each of these periods, considered as « moments » of the history of the Reformation history, enable us to buid our thesis on the study of the main topics of his works: conversion, the institution of new norms in building churches through disciplinary, confessions of faith and polemics, sanctification, eschatology, meditation on death and vanity of this world “below”.Beza played a far-reaching role in the adoption of upright Christian attitudes to adopt in face of the theatre of changing world. Beza's work provide a specific way of documenting how he reformulated « disdain for the world » became his very particular and personal ethical conception. By the beginning of the seventeenth century, this refashioned « disdaining of the world » became more broadly constitutive of Calvinist image of itself in Europe, and these images constitute the final element of the research program of this PhD

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Papagni, Erika. „Dalla compassione alla masserizia : una 'conversione' del messaggio di Lotario in quello di Bono“. Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112510.

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The De miseria humane conditionis (1191--1195) by Lotario di Segni (Pope Innocent III) was a greatly influential text in medieval culture, and was translated and reworked in many European languages. Early translations of the work, however, have been usually overlooked by scholars. This is true in particular of Della miseria dell'uomo, composed in the second half of the 13th century by the Florentine judge Bono Giamboni.
My thesis consists in an extensive comparison of Bono's Della miseria dell'uomo with Lotario's De miseria humane conditionis. My purpose is twofold: to detect the differences between the two texts; and to understand how the two texts correspond to two completely different historical contexts. How the spirit of Lotario's text was transformed a century later into Bono's work? Bono's Della miseria reveals some crucial dimensions of the mentality and sensitivity of the communal age. It transforms Lotario's discouraging analysis of earthly life into a moral treaty conceived according to a more realistic and serene mentality. Bono feels compelled to console those who are burdened by the tribulations of life; to encourage sinners to humble themselves and repent; and to give hope to men of good will in order that they become better persons. He thus conveys a positive vision of life. It is not by chance that the last part of Bono's treaty deals with paradise.

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Bücher zum Thema "Contemptus mundi"

Hall, Gary Peter. From "contemptus mundi" to real presence: Thomas Merton's relation to the world : a study in moral development. Birmingham: University of Birmingham, 1994.

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Innocent. La miseria della condizione umana =: De contemptu mundi. 2. Aufl. [Milano]: S. Berlusconi, 2003.

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Marcelo, Martínez Pastor, Hrsg. Leandri Hispalensis episcopi, De institutione virginum et contemptu mundi: Léxico latino-español. Hildesheim: Olms-Weidmann, 1998.

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Cartagena, Alonso de. Cathoniana confectio : a Latin gloss on the Disticha Catonis and the Contemptum mundi. Bristol: HiPLAM, 2004.

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Bernard und Bernard. Scorn for the world: Bernard of Cluny's De contemptu mundi : the Latin text with English translation and an introduction. East Lansing, Mich: Colleagues Press, 1991.

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Chiari, Sophie. ‘Vat is the clock, Jack?’: Shakespeare and the Technology of Time. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474427814.003.0011.

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Sophie Chiari opens the volume’s last section with an exploration of the technology of time in Shakespeare’s plays. For if the lower classes of the Elizabethan society derived their idea of time thanks to public sundials, or, even more frequently in rural areas, to the cycles and rhythms of Nature, the elite benefited from a direct, tactile contact with the new instruments of time. Owning a miniature watch, at the end of the 16th century, was still a privilege, but Shakespeare already records this new habit in his plays. Dwelling on the anxiety of his wealthy Protestant contemporaries, the playwright pays considerable attention to the materiality of the latest time-keeping devices of his era, sometimes introducing unexpected dimensions to the measuring of time. Chiari also explains that the pieces of clockwork that started to be sold in early modern England were often endowed with a highly positive value, as timekeeping was more and more equated with order, harmony and balance. Yet, the mechanization of time was also a means of reminding people that they were to going to die, and the contemplation of mechanical clocks was therefore strongly linked to the medieval trope of contemptus mundi.

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O'Malley, John W., und Desiderius Erasmus. Spiritualia: Enchiridon / de Contemptu Mundi / de Vidua Christiana. University of Toronto Press, 2016.

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Hugo de Miromari. de Hominis Miseria, Mundi et Inferni Contemptu. Brepols Publishers, 2010.

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Innocent. De Contemptu Mundi, Sive de Miseria Humanae Conditionis Libri Tres - Scholar's Choice Edition. Scholar's Choice, 2015.

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Bernard. Scorn for the World: Bernard of Cluny's De Contemptu Mundi : The Latin Text With English Translation and an Introduction (Medieval Texts and Studies, No. 8). Colleagues Press, 1991.

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Buchteile zum Thema "Contemptus mundi"

Triplett, Katja. „Translation Policies, Material Book Culture and the Contempt for the World in the Early Jesuit Mission in Japan“. In Übersetzungspolitiken in der Frühen Neuzeit / Translation Policy and the Politics of Translation in the Early Modern Period, 173–201. Berlin, Heidelberg: Springer Berlin Heidelberg, 2024. http://dx.doi.org/10.1007/978-3-662-67339-3_9.

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AbstractJapanese Jesuit prints of the sixteenth and seventeenth centuries bear witness to early attempts to translate both well-known and newly composed texts for the Catholic mission in Japan. The Jesuits followed various translation policies for their missionary project during the “Christian century” in Japan. After 1590, recognizing the importance of the book medium in Japan, they relied on the distribution of their texts mainly in the form of printed books and experimented with the printing of various scripts to represent the Japanese language. This article examines the cultural filters that controlled the selection of the texts to be translated and the manner in which core Catholic teachings were presented. It analyzes missionary letters and reports about translation policies and cultural accommodation as well as selected editions of the Japanese translation of the Contemptus mundi (1596, 1610), a popular devotional book. The analysis shows that the translation policies of the early Jesuit missions in Japan were highly experimental and dynamic.

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„contemptus mundi, n.“ In Oxford English Dictionary. 3. Aufl. Oxford University Press, 2023. http://dx.doi.org/10.1093/oed/9408095360.

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„Chapter Five Contemptus Mundi“. In Odiosa sanctitas, 167–95. Pontifical Institute of Mediaeval Studies, 2011. http://dx.doi.org/10.1515/9781771101363-009.

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„From Otium Ruris to Contemptus Mundi“. In Paulinus of Nola, 53–77. University of California Press, 2023. http://dx.doi.org/10.2307/jj.8501122.9.

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Little, Katherine C. „Edmund Spenser’s Contemptus Mundi“. In Humanism and Good Books in Sixteenth-Century England, 170–98. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192883193.003.0009.

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Abstract The Elizabethan poet Edmund Spenser struggled with the idea of good books, or literature, that he inherited from humanism, and in this way he resembles his contemporaries Robert Greene and George Gascoigne. And yet his exploration of the moral value of writing is more hopeful. In his poetry collection, The Complaints (1591), Spenser uses Chaucer both to critique and to remedy the humanist project. First, he portrays the deleterious effect of humanist imitation, its emotional attachment to the past, and then he imagines literature working morally again, as a Christian, social corrective. As is fitting for the most Chaucerian of the Elizabethans, Spenser approaches literary inventiveness as inextricably tied to moral questions, and this tie inspires him as much as it causes him concern.

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„CHAPTER 3. From Otium Ruris to Contemptus Mundi“. In Paulinus of Nola, 53–77. University of California Press, 1999. http://dx.doi.org/10.1525/9780520922327-006.

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Little, Katherine C. „Worldly Vanity and George Gascoigne“. In Humanism and Good Books in Sixteenth-Century England, 155–69. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192883193.003.0008.

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Abstract The prolific author George Gascoigne offers a bleak perspective on the legacy of humanism in the late sixteenth century. Gascoigne uses the moral coordinates of Chaucer’s Retraction and Troilus and Criseyde to imagine turning away from humanist confidence and rejecting the world, a contemptus mundi, in which most writing is a waste of time, another worldly vanity. In his morality play, The Glasse of Governement, he re-imagines the influential Christian Terence tradition, which he has inherited from the play Acolastus, emptying out its confident claims for the moral value of classical texts. He then turns to the contemptus mundi tradition, translating the medieval text, Lotario de Segni’s De Miseria Condicionis Humane, as “The View of Worldly Vanities” in The Droome of Doomesday, countering the humanist emphasis on virtue with a medieval focus on sin.

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„2. Mundus ridens et derisus – Ikonische und diskursive Strategien im contemptus mundi“. In Weltflucht. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110216998.2.151.

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Pugh, Syrithe. „Sidney, Spenser, and Political Petrarchism“. In Petrarch in Britain. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197264133.003.0016.

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This chapter examines traces of Petrarchism in English poets Edmund Spenser and Sir Philip Sydney. It argues that the engagements of both poets with Petrarchism are more serious, and indeed more political, than traditional readings have implied. It explains that these two poets share Petrarch's condemnation of desire but do not display their contemptus mundi. It also discusses Spenser's recognition of the Petrarch's authority as a model for creating a sense of nationhood in thrall to a monarch and his use of this model to create a counter-national poetry whose authority is independent of political power.

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„Capítulo 3. El clero y el claustro: el contemptus mundi y el fin de los tiempos“. In "Nunca mayor sobervia comidió Luçifer", 93–122. Vervuert Verlagsgesellschaft, 2019. http://dx.doi.org/10.31819/9783964568304-005.

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