Journal articles on the topic 'Humanistic Commentaries'
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1
Abbamonte, Giancarlo. "La terra di mezzo del commentario umanistico ai testi classici." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 40, no. 1 (December 20, 2018): 156–96. http://dx.doi.org/10.1163/17246172-40010009.
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Abstract Scholars have lengthy debated on the originality of the humanistic commentary on the classical authors with respect to the medieval commentaries on the same authors. If the question can be regarded as still open for the works written in the first half of the 15th century, the birth of the printing determined a dramatic change in the contents and the form of the commentaries. From the point of view of the content the humanists are much more interested in the different readings transmitted by the manuscripts, whilst the printing allows both to have different layouts of the commentaries and to insert new tools as indexes and page numbers for consulting them. The present paper will present the new aspects of the printed commentaries and will try to explain the reasons which produced each change.
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Polk, Kenneth, and Don C. Gibbons. "The Uses of Criminology, the Rehabilitative Ideal, and Justice." Crime & Delinquency 34, no. 3 (July 1988): 263–76. http://dx.doi.org/10.1177/0011128788034003004.
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Donald R. Cressey was a humanistic, liberal criminologist who was committed to the ideals and goals of science. Although he was first and foremost concerned with the advancement of basic criminological knowledge, he also endeavored to spell out some of the positive uses to which that knowledge might be put, particularly in his commentaries on the implications of the theory of differential association for correctional intervention and practice. He took a dim view of recent trends in criminology in which some have turned away from the basic task of pursuit of knowledge and toward advocacy of policies of terror directed at offenders and potential lawbreakers.
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Segal, Eliezer. "The Exegetical Craft of the Zohar: Toward an Appreciation." AJS Review 17, no. 1 (1992): 31–49. http://dx.doi.org/10.1017/s0364009400011946.
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As a consequence of the specialization that thrives in current humanistic studies, it is not surprising that scholarship has tended to classify the literary creations of the past into fixed compartments. In the study of medieval Judaism, it is particularly common to follow the traditional division of disciplines into philosophy, Kabbalah, and rabbinism—a categorization that was indeed promoted by the medievals themselves. Following this way of thinking, the study of Rashi's biblical commentaries would be assigned to one class of scholars devoted to the study of rabbinic Judaism; Maimonides' Guide of the Perplexed to experts in Jewish philosophy; and the Zohar to yet a third group consisting of specialists in Jewish mysticism.
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Święcicka, Paulina. "Prawo rzymskie w okresie Renesansu i Baroku. Humanistyczny wymiar europejskiej kultury prawnej." Czasopismo Prawno-Historyczne 64, no. 1 (October 31, 2018): 9–37. http://dx.doi.org/10.14746/cph.2012.64.1.01.
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The history and formation of the European legal culture that had been developing and taking shape since the Middle Ages when universalism manifested itself as ius commune and seemed to be a satisfactory solution, has been marked with the appearance of a trend called ‘legal humanism’ which developed in response to the humanistic Renaissance postulates. While humanism itself pertained to arts and science of the Renaissance period, legal humanism that emerged centuries later, challenged the medieval interpretation of Justinian texts and postulated the rejection of the mos italicus methods described as praemitto, scindo, summo casumque figuro – praelego, casus, commodo, obiicio (Math. Grib. De meth, 3.94-98). The supporters of the new humanistic jurisprudence advocated recognition of Roman law as an element of the research into the Antiquity. As a result, ancient texts underwent a certain ‘purification’ and were subsequently used for the teaching of Roman law based on subsequent „Glosses and Commentaries”. Critical reviews of the fundamental sources of law as well as the first translations of till then unknown Greek texts were also attempted. That all was possible because the jurists of that new era had a much more comprehensible education and linguistic skills and were able to read texts in Greek and finally break away with the medieval impasse Graeca sunt, non leguntur, going beyond the „judicial Bible” of the compilation of Justinian texts only, searching for new and often multi-aspect meanings and a true understanding of the Ancient World. This new approach to Roman law had also changed the attitude to legal studies which ceased to be seen as merely updating the existing laws i.e. serving the practice. Roman law was finally recognised as a historic phenomenon, a product of its times that evolved together with the changing world, and the study of Roman law became an aim and objective of its own. Such an approach quickly found followers in all Western Europe and replaced the exegetic commentaries with a new form – a treaty that compared the theory of law with the existing laws on the basis of its historic context. An author of a legal academic paper was no longer a mere executor and commentator of ius scriptum, but, being a jurist of humanistic views, transformed into a searcher of pure law, an expert of both the Antiquity and the contemporary World. As François Baudouin put it: sine historia caeca est iurisprudentia (De Institutione historiae universae, I, 609).
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Galkienė, Alvyra, and Ieva Bunikytė. "Humanism: Ideology and Reality Conflict." Pedagogika 111, no. 2 (September 10, 2013): 152–61. http://dx.doi.org/10.15823/p.2013.1801.
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Meilė Lukšienė’s perception of school is filed with values of humanism, national and civic culture, and the imperative of a harmonious combination of high level of education, critical mind and free will. However, the insightful researcher foresaw and claimed that “it is rare that there should be no gap between an idea and its realization” and she warned at the same time that “… another wave is rolling, levelling all the people and disturbing the revival of their dignity; it is the power of money, the power of commercialism, growing constantly stronger. It manipulates the lowest human instincts and urges (the entire industry of excessive entertainment and sex!), earning from them. Can it bypass schools and educational institutions of all levels?”
The article presents a research, which aims at revealing the reasons of bullying at school in terms of social attitude, as a conflict between humanistic ideas and the reality. A Lithuanian media website www.delfi.lt, where various articles on topics relevant to Lithuania are published, was chosen for the research. 4 articles on bullying were selected for the research and commentaries on them were analysed. The study sample was formed by selecting commentaries according to the following criteria: the commentary had to be logical, ethical, unoffending and informative for the purpose of the study. A total of 186 commentaries on bullying were analysed in terms of their textual meaning.
The research results showed that humanistic ideas are confronted in school reality with the behavior manifesting through bullying that destroys a person’s dignity and psychological balance. It was established that the reasons of bullying lie within leisure, home, and school environment. They are provoked by the following:
TV programs full of examples of bullying and violence as well as the low level of culture of the social actors speaking in the public space;
Undesirable behavioral models of the parents, observed by the children at home (slander, violence against family members, physical punishment of children);
Scarce parental care and consideration of the children caused by the lack of upbringing skills of time;
Limited pedagogical ethics in the behavior of teachers, the supply of informal education activities at school insufficiently meeting the children’s needs.
It was already in 1997 when Meilė Lukšienė suggested an insightful way out: “<…> together with the entire society to analyse the channels and forms of human deformation soberly and responsibly, and look for ways to stop the deformation with joint effort.”
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Fauzi, Ahmad. "MODERASI ISLAM, UNTUK PERADABAN DAN KEMANUSIAAN." JURNAL ISLAM NUSANTARA 2, no. 2 (December 30, 2018): 232. http://dx.doi.org/10.33852/jurnalin.v2i2.101.
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The purpose of this article is to discuss the moderation of Islam for civilization and the humanity of the method used in qualitative research in the form of library research (Library Research), which is descriptive through logical analysis. While the technique used in lifting the data is by Book Research or library research. Because of the interpretation of the study, the data is taken from the Qur'an to check the validity of the analysis of the commentaries on Maktabah Syamilah. This article concludes that the moderation of Islam for civilization and humanity is a unified whole through a flexible teaching system, especially instilling character values can foster a tolerant attitude towards Indonesian plurality, a flexible teaching system through the design of humanistic theories is expected to be able to make humans who have a comprehensive civilization not only material aspects but also proficient in spiritual elements.
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Papiernik, Joanna. "Problem nieśmiertelności duszy w humanistycznej myśli epoki Renesansu." Kwartalnik Pedagogiczny, no. 1 (March 20, 2017): 0. http://dx.doi.org/10.5604/01.3001.0009.8129.
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During the Renaissance an increased interest in the problem of the immortality of the soul was observed, and although this question became particularly important for the philosophers of the sixteenth century, it is worth noting that it was widely discussed already in the quattrocento. This article presents some results of the research on the revival of the analyses regarding human immortality; it discusses the impact of a humanists’ new vision of man and education on the dispute on immortality. Studia humanitatis, as an expression of Renaissance anthropocentrism, had the effect in the form of treaties on human dignity and nobility. Adding to this the concept of individualism in the humanistic pedagogy and new translations and editions of ancient works, including De Anima of Aristotle and the commentaries on this text, we have an explanation for the intensification of the discussions on the immortality of human soul.
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ruysscher, D. De. "Maxims, Principles and Legal Change: Maritime Law in Merchant and Legal Culture (Low Countries, 16 th Century)." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 138, no. 1 (June 1, 2021): 260–75. http://dx.doi.org/10.1515/zrgg-2021-0009.
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Abstract In the course of the sixteenth century, in the Low Countries maritime law was changing. At first, damages caused during maritime transport (“averages”) were compensated on the basis of customs of limited scope and calculation, starting from “facts and figures”. From the 1550s onwards, legal scholars developed new views; they revised norms, some of which came from below, while others were imposed by the sovereign. Both in legislation and in jurisprudential commentaries, the Roman rules of general average were revived. The legal authors made use of a more principled, humanistic method of interpretation. Their views did not contradict mercantile opinions; instead, merchants called for necessary adjustments of the law. The changes in doctrine and legislation responded to developments in the organization of the maritime industry. Although the legal scholars could have doubts about the older rules and how to reconcile them with a principled approach, their contribution to updating the rules was crucial.
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Cohen, Jonathan. "Form and Content in Buber’s and Schweid’s Literary-Philosophical Readings of Genesis." Religions 10, no. 6 (June 24, 2019): 398. http://dx.doi.org/10.3390/rel10060398.
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The following essay is presented as part of a long-term project concerned with the theory and practice of modern Jewish thinkers as interpreters of the Bible. The recent Bible commentaries of Eliezer Schweid, who is one of the foremost Jewish scholars and theologians active in Israel today, are analyzed in comparison with parallel interpretations of Martin Buber, with special reference to the first chapters of Genesis. Their respective analyses of Biblical narrative reveal notable similarities in their treatment of the literary “body” of the text as the key to its theological significance. Nonetheless, Buber articulates religious experience largely “from the human side,” striving to mediate Biblical consciousness to the contemporary humanistic mindset, while Schweid positions himself more as the clarion of the “prophetic writers” for whom the fear of God, no less than the love of God, must inform an authentic religious sensibility. Schweid’s more theocentric perspective has great import for contemporary issues such as the universal covetousness engendered by the violation of our ecological covenant with the Earth.
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VANDERLAAN, KIM. "Empire and Allegory in Henry James's The Europeans." Journal of American Studies 45, no. 1 (October 6, 2010): 39–51. http://dx.doi.org/10.1017/s0021875810001702.
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My article argues for reading the novel as political allegory. America's efforts in the early and mid-nineteenth century are represented by Robert Acton trying to compete with a “European family” for international colonizing privileges. A blend of British and French empire can be seen in the person of Eugenia, the Baroness Munster – originally American by birth, who has, though her years as European nobility, adopted the policy of expansionism. To fully understand James's caustic comment on imperialistic ventures – most notably as he pits the pernicious nature of European exploits against the more humanistic pursuit of art for art's sake – we can read Eugenia's brother, Felix, as a proponent of aestheticism, committed to seeking beauty in all life pursuits. In sum, I suggest that the novel need not be dismissed (as it largely has been for so many decades) as a simplistic, insignificant part of James's oeuvre. I use historical research, literary analyses of other scholars, statements made by James in his letters, and critical statements by James in such commentaries as his biography of Nathaniel Hawthorne in order to support my views. Of course, I use the primary text, The Europeans, for much of my support.
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Ilyushechkina, E. "From the history of the Classical Philology-2: Humanistic Commentaries of the 15–16 centuries on the Naturalis historia by Pliny the Elder." Indo-European linguistics and classical philology XXII (June 7, 2018): 567–82. http://dx.doi.org/10.30842/ielcp230690152244.
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Haskell, Yasmin. "The Vineyard of Verse." Journal of Jesuit Studies 1, no. 1 (2014): 26–46. http://dx.doi.org/10.1163/22141332-00101003.
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This review of scholarship on Jesuit humanistic literature and theater is Latin-oriented because the Society’s sixteenth-century code of studies, the Ratio Studiorum, in force for nearly two centuries, enjoined the study and imitation in Latin of the best classical authors. Notwithstanding this well-known fact, co-ordinated modern scholarship on the Latin poetry, poetics, and drama of the Old Society is patchy. We begin with questions of sources, reception, and style. Then recent work on epic, didactic, and dramatic poetry is considered, and finally, on a handful of “minor” genres. Some genres and regions are well studied (drama in the German-speaking lands), others less so. There is a general scarcity of bilingual editions and commentaries of many “classic” Jesuit authors which would, in the first instance, bring them to the attention of mainstream modern philologists and literary historians, and, in the longer term, provide a firmer basis for more synoptic and synthetic studies of Jesuit intertextuality and style(s). Along with the interest and value of this poetry as world literature, I suspect that the extent to which the Jesuits’ Latin labors in the vineyard of the classroom formed the hearts and minds of their pupils, including those who went on to become Jesuits, is underestimated.
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Harding, Matthew S. "ATONEMENT THEORY REVISITED: CALVIN, BEZA, AND AMYRAUT ON THE EXTENT OF THE ATONEMENT." Perichoresis 11, no. 1 (June 1, 2013): 51–75. http://dx.doi.org/10.2478/perc-2013-0003.
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ABSTRACT Throughout the bulk of the Reformed Tradition’s history within both Europe and the United States, most scholars have dismissed pastor and theologian Moïse Amyraut as a seventeenth century French heretic whose actions and theology led to the demise of the Huguenots in France. However, upon further introspection into Amyraut’s claims as being closer to Calvin (soteriologically) than his Genevan successors, one finds uncanny parallels in the scriptural commentaries and biblical insight into the expiation of Christ between Calvin and Amyraut. By comparing key scriptural passages concerning the atonement, this article demonstrates that Reformed theologian Moïse Amyraut in fact propagated a universal atonement theory which parallels Calvin’s, both men ascribing to biblical faithfulness, a (humanistic) theological method, and similar hermeneutic. As such, both Calvin and Amyraut scripturally contend that God desires and provided the means for the salvation of the whole world. Further, the article demonstrates that Calvin’s successor, Theodore de Beza, could not in fact make the same claims as Amyraut, this article demonstrating that Beza went beyond Calvin’s scriptural approach to Christ’s expiation. Therefore, this article supports a more centrist approach from within and outside the Reformed tradition by demonstrating that Calvin and Amyraut concentrically held to God’s gracious provision in Christ for the saving of the whole world, for those who would believe in Christ for salvation.
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Martinovic, Jelena. "THE RECEPTION OF C.G. JUNG IN US DEATH AND DYING STUDIES." Phanes: Journal For Jung History, no. 1 (November 19, 2018): 83–110. http://dx.doi.org/10.32724/phanes.2018.martinovic.
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C.G. Jung’s work has had a noticeable impact on conceptions about death and the dying experience, as well as on the therapeutic work methods that deal with anxiety, depression or terminal illnesses. This article analyses the reception of C.G. Jung’s work in the United States during the time period 1960-80. It examines ways in which Jung’s concepts were discussed and applied by psy practitioners who worked in fields related to death and dying studies (thanatology, palliative care, suicide and near- death studies). Following an examination of Jung’s ‘Americanisation’ in the 1950s and the reception of his commentaries on death, discussed in relation to the reception of The Tibetan Book of the Dead, I will analyse four examples: 1) a psychiatric interpretation of Jung’s account of a near- death experience and its comparison with William James’ mystical states of consciousness; 2) psychedelic therapies conducted with LSD, in which ‘symbolic dying processes’ are provoked; 3) suicide studies done on suicide survivors; 4) parapsychological investigation of near-death experience. The examples show that Jung’s work was pivotal, allowing psychologists to link it to concepts and approaches to terminal illness and positive or transpersonal psychology. Within the period under consideration, Jung’s reception has to be read and understood in relation to the more general reception of James’ work, in particular his psychology of religion. KEYWORDS William James, near-death experience, thanatology, palliative care, Tibetan Book of the Dead, LSD therapy, suicide studies, humanistic psychology
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Athoillah Islamy and Saihu. "The Values The Values of Social Education in the Qur’an and its Relevance to The Social Character Building For Children." Paedagogia: Jurnal Pendidikan 8, no. 2 (February 9, 2020): 51–66. http://dx.doi.org/10.24239/pdg.vol8.iss2.40.
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This study aims to find the values of social educational contained in the Qur'an. This research is a qualitative research in the form of library research. The focus of the verse is the object and source of primary data of this study, namely various commentaries that explain Surah at-Taubah verses 71-72. While secondary data sources of research is various literatut that are relevant to the subject matter of discussion. To answer the discussion of the research, the writer uses the method of interpretation maudhu'i (thematic). This study concludes that the values of humanistic social education contained in the letter at-Taubah verses 71-72 include attitudes of helping to help, an invitation to the good and preventing munkar, social solidarity, brotherhood. These values can be a spirit of social education in forming empathy, mutual care, protection, tolerance and high social solidarity. The four values of social education can be actualized in the context of the planting of social education in children through various things, among others, the cultivation of a noble mentality in children can be realized in the planting of brotherly values and help children. Furthermore, the cultivation of a spirit of attention to the rights of others and a commitment to social ethics can be realized through the inculcation of the value of social solidarity. Then, inculcation of critical and social supervision can be realized by instilling the value of amar makruf nahi munkar.
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Fortuna, Stefania. "Galen's de Constitutione Artis Medicaein the Renaissance." Classical Quarterly 43, no. 1 (May 1993): 302–19. http://dx.doi.org/10.1017/s0009838800044372.
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During the sixteenth century Galen'sDe constitutione artis medicae(i.224–304 Kühn) enjoyed a great success: in about fifty years it received four different Latin translations and three commentaries. Certainly this is also true of other medical classical texts, but such success is surprising for a treatise which did not have a wide circulation either in the Middle Ages or in the seventeenth century and later. In fact it is preserved in its entirety in only one Greek manuscript (Florence, Laur. plut. 74.3 = L of the twelfth or thirteenth century, with later corrections = L) and in a Latin translation by Niccolò of Reggio, who worked mainly for King Robert I in Naples in the first half of the fourteenth century. Furthermore, in his edition of 1679 René Chartier made a mistake, which the humanistic editors of the Greek Galen had avoided. The last part of theDe const, art. med.itself enjoyed a considerablefortunaas an independent tract on prognosis in the Greek and Latin manuscript tradition. The editors of the Aldine and the Basle editions knew such anexcerptum, at least in the manuscript Par. gr. 2165 (= P) of the sixteenth century, and rightly decided not to print it. Chartier found it in the manuscript Par. gr. 2269 of the fifteenth or sixteenth century, and published it in the wrong belief that it was a new treatise of Galen's (vol. ii. 170–95 = viii.891–5). He was followed by Carl Gottlob Kühn in his edition of 1821, who printed theDe const, art. med.in the first volume (289–304) and theDe praesagiturain vol. xix.497–511. The error was not publicly detected until Kalbfleisch in 1896.
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Lučin, Bratislav. "Litterae olim in marmore insculptae: humanistička epigrafija na istočnoj obali Jadrana do Marulićeva doba." Croatica et Slavica Iadertina 10, no. 10 (February 7, 2017): 191. http://dx.doi.org/10.15291/csi.1089.
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U radu se uvodno daju opće naznake o mjestu epigrafie u humanizmu i o stanju istraživanja hrvatske humanističke epigrafie. Nakon kratka osvrta na interes za antičke natpise u srednjem vijeku, slijedi opširniji prikaz humanista epigrafiara koji su djelovali na Apeninskom poluotoku; naročita se pozornost posvećuje njihovim vezama s Dalmacijom i Dubrovnikom. Uz Cirijaka iz Ancone, koji je bio povezan s humanistima u Zadru, Trogiru i Dubrovniku, čini se da je važnu i dosad nepoznatu ulogu u Splitu odigrao Girolamo Bologni. Interes za antičku baštinu vlastitoga zavičaja i dodiri s kolegama s druge obale Jadrana potaknuli su brojne hrvatske humaniste da i sami prepisuju stare natpise, pa se može reći da se epigrafia na istočnoj obali Jadrana razvija gotovo istodobno s onom na Apeninskom poluotoku. Pobliže se prikazuje djelatnost Jurja Benje, Petra Cipika, Marina Rastića, Marina Marinčića, dosad nepoznatog Jerolima Trogiranina te Dmine Papalića i Marka Marulića. Marulićev spis In epigrammata priscorum commentarius vrhunac je epigrafske djelatnosti u hrvatskom humanizmu, no ovdje se pokazuje da djelo ima iznimnu vrijednost i u međunarodnom kontekstu, jer je posrijedi jedna od prvih komentiranih zbirki natpisa uopće. U završnom dijelu rada pokušava se odgovoriti na pitanje zašto je u hrvatskom humanizmu nakon Marulića epigrafska djelatnost gotovo posve zamrla.
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Cuyás de Torres, María Elisa. "Los Aphthonii Sophistae Progymnasmata de Bartolomé Alcázar: un manual de iniciación retórica del XVII." Myrtia 35 (November 12, 2020): 395–418. http://dx.doi.org/10.6018/myrtia.455331.
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En 1688 el jesuita Bartolomé Alcázar editó por tercera vez sus Aphthonii Progymnasmata.Es te trabajo estudia el contenido, estructura y organización interna de su manual, comparando algunos de sus ejercicios con los de versiones anteriores, para comprobar si se trata de una traducción propia de la obra de Aftonio o una fusión de las de otros y determinar qué aporta al campo de la Retórica y de la Didáctica. Se han obtenido estos resultados: no es una traducción directa de Aftonio, sino la fusión de tres versiones humanísticas con comentarios, la de R. Lorich, B. Bravo y F. Pomey, cuyos contenidos esenciales Alcázar sintetiza y entremezcla, añadiendo algunos propios. No hay en ellos ningún precepto retórico nuevo, sino que su autor se ha centrado en realizar un manual práctico y asequible para losaspirantes de los estudios de Retórica que les facilite los conocimientos retóricos básicos para acceder a ellos sin problemas. Su aportación es puramente didáctica. Consigue un manual muy breve, y, sin embargo, claro y completo. In 1688 the Jesuit Bartolomé Alcázar published his Aphthonii Progymnasmata for the third time. This work studies the content, structure and internal organisation of his manual, comparing some of his exercises with those of previous versions, in order to (a) check whether it is his own translation of Aphtonius’ work or a fusion of those of others, and (b) to determine the contribution of this work to the field of Rhetoric and Didactics. The results of this paper can be summarised as follows: it is not a direct translation of Aphtonius, but the fusion of three humanistic versions with commentaries, that of R. Lorich, B. Bravo and F. Pomey, whose essential contents Alcázar synthesises and intermingles, adding some of his own; there is no new rhetorical precept in them, but their author has focused on making a practical and accessible manual for aspirants to the studies of Rhetoric that will facilitate the basic rhetorical knowledge; his contribution is purely didactic. He manages to write a very brief, yet clear and complete manual.
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Zheravina, Olga A. "THE FACES OF UNIVERSITY SPAIN IN THE STROGANOV LIBRARY: SPANISH HUMANIST HERNANDO NÚÑEZ DE GUZMÁN." Vestnik Tomskogo gosudarstvennogo universiteta. Kul'turologiya i iskusstvovedenie, no. 43 (2021): 245–52. http://dx.doi.org/10.17223/22220836/43/20.
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The Spanish collection of the Stroganov Library reveals Spain as a country with a rich cultural heritage. The last owner of the family library, G.A. Stroganov, was the Russian ambassador to Spain, and his interest in Spanish subjects was reflected in the book collection. One of the most valuable publications is a series of engraved portraits of outstanding Spaniards, published from 1791 to 1819. As a cultural time-specific project of the Enlightenment era, this series reveals the value priorities of Spanish society, which allows us to understand its socio-cultural guidelines over a long historical period. An impressive share of the persons selected by the Spaniards among their outstanding representatives belongs to university figures. This speaks not only about the influence of the Age of Enlightenment, but also about the rich history of university tradition in Spain. The subject of our study is the figure of the Spanish humanist H. Núñez de Guzman (1475-1553). In his youth, he studied with Nebrija. In the College of St. Clement in Bologna he started studying the culture of classical Greece. After returning to Spain, he studied Hebrew and Arabic in Granada. He was invited by Cisneros to the University of Alcala to work on a project to create a multilingual Bible. At this university, which became an important center of Spanish humanism, he taught rhetoric and Greek. In 1524, he received a chair of Greek at the University of Salamanca, where he also taught Latin, rhetoric, and lectured on the "Natural History" of Pliny. In Salamanca, Núñez published commentaries on the works of Seneca (1529), Mela (1543) and Pliny (1544); he prepared a collection of proverbs in the Castilian language, which was published in 1555. A deep connoisseur of Latin and Greek, Núñez is considered the patriarch of the Spanish Hellenists. They were a cohort of humanists who, on Spanish soil, combined in their worldview the features of the outgoing Middle Ages and the ideas of the Renaissance. Núñez played a significant role in the development of the Greek language as a subject of study in Spanish universities. The Greek language, the knowledge of which nourished and developed humanistic upbringing and education, gets its spread in Spain during the life and activity of Núñez. In the series of portraits of outstanding Spaniards, the portrait of Núñez is placed in the fourteenth notebook, published in 1802.The engraved portrait is made by Esquivel according to the drawing of Engidanos. Núñez is depicted sitting in nature with an open book in his hands. In the biography attached to the portrait, it is noted that "few have more reason to be included in the list of outstanding people than Fernando Núñez de Guzman. His character, his erudition and behavior are an example of the highest honor." Núñez donated his valuable collection of books in Latin and Greek to the University of Salamanca. Núñez remains interesting for researchers today. The image and selfless devotion of the erudite continue to evoke deep respect, and the legacy left – gratitude.
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Muecke, Frances. "Humanists in the Roman Forum." Papers of the British School at Rome 71 (November 2003): 207–33. http://dx.doi.org/10.1017/s0068246200002440.
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GLI UMANISTI NEL FORO ROMANOL'articolo presenta un excursus inedito sui Fori, ricavato dagli appunti presi da alcuni studenti alle lezioni del 1470 circa, di uno degli antiquari più importanti della fine del XV secolo, Giulio Pomponio Leto. L'excursus è di particolare interesse perché rappresenta uno dei primi tentativi di identificare la posizione di edifici e luoghi nel Foro stesso. L'articolo inserisce l'excursus nel contesto dei primi trattati antiquari e in quello dei tentativi, sia contemporanei che posteriori, di localizzare i monumenti del Foro. L'analisi dettagliata identifica le fonti e dimostra una generale similarità tra il metodo dell'excursus e quello di Pomponio Leto, così come alcune particolari interpretazioni pomponiane. Lo studio dimostra inoltre l'importanza dei commentari umanisti —fonti sino ad ora molto meno studiate dei trattati topografici — per lo studio della crescita e della diffusione dell'antiquariato umanista.
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Fernández Requena, Pedro. "El concepto de historia y de historiografía en Vives." Humanitas, no. 80 (December 14, 2022): 47–68. http://dx.doi.org/10.14195/2183-1718_80_3.
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En nuestro artículo, se analiza la percepción de Vives sobre la historia y la historiografía, en una época en la que el pensamiento humanista le dio gran importancia. Con este fin, se han extraído algunos pasajes de obras como Veritas Fucata, De disciplinis o De ratione dicendi; en estas, el valenciano expone sus inquietudes teóricas sobre la ciencia del pasado. Por último, hallamos una aplicación pragmática del marco teórico en los Commentarii in XXII libros De civitate Dei. En efecto, Vives plantea, en este comento, una renovación de San Agustín; en su trabajo le asistieron las referencias históricas e historiográficas.
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Mantyk, Tomasz Karol. "Translating Romans 5:12 in the early 16th century. Franciscus Titelmans’s polemic against humanists." Biblical Annals 11, no. 2 (April 29, 2021): 301–26. http://dx.doi.org/10.31743/biban.11297.
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Translating the Bible has never been an easy task, least of all at the times of theological controversy. A New Latin translation by Erasmus of Rotterdam, executed on the eve of the Reformation, met much criticism on philological and theological level. Franciscus Titelmans, a young, Franciscan scholar from Leuven, addressed in his Collationes quinque numerous issued regarding the translation of the Epistle to the Romans. This article focuses on Romans 5:12. Titelmans claimed that Erasmus’s translation of this verse threatened the dogma of original sin and promoted the resurgence of Pelagianism. The article analyses his arguments showing that although he was not entirely alien to philology, he relied more on the Church Fathers and the authority of the Church in his translation. Philological and logical arguments served only as auxiliary proofs for the meaning that had been established by patristic commentaries. Consequently, this debate mirrors diverse attitudes of both scholars. The Humanist opted for sound philology, even if it resulted in questionable theological statements, the Franciscan for sound theology, even if it led to imperfect philological choices. Although specific arguments of this debate are outdated and hardly relevant to modern-day biblical studies, divergent attitudes of its protagonists are well reflected in current debates, making it worth
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Shibata, Ricardo Hiroyuki. "CULTURA CLÁSSICA E LITERATURA VERNACULAR NO SÉCULO XV EM CASTELA E PORTUGAL * CLASSICAL CULTURE AND VERNACULAR LITERATURE IN THE XVTH CENTURY IN CASTILLE AND PORTUGAL." História e Cultura 5, no. 1 (March 30, 2016): 111. http://dx.doi.org/10.18223/hiscult.v5i1.1785.
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Resumo: Neste artigo, procuramos pensar a questão da apropriação da cultura clássica na Península Ibérica, notadamente, nas cortes de Portugal (corte de Avis) e de Castela, no século XV, a partir de uma série de iniciativas de contornos humanistas. Em particular, trata-se de examinar as ações de alguns homens de letras do período, que, por meio de traduções, glosas e comentários, indicaram os caminhos para a constituição estratégica de uma literatura de caráter vernacular. Palavras-chave: Humanismo; século XV; literatura vernacular; Corte de Avis Abstract: In this article, we try to establish the ways of appropriation of classical culture in the Iberian Peninsula, especially, in Portugal (reign of Avis) and Castile courts, in the XVth century according to some works of humanist character. In particular, it means to examine the actions of some men of letters from that period, which, by translations and commentaries, pointed out the directions of a strategic constituion of a vernacular literature. Keywords: Humanismo; XVth century; vernacular culture; Avis Court
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Moreno Hernández, Antonio. "Ediciones aldinas después de Aldo : avatares del texto de los Comentarii de Julio César (Venecia 1519)." Epos : Revista de filología, no. 26 (January 1, 2010): 33. http://dx.doi.org/10.5944/epos.26.2010.10633.
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En 1519, cuatro años después de la muerte de Aldo Manuzio, sale a la luz en el mismo taller veneciano, dirigido entonces por Andrea Torresani, unos Commentarii de Julio César, considerados habitualmente una mera réplica de la primer edición aldina de 1513, preparada por el humanista Giovanni Giocondo para Aldo Manuzio. El objeto de este artículo es analizar las peculiaridades de la forma textual de esta edición de 1519. La presunta identidad entre una y otra se ha mantenido desde las primeras tentativas de estudios críticos en el s. XVIII hasta las ediciones modernas. Sin embargo la colación y análisis de ambas ediciones nos ha permitido comprobar que, bajo la aparente similitud formal entre ellas, existen diferencias textuales significativas cuyo origen y sentido se pretende esclarecer en este trabajo. La edición de 1519 tiene una gran relevancia porque refleja una de las formas textuales predominantes de la obra de César que se difunde en la mayoría de las ediciones humanísticas posteriores del s. XVI.
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Perić Gavrančić, Sanja. "Sic etiam Croati." Povijesni prilozi 39, no. 58 (2020): 7–28. http://dx.doi.org/10.22586/pp.v39i58.10115.
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U radu se donose rezultati istraživanja latinskih povijesnojezičnih izvora koji otkrivaju što su o jeziku i pismu Hrvata znali europski renesansni humanisti prije nego što su prvi pokušaji kodifikacije hrvatskoga jezika u povijesnome i ideološkome kontekstu katoličke obnove osigurali njegovo službeno uključivanje u jezični zemljovid Europe. Šesnaestostoljetna je res publica litteraria, zahvaljujući intenzivnim humanističkim kontaktima i vezama, između ostalih tema omogućila i širenje ideje humanističkoga ilirizma koji je uključivao i pitanje jezika slavenskih naroda, pa tako i hrvatskoga. Sudionici te ranonovovjekovne zajednice intelektualaca razmjenjivali su, i u svojim raspravama diljem Europe objavljivali, podatke o hrvatskome jeziku i pismu. Takve su bilješke potvrđene u djelima francuskoga lingvista Guillauma Postela (Linguarum duodecim characteribus differentium alphabetum, 1538., Pariz) te švicarskih filologa Theodora Bibliandera (De ratione communi omnium linguarum et litterarum commentarius, 1548., Zürich) i Conrada Gesnera (Mithridates sive de differentiis linguarum tum veterum tum quae hodie apud diversas nationes in toto orbe terrarum in usu sunt, 1555., Zürich). U humanističkim je početcima kontrastivne lingvistike sudjelovao i jedan hrvatski latinist. Riječ je o Bartolu Đurđeviću i njegovu djelu o nevoljama kršćanskih zarobljenika pod turskom vlašću (De afflictione tam captivorum quam etiam sub Turcae tributo viventium Christianorum, 1544., Antverpen). Đurđević je prikazao razlike između hrvatskoga i turskoga jezika, objavio mali hrvatsko-latinski rječnik i tekst Očenaša, koji je kao ogledni tekst ilirskoga jezika citiran u spomenutome Biblianderovu i Gesnerovu repertoriju svjetskih jezika.
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Cazes, Hélène. "Représentations des textes et des savoirs chez Charles Estienne : la « vive parole » d’un humaniste." Renaissance and Reformation 40, no. 3 (November 24, 2017): 187–216. http://dx.doi.org/10.33137/rr.v40i3.28741.
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Homme aux savoirs multiples et homme de vulgarisation, Charles Estienne (1514–1564) s’intéressa à la traduction et à l’édition théâtrale parallèlement à ses activités éditoriales et scientifiques, tant en latin qu’en français. Non pas en marge, mais au centre d’une carrière consacrée à la parole du partage des savoirs, l’intérêt pour le théâtre de Charles Estienne se manifeste d’abord par la traduction française d’une comédie italienne contemporaine, rééditée au moins deux fois, puis par des éditions annotées pour la jeunesse d’une comédie de Térence, l’Andrie, qui se continuent par la traduction française de cette comédie, accompagnée d’un traité sur les Jeux des Anciens. Ces deux pièces de théâtres sont représentatives de l’entreprise de Charles Estienne visant à rendre accessible à un plus grand public les grandes oeuvres du passé classique comme de la modernité italienne. Surtout, ces textes sont conçus pour la représentation, dans un cadre éducatif mais aussi, simplement, pour le plaisir du spectacle théâtral. La mise en français, mais aussi la mise en lisibilité (par des lexiques, annotations, commentaires, abrègements etc.) paraissent de fait constituer une mise sur scène du texte source, qui sera dit lors de la représentation mais également par son médiateur, le vulgarisateur (qui traduit, édite, rend compréhensible et diffuse). Ainsi, la traduction pour la scène illustre une parole humaniste, de la transmission et du partage des savoirs : une représentation de la reprise et de la vulgarisation.
A man of much learning and a man of popularisation, Charles Estienne (1514–1564) was interested in theatrical translation and edition both in Latin and in French, as well as in many other editorial and scientific activities. Interest in theatre was at the centre of Charles Estienne’s career consecrated to knowledge sharing; it manifested itself first in the French translation of a contemporary Italian comedy, re-edited at least twice. Then he produced several annotated editions for young people of a comedy by Terence, Andria. These were followed by the French translation of this same comedy, accompanied by a treatise on the Jeux des Anciens [Plays of the Ancients]. These two plays are representative of Charles Estienne’s endeavour to make the great works of from classical past as well as contemporary Italy accessible to a wider public. Above all, these texts are designed for performance, in an educational context but also simply for the pleasure of theatrical spectacle. The rendering of the French, and the rendering of readability (through lexica, annotations, commentaries, abridgements etc.) stage the source text, which would be spoken during the performance but also stage its mediator, the populariser (who translated, edited, made comprehensible and disseminated the text). Thus translation for the stage illustrated a humanist position on the transmission and sharing of knowledge: a performance of revival and popularisation.
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Oliveira, Emília Maria Rocha de. "A varíola em Portugal no século XVI, a partir dos comentários médicos de Garcia Lopes: transmissão, sintomas e tratamento." História da Ciência e Ensino: construindo interfaces 20 (December 29, 2019): 166–82. http://dx.doi.org/10.23925/2178-2911.2019v20espp166-182.
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Resumo Atualmente conhecemos por exantema um conjunto de erupções cutâneas que costumam acompanhar doenças infeciosas de maior ou menor gravidade, tais como o sarampo, a escarlatina, a rubéola, o eritema infecioso (ou quinta doença), o exantema súbito (ou roséola infantil) e a varicela. A varíola, que haveria de ser dada como erradicada no último quartel do século XX, fazia parte da realidade sanitária portuguesa no século XVI, preocupando os especialistas e atemorizando a população em geral. O médico cristão-novo Garcia Lopes, à semelhança de outros colegas de profissão, não ficou alheio a essa realidade. No livro Commentarii de uaria rei medicae lectione (Antuérpia, 1564), que dedicou ao comentário sobre doenças várias e seu tratamento, o humanista portalegrense, apoiado no seu conhecimento e experiência enquanto clínico, tece considerações sobre a transmissão, os sintomas e o tratamento daquela enfermidade, confrontando-as com o parecer quer de outros médicos seus contemporâneos, como Girolamo Fracastoro, precursor da Microbiologia, quer de insignes autores da Antiguidade, como Galeno. Recorrendo ao método da análise de conteúdo de alguns excertos da obra de Garcia Lopes, procuraremos dar conta do pensamento do médico quinhentista acerca da varíola, para chegarmos a conclusões sobre a forma como, segundo ele, a doença se transmitia, manifestava e devia ser tratada.Palavras-chave: Varíola, Garcia Lopes, História da Medicina Abstract We now know of exanthem as a set of rashes that often accompany infectious diseases of greater or lesser severity, such as measles, scarlet fever, rubella, erythema infectiosum (or fifth disease) roseola infantum (or sixth disease) and varicella. Smallpox, which was to be eradicated in the last quarter of the twentieth century, was part of the Portuguese social-sanitary reality in the sixteenth century, worrying the specialists and frightening the population. The new Christian physician Garcia Lopes, like other colleagues in his profession, was not unaware of this reality. In the book Commentarii de uaria rei medicae lectione (Antwerp, 1564), which he devoted to the commentary on various diseases and their treatment, the humanist from Portalegre, based on his knowledge and experience as a clinician, presents considerations about the transmission, symptoms and treatment of that disease, confronting them with the opinion of medical peers of his day, such as Girolamo Fracastoro, precursor of Microbiology, or of renowned authors of Antiquity, such as Galen. Using the method of content analysis of some excerpts from Garcia Lopes' work, we will attempt to provide an account of the opinion of the 16th century physician on smallpox in order to come to conclusions on how the disease, according to him, was transmitted, manifested and should be treated. Keywords: Smallpox, Garcia Lopes, History of Medicine
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Nodes, Daniel J. "Karl Enenkel and Henk Nellen, eds. Neo-Latin Commentaries and the Management of Knowledge in the Late Middle Ages and the Early Modern Period (1400–1700). Supplementa Humanistica Lovaniensia 33. Leuven: Leuven University Press, 2013. xiii + 524 pp. €79.50. ISBN: 978-90-5867-936-9." Renaissance Quarterly 67, no. 4 (2014): 1305–6. http://dx.doi.org/10.1086/679789.
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Anjum, Ovamir. "Volume 36 Issue 2 - Spring 2019." American Journal of Islamic Social Sciences 36, no. 2 (April 15, 2019). http://dx.doi.org/10.35632/ajiss.v36i2.573.
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This issue begins with an editorial on humanistic education and Islam by the journal editor, Ovamir Anjum.
It then features two research articles: Kareem Rosshandler’s “A Review of Contemporary Arabic Scholarship on the Use of Isrā’īliyyāt for Interpreting the Qur’an” is an important exploration of how modern Arabophone Muslim exegetes employ Israelite narratives in their commentaries. The second article, Abbas Ahsan’s “Quine’s Ontology and the Islamic Tradition,” is a meticulous philosophical treatment of a fundamental point: whether naturalist philosophy, particularly in its Quinean form, is commensurable with an absolutely transcendent notion of God as expressed in certain dominant theological traditions of Islam.
A review essay on the second edition of Jonathan Brown's celebrated book Hadith: Muhammad's Legacy in the Medieval and Modern World precedes eight book reviews.
Finally, in a refreshing and provocative essay, “Islam in English,” Oludamini Ogunnaike and Mohammed Rustom make a case for new vocabulary that could express, not merely describe, Islam in English.
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Sujecka, Jolanta. "Introductory Comments." Colloquia Humanistica, no. 10 (December 20, 2021). http://dx.doi.org/10.11649/ch.2702.
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Introductory CommentsThe 10th, jubilee issue of Colloquia Humanistica (2021) contains a thematic section: Heritage and the Post-Socialist City: Cultural and Social Perspectives. Alongside this section devoted to cities and towns of Central and Eastern Europe, in the issue’s Materials section we publish the first Polish poetic translation, authored by Małgorzata Borowska, of the second poem by Grigor Prličev (1830/31–1893), Skanderbeg (1862, Σκενδέρμπεης). The translation is accompanied by two papers/commentaries in English, for a wider audience prepared by Małgorzata Borowska and Jolanta Sujecka. The Discussions, Presentations, Book Reviews, section features three reviews, including a presentation of the monograph “Et les Juifs bulgares furent sauvés”: Une histoire des saviors sur la Shoah en Bulgarie by Nadège Ragaru.Uwagi wstępneDziesiąty, jubileuszowy numer „Colloquia Humanistica” (2021) zawiera blok tematyczny zatytułowany: Heritage and the Post-Socialist City: Social and Cultural Perspectives. Obok poświęconego miastom i miasteczkom Europy Środkowej i Wschodniej bloku tematycznego, w dziale Materials publikujemy pierwszy polski poetycki przekład drugiego poematu Grigora Prličeva (1830/31–1893), Rzecz o Skanderbegu (1862, Σκενδέρμπεης), autorstwa Małgorzaty Borowskiej. Przekładowi towarzyszą dwa artykuły/komentarze w języku angielskim, dla szerszej publiczności, których autorkami są Małgorzata Borowska i Jolanta Sujecka. W dziale Discussions, Presentations, Book reviews, publikujemy trzy recenzje, wśród nich znajduje się prezentacja monografii francuskiej badaczki Zagłady Nadège Ragaru, “Et les Juifs bulgares furent sauvés”: Une histoire des saviors sur la Shoah en Bulgarie.