Ioannis Dlvgossi sev Longini ... : Historise polonicae libri XII. qvorvm sex posteriores non-dvm editi, nvnc simvl cvm prioribvs ex mscripto rarissimo in lvcem prodevnt ex bibliotheca et cvm praefatione Henrici L.S. ab Hvyssen ... /

Vol.2 edited by Johann Gottlieb Krauee.

Acta Philippi /

Includes bibliographical references and indexes.

Commentarius in quattuor libros Sententiarum /

Includes indexes.

De corpore et sanguine dominii : cum appendice epistola ad fredugardum /

Mode of access: Internet.

Lažni car Šʹcepan Mali : istoričesko zbitije osamnajestogo vijeka /

Mode of access: Internet.

On becoming pope in late antiquity

To an extent unusual among holders of papal office in late antiquity, we know something of the family of Gregory the Great (590-604). His father, Gordianus, was a wealthy Roman who had married a lady named Silvia, who herself had a sister named Pateria, while he had another three aunts, Aemiliana, Gordiana, and Tarsilla, the sisters of his father.(1) He also seems to have had one, and possibly a second brother.(2) We know from his writings that his three aunts on his father's side adopted a religious life in common, but they attained very different levels, for Gregory reports that, whereas Gordiana disgraced herself by marrying a farmer on her estates, Tarsilla reached the highest level of holiness. He describes his great-great-grandfather Felix, a bishop of the Roman church, appearing to her in a vision in which he showed her a mansion of great brightness and told her to come, for he would receive her there; soon afterwards, she died of fever.(3) While such details may appear sparse, they provide a basis on which we can make some general statements on the kinds of people who became pope in the period from the late fifth to the early seventh centuries; a table of these popes is appended to this paper. We shall suggest that there was a set of criteria which were met by new popes time and time again, and that these remained surprisingly constant across the period.

COMENIUS E O DIREITO À EDUCAÇÃO: A VISÃO PIONEIRA A CAMINHO DA UNIVERSALIDADE

Essa dissertação teve a seguinte hipótese de trabalho: Comenius e seu pensamento compõem uma das bases estruturais do direito à educação, como é entendido atualmente . Para discuti-la, buscou-se promover um diálogo entre o pensamento comeniano e a Declaração Mundial Sobre Educação Para Todos de Jomtien, 1990, UNESCO. Jan Amos Comenius, pedagogo e bispo morávio do século XVII, empenhou-se na criação e disseminação de sua proposta pansófica na sociedade, tendo a educação como papel central na renovação da cultura. Pretendeu-se apresentar Comenius como um pioneiro da educação , haja vista sua defesa por uma educação universal em meio a um contexto social desigual em meados dos anos mil e seiscentos, bem como na atualidade, o reconhecimento de seu pioneirismo pela própria UNESCO, considerando-o o antecessor espiritual daquela Organização. O pedagogo buscava uma sistematização do saber em chave pansófica, representada pela tríade omnes, omnia, omnino - ensinar tudo a todos e totalmente. Assim, objetivou-se especificamente: a) conhecer as fases de sua vida, que abarcam suas obras, bases teológicas e pedagógicas e vivências em seu contexto histórico; b) apresentar seu pensamento educacional e c) compreender especificamente sua proposta pansófica, que se liga ao direito à educação. A opção metodológica na análise histórico-documental, inspiração para a pesquisa, foi a História da Longa Duração, fundamentada em Fernand Braudel, Jacques Le Goff, Marc Bloch e Peter Burke. Autores que serviram como referência sobre Comenius são, entre outros: Olivier Cauly, João Luiz Gasparin, Franco Cambi, Frederick Eby, Jean Piaget, Will Monroe, Sérgio Covello, Latourette e Walker. A conclusão deste trabalho filosófico-jurídico apontou para a constatação de convergências entre o pensamento de Comenius e a citada Declaração de Jomtien, demonstrando sua notável presença na construção do conceito de direito à educação como um de seus pilares fundamentais na contemporaneidade. A pesquisa foi edificada sobre um ideal universal, que transcende épocas e encontra-se com o desejo intrinsecamente humano da igualdade através do conhecimento e pretende servir de subsídio e motivação para novos estudos a respeito do pensamento de Comenius relacionado ao direito à educação.

Inmanencia mistica en la obra de Federico Garcia Lorca

The purpose of this dissertation was to analyze the works of Federico García Lorca within the mystic context that dominates their very genesis. The problematic definition of mysticism was explored lest it be confused with traditional mysticism, which implies union with the divine. The historiography of literature speaks of the Mystic Genre, yet it does not address the mystic mode of artistic creation due to its inability to adhere to rational measure. This mode of conception was explored through Lorca's poetic discourse: ‘Lorquian mysticism’ is the result of the poet's cultivation of an innate spiritual potential enhanced by external influences and technical mastery. ^ There is visible influence of Fray Luis of León in Lorca's early Libro de poemas and El maleficio de la mariposa, as well as of Saint John of the Cross in the later Diván del Tamarit, Sonetos de amor and Yerma. However, definitive echoes of poets from the Sufi and other Eastern mystic traditions were also illustrated in these late works. A persistent longing to elide the physical condition, the greatest obstacle of the transcendental quest, is the essence of Lorca's poetic voice. ^ The object of this analysis was Lorca's language, which reaches levels removed from conventional thought. His dazzling metaphors and his particular use of symbols and of paradox compare equitably with those of great mystic poets. Like them, Lorca was faced with the same limitations of language to describe an ineffable experience; he embraced what Octavio Paz describes as ‘sacred language’: there is a linguistic frugality as well as an ambiguity in Lorca's poetic art that result from his realization of supercognitive states. Yet such an interpretation is rejected by the rationalist approach, invoking the age-old debate between faith and reason and signaling the application of psychoanalytical theory. This limited approach was disputed on the basis of reader-response theory. Lorca was truly an eclectic and a modification of the conventional reader's preestablished horizon of expectations is essential in order to seal the gaps in his late works. This innovative perspective placed Lorca within the framework of a new mysticism in the modern world. ^

(Santa) Rita de Cássia na boca do povo de Santa Cruz/RN: identidades culturais em construção

The purpose of this study is to investigate the cultural identities of Santa Rita de Cassia constructed from the representations contained in the speech of Santa Cruz urban area residents, which is located in a harsh part of the State of Rio Grande do Norte. These residents make the story of the Saint full of meaning for themselves, in their daily lives, as well as to the society. This is observed in the narration of Rita de Cassia’s story which has been told in the city over the past one hundred and eighty years, the number of women's names and commercial establishments named “Santa Rita”. In 2010, with the inauguration of the Alto de Santa Rita – a space for worshiping the saint –, the amount of visitors increased in the city, due to the construction and inauguration of a colossal monument representing the image of Rita de Cassia. Then, new social, cultural, religious and political aspects became part of the local reality of the city of Santa Cruz, what made residents have something in common to talk about. According to the interdisciplinary approach of Applied Linguistics, our theoretical background is based on the socio-historical language concept, which understands language as discursive practice. Still theoretically speaking, this study establishes an interface with cultural studies, taking into account the concept of cultural identity in post-modernity society. Discourse analysis proved plural, with a multiplicity of cultural identities ranging from very obedient daughter to wife who suffered because of the husband, from very religious woman to the widow who entered the convent, on to the Saint of the miracles and healings interceding in the lives of the ones who seek for help. It was also observed in the above mentioned investigative path that these identities can be constructed and reconstructed if immersed in a different set of social practices historically determined

TEOLOGIA E TRADIÇÃO NO CONTEXTO DAS RELIGIÕES DE UMBANDA: UMA ANÁLISE DO CONFLITO ENTRE CULTURA ACADÊMICA E POPULAR

A religião de Umbanda ocupa grande espaço na vida e no imaginário religioso brasileiro, e adota as lendas, mitos e folclore da cultura popular brasileira. Desprovida de texto sagrado, a Umbanda rejeita a ideia do entendimento de uma literatura sagrada como pressuposto para uma ligação com o divino, sendo mais preocupada com a experiência religiosa e do sagrado, como ponte entre a dimensão humana e divina. Embora de comum acordo sobre a importância da prática na religião de Umbanda, existe um forte debate teológico na questão do valor principal para as práticas e vida religiosa do filho de santo. De um lado, temos a Doutrina Esotérica que aposta na produção textual e teórica e, de outro, temos a Umbanda de popular, que aposta na experiência pessoal do filho de santo com a tradição oral e as práticas religiosas. De sua fundação até a presente data, a Umbanda Esotérica tem apostado na formação acadêmica como base principal para a instrumentalização do filho de santo para a prática no terreiro, assim como publicação de textos, livros, artigos, oferecimento de cursos e a criação da primeira instituição especializada de ensino, a Faculdade de Teologia Umbandista. Se por um lado, para alguns, isso possa parecer uma abertura para a modernização e melhor aceitação das práticas de origem africanas, para outros, representa uma limitação na prática e na experiência do filho de santo devido à racionalidade do espaço acadêmico. Desse modo, pretendo investigar esse conflito no discurso e nas suas especificidades, estudando literatura especializada e orgânica, tendo como eixo de investigação a seguinte questão: O que é mais importante para as práticas religiosas em Umbanda, a formação prática ou a acadêmica?

What is this thing called Historical Archaeology?

Historical archaeology, in its narrow temporal sense -as an archaeology of the emergence and subsequent evolution of the Modern world- is steadily taking pace in Spanish academia. This paper aims at provoking a more robust debate through understanding how Spanish historical archaeology is placed in the international scene and some of its more relevant particularities. In so doing, the paper also stresses the strong links that have united historical and prehistorical archaeology since its inception, both in relation to the ontological, epistemological and methodological definition of the first as to the influence of socio-political issues in the latter. Such reflection is partly a situated reflection from prehistory as one of the paper’s authors has been a prehistorian for most of her professional life.

La lunga diacronia di un sito archeologico toscano: il complesso di Pava (Siena) dal II al XIII sec. d.C.

The paper is centred on southern Tuscany on the archaeological complex of Pieve di Pava where archaeological research have been conducted since the 2000 by the University of Siena. The parish church is first mentioned as the baptisterium Sancti Petri in Pava in a document of AD 715 part of a long dispute between the bishop of Siena and the bishop of Arezzo. But the archaeological excavation revealed a longer history of the site that start from the Roman period with a villa dated between the second to the fourth century BC. The villa continued to grow in Late Antiquity since it was transformed by a church. The paper is centred on these fluctuations of the site and on the implications of the transformations on the landscape. One of the stronger element of the Pava site, in addition to the very particular plan of the early church (built with two opposing apses) was the huge cemetery around the church that was used from the seventh century BC until the Middle Ages. The 900 excavated graves make this one of the largest and most long-lasting late-Roman to medieval cemeteries excavated in Europe.

San Juan Damasceno, ‘Diálogo entre un sarraceno y un cristiano’

El presente trabajo ofrece el texto griego del Dialogo de un Sarraceno y un cristiano con una traducción española. En la introducción tratamos de los autores posibles, los contenidos y los principales asuntos en discusión en el seno del Islam, así como generalidades sobre el género literario y el griego del escrito. Por último se ensaya una posible explicación del desorden temporal (que oscila sin aparente sentido entre el aoristo y el presente), partiendo de la moderna teoría lingüística conocida como teoría de la perfectividad.

Estudio, edición crítica y traducción del "Memoriale virtvtvm" de Alfonso de Cartagena

Alfonso de Cartagena (1385-1456), possibly the most representative figure of the courtly, political and cultural dimension built around Juan II, was the third son of the famous convert Pablo de Santa Maria, Burgos’ rabbi and, later on, bishop of that same town. He started his career as governor of Cartagena’s cathedral, afterwards he was named dean of Santiago and Segovia, canon of Burgos and, after his father’s death, bishop of Burgos. Alternatively, he played a vital role in Castile’s national and international politics, as an ambassador in Portugal’s court, at Basel’s council and before Poland’s and Germany’s kings. His work, written both in Latin and Romance, either as an historian, treatise writer, theologist or translator, is quite broad; his literary connections were strong either with Italian humanists or with those who were fond of the language arts from Spain. The first part of this Thesis seeks to provide a wide enough perspective of the author, for which we place the emphasis on the most distinctive aspects of his life. Therefore, we divided the introduction in three sections: a biographical overview, his work and, last, a study on the Memoriale uirtutum itself. Thus, regarding the first aspect, we focus on the course of his life (§1.1), where we can highlight his university education, which isn’t restricted to his training as a jurist, but we also observe that his mental vitality takes him to develop certain inquisitiveness for Moral Philosophy or Latin, which leads him to study Grammar and Rhetoric; this would allow the influence of studia humanitatis to emerge, although he never got to learn the Greek language, as we can deduce from the epistolary confrontation between him and Leonardo Bruni. We also focus on the significance of his Jewish past, upon the defence of the converts during the massacre experienced in the XVth century (§1.2), and on his presence at Basel’s council (§1.3). Despite the fact that his work as a diplomat begins during the missions in Portugal as an emissary of king Juan II, he will get recognition owing to his legation in Basel, not only among the European ecclesiastics, but also among the scholars from Italy; the importance of Basel’s council in Cartagena’s life goes beyond his official work there, either as defending the Castilian interests, or as an active member of the purely conciliar functions, since it also had a huge impact in his intellectual growth. During this time period, Cartagena establishes a friendship with Pizzolpaso, Bishop of Milan, writer, humanist, and friend of Leonardo Bruni. As a result of this type of relationship with men of such high cultural standard, he re-awakens the study of the Classical antiquity among his contemporaries, developing a huge interest in the Greco-Roman masterpieces, which will bring him closely to the highly-regarded Spanish humanists of the XVIth century...

Effects of plant regulators on the growth and flowering of Saint Augustine grass plants

The objective of this work was to evaluate the effects of three plant growth inhibitors on the development and emission of floral rachis of Saint Augustine grass [Stenotaphrum secundatum (Walt.) Kuntzel] plants. The study was carried out in a 15 month old lawn with the experimental plots being distributed in accordance with a complete randomized block design with four replications. The treatments consisted of sole application of trinexapac-ethyl (113, 226, 452, 678, and 904 g ai ha(-1)), prohexadione-calcium (100 and 200 g ai ha(-1)), and bispyribac-sodium (40 and 60 g ai ha(-1)) plus a check treatment in which the plants were not submitted to any of the plant growth inhibitors. The effects of those products were evaluated in terms of visual signs of plant intoxication, plant height, emission and height of floral rachises, and chip total dry matter production. All the plant growth inhibitors resulted in visible injury to the plants but these intoxication signs practically disappeared 28 days after the application. Trinexapac-ethyl at the dose of 904 g ai ha(-1) reduced plant height by 59.7%, the emission of floral rachis by 96.4%, and the amount of chip dry matter production by 87.7%. Plant growth inhibitors may reduce the number of times of lawn plants cutting up to 119 days after their application with no harmful effects on the plants visual aspect.