Na rota dos albatrozes : Lowry leitor de Coleridge

Actas do XIX encontro da Associação Portuguesa de Estudos Anglo-Americanos - APEAA (Sintra 1-3 de Abril, 1998)

Os Dízimos no Final do Antigo Regime: aspectos económicos e sociais (Minho, 1820-1834)

Dissertação de Mestrado em História dos Séculos XIX-XX (secção do século XIX)

Os reais hospitais militares em Portugal administrados e fundados pelos Irmãos Hospitaleiros de S. João de Deus 1640-1834

RESUMO: Desde 1640 até data extrema de 1834, os Irmãos Hospitaleiros de S. João de Deus foram os responsáveis, directa e indirectamente, pela administração e corpo de enfermagem dos Reais Hospitais Militares em Portugal, actividades que analisamos ao longo dos séculos, desenvolvendo pressupostos temáticos relativamente a sua actuação no tempo e no espaço. É durante o séc. XVII até ao séc. XIX, que vemos os cuidados da corte para com a assistência aos soldados enfermos e doentes, ao publicar inúmera legislação relativamente à complexidade assistencial na área militar, a qual foi por nós compilada para melhor contextualização da importância dos Hospitais Militares em Portugal. Os Regimentos, os Alvarás, os Regulamentos e as Ordens do Dia, constituem um objecto fundamental de pesquisa e análise para caracterizar o quotidiano nesses mesmos locais. Os Hospitais Militares desde a sua fundação, dos primórdios das Guerras da Aclamação em 1640, até ao advento do liberalismo em 1834, eram centros de conhecimento técnico e científico com um corpo assistencial especializado, onde um conjunto pluridisciplinar de profissionais zelava qualitativamente pelos assistidos, e onde os Irmãos Hospitaleiros de S. João de Deus desempenhavam funções de administradores, enfermeiros e capelães. Nesse sentido elaboramos uma listagem cronológica para inter relacionar os Irmãos Hospitaleiros e os Hospitais Militares, pois é impossível separar a Ordem de S. João de Deus da componente assistencial aos enfermos e doentes militares em Portugal. A importância urbana e arquitectónica, que os Reais Hospitais Militares tiveram no contexto orgânico e defensivo nas Praças de Guerra, é realçado pela forma como estes se encontravam implantados e construídos, demarcando-se esteticamente da globalidade edificada, pois constituíam parte integrante dos equipamentos militares, como era teorizado pelos técnicos militares. Assim analisamos a localização dos imóveis, para além do próprio edifício hospitalar, com o meio, ou seja com a urbanidade das Praças de guerra. A sobriedade arquitectónica dos Hospitais Militares, integrada nos grandes ciclos das correntes culturais europeia e nacional, associada à riqueza decorativa e iconoclasta desenvolvida nesses locais, dá-nos uma dimensão da importância científica que esses núcleos assistenciais tiveram, contribuindo para a difusão do culto e circulação da imaginária de S. João de Deus em Portugal e dos Santos venerados nos Hospitais Militares. Desta forma compreendemos o alicerçar devocional que o reino tinha por este Santo, como o fundador do conceito assistencial do hospital moderno. Estando intrinsecamente ligado a este facto vemos o proliferar do culto e da imaginária de S. João de Deus em Portugal, centrando-se a iconografia artística do Santo em torno das localidades onde se enraizaram os Hospitais Militares. Hoje, nos imóveis hospitalares, não é difícil analisar uma lenta evolução da funcionalidade dos seus espaços, gravitando o desenvolvimento estrutural assistencial em torno das enfermarias e salas de cirurgia, mantendo-se perene este arquétipo arquitectónico desde o séc. XVII até meados do séc. XIX, as quais foram levantadas, comparadas e analisadas. Foi com a exclaustração das Ordens Religiosas, pelo Decreto de 29 de Maio de 1834, que acabou a extraordinária e valorosa acção administrativa, tutelar e corpo de enfermagem dos Irmãos Hospitaleiros de S. João de Deus, na área específica da assistência militar em Portugal, extinguindo-se, nalguns casos, os Hospitais Militares, pois o reino não estava preparado para substituir esses profissionais de saúde. O nosso estudo desenvolve-se por cerca de 295 anos, espaço temporal em que os Hospitais Militares foram administrados e fundados pelos Irmãos de S. João de Deus em Portugal.---------ABSTRACT: Since 1640 until 1834 the Hospitaller Brothers of S. John of God were the responsibles, direct and indirectly, for the administration and nursing body of the Royal Military Hospitals in Portugal, activities that we analyse throughout the centuries, developing thematic presuppositions regarding its performance in time and in space. It is during the 17th century until the 19th century, that we see the court’s care with the assistance of the wounded and sick by the publishing of much legislation regarding the assistance complexity in the military area, which was compiled by us in order to achieve a better comprehension of the importance of the Military Hospitals in Portugal. The Regiments, Charters, Regulations and Orders of Day constitute a fundamental object of research and analysis to characterise the quotidian of these locations. The Military Hospitals, since its foundation, in the beginning of the Wars of Acclamation in 1640, until the advent of liberalism in 1834, were centres of technical and scientific knowledge with a specialized assistance body, were a multidisciplinary set of professionals took qualitatively care of the attended, and where the Hospitaller Brothers of S. John of God performed the tasks of administrators, nurses and chaplains. In this perspective, we created a chronological listing in order to relate the Hospitaller Brothers with the Military Hospitals, since it is impossible to separate the Hospitaller Order of S. John of God from the component of assistance to the military sick and wounded in Portugal. The urban and architectural importance that the Royal Military Hospitals had in the organic and defensive context of the War Fortifications is emphasized by the way these were implanted and built and by its architectural demarcation of the edified whole, since they constituted an integrant part of the military equipments, as it was theorized for the military architecture. Therefore we analyse the location of the real estate, analysing not only the hospital building itself, but also its relation with the environment, i. e. with the urbanism of the war fortifications. The architectural sobriety of Military Hospitals, integrated in the big cycles of cultural streams in Europe and Portugal, associated to the decorative and iconoclastic wealth developed in these locations, give us a dimension of the scientific importance that these hospitals had, contributing to the diffusion of the cult and circulation of sculptures and paintings of S. John of God in Portugal and of the Saints revered in the Hospitals. In this way, we understand the consolidation of the devotion that the kingdom had for this Saint, the founder of the assistance concept of the modern hospital. The proliferation of the cult and iconography of S. John of God is intrinsically connected to this fact, the artistic iconography concentrating itself around the localities were the Military Hospitals were built. Today, in the assistance buildings, it is not difficult to analyse a slow evolution of the functionality of its spaces, gravitating the structural assistance development around the infirmaries and surgery rooms, this architectural archetype being perennial from the 17th century until the middle of the 19th century. These infirmaries were pointed out, compared and analysed. It was the expulsion of the Religious Orders, by the Decree of May 29th 1834, that ended with the extraordinary and valorous administrative and tutelary action and nursing body of the Hospitaller Brothers of S. John of God, in the specific area of military assistance in Portugal, extinguishing, in some cases, the Military Hospitals, since the kingdom wasn’t prepared to substitute these health professionals. Our study is developed in a timeframe of 295 years, period in which the Military Hospitals were administrated and founded by the Brothers of S. John of God in Portugal.

Consulaçam às tribulagens de Israel. A reflexão de Samuel Usque em torno de uma interpretação da história

pp. 177-185

Humor and the framing of the public sphere and public opinion in Portugal (1797-1834)

In his Answer to the Question: What is Enlightenment (1784), Kant puts forward his belief that the vocation to think freely, which humankind is endowed with, is bound to make sure that “the public use of reason” will at last act “even on the fundamental principles of government and the state [will] find it agreeable to treat man – who is now more than a machine – in accord with his dignity”. The critical reference to La Mettrie (1747), by opposing the machine to human dignity, will echo, in the dawn of the 20th century, in Bergson’s attempt to explain humor. Besides being exclusive to humans, humor is also a social phenomenon. Freud (1905) assures that pleasure originated by humor is collective, it results from a “social process”: jokes need an audience, a “third party”, in order to work and have fun. Assuming humor as a social and cultural phenomenon, this paper intends to sustain that it played a role in the framing of the public sphere and of public opinion in Portugal during the transition from Absolute Monarchy to Liberalism. The search for the conditions which made possible the critical exercise of sociability is at the root of the creation of the public sphere in the sense developed by Habermas (1962), whose perspective, however, has been questioned by those who point 2 out the alleged idealism of the concept – as opposed, for example, to Bakhtin (1970), whose work stresses diversity and pluralism. This notwithstanding, the concept of public sphere is crucial to the building of public opinion, which is, in turn, indissoluble from the principle of publicity, as demonstrated by Bobbio (1985). This paper discusses the historical evolution of the concept of public opinion from Ancient Greece doxa, through Machiavelli’s “humors” (1532), the origin of the expression in Montaigne (1580) and the contributions of Hobbes (1651), Locke (1690), Swift (1729), Rousseau (1762) or Hume (1777), up to the reflection of Lippman (1922) and Bourdieu’s critique (1984). It maintains that humor, as it appears in Portuguese printed periodicals from 1797 (when Almocreve de Petas was published for the first time) to the end of the civil war (1834) – especially in those edited by José Daniel Rodrigues da Costa but also in O Piolho Viajante, by António Manuel Policarpo da Silva, or in the ones written by José Agostinho de Macedo, as well as in a political “elite minded” periodical such as Correio Braziliense –, contributed to the framing of the public sphere and of public opinion in Portugal.