Nuova Pianta di Roma : Data in Luce da Giambattista Nolli l’Anno MDCCXLVIII

Tämä yksityiskohtainen Rooman kaupungin kartta on kuuluisa kaupunkihistorian ja -suunnittelun klassikko. Kartan tekijä Nolli (ca. 1692-1756) aloitti työnsä 1736 ja työskenteli 12 vuotta tutkien ja mitaten tarkasti kaupungin rakennukset, tontit, ja rakenteet. Lopputuloksensa syntyi Nuova pianta di Roma, usein vain Pianta grandeksi kutsuttu. Nolli määrittelee kaupungin paikat sen mukaan, ovatko ne julkisia tai puolijulkisia. Kaupungin vanhat ja modernit monumentit, kirkot, teatterit, puutarhat, torit, kadut ja pasaasit, joihin yleisöllä on pääsy, kuvataan valkoisella, yksityiset tilat on sävytetty tumman harmaiksi. Julkisiin rakennuksiin liittyvät arkkitehtuurisuunnitelmat on liitetty niiden oheen. Mukana on myös antiikin arkeologisten tilojen suunnitelmia, kuten Diokletianuksen kylpylät ja Colosseum, joiden kohdalla restauroidut osat on merkitty valkoisella. Kartta siis dokumentoi Rooman kulttuurisen ja taiteellisen tilan 1700-luvulla, aikana jolloin Rooma oli eurooppalaisen intelligentsian Grand Tourien määränpää.

Curso básico de prevención de riesgos laborales. Marco normativo

Este capítulo tiene como objetivo acercar al trabajador a los conceptos básicos que definen la seguridad y la salud en el trabajo. Con esta finalidad, se establece la relación existente entre trabajo y salud, se definen las condiciones de trabajo y se analiza la aparición de factores de riesgo, así como el modo en el que éstos pueden traducirse en daños para la salud de los trabajadores. Además, se introducirá al trabajador en el marco normativo básico de referencia en materia de prevención de riesgos laborales, que intenta garantizar la seguridad y salud en el trabajo

Guercino (1591-1666). Capolavori da Cento e da Roma

Un dels molts actes amb què la ciutat de Roma ha celebrat els 150 anys de la unificació d"Itàlia (1861˗2011) ha estat la presentació oficial del complex i acurat procés de restauració del Palazzo Barberini (1625˗1633). Restauració de l"edifici i, alhora, reestructuració de l"espai expositiu i del discurs museogràfic de la Galleria Nazionale di Arte Antica, dirigit tot per Rossella Vodret, reconeguda historiadora de l"art i Soprintendente per il Patrimonio Storico Artistico e del Polo Museale di Roma.

Roma al tempo di Caravaggio.1600-1630

Quan l’any 1602 el pintor i tractadista Federico Zuccari publicà L’Ideade’pittori, scultori et architetti, Caravaggio ja havia radicalitzat el seu llenguatge versun fort naturalisme, al qual afegia un tractament de forts contrastos lumínics patent enl’obra, dos anys més tardana, que inaugura la mostra: La verge de Loreto, tambéconeguda com la Verge del peregrins. Davant el procés creatiu de Zuccari basat en laIdea, es a dir el disegno interno de bellesa, Caravaggio pren la realitat com a modeltrencant així amb el manierisme reformat que, a la Roma papal, te la seva plasmació al’Oratori dels Gonfalone on el citat tractadista hi va participar. D’altra banda la novamanera caravaggesca es contraria a la proposada per Annibale Carracci al programa dela Galeria Farnese i, alhora, per la defensada per tota la tractadística italiana del segleXVII, des de Giovanni Battista Agucchi, en el seu Tractat de la pintura(1607-1615),fins a Giovan Pietro Bellori en el seu discurs L’Idea del pittore, dello scultore edell’architetto, scelta dalle bellezze naturali superiore alla natura que seguint els vellsprincipis de la Poètica defensen que l’obra d’art ha de tenir versemblança, ha d’imitar els millors i pot corregir la realitat. No es estrany, doncs, que Agucchi posi comexemple a seguir l’art d’Annibale Carracci i que compari a Caravaggio amb l’escultorgrec Demetri, que va seguir tant al peu de la lletra la semblança que no va tenirconsideració per la bellesa.

Acerca de la fecha del martirio de Genesio de Roma

Con seguridad , Genesio de Roma es el más célebre de los actores mártires que, según una extendida leyenda hagiográfica, murieron a causa de una conversión milagrosa mientras actuaban sobre el escenario. Su figura rozó de gran fortuna en Occidente y su historia aparece recogida en numerosos pasionarios y martirologios. En este trabajo estudiamos todas estas fuentes, presentándolas en orden cronológico y estableciendo las diversas relaciones entre ellas.

El portafolios en el marco de asignaturas de lenguas extranjeras en la universidad: la percepción de los estudiantes

Se ha escrito y reflexionado mucho en los últimos diez años sobre el uso de portafolios en las clases de lengua. Sin embargo, no se ha estudiado aún suficientemente cómo perciben los estudiantes el uso de estos portafolios. En este artículo se presentan una parte de los resultados del proyecto Diseño y estudio de la incidencia de instrumentos para el desarrollo de la competencia estratégica en el aprendizaje de lenguas extranjeras en contexto universitario (DEICOMECU).Concretamente se focaliza sobre la percepción de los estudiantes por lo que se refiere al uso del portafolios. Se describe el contexto y el tipo de portafolios que se utilizó y además se añaden reflexiones de la autora a raíz de una relectura posterior de las interpretaciones de los datos.

De Francisco a Marco Antonio Aldana pasando por Gaspar

It is traditionally considered that the «Aldana», whom Gaspar Gil Polo praises at the end of his «Canto de Turia» (1564), was Francisco de Aldana, the «divino». It is nonetheless more probable that it was in fact rather the Valencian poet, Marco Antonio Aldana, almost forgotten today, but very much in the public eye within the cultivated circles of the end of the sixteenth century Valencia

El currículo escolar en el marco de la nueva ecología del aprendizaje

Este artículo presenta una reflexión sobre el currículo y el aprendizaje escolar en el marco de la nueva ecología del aprendizaje, propia de la sociedad de la información. Se presentan, en primer lugar, sus rasgos principales. Contrasta fuertemente con la de creación de los sistemas educativos actuales, que se sustenta en el modelo de escolarización universal. En la segunda parte, se platean los retos y desafíos de la educaciónescolar y los procesos de revisión curricular para afrontarlos y superarlos.

Programació del Parc de Malafede (Roma)

L’exercici proposa la creació del Parc de Malafede a l’espai lliure que separa els barris de Bernocchi i Malafede, dos barris de la perifèria de Roma en creixement però amb manca d’equipaments i serveis.El parc inclou diferents serveis relacionats amb els equipament existents als barris, així com un nou equipament cultural-esportiu de 4.000 m2 que inclou biblioteca, sala d’actes i gimnàs, i que esdevindrà el punt central del projecte.

Col·loqui amb Laura Mora, Marco Deriu, Núria Beitia i Clara Jourdan sobre les ponències del Seminari La democràcia igualitària i la violència contra les dones / La democracia igualitaria y la violencia contra las mujeres

Transcripció del col·loqui amb Laura Mora, Marco Deriu, Núria Beitia i Clara Jourdan sobre les ponències del Seminari 'La democràcia igualitària i la violència contra les dones'

Programació del Parc de Malafede (Roma)

L'exercici proposa la creació del Parc de Malafede a l'espai lliure que separa els barris de Bernocchi i Malafede, dos barris de la perifèria de Roma en creixement però amb manca d'equipaments i serveis. El parc inclou diferents serveis relacionats amb els equipament existents als barris, així com un nou equipament cultural-esportiu de 4.000 m2 que inclou biblioteca, sala d'actes i gimnàs, i que esdevindrà el punt central del projecte

Rescatando a Baiter: a propósito de la origo de Marco Celio Rufo (CIC. CAEL. 5)

El objetivo del texto es recuperar la intuición de Johan Georg Baiter (1801-­‐‑1877) que propuso Tusculum (Lacio, Italia) como patria de origen de Marco Celio Rufo enmendando una corruptela en la edición orelliana del Pro Caelio ciceroniano. Esta conjetura, desestimada en todas las ediciones posteriores del texto, ha sido recientemente confirmada gracias al hallazgo de un epígrafe que documenta por vez primera en la ciudad lacial un magistrado M. Caelius de época tardorepublicana.

De Marco Tullio Cicerone, ut politico, non plane imitando

Dedicatio: Carolus Frid. Meinander.

Conversioni al cattolicesimo a Roma tra Sei e Settecento. La presenza degli scandinavi nell’Ospizio dei Convertendi.

In my PhD dissertation, I have examined a group of people of Scandinavian origin received by Ospizio dei Convertendi. This group has been hitherto largely unknown to historical research. The Ospizio was an institute founded by the Oratorian Congregation in Rome in 1673 to provide religious instruction and material aid to both recent and aspirant converts to Roman Catholicism. My research traces the profile of converts and a typology of motives, examining different factors which influenced the conversion process. I show that the key factors were often of a social rather than a religious nature. Moreover, I have analyzed the hospice in the context of Counter-Reformation charity as well. In terms of numbers, the Scandinavians formed a somewhat marginal yet not insignificant group within the Roman hospice. Out of a total of 2203 guests received between 1673 and 1706, 4.6 % were Scandinavians: 74 Swedes (including Finland and Livonia) and 27 Danes (including Norway). They came from a rigorously Protestant region which reacted to Catholicism with severe legislative measures. Converts to Catholicism risked confiscation of their goods, expulsion or even capital punishment. Since both Sweden and Denmark were practically impenetrable to Catholicism at the time and clandestine missionary attempts often failed before they had even properly started, the Roman Catholic Church shifted its interest towards Northerners arriving in Rome, a preferred destination for young noblemen, artists and migrant craftsmen. The material related to Ospizio dei Convertendi, conserved in the Vatican archives, is a scarcely known yet unusually rich source, not only for the religious history of our continent, but also for social history and the study of migration in early modern Europe. It contains a wealth of information about members of the subordinate classes, of their travels and lives in Europe. The profile delineated in these documents is of individuals who had a wide range of different professions and different aspirations. These documents encompass a vast social spectrum that was highly mobile on a continent which by that time had become pluriconfessional. Therefore, these migrants faced the complex religious reality in their everyday life. The principal corpus of my research consists of two types of manuscript sources created for administrative and in a way also for apologetic purposes of the Roman Catholic Church. My starting point is the Primo registro generale of Ospizio dei Convertendi. This is a volume in which the following information about each guest was registered: name, nationality, city of origin, age, sex, profession, confession professed before converting, date of arrival, departure, abjuration and baptism. Typically, the convert was male, originating from Stockholm or Copenhagen, from 21 to 30 years of age. The biggest occupational groups in descending order were soldiers, noblemen, craftsmen and sailors. Thus the data reflects a multiform reality of interurban and long distance migration, ideals regarding the education of young noblemen and gentry as well as the need of European armies to hire foreign mercenaries in their various campaigns. Against this background the almost total absence of women is hardly surprising: there is only one woman in the material I have studied. The second main source, Nota degl’ospiti ricevuti e spese fatte per essi, sheds more light on the choices of the converts, their motivations and their lives outside Scandinavia before reaching Rome. This narrative material permits an analysis which completes but also goes far beyond the columns of the Institute’s general register. This material consists of reports written by Catholic priests based on an interview conducted upon each guest’s arrival. The material frequently includes information on what the converts would do following their departure from the Institute as well. These sources have a specific narrative form and contain short biographies, list reasons for converting and information about the journey from the North to the Mediterranean - a journey which in many cases took several years. Moreover, they show that certain unorthodox practices such as calling on the saints and pleading for help from them were not uncommon in the Protestant popular religion. The recording of information on conversions from Protestantism to Catholicism reflects both religious and social interest on the part of the receiving institute. The information obtained was used for the purposes of religious teaching, for finding adequate ways of inserting the convert into Italian society so that he could earn a living, and to find effective methods to convert others with a similar cultural and geographical background. The stories recorded were based on interviews with the newly-arrived, information obtained from a travel companion or fellow countrymen, or from written documents the aspirant converts carried with them. These sources illustrate, although sometimes in rather simplified ways, the circumstances and motivations which were relevant to the choice of changing one’s confession. In addition, I have examined petitions addressed to the hospice and other Roman authorities in order to get financial aid. These petitions were written by Italian scrittori, and they contain certain conventions and topoi of presenting the conversion with the purpose of improving the chances of obtaining financial aid. It is through these filters, which may seem initially almost invisible, that the remote voice of the converts reaches us. The results of the analysis are particularly interesting because they disagree with some of the principal conclusions of previous work on the subject. First, earlier research has focused almost exclusively on the conversions of noblemen, and has argued, second, that the Queen Christina of Sweden was the driving force behind their change of confession. The sources examined for this dissertation present a profile of long-distance migrants, many of them members of the subordinate classes, who were looking for ways to make their living in Europe. These people had in many cases left their country of origin several years earlier and not for religious reasons, so, crucially, we are not dealing with confessional migration in these cases. Rather, conversion was a complex process, intricately tied up with strategies of survival, integration and upward social mobility. At the same time, while these components are significant on their own right, they do not necessarily point to the absence of motivations of a more clearly religious nature.