Italian kauden hedelmiä

Kirjallisuusarvostelu

Study of present day folk poetry

Kirja-arvio

Sivistyksestä sivilisaatioon. Kulttuurikäsitys J. V. Snellmanin historiallisessa ajattelussa

From Bildung to Civilisation. Conception of Culture in J. V. Snellman’s Historical Thinking The research explores Johan Vilhelm Snellman’s (1806–1881) conception of culture in the context of his historical thinking. Snellman was a Finnish, Swedish-speaking journalist, teacher and thinker, who held a central position in the Finnish national discourse during the nineteenth century. He has been considered as one of the leading theorists of a Finnish nation, writing widely about the themes such as the advancement of the national education, Finnish language and culture. Snellman is already a widely studied person in Finnish intellectual history, often characterised as a follower of G. W. F. Hegel’s philosophical system. My own research introduces a new kind of approach on Snellman’s texts, emphasising the conceptual level of his thought. With this approach, my aim is to broaden the Finnish research tradition on conceptual history. I consider my study as a cultural history of concepts, belonging also to the field of intellectual history. My focus is on one hand on the close reading of Snellman’s texts and on the other hand on contextualising his texts to the European intellectual tradition of the time. A key concept of Snellman’s theoretical thinking is his concept of bildning, which can be considered as a Swedish counterpart of the German concept of Bildung. The Swedish word incorporated all the main elements of the German concept. It could mean education or the so-called high culture, but most fundamentally it was about the self-formation of the individual. This is also the context in which Snellman’s concept of bildning has often been interpreted. In the study, I use the concept of bildning as a starting point of my research but I broaden my focus on the cognate concepts such as culture (kultur), spirit (anda) and civilisation. The purpose of my study is thus to illustrate how Snellman used and modified these concepts and from these observations to draw a conclusion about the nature of his conception of culture. Snellman was an early Finnish philosopher of history but also interested in the practice of the writing of history. He did not write any historical presentations himself but followed the publications in the field of history and introduced European historical writing to the Finnish, Swedish-speaking reading audience in his newspapers. The primary source material consists of different types of Snellman’s texts, including philosophical writings, lecture material, newspaper articles and private letters. I’m reading Snellman’s texts in the context of other texts produced both by his Finnish predecessors and contemporaries and by Swedish, German and French writers. Snellman’s principal philosophical works, Versuch einer spekulativen Entwicklung der Idee der Persönlichkeit (1841) and Läran om staten (1842), were both written abroad. Both of the works were contributions to contemporary debates on the international level, especially in Germany and Sweden. During the 1840s and 1850s Snellman had two newspapers of his own, Saima and Litteraturblad, which were directed towards the Swedish-speaking educated class. Both of the newspapers were very popular and their circulations were among the largest of their day in Finland. The topics of his articles and reviews covered literature, poetry, philosophy and education as well as issues concerning the economic, industrial and technical development in Finland. In his newspapers Snellman not only brought forth his own ideas but also spread the knowledge of European events and ideas to his readers. He followed very carefully the cultural and political situation in Western Europe. He also followed European magazines and newspapers and was well acquainted with German, French and also English literature – and of course Swedish literature to with which he had the closest ties. In his newspapers Snellman wrote countless number of literary reviews and critics, introducing his readers to European literature. The study consists of three main chapters in which I explore my research question in three different, yet overlapping contexts. In the first of these chapters, I analyse Snellman’n theoretical thinking and his concepts of bildning, kultur, anda and civilisation in the context of earlier cultural discourse in Finland as well as the tradition of German idealistic philosophy and neo-humanism. With the Finnish cultural discourse I refer to the early cultural discussion in Finland, which emerged after the year 1809, when Finland became an autonomous entity of its own as a Grand Duchy of Russia. Scholars of the Academy of Turku opened a discussion on the themes such as the state of national consciousness, the need for national education and the development of the Finnish language as a national language of Finland. Many of these academics were also Snellman’s teachers in the early years of his academic career and Snellman clearly formulated his own ideas in the footsteps of these Finnish predecessors. In his theoretical thinking Snellman was a collectivist; according to him an individual should always be understood in connection with the society, its values and manners, as well as to the traditions of a culture where an individual belongs to. In his philosophy of the human spirit Snellman was in many ways a Hegelian but his notion of education or ‘bildning’ includes also elements that connect him with the wider tradition of German intellectual history, namely the neo-humanist tradition and, at least to some extent, to the terminology of J. G. Herder or J. G. Fichte, for example. In this chapter, I also explore Snellman’s theory of history. In his historical thinking Snellman was an idealist, believing in the historical development of the human spirit (Geist in German language). One can characterise his theory of history by stating that it is a mixture of a Hegelian triumph of the spirit and Herderian emphasis on humanity (Humanität) and the relative nature of ‘Bildung’. For Snellman, the process of ‘bildning’ or ‘Bildung’ is being realised in historical development through the actions of human beings. Snellman believed in the historical development of the human civilization. Still Snellman himself considered that he had abandoned Hegel’s idea about the process of world history. Snellman – rightly or wrongly – criticised Hegel of emphasising the universal end of history (the realisation of the freedom of spirit) at the expense of the historical plurality and the freedom of each historical era. Snellman accused Hegel of neglecting the value and independency of different historical cultures and periods by imposing the abstract norm, the fulfilment of the freedom of spirit, as the ultimate goal of history. The historicist in Snellman believed in the individuality of each historical period; each historical era or culture had values, traditions and modes of thought of its own. This historicist in Snellman could not accept the talk about one measure or the end of history. On the other hand Snellman was also a universalist. He believed that mankind had a common task and that task was the development of ‘Bildung’, freedom or humanity. The second main chapter consists of two parts. In the first part, I explore the Finnish nationalistic discourse from the cultural point of view by analysing the notions such as a nation, national spirit or national language and showing how Snellman formulated his own ideas in a dialogic situation, participating in the Finnish discourse but also reacting to international discussions on the themes of the nation and nationality. For Snellman nationality was to a great extent the collective knowledge and customs or practices of the nation. Snellman stated that nationality is to be considered as a form of ‘bildning’. This could be seen not simply as affection for the fatherland but also for the mental identity of the nation, its ways of thinking, its practices, national language, customs and laws, the history of the nation. The simplest definition of nationality that Snellman gives is that nationality is the social life of the people. In the second part of the chapter I exam Snellman’s historical thinking and his understanding about historical development, interaction between different nations and cultures in the course of history, as well as the question of historical change; how do cultures or civilisations develop and who are the creators of culture? Snellman did not believe in one dominating culture but understood the course of history as a dialogue between different cultures. On the other hand, his views are very Eurocentric – here he follows the ideas of Hegel or for example the French historian François Guizot – for Snellman Europe represented the virtue of pluralism; in Europe one could see the diversity of cultures which, on the other hand, were fundamentally based on a common Christian tradition. In the third main chapter, my focus is on the writing of history, more precisely on Snellman’s ideas on the nature of history as a science and on the proper way of writing historical presentations. Snellman wrote critics on the works of history and introduced his readers to the writing of history especially in France, Sweden and German-speaking area – in some extend also in Britain. Snellman’s collectivistic view becomes evident also in his reviews on historical writing. For Snellman history was not about the actions of the states and their heads, nor about the records of ruling families and battles fought. He repeatedly stressed that history is a discipline that seeks to provide a total view of a phenomenon. A historian should not only collect information on historical events, since this information touches only the surface of a certain epoch or civilisation; he has to understand an epoch as totality. This required an understanding about the major contours in history, connections between civilisations and an awareness of significant turning points in historical development. In addition, it required a holistic understanding about a certain culture or historical era, including also the so-called inner life of a specific nation, a common people and their ways of life. Snellman wrote explicitly about ‘cultural history’ in his texts, referring to this kind of broad understanding of a society. In historical writing Snellman found this kind of broader view from the works of the French historians such as François Guizot and Jules Michelet. In all of these chapters, I elaborate the conceptual dimension of Snellman’s historical thinking. In my study I argue that Snellman not only adopted the German concepts of Bildung or Kultur in his own thinking but also developed the Swedish concepts in a way that include personal and innovative aspects. Snellman’s concept of bildning is not only a translation from ‘Bildung’ but he uses the Swedish concept in a versatile way that includes both the moral aspect of human development and social dimension of a human life. Along with ‘bildning’ Snellman used also the terms ‘kultur’ and ‘civilisation’ when referring to the totality of a certain nation or historical era, including both the so-called high culture (arts, science, religion) and the modes of thought as well as ways of life of the people as a whole. Unlike many of his Finnish contemporaries, Snellman did not use civilisation as a negative concept, lacking the moral essence of German term ‘Bildung’ or ‘Kultur’. Instead, for Snellman civilisation was a neutral term and here he comes close to the French tradition of using the term. In the study I argue that Snellman’s conception of culture in fact includes a synthesis of the German tradition of ‘Bildung’ and the French tradition of ‘civilisation’.

Idioms and L2 Learners. The Effect of L1, Transparency and Frequency on Idiom Comprehension by Finnish and Italian Learners of English

Tämän sivuaineen tutkielman tarkoituksena on selvittää, miten suomalaiset ja italialaiset englannin kielen opiskelijat tunnistavat englanninkielisten idiomien merkityksiä. Erityisesti opiskelijoiden oman äidinkielen vaikutusta idiomien ymmärtämiseen tutkitaan, kuin myös idiomien eri ominaisuuksien vaikutusta. Lisäksi tutkitaan, miten opiskelijat itse ajattelevat osaavansa käyttää idiomeja, ja pitävätkö he idiomien oppimista tärkeänä. Tutkielmaan osallistui 35 suomalaista englannin kielen yliopisto-opiskelijaa ja 34 italialaista englannin kielen yliopisto-opiskelijaa. Tutkimusaineisto kerättiin monivalintakyselyn avulla. Idiomit valittiin Collins Cobuild Dictionary of Idioms (2001) -sanakirjasta. Kysely sisälsi 36 idiomia, jotka valittiin kolmesta eri frekvenssiluokasta. Jokaisesta frekvenssiluokasta valittiin neljä idiomia, joille oli vastine sekä suomen että italian kielessä, neljä idiomia, joille oli vastine vain suomen kielessä ja neljä idiomia, joille oli vastine vain italian kielessä. Kullekin idiomille oli annettu neljä merkitysvaihtoehtoa, ja näistä yksi tai kaksi oli sanakirjojen mukaisia oikeita vastauksia. Tutkimuksen tulokset näyttävät osoittavan, että sekä suomalaisilla että italialaisilla oli vaikeuksia idiomien merkitysten tunnistamisessa. Kuitenkin myös suomalaisten ja italiaisten välillä oli tilastollisesti merkittävä ero. Suomalaiset osasivat idiomit huomattavasti paremmin kuin italialaiset. Koehenkilöt ymmärsivät merkittävästi helpommin idiomit joille oli vastine heidän omassa äidinkielessään kuin idiomit joille ei ollut vastinetta. Lisäksi vastaajat näyttivät hyötyvän myös idiomien kuvainnollisen ja kirjaimellisen merkityksen läheisyydestä eli läpinäkyvyydestä. Idiomien frekvenssi sen sijaan ei näyttänyt vaikuttavan niiden ymmärtämiseen. Suomalaisten ja italialaisten englannin opiskelijoiden mukaan idiomien opiskelu on hyödyllistä ja tarpeellista. Tulokset osoittavat, että idiomien ymmärtäminen on haastavaa jopa edistyneille oppijoille. Omalla äidinkielellä näyttää olevan suuri vaikutus idiomien ymmärtämiseen, ja nimenomaan samankaltaisuudesta on hyötyä. Äidinkielen merkitykseen vieraiden kielten oppimisessa ja sanaston oppimisessa täytyisi kiinnittää enemmän huomiota, ja idiomeja sekä muuta kuvainnollista kieltä täytyisi opettaa myös edistyneemmille oppijoille.

The very worst government that any country ever had. Kirkkovaltio ja paavin asema Britannian parlamenttikeskusteluissa Italian yhdistymisprosessin aikana 1858–1861

Tutkielmassa tarkastellaan Britannian parlamentissa käytyä keskustelua Kirkkovaltiosta ja paavin maallisesta vallasta vuosina 1858–1861. Aihetta tarkastellaan kolmen teeman kautta. Nämä teemat ovat Kirkkovaltion ajassa ja paikassa tapahtunut kontekstualisointi, paavin ja katolilaisten Britannialle aiheuttamasta sisäisestä ja ulkoisesta uhasta käyty keskustelu, sekä Kirkkovaltion liittäminen kansainvälisiin suhteisiin. Britannian ja Kirkkovaltion suhdetta 1800-luvun puolivälissä on käsitelty aikaisemmassa tutkimuksessa vain vähän. Suhtautumisen perusasenteena sekä konservatiiveilla että liberaaleilla on pidetty katolilaisvastaisuutta ja Kirkkovaltion lakkauttamisen ajamista. Tutkielmassa pyritään osoittamaan, että Britannian parlamentin jäsenten suhtautuminen oli kuitenkin moniulotteisempaa ja moniäänisempää, kuin pelkkä tiukka katolilaisvastaisuus. Parlamentin jäsenet pyrkivät kontekstualisoimaan Kirkkovaltiota käyttämällä vertauksia sekä Britanniaan ja Sardinian kuningaskuntaan, että erilaisiin historiallisiin tilanteisiin. Keskusteluun osallistuneilla parlamentin jäsenillä oli myös hyvin laaja skaala erilaisia kontakteja Italiaan ja Roomaan, ja he olivat hyvin perillä paavin maallisesta vallasta käydystä yleiseurooppalaisesta kirjallisesta debatista. Osa parlamentin jäsenistä näki paavin ja katolilaiset sekä sisäisenä että ulkoisena uhkana Britannialle, mikä liittyy vahvasti 1800-luvun puolivälin uhkakuvia täynnä olleeseen näkemykseen. Näkemys uhasta tiivistyi keskusteluun uskollisuudenvalan uudistamisesta vuonna 1858. Tässä keskustelussa esiin nousivat erityisesti ääriprotestanttiset, katolilaisvastaiset parlamentin jäsenet. Osa parlamentin jäsenistä näki paavin itsenäisyyden toisaalta myös hyvänä asiana, ja paavin maallisen vallan lakkauttamista uhkana Britannialle. Viimeisessä käsittelyluvussa tutkitaan suhtautumista Kirkkovaltioon kansainvälisten suhteiden tasolla. Britannialla ei ollut virallisia diplomaattisuhteita Kirkkovaltioon, mutta maan epävirallisista suhteista ja niiden kehittämisestä käytiin parlamentissa keskustelua. Parlamentissa keskusteltiin myös Ranskan ja Itävallan merkityksestä Kirkkovaltiolle, sekä Kirkkovaltion mahdollisista aluemenetyksistä tai jopa valtion lakkauttamisesta. Keskustelua käytiin myös brittien värväämisestä paavin armeijaan ja paavia vastustaneen Garibaldin joukkoihin.

A third generation regimen VACOP-B with or without adjuvant radiotherapy for aggressive localized non-Hodgkin's lymphoma: report from the Italian Non-Hodgkin's Lymphoma Co-operative Study Group

The objective of this multicenter prospective study was to determine the clinical efficacy and toxicity of a polychemotherapeutic third generation regimen, VACOP-B, with or without radiotherapy as front-line therapy in aggressive localized non-Hodgkin's lymphoma. Ninety-three adult patients (47 males and 46 females, median age 45 years) with aggressive localized non-Hodgkin's lymphoma, 43 in stage I and 50 in stage II (non-bulky), were included in the study. Stage I patients received VACOP-B for 6 weeks plus involved field radiotherapy and stage II patients received 12 weeks VACOP-B plus involved field radiotherapy on residual masses. Eighty-six (92.5%) achieved complete remission and 4 (4.3%) partial remission. Three patients (3.2%) were primarily resistant. Ten-year probability of survival, progression-free survival and disease-free survival were 87.3, 79.9 and 83.9%, respectively. Eighty-four patients are surviving at a median observation time of 57 months (range: 6-126). Statistical analysis showed no difference between stages I and II in terms of response, ten-year probability of survival, progression-free survival or disease-free survival. Side effects and toxicity were negligible and were similar in the two patient groups. The results of this prospective study suggest that 6 weeks of VACOP-B treatment plus radiotherapy may be the therapy of choice in stage I aggressive non-Hodgkin's lymphoma. Twelve weeks of VACOP-B treatment with or without radiotherapy was shown to be effective and feasible for stage II. These observations need to be confirmed by a phase III study comparing first and third generation protocols in stage I-II aggressive non-Hodgkin's lymphoma.

Collective Memory Embodied in Poetry as Poison. The Mnemonic Role of Romantic Poets Discussed on the Basis of Adam Mickiewicz’ Konrad Wallenrod and Forefathers (Part III)

This thesis constitutes an interdisciplinary approach to the Polish Romanticism combining literature studies with memory studies, nationalism research and psychoanalysis. This phenomenon-based study attempts to answer the question, how the Polish national poet Adam Mickiewicz (1798–1855) – or more exactly the implied authors in his works – perceived the role of poetry in mnemonic terms and how it changes in course of time. Consequently, ‘memory in literature’ (Astrin Erll and Ansger Nünning) is discussed here. Two pieces of writing by Mickiewicz – Konrad Wallenrod [1828] and the third part of Forefathers [1832], where a bard respectively a poetic genius appears – are seen as meta-texts defining goals of poets in time of the political non-existence of a state. Poetry is supposed to keep memory of the glorious past alive, kindle the love for the motherland, support the collective identity of a group and initiate a liberation movement. Poets function as memory guards, leaders of the nation and prophets. Thus, literature is a medium of collective memory – it stores crucial contents, transmits them and acts as a cue. Nevertheless, shifting the focus from the community towards well-being of individuals, which is consistent with the postmodern thinking, the impact that poetry has on members of a given memory culture (Jan Assmann) can be described in ‘vampiric’ terms (Maria Janion). Poetry embodying collective memory may be compared to ‘poison’, ‘infecting’ people with a nationalistic way of thinking to their disadvantage as far as their personal lives are concerned.

Rheological and structural evaluations of commercial italian salad dressings

The emulsion stability, composition, structure and rheology of four different commercial italian salad dressings manufactured with traditional and light formulations were evaluated. According to the results, the fat content ranged from 8% (w/w) (light) to 34% (w/w) (traditional), the carbohydrate concentration varied between 3.8% (w/w) (traditional) and 14.4% (w/w) (light) and the pH was between 3.6-3.9 for all samples. The microscopic and stability analyses showed that the only stable salad dressing was a light sample, which had the smallest droplet size when compared with the other samples. With respect to the rheological behaviour, all the salad dressings were characterized as thixotropic and shear thinning fluids. However, the stable dressing showed an overshoot at relatively low shear rates. This distinct rheological behavior being explained by the differences in its composition, particularly the presence of a maltodextrin network.

Sensory profile of Italian salami with coriander (Coriandrum sativum L.) essential oil

The descriptive terminology and sensory prolife of four samples of Italian salami were determined using a methodology based on the Quantitative Descriptive Analysis (QDA). A sensory panel consensually defined sensory descriptors, their respective reference materials, and the descriptive evaluation ballot. Twelve individuals were selected as judges and properly trained. They used the following criteria: discriminating power, reproducibility, and individual consensus. Twelve descriptors were determined showing similarities and differences among the Italian salami samples. Each descriptor was evaluated using a 10 cm non-structured scale. The data were analyzed by ANOVA, Tukey test, and the Principal Component Analysis (PCA). The salami with coriander essential oil (T3) had lower rancid taste and rancid odor, whereas the control (T1) showed high values of these sensory attributes. Regarding brightness, T4 showed the best result. For the other attributes, T1, T2, T3, and T4 were similar.

Antioxidant activity of essential oil from Coriandrum Sativum L. in Italian salami

Four formulations of Italian salami type were produced: without antioxidants; with essential oil of coriander essential oil (0.01%); with BHT (0.01%); and with Coriander essential oil and BHT (0.005 and 0.005%). The antioxidant activity of salamis was evaluated by the lipid oxidation, through the techniques of peroxide number and TBARS. The salami with the coriander essential oil exhibited reduction in lipid oxidation by increasing the shelf life of the product. The salami with the coriander essential oil and BHT showed no synergism between the antioxidants. The salami using BHT presented less antioxidant activity than that of the salami using coriander essential oil.