This study provides an entirely new look at an era of radical change in the history of West European thought, the period between 1480 and 1540, mainly in France and Germany. The book's main thesis is that the Latin language turn was not only concurrent with other aspects of change, but was a fundamental instrument in reconfiguring horizons of thought, reformulating paradigms of argument, and rearticulating the relationship between fiction and truth.
Though they have long been portrayed as arch rivals, Alan Perreiah here argues that humanists and scholastics were in fact working in complementary ways toward some of the same goals. After locating the two traditions within the early modern search for the perfect language, this study re-defines the lines of disagreement between them. For humanists the perfect language was a revived Classical Latin. For scholastics it was a practical logic adapted to the needs of education. Succeeding chapters examine the concepts of linguistic meaning and truth in Lorenzo Valla’s Dialectical Disputations and Juan Luis Vives’ De disciplinis. The third chapter offers a new interpretation of Vives’ Adversus pseudodialecticos as itself an exercise in scholastic sophistry. Against this humanistic background, the study takes up the concepts of meaning and truth in Paul of Venice’s Logica parva, a popular scholastic textbook in the Quattrocento. To advance recent research on language pedagogy in the Renaissance, it clarifies the connections between truth and translation and shows how scholastic logic performed an essential task in the early modern university: it was a translational language that enabled students who spoke mainly their regional vernaculars to learn the language of university discourse. A conclusion reviews some major themes of the study-e.g., linguistic determinism and relativity, vernacularity and translation, semantical vs. epistemic truth-and evaluates the achievements of humanism and scholasticism according to appropriate criteria for a perfect language.
No cultural phenomenon can remain vital and evolve without a continuous integration of external elements. Instead of reading the process of appropriation in terms of sources or models , the dynamics involved are better understood using more flexible categories such as creative reception, polyphony and dialogue. In every phase of its evolution, in Antiquity, the Middle Ages or (Early) Modern times, Latin literature had to face a double challenge, one from the past, and one from the present: although the models and heritage of the past always remained normative, contemporary demands had to be met too. The contributions in this volume analyze different moments of intercultural negotiation within the long history of Latin Literature.
In Forgotten Paths, Davide Del Bello draws on the insights of Giambattista Vico and examines exemplary texts from classical, medieval, and Renaissance culture with the intent to trace the links between etymological and allegorical ways of knowing, writing, thinking, and arguing
Though representations of alien languages on the early modern stage have usually been read as mocking, xenophobic, or at the very least extremely anxious, listening closely to these languages in the drama of Shakespeare and his contemporaries, Marianne Montgomery discerns a more complex reality. She argues instead that the drama of the early modern period holds up linguistic variety as a source of strength and offers playgoers a cosmopolitan engagement with the foreign that, while still sometimes anxious, complicates easy national distinctions. The study surveys six of the European languages heard on London's commercial stages during the three decades between 1590 and 1620-Welsh, French, Dutch, Spanish, Irish and Latin-and the distinct sets of cultural issues that they made audible. Exploring issues of culture and performance raised by representations of European languages on the stage, this book joins and advances two critical conversations on early modern drama. It both works to recover English relations with alien cultures in the period by looking at how such encounters were staged, and treats sound and performance as essential to understanding what Europe's languages meant in the theater. Europe's Languages on England's Stages, 1590-1620 contributes to our emerging sense of how local identities and global knowledge in early modern England were necessarily shaped by encounters with nearby lands, particularly encounters staged for aural consumption.
Italy's original fascination with its cultural origins in Greece and Rome first created what is now known as 'the Classical tradition' - the pervasive influence of ancient art and thought on later times. In response to a growing interest in Classical reception, this volume provides a timely reappraisal of the Greek and Roman legacies in Italian literary history. There are fresh insights on the early study of Greek and Latin texts in post-classical Italy and reassessments of the significance attached to ancient authors and ideas in the Renaissance, as well as some innovative interpretations of canonical Italian authors, including Dante, Petrarch and Alberti, in the light of their ancient influences and models. The wide range of essays in this volume - all by leading specialists - should appeal to anyone with an interest in Italian literature or the Classical tradition. Italy's early fascination with its Hellenic and Roman origins created what is now called 'the classical tradition'.This book focuses on the role of the Greek and Latin languages and texts in Italian humanist thought and Renaissance poetry: how ancient languages were mastered and used, and how ancient texts were acquired and appropriated. Fresh perspectives on the influences of Aristotle, Plutarch and Virgil accompany innovative interpretations of canonical Italian authors - including Dante, Petrarch and Alberti - in the light of their classical models. Treatments of more specialized forms of writing, such as the cento and commentary, and some opening chapters on linguistic history also prompt reassessment of Renaissance perceptions of both Greece and Rome in relation to early modern Latin and vernacular culture. The collection as a whole highlights the importance of Italy's unique legacy of antiquity for the history of ideas and philology, as well as for literary history. The essays in this volume, all by leading specialists, are supplemented by a detailed introduction and a subject bibliography.
Even though humanism derived its literary, moral and educational predilections from ancient Greek and Roman models, it was never an inherently secular movement and it soon turned to religious questions. Humanists were, of course, brought up with Christian beliefs, regarded the Bible as a fundamental text, and many of them were members of the clergy, either regular or secular. While their importance as religious sources was undiminished, biblical and patristic texts came also to be read for their literary value. Renaissance authors who aspired to be poetae christianissimi naturally looked to the Latin Fathers who reconciled classical and Christian views of life, and presented them in an elegant manner. The essays offered in this volume examine the influence of Christian Latin literature, whether biblical, patristic, scholastic or humanistic, upon the Latin and vernacular letters of the Iberian Peninsula in the period 1480 to 1630. The contributions have been organized into three thematically coherent groups, dealing with transmission, adaptation, and visual representation. Contrary to most studies on the Iberian literature of the period in which practically no essays are devoted to texts other than in Spanish, this volume successfully accommodates authors writing in Portuguese and Catalan. Likewise, a significant part of the pieces presented here is concerned with literary texts written in Latin. Moreover, it shows how the interests and preoccupations of the better-known authors of the Iberian Renaissance were also shared by contemporary figures whose choice of language may have resulted in their exclusion from the canon.
Defining the Nature, Process, and Mission of Dogmatic Discourse. Theologians often discuss method in a remote and preliminary way that suggests they are not yet speaking theologically when speaking methodologically. But it is also possible to reflect on the work of Christian dogmatics in a way that is self-consciously nourished by biblical reasoning, resourced by tradition, joined up with ecclesial practice, and alert to spiritual dynamics. Bringing together theologians who are actively engaged in the writing and editing of extended dogmatics projects, The Task of Dogmatics represents the proceedings of the 2017 Los Angeles Theology Conference and seeks to provide constructive accounts of the nature of the dogmatic task. The eleven diverse essays in this collection include discussions on: Identifying theology's pattern and norm. The validity and relativity of doctrinal statements. The Apostle Paul and the task of dogmatics. The retrieval of patristic and medieval theology. Each of the essays collected in this volume engage with Scripture as well as with others in the field—theologians both past and present, from different confessions—in order to provide constructive resources for contemporary systematic theology and to forge a theology for the future.
What did Paul mean when he wrote that the foolishness of God is wiser than human wisdom? Through close analysis of the sixteenth-century reception of Paul's discourses of folly, this book examines the role of the New Testament in the development of what Erasmus and John Calvin refer to as the “Christian philosophy.” Erasmus and Calvin on the Foolishness of God reveals the importance of Pauline rhetoric in the development of humanist critiques of scholasticism while charting the formation of a specifically affective approach to religious epistemology and theological method. As the first book-length examination of Calvin's indebtedness to Erasmus, which also considers the participation of Bullinger, Pellikan, and Melanchthon in an Erasmian exegetical milieu, it is a case study in the complicated cross-confessional exchange of ideas in the sixteenth century. Kirk Essary examines assumptions about the very nature of theology in the sixteenth century, how it was understood by leading humanist reformers, and how ideas about philosophy and rhetoric were received, appropriated, and shared in a complex intellectual and religious context.
This book traces the transmission and reception of one of the most influential novels in Western literature. The Golden Ass, the only ancient Roman novel to survive in its entirety, tells of a young man changed into an ass by magic and his bawdy adventures and narrow escapes before the goddess Isis changes him back again. Its centerpiece is the famous story of Cupid and Psyche. Julia Gaisser follows Apuleius' racy tale from antiquity through the sixteenth century, tracing its journey from roll to codex in fourth-century Rome, into the medieval library of Monte Cassino, into the hands of Italian humanists, into print, and, finally, over the Alps and into translation in Spanish, French, German, and English. She demonstrates that the novel's reception was linked with Apuleius' reputation as a philosopher and the persona he projected in his works. She relates Apuleius and the Golden Ass to a diverse cast of important literary and historical figures--including Augustine, Fulgentius, Petrarch, Boccaccio, Bessarion, Boiardo, and Beroaldo. Paying equal attention to the novel's transmission (how it survived) and its reception (how it was interpreted), she places the work in its many different historical contexts, examining its representation in art, literary imitation, allegory, scholarly commentary, and translation. The volume contains several appendixes, including an annotated list of the manuscripts of the Golden Ass. This book is based on the author's Martin Classical Lectures at Oberlin College in 2000.
