Search results for: DISPUTATIONES SCIENTIFICAE in All Content

Successive Floods on the Danube? Late Medieval and Early Modern Danubian Floods and the Franciscan Monastery in Visegrád

Árvízhullámok a Dunán? A Duna árvizei és a visegrádi ferences kolostor a késő középkorban és kora újkorban

Author(s): József Laszlovszky,Andrea Kiss / Language(s): Hungarian / Issue: 53/2013

One of the major late medieval peaks of flooding occurred at the end of the fifteenth and beginning of the sixteenth century, repeatedly causing severe flooding in the Carpathian Basin, especially on the Danube. Throughout several decades, even centuries, the changes of the riverbank and water levels of the most important waterway of Hungary had a profound influence on the construction of riverside settlements and the location of settlements and buildings themselves. Modern archaeological excavations have revealed and traced alterations that became necessary due to flood damage in this region. Visegrád was one of the major cities of the kingdom from as early as the Árpádian dynasty, and gained further importance during the Angevins in the fourteenth century, when it became the main royal residence. Although during the time of Emperor Sigismund Buda’s importance surpassed Visegrád’s, the city and its surroundings still remained significant throughout the Jagiellonian era. This is attested to by the extensive construction works that began under King Matthias and continued well into the early Jagiellonian period. In the Middle Ages, the royal palace and surrounding buildings, as well as parts of Visegrád itself, were located on a flood-prone narrow plain bordered by the Danube and the Visegrád hill. Due to this location, Danubian floods had a great impact on the town, the royal palace and the Franciscan monastery, which is the main focus of this study. Although surviving late medieval sources do not directly mention flooding in Visegrád, archaeological excavations of fifteenth- and sixteenth-century layers suggest that the periodically high levels of the Danube had an effect on reconstruction works and probably caused discernible damages to the buildings. Based on this observation, the study examines the subject at the crossroads of social history, environmental history, historical architecture and archaeology. The short and long-term impact of flooding on the Franciscan monastery complex of Visegrád are examined through the analysis Danubian floods and the peak of flooding occurring between the late fifteenth and early sixteenth century.

The Bibliography of Professor G. Ivănescu’s Works, Published between 1934 and 2012

Bibliografia lucrărilor profesorului G. Ivănescu, editate în perioada 1934 – 2012

Author(s): Vasile D. Ţâra,Adina Chirilă / Language(s): Romanian / Issue: 50/2012

Keywords: G. Ivănescu; Bibliography

The Bibliography of Professor G. Ivănescu’s Works, Published between 1934 and 2012

Forgotten "Słownik synonimów polskich" [Dictionary of Polish Synonyms] by A.S. Krasiński and precursors of the dictionary

Adama Stanisława Krasińskiego zapomniany "Słownik synonimów polskich" i jego poprzednicy

Author(s): Lucyna Agnieszka Jankowiak,Elżbieta Kędelska / Language(s): Polish / Issue: 47/2012

The paper consists of two parts. The first one covers characteristics of dictionaries (dated from XVIth to XIXth century), groups of synonyms re-garding mainly the Latin (e.g. Gradus ad Parnassum), which also include equivalents of national languages (especially the Calagius three language dictionary was examined and Czech Latin dictionaries of synonyms dated XVIth century). The second part of the paper is a discussion over methodology of the first Slavic dictionary of synonyms (Słownik synonimów polskich [Dictionary of Polish Synonyms]) by A. S. Krasiński. Not elaborated in details so far (in the subject matter literature) the dictionary combines a few types of dictionaries (apart from the dictionary of synonyms): general dictionary of Polish language, dictionary of phrasal verbs, language correctness dictionary, book of quotations and proverbs and translational dictionary.

Chapter 7: Retrospect: History and Theory in Semiotics

7. peatükk: Tagasivaade: ajalugu ja teooria semiootikas

Author(s): John Deely / Language(s): Estonian / Issue: 04-1/2005

Semiootikauuringute objekt ehk sisuvaldkond ei ole lihtsalt märgid, vaid märgitoime ehk semioos. See toime, nagu me nüüdseks teame, leiab aset mitmel tasandil, mida võib eristada või määratleda märgiaktiivsuse erinevate sfääride või tsoonidena. Semiootika erineb semioosist seega nii, nagu teadmine erineb sellest, mida teatakse. Semiootika on teadmine semioosist. Ta on teoreetiline käsitlus märkidest ja sellest, mida nad teevad. See on tegelikult tähtis eristus, kuna kui vastab tõele see, mida me oleme semioosi ulatuse kohta väitnud, on semioosi ajalugu ja universumi ajalugu üks ja seesama asi, vähemalt senikaua, kuni universum kulgeb meiesuguse keeleoskusliku liigi kui enese osa poole. Kuid semiootika ajalooga on hoopis teine lugu ja ehkki ta on keeruline, on ta siiski oluliselt haaratavam. See on lugu vähem või rohkem hootistest katsetest käsitleda seda, mis seisab semioosi taga ja teeb ta võimalikuks, nimelt märki. Misasi on see märk, et ta semioosi võimalikuks teeb?

Confession. A Few Remarks on the Meaning of the Term and its Use and Abuse in Polish Historical-Artistic Literature

Konfesja. Kilka uwag o znaczeniu terminu oraz jego używaniu i nadużywaniu w polskiej literaturze historycznoartystycznej

Author(s): Piotr Krasny,Marek Walczak / Language(s): Polish / Issue: 04/2006

Keywords: altar; confessio; confession; Counterreformation; mensa; relics; retable

A tendency has recently appeared in Polish art-historical literature, initiated most certainly by Szcze˛sny Dettloff, to treat the term confession in a very broad sense. One understand here all the altars that contain bigger relics, or almost complete bodies of saints. Now Ryszard Mączyński’s book crowns this tendency, for it numbers several dozen “modern Polish confessions,” which most often have the form of an altar with relics laid in an ornamented coffin lifted up above a mensa. This form of an “altar-confession” is decisively different from the description of confession contained in Milanese Archbishop St. Charles Boromeo’s Instructiones fabrica et supellectilis ecclesiasticae of 1577, which is commonly thought to be the most important regulation of the principles of Catholic sacred art in the period after the Trident Council. He stated that the confessio should have the form of a crypt under on altar, containing the relics of a saint. Now confessions whose shape correspond to this definition were encouraged by Boromeo himself (in S. Prassede’s church in Rome, in the cathedral, and in S. Fedele’s church in Milan), and the bishops under his influence (e.g. Cardinal Gabriele Paleotti in the cathedral in Bologna). The famoust confession erected during the Counterreformation was St. Peter’s confession in the Vatican Basilica (Carlo Maderno, completed in 1616). The altar and the baldachin put up over this wide crypt were never described in the 17th century as integral elements of the confessio, but as autonomic structures, supplementing the ornamentation of the tomb of the first pope. In the Italian texts of the Counterreformation period we do not find any transposition of the term confessio on the altar in which the bigger relics are laid over the floor, in the mensa, or in the retable. This type of altars were not called confessions even in the Polish sources until the end of the 18th century. Most often they were simply described as tombs or saints’ mausoleums. Therefore it seems that referring the term confession to them is obviously anachronic and can make difficult in the future to study the sources of the artistic ornamentation of the saints’ cult in Polish Kingdom of the Counterreformation period. The scope of the term confession, recently propagated by Mączyński, also decisively diverges from the definition of the term, as it is assumed in the most important West European artistic lexicons. We mean those lexicons that have the same scope of the term in relation to the Counterreformation epoch as it was assumed by Boromeo. We can do nothing but to adjust the Polish meaning of the confession to the standard accepted by scholars in other countries. If we allow ourselves to be free in acquiring universal artistic terms, we can be separated in the history of art from scientific discussion that is going on in other countries.

Thomas in Byzantium. Reception and criticism of Thomas Aquinas in Byzantium between 1354 and 1435

Тома във Византия. Рецепция и критика на Тома от Аквино във Византия между 1354 и 1435 г.

Author(s): Stylianos Papadopoulos / Language(s): Bulgarian / Issue: 17/2011

Keywords: Reception; criticism; Thomas Aquinas; Byzantine philosophy

The Date of Composition of Einhard’s Vita Caroli imperatoris

Време настанка Ајнхардовог дела Vita Caroli imperatoris

Author(s): Tibor Živković / Language(s): Serbian / Issue: 60/2011

Keywords: Einhard; Charles the Great; Louis the Pious; Hilduin

On the basis of a section of Einhard’s Preface, stating that the author composed his work rather hastily, one can assume that it was ordered. Dynastic connotation, present in the first four chapters, as well as the mention of the issues regarding the dynastic legitimity could only signify that the actual ruler, Louis the Pious, instructed Einhard to compose this work. Chronological data that were examined in the previous section of the work indicate that it should not be dated prior to December 817, i.e. before Bernard’s rebellion. The mention of Arabian devastation of Italy, that had occurred only “recently” (in 813) – point to the conclusion that this could most probably encompass the period of two or three years and thus be dated to 815 or 816. The author’s allusion to the malevolent omen, relevant to the final years of Charles’ reign (demonstrated in collapse of the wooden construction that connected the court and basilica in Aachen) - could certainly not have been written if Einhard had already had the knowledge of the similar event that occurred in spring 817, when the emperor himself got injured, since that would have represented the malevolent omen for Louis. Failing to mention the second Louis’ coronation by the pope Stephen IV in Reims would probably suggest that the VC originated before October 816. Therefore, the wider context in which the work was composed should be dated to the period ranging from February 814 to September 816. Yet another important event stays intrinsically related to the proposed chronology – the special attention that the emperor has shown towards Einhard and his spouse Emma. As it has already been stated in the text, Louis the Pious donated two villages to Einhard on 11th January 815 – Michelstadt and Millinheim. It was in Millinheim that Einhard would later build his church and bring the relics of St. Marcellinus and St. Peter. Einhard was appointed secular abbot of St. Peter in Ghent as well as in the Bavo abbey the same year (815), whereas he received the Fontenel abbey the following year. These gifts that Einhard received between January 815 and the end of 816 might primarily be interpreted as a reward for certain deeds he has done in emperor’s favour. VC might be a reason – the literary work Louis the Pious ordered Einhard to compose. For instance, Einhard received the two abbeys from the emperor on 11th January 815 – upon the completion of the VC. The date is equally important. In other words, the work was finalized almost exactly on the anniversary of death of Charles the Great – in early 815 (Charles died on 28th January 814). At that very time, Gervard also sojourned in Ghent and thus received a copy of VC containing Einhard’s preface as a gift, immediately after the work was completed, i.e. in 815.

Mediaeval Doctrines on Man as Image of the World (przeł. Hugh McDonald)

Mediaeval Doctrines on Man as Image of the World (przeł. Hugh McDonald)

Author(s): Marian Kurdziałek / Language(s): English / Issue: 4/2014

Keywords: medieval philosophy; anthropology; Platonic and neo-Platonic doctrine; man as image of the world

Moravia, Too Dangerous? Moravian Patriotism in Post-war Czechoslovakia, 1945–89

Příliš nebezpečná Morava? Moravský patriotismus v poválečném Československu (1945–1989)

Author(s): Jiří Pernes / Language(s): Czech / Issue: 03/2010

This article examines the phenomenon of ‘Moravianness’ (Moravian patriotism) and its development in interaction with Czechoslovak politics and social change from the end of the Second World War to the collapse of the Communist régime. Moravianness is rooted deep in history and it has been expressed in different, sometimes striking ways at various times. In the nineteenth century, according to the author, most Slav inhabitants of Moravia considered themselves Moravian rather than Czech. During the First World War Czech national consciousness predominated amongst them, and then intensifi ed in the new state of Czechoslovakia, when the provincial government and the cultural and political institutions expressing the special character of Moravia were retained in Moravia. The republic was restored in this form after the Second World War, with the Moravian-Silesian National Committee (Zemský národní výbor) in Brno and a branch office in Ostrava and adhering to the provincial arrangement of running of economic life in Moravia. Moravian institutions, including the Moravian-Silesian organizations of the democratic political parties and the National Assembly deputies from Moravia and Silesia had to wrestle with growing Prague (or Czech) centralism. The Czechoslovak People’s Party advocated the clearest existence of the historical lands, but the Czechoslovak Communist Party, which, after victory in the general elections of spring 1946, controlled the Moravian National Committee in Brno, came out against that. After the Communists established a monopoly of power, they substituted regional government (krajské zřízení) for provincial (zemské), taking effect as of 1949 and in some cases not respecting the borders of the historical lands. In their centralist policy there was no room for special Moravian needs, yet they expediently used Moravian tradition, particularly the folklore of Moravian Slovakia (Slovácko), which helped to enhance the government’s image as being of the ‘common people’, and also gave support to Moravian archaeology, which could provide evidence of the ancient historical roots of the Czech state. But that also had unwanted consequences by gradually reviving Moravian self-confidence in the 1960s. Here the author emphasizes the unusual response to the ‘The Great Moravia’ exhibition in 1963, and recalls the ‘hockey affair’ two years later, when a trivial statement printed in a newspaper after a match of the Kometa Brno hockey team provoked n avalanche of outraged letters from Moravian readers complaining about alleged Czech chauvinism. Moravianness enjoyed a renascence during the Prague Spring of 1968. Numerous eminent Moravians and Moravian institutions called for the restoration of the provincial government and the Society for Moravia and Silesia was established with this aim. Their hopes were dashed by the federalization of Czechoslovakia and the policy of ‘normalization’ after the Soviet-led military intervention of August 1968.

Pauline Israelogy and its Liturgical Reception in the Eastern Church

Die paulinische Israelogie und ihre liturgische Rezeption in der Ostkirche

Author(s): Alexandru Ioniţă / Language(s): German / Issue: 2013+14/2014

A critical edition of “Lament of the Death of Honourable Lady Katarzyna Branicka” by Jan Achacy Kmita

Edycja krytyczna Trenów na śmierć Jej Mości Paniej Katarzyny Branickiej, starościnej niepołomskiej Jana Achacego Kmity

Author(s): Angelika Pełka / Language(s): Polish / Issue: 1/2016

Keywords: Jan Achacy Kmita; Jan Kochanowski; critical edition

This paper is a critical edition of “Lament of the Death of Honourable Lady Katarzyna Branicka” (Treny na śmierć Jej Mości Paniej Katarzyny Branickiej, starościnej niepołomskiej) by Jan Achacy Kmita. The preface introduces the readers to the Kmita’s biography, provides a characteristics of his works and at the same time includes the historical literary analysis of the series of threnodies. The article contains of: The description of the source, which includes the reconstruction of title page, The critical apparatus along with Rules of transcription, and the transcription itself. The editor’s commentary explains the historical, biographical, and linguistics issues, together with the symbolism as well as references to the Ancient poetry and Old Polish literature (mythology, the Bible, works of Jan Kochanowski, “The Aeneid” by Publius Vergilius Maro). The glossary contains of the words that might be unclear for a contemporary reader. The purpose of the critical edition of “Lament of the Death…” is to facilitate the readings for a contemporary reader for whom the vocabulary and old phraseology is more ambiguous and to encourage a greater number of readers to discover the compelling writings by forgotten Jan Achacy Kmita.

Carolinum redivivum. Teaching Crisis in the Royal Carolingian Gymnasium in Szczecin in the Years 1679–1680 in the Light of Didactic Documentation of the School

Carolinum redivivum. Kryzys dydaktyczny w Królewskim Gimnazjum Karolińskim w Szczecinie w latach 1679-1680 w świetle dokumentacji dydaktycznej szkoły

Author(s): Małgorzata Cieśluk / Language(s): Polish / Issue: 01/2018

Keywords: the history of Szczecin; the history of the educational system; the Royal Carolingian Gymnasium

In the years 1676–1677 Szczecin, under the Swedish rule, survived two sieges by the army of the Brandenburg Elector. Especially the second one had an impact on the Royal Carolingian Gymnasium (Carolinum) functioning in the City. As a result of shellfire the buildings of the School were destroyed, and the Gymnasium ceased to function for over a year, from the end of August 1677 to the end of September 1678. The 1676–1677 crisis significantly changed the conditions and quality of the School and many other aspects of its everyday life, particularly in the first years after restoring the School to its original form. To have a closer look at the Gymnasium in the years 1679–1680 is now possible thanks to the didactic materials (so far hardly used), such as class timetables and the registers of the Carolinum students’ assignments. The aim of the present article is to indicate in which way the problems of organising classes in that period manifested themselves. An important role was played by Rector Johann Ernst Pfuel; thanks to his efforts the crisis was resolved and the School recovered its teaching reputation. First a qualitative and quantitative analysis of the staff has been carried out, next the teaching methods and the forms of work used at that time have been examined, and finally the relationship between the teaching crisis and the situation of the students has been investigated. In the light of the 1679 register of students’ assignments and the 1680 class timetable it has turned out that it had not been the destruction of the School buildings (highlighted in the literature) that was the main reason of its problems. The factor of the strongest impact was the poor quality of the teaching staff. And it was the reason of restricting the teaching programmes, which was minimised by the Rector’s engagement. And the number of students began to grow fast. As a result of diverse activities the Szczecin School survived the crisis and in the subsequent years reached its high standards again.

”Longas carpere perge uias”.The Role of Wandering as Ovid's remedium amoris in the Compositional Structure of Samuel Twardowski’s Nadobna Pasqualina

„Longas carpere perge uias”. Rola wędrówki jako Owidiuszowego remedium amorisw strukturze kompozycyjnej Nadobnej PasqualinySamuela Twardowskiego

Author(s): Patryk Michał Ryczkowski / Language(s): Polish / Issue: 3 (48)/2018

Keywords: Ovid; Samuel Twardowski; elegy; epic; epyllion; romance; love; illness; allegory;topos of wandering

In the paper, the author juxtaposes and compares Ovid’s Remedia amoris and Nadobna Pasqualina by Samuel Twardowski in order to show how the genre convention of the Latin love elegy influenced the shaping of the Polish Baroque poem. The plane of comparison is formed by selected compositional and content elements, that is the compositional frame based on the epic convention, together with the definition of poetic aims and assumptions, and the topos of love as a disease, characteristic of the elegiac, along with a healing journey. So far Twardowski’s work has been described as a “spiritual romance” (romans duchowny), although such classification is unsatisfactory and the notion itself is vague. In more recent studies, therefore, attention is drawn to the need for a broader look at the genre form of Nadobna Pasqualina and allows for the coexistence of elements specific to different literary genres. Starting from this postulate, the author briefly describes the assumptions of genre classification based on genological constructivism and distances himself from the concept of the spiritual romance, emphasizing the epic qualities of Nadobna Pasqualina, also those that bring it closer to the epyllion and highlight the dialogue of various components (part one). Therefore, the epic frame of the work does not exclude the exposure of the elegiac motif of love as a disease and wandering as a cure. The main part of the argument is divided into five parts (2–7). The second part of the study discusses the epic compositional frame of Twardowski’s work and his self-representation as a narrator of the poem about love struggles that is stylised as a story of war and displays didactic tendencies. The third part is devoted to the compositional frame of Remedia amoris, which places Ovid’s work within the convention of love didacticism. In addition, it revaluates the motifs of war and love presenting them as an illness and emphasizes the need for medicinal products, which are the subject of the elegy. In the fourth part of the study, the author reinterprets Pasqualina’s unfortunate love as a condition requiring treatment. Consequently, the fifth part is devoted to the comparison of how Twardowski and Ovid shaped this topos. Both suggest that one cannot get rid of love. It is only possible to immune oneself to love's destructive influence by strengthening the forces of reason (firmitas mentis, “the other armed thought” – myśl insza uzbrojona,and the talisman of wisdom). In Ovid's work, the journey is perceived only as a moving away from the source of love, which makes it possible to gain distance, while in Twardowski's poem its didactic value and the need for self-improvement are also emphasized. The sixth and seventh parts of the paper concern the compositional role of related topoi of love as a disease and wandering as a cure. For Ovid, they are one of many remedia which he describes in his elegy, consistently striving for poetic fame (part six). Twardowski, in turn, uses them to shape the composition frame and fill it with an allegorical story about the need for self-improvement (part seven). The conclusions of the analysis are presented in the summary (part eight). In both works, the journey has a therapeutic and didactic character and is connected with love understood as both war and illness. For Ovid, however, it is only a literary topos, while in the case of Pasqualina it enables Twardowski to shape the content and composition of a multidimensional allegorical work. As a typical elegiac motif, it co-shapes and enriches the genre form of Nadobna Pasqualina, which derives from the epic, and should not therefore be limited only to the heretofore accepted category of spiritual romance.

The Breakdown of Metaphysics into Metaphysica Generalis and Metaphysica Specialis

Raščlanjavanje metafizike na metaphysica generalis i metaphysica specialis

Author(s): Ernst Vollrath / Language(s): Serbian / Issue: 3/2005

Keywords: Metaphysics; metaphysica generalis; metaphysica specialis; philosophy;

Raščlanjavanje metafizike na metaphysica generalis i metaphysica specialis, dalja podela metaphysica-e specialis na cosmologia, psychologia i theologia rationalis (naturalis) u školskoj metafizici 18. veka ima načelno značenje za dva dominanta oblika mišljenja, i određuje upravo oblikovanost tog mišljenja. Kantova „Transcendentalna dijalektika” u Kritici čistog uma je izgrađena po šemi metaphysica-e specialis. Ona se može razumeti kao destrukcija nasleđene metafizike na niti vodilji njenih osobitih predmeta. Pa ipak se tada postavlja zadatak da se ta destrukcija metafizike u transcendentalnoj dijalektici misli zajedno sa izgradnjom jedne metafizike u transcendentalnoj analitici. Jer, prema vlastitim Kantovim rečima ne bi smelo da bude nikakve sumnje u to da se u jedinstvu transcendentalne analitike i transcendentalne dijalektike, dakle, u transcendentalnoj logici, radi o jednoj metafizici. [...]

GODS, HEROES, AND VIRTUES: Beauty as a Virtue in the Italian Painting and Graphic Art of the Early Renaissance

BOGOWIE, HEROSI I CNOTY. Piękno jako cnota we włoskim malarstwie i grafi ce wczesnego renesansu

Author(s): Beata Purc-Stępniak / Language(s): Polish / Issue: 3/2019

Keywords: iconography of the 15th-century Italian Renaissance; the nude; allegory of beauty; allegory of love; soul; virtue; 15th-century Neoplatonism;

In the Italian art of the 15th and 16th centuries, in particular in paintings representing allegories of love and marriage, as well as in the decoration of wedding gifts, a frequent motif was that of the female nude. Visual compositions characteristic of the time were related to its literary and philosophical discourse, the attractive female figure playing the role of Venus, the goddess of love. However, the physical beauty of the images of women was not intended to evoke sensual pleasure nor was it used to cautiously express sexual desire. Those images were not infrequently personifications of certain phenomena and concepts, and were used by artists as a means to voice their views on social or legal issues and to comment on various aspects of culture. At the same time, female nudes, which were manifestations of corporality, expressed an understanding of love as an affect and love in the context of an arranged marriage, as well as the sublime love described by humanists and associated with the Christian faith and the perspective of salvation. As the Renaissance representations of love embraced such elements as civic attitudes (emphasizing, among others, the value of honor) and legality (of marriage), one may consider the beauty personified in the figures of women as a virtue. Such a concept of beauty, expressed in art, was created by the Florentine scholars, proponents of the aesthetic principles put forward by the writers−humanists, and it was developed by Marsilio Ficino, whose understanding of beauty, virtuous life, and dignity referred to the idea of the good described in Plato’s Symposium. The need to express an inner beauty of the human being was popular also among the bourgeois milieu of wealthy merchants. Beauty was considered as inherent to the harmony of the soul, as well as the root of the desire for perfection accomplishable by way of virtue. Nature was interpreted as the model of beauty reflected in the universe created by God. Nudes represented against picturesque landscapes symbolically rendered the original beauty which organized the universe and which was reflected in the human soul considered as a microcosm and, as such, as the image of the divine in the human nature. Artistic representations of modest and beautiful women pointed to the inseparable connection between beauty and virtue.

The Speech of Cardinal Stanisław Hozjusz in Memory of the Late Sigismund II Augustus, King of Poland

Mowa kardynała Stanisława Hozjusza ku czci zmarłego Zygmunta II Augusta, króla Polski

Author(s): Justyna Zaborowska-Musiał / Language(s): Polish / Issue: 1 (50)/2019

Keywords: Warmian Cardinal Stanisław Hozjusz; Sigismund II Augustus; funeral speech; panegyric sermon;

The paper contains a translation of a Latin mourning speech, namely a panegyric sermon arranged in Rome by Cardinal Stanisław Hozjusz in honour of King Sigismund II Augustus, the last Polish king of the Jagiellonian dynasty, who died on 7 July 1572. It is one of a few speeches preserved to this day from the abundant oratorio-predicatory output of this Catholic theologian and polemicist, then wellknown in Europe. It was delivered by Stanisław Reszka, the secretary and close collaborator of Hozjusz, on 10 November 1572 at the church of San Lorenzo il Damaso during a solemn funeral service administered by Pope Gregory XIII. The ceremony took place in a magnificent scenery created by an elaborate castrum doloris erected especially for this ceremony by Cardinal Alessandro Farnese, the protector of Polish affairs, with the participation of Hozjusz and his close collaborators. The translation is accompanied by explanations that concern events and historical figures, geographical names, quotations, and phrases taken from the Bible and ancient authors. It is preceded by a short introduction in which, apart from the origins and circumstances of the delivery of the speech, its composition and style are discussed. The sermon has a clear structure. It consists of three parts, typical of this type of public utterance. In accordance with the customs of the epoch and the preaching textbooks of that time, the initial part (lamentatio) and the final part (consolatio) are rich in biblical phrases (especially from the prophetic books) that perfectly emphasize the dramatic character of the situation, as well as the significance and further consequences for Poland of the death of the last Jagiellon. The leitmotif that integrates the whole speech is a thought from Prophet Jeremiah (Jer 13:18): “your beautiful crown has come down from your head.” The middle part (laudatio) is filled with the praise of Sigismund II Augustus and the Jagiellonian dynasty. Hozjusz draws here an image of the ideal ruler, enriched with Renaissance elements, such as striving for peace and good relations with neighbours, supporting humanists, excellent and refined customs, as well as a perfect mastery of the art of elocution. Following the postulates formulated by the author himself, the style of this sermon is characterized by simplicity, naturalness, and elegance.

Dynamics of “Criterion” Conferences

DINAMICA CONFERINŢELOR CRITERIONULUI

Author(s): Ciprian Constantin Mihai / Language(s): Romanian / Issue: XIII/2012

Keywords: conference; dynamic; Criterion; intellectual; idol; tradition; ideal;

This study tries to underline the specificity of Criterion’s conferences and their importance for the Romanian intellectual history. Divided in two main cycles: Idols and Romanian contemporary culture, these conferences proposed to regain the prestige of the Romanian modern culture, especially by imposing a significant intellectual experience and remaking the connections with the European tradition. To discuss the major themes of the western culture, without neglecting the national culture represents the Criterion’s manner to be original, innovative and synchronised to the intellectual European circuit. Thereby, the conferences held by Criterion during 1932-1934 are the specified forms of cultural practices and representations of an important intellectual group whose Europeanism is essential.

THE FORMATION OF THE ONTOLOGICAL CONCEPT OF “THE STATUS OF THINGS” IN THE BEGINNING OF THE 16TH – THE FIRST HALF OF THE 17TH CENTURIES JESUIT METAPHYSICS AND THEOLOGY

ФОРМИРОВАНИЕ ОНТОЛОГИЧЕСКОГО ПОНЯТИЯ «СТАТУСА ВЕЩЕЙ» В МЕТАФИЗИКЕ И ТЕОЛОГИИ ИЕЗУИТОВ КОНЦА XVI – ПЕРВОЙ ПОЛОВИНЫ XVII ВВ.

Author(s): Vitaly Ivanov / Language(s): Russian / Issue: 2/2021

Keywords: the Jesuit scholasticism; metaphysics; Izquierdo; objective act; status of things; objective truth;

This article is a study of a new type of metaphysics that arose within the tradition of scholastic philosophy and theology of the Jesuits by the middle of the 17th century. The article describes the opposition of the traditional and new understanding of scholastic metaphysics on the example of Fr. Suárez and S. Izquierdo. The formation of the ontological concept of "status of things" is identified as one of the key conditions and signs of this transformation of metaphysics. First, the formation of this concept is explored in the scholastic tradition preceding Izquierdo, namely in Fonseca, Suárez, Hurtado de Mendoza and Fabri, as a history of shifts in meaning and of the emergence of new contexts in which the term "status" was used. Second, we describe the systematic context of the doctrine of the status rerum in the universal theory of objects of human thought in Izquierdo's Pharus scientiarum (1659). Thirdly, we explicate the very concept of the status of a thing in the first philosophy of Izquierdo, its necessary connection with the concept of the objective truth of a thing, and also show the special significance of the first "quidditative status of things" as a whole set of objective truths underlying all demonstrative human sciences. Finally, the article points out that one of the essential features of Izquierdo's new metaphysics is the strengthening of the methodological nature of the universal science recorded in his treatise in comparison with the traditional Jesuit prototype in Suárez.

The moral principles of the married couples in saint Augustine’s treatise

Morálne zásady manželov v Augustínovom spise

Author(s): Anabela Katreničová / Language(s): Slovak / Issue: 1/2022

Keywords: Saint Augustine; marriage; good; moral; sin;

The treatise of Saint Augustine, bishop of Hippo, intituled De bono coniugali presents the unique dogmatist and at the same time moralistic view on the topic of marriage, which did not have, at the time, the analogy in the patristic literature. In this paper we focus on the Saint Augustine’s apology of the marriage. In centre of our interest will be the moral principles of the married couples issued from the main characteristic rudiments of the marriage defined by our bishop of Hippo that are used in the catholic Church almost without any changes also in nowadays. The marriage as the union of man and woman was from the beginning viewed as the base of the human society of any religion. Also the pagan Rome esteemed a lot the family and the spouses procreating and raising the children for the fatherland. The Christianity brings to the marriage the new aspect by giving to it the character of the sanctity and inviolability. The marriages were united with the goal of the procreation of the legitimate offspring but its absence, according Saint Augustine, did not make the obstacle of the sanctity and the purpose of the marriage. The Church in the confrontation with the pagan customs and traditions, or the sinful concupiscence of the man, well maintained the observation of the sacrament of the marriage, which provides with the new content. That is why the marriage became the sacred union based on the norm of the inviolability, the equality of both spouses, the procreation of the offspring and mutual fidelity. By theses rules the Church helped the women to gain the more dignify position in the society than it given by the roman legislative.

“Common Things”: The Old and the New Concepts of Universals

„Rzeczy pospolite”: stare i nowe pojęcia powszechnika

Author(s): Paweł Rojek / Language(s): Polish / Issue: 3/2022

Keywords: universals; realism; nominalism; trope theory; scholasticism; patristics; Trinity

Analytic philosophers usually believe that the problem of universals they discuss is the same problem that was discussed in antiquity and the Middle Ages. However, historians of philosophy point out that the old dispute on universals involved many different issues and did not focus on the currently debated problem of common properties. In my book Tropy i uniwersalia [Tropes and Universals], I assumed that the concept of universals had more or less the same meaning and I interpreted St. Thomas Aquinas’ position as a kind of contemporary realism. My interpretation raised interesting polemics by historians of philosophy, Tomasz Tiuryn and Michał Głowala. In this paper I attempt to examine the similarities and differences between contemporary and medieval understandings of universals and to answer some of their objections. It seems that there were at least three different notions of universals in the Middle Ages. First, they were understood as common beings, strictly identical in many realizations. This concept of universals is perhaps due to the patristic discussions of the Trinity in the fourth century. Second, universals were defined as entities predicated of the many, that is, as general concepts existing in the intellect. Third, and finally, they were thought, especially in late scholasticism, as entities divided into their realizations. Only the first concept agrees with the contemporary understanding of universals. It follows that the medieval and contemporary dispute over universals partially overlap. Finally, I also try to show that the interpretations of Aquinas’s position proposed by Tomasz Tiuryn and Michał Głowala lead in fact to a peculiar position that combines trope theory and Quine’s ostrich nominalism.