Obra en la que un nutrido grupo de reconocidos medievalistas abordan, bajo la dirección de Le Goff y Schmitt, los temas fundamentales (del feudalismo a la naturaleza, pasando por el amor cortés, la secualidad o el pecado) para comprender la Edad Media en todos sus aspectos materiales, sociales o simbólicos.
La personificació de la Justícia com una dama amb balances i espasa és només una de les imatges que en l?època medieval i moderna es va expressar a les pàgines dels llibres manuscrits, als grans brodats, a les taules i als cicles escultòrics o pictòrics de caràcter monumental. Tant si es tractava del judici de Déu com de la justícia impartida pels humans, l?art europeu vehiculà, a partir d?algunes iconografies constants i d?altres temàtiques singulars, un món legislatiu, escatològic i hagiogràfic d?enorme complexitat. Els autors de Judici i Justícia analitzen aquestes realitats interessant-se per l?art català i per les continuïtats i les particularitats del tema en diversos territoris limítrofs i contextos concomitants. Apleguen així un bon repertori d?exemples i de propostes interpretatives que abracen el món religiós i el profà en un recorregut que ens mena de l?Europa medieval a la moderna. Els Judicis Finals i els temes bíblics, els mitològics i els de contingut moralitzador, els judicis dels magistrats, el del rei Salomó o el de Paris, entre d?altres, dibuixen un panorama iconogràfic dens que ens ajuda a redescobrir allò que succeïa o s?obviava al territori català respecte als altres contextos europeus.0.
The growth of institutional capacity in the developing world has become a central theme in twenty-first-century social science. Many studies have shown that public institutions are an important determinant of long-run rates of economic growth. This book argues that to understand the difficulties and pitfalls of state building in the contemporary world, it is necessary to analyze previous efforts to create institutional capacity in conflictive contexts. It provides a comprehensive analysis of the process of state and nation building in Latin America and Spain from independence to the 1930s. The book examines how Latin American countries and Spain tried to build modern and efficient state institutions for more than a century - without much success. The Spanish and Latin American experience of the nineteenth century was arguably the first regional stage on which the organizational and political dilemmas that still haunt states were faced. This book provides an unprecedented perspective on the development and contemporary outcome of those state and nation-building projects.
An illuminating biography of Alfonso X, the 13th-century philosopher-king whose affinity for Islamic culture left an indelible mark on Western civilization "If I had been present at the Creation," the thirteenth-century Spanish philosopher-king Alfonso X is said to have stated, "Many faults in the universe would have been avoided." Known as El Sabio, "the Wise," Alfonso was renowned by friends and enemies alike for his sparkling intellect and extraordinary cultural achievements. In The Wise King, celebrated historian Simon R. Doubleday traces the story of the king's life and times, leading us deep into his emotional world and showing how his intense admiration for Spain's rich Islamic culture paved the way for the European Renaissance. In 1252, when Alfonso replaced his more militaristic father on the throne of Castile and Leóthe battle to reconquer Muslim territory on the Iberian Peninsula was raging fiercely. But even as he led his Christian soldiers onto the battlefield, Alfonso was seduced by the glories of Muslim Spain. His engagement with the Arabic-speaking culture of the South shaped his pursuit of astronomy, for which he was famed for centuries, and his profoundly humane vision of the world, which Dante, Petrarch, and later Italian humanists would inherit. A composer of lyric verses, and patron of works on board games, hunting, and the properties of stones, Alfonso is best known today for his Cantigas de Santa Marí/i> (Songs of Holy Mary), which offer a remarkable window onto his world. His ongoing struggles as a king and as a man were distilled-in art, music, literature, and architecture-into something sublime that speaks to us powerfully across the centuries. An intimate biography of the Spanish ruler in whom two cultures converged, The Wise King introduces readers to a Renaissance man before his time, whose creative energy in the face of personal turmoil and existential threats to his kingdom would transform the course of Western history.
Was medieval England full of knights on horseback rescuing fainting damsels in distress? Were the Middle Ages mired in superstition and ignorance? Why does nobody ever mention King Louis the First and Last? And, of course, those key questions: which monks were forbidden the delights of donning underpants... and did outlaws never wear trousers? Terry Jones and Alan Ereira are your guides to this most misrepresented and misunderstood period, and they point you to things that will surprise and provoke. Did you know, for example, that medieval people didn't think the world was flat? That was a total fabrication by an American journalist in the 19th century. Did you know that they didn't burn witches in the Middle Ages? That was a refinement of the so-called Renaissance. In fact, medieval kings weren't necessarily merciless tyrants, and peasants entertained at home using French pottery and fine wine. Terry Jones' Medieval Lives reveals Medieval Britain as you have never seen it before - a vibrant society teeming with individuality, intrigue and innovation.
I Twenty-five years ago, at the Conference on the Comparative Reception of Darwinism held at the University of Texas in 1972, only two countries of the Iberian world-Spain and Mexico-were represented.' At the time, it was apparent that the topic had attracted interest only as regarded the "mainstream" science countries of Western Europe, plus the United States. The Eurocentric bias of professional history of science was a fact. The sea change that subsequently occurred in the historiography of science makes 1972 appear something like the antediluvian era. Still, we would like to think that that meeting was prescient in looking beyond the mainstream science countries-as then perceived-in order to test the variation that ideas undergo as they pass from center to periphery. One thing that the comparative study of the reception of ideas makes abundantly clear, however, is the weakness of the center/periphery dichotomy from the perspective of the diffusion of scientific ideas. Catholics in mainstream countries, for example, did not handle evolution much better than did their corre1igionaries on the fringes. Conversely, Darwinians in Latin America were frequently better placed to advance Darwin's ideas in a social and political sense than were their fellow evolutionists on the Continent. The Texas meeting was also a marker in the comparative reception of scientific ideas, Darwinism aside. Although, by 1972, scientific institutions had been studied comparatively, there was no antecedent for the comparative history of scientific ideas.