Textos
© by Ricardo da Costa © 1995-2024
All rights reserved.
© by Ricardo da Costa © 1995-2024
All rights reserved.
163
What are the symptoms of an aging Culture? What are the reasons for the decline of a Civilization? Stoicism, one of the most powerful classical philosophies offers timeless considerations. In the Epistulae Morales ad Lucilium there are letters that relate the decline of style to the decline of the soul, main theme of this paper.
162
The act of translating is the spiritual incorporation into the world of the writer who has translated. The concept of “understanding” is fundamental to the translator’s aim to feel the historical-linguistic universe of the literary work in the most appropriate way possible. After this, the transfer of the original words and ideas to the translated language is a process of pondering, in which the Past reemerges in all its verbal power.
161
Analysis of the style, shapes, musicality, colors and characters represented in the Portico of Glory of the Cathedral of Santiago de Compostela, Galicia, Romanic Masterpiece by Master Mateo (fl.1161-1227), architect and sculptor in the service of Ferdinand II (c.1137-1188), King of León and Galicia.
160
As the Middle Ages acquired new delicate body expressions in Art with Gothic, the artists felt more at ease to experience new gestures of the human body. For that, Christ continued to be the aesthetic reference. The theme of the Descent from the Cross served as the basis for this bodily experimentalism. Our proposal is to ascertain the different nuances of these new expressions between 14th and 15th centuries.
159
The aim of this paper is to analyse the iconographic theme of the Good Shepherd in Paleochristian Art and the reasons for its popularity above all in the sculptural sarcophagus art of the period.
158
Study on Education founded on the Spirit based on the Western bookish tradition, on the love of the printed word. Its trajectory from Greece and Rome and its dissemination of Christianity, with the leading role of the Catholic Church. From the first Christian religious to the tradition founded by Benedict of Nursia (480-547) and Cassiodorus (c.485-585), to Saint Boniface OSB (c.672-754) and the Encyclopedism of Isidore of Seville (c.560-636).
157
Analysis of Poem (Dictat) LXXIX by the Valencian poet Ausiàs March (c.1397-1439) in which March develops the classic allegory of the arrows of Love to make a poetic meditation on the authentic love of lovers from the Past. For this, the song I love with mind and heart, by the Gascon troubadour Guiraut de Calanson (fl.1202-1212), is also analyzed, in which he also makes an allegory of love (and cites the arrows), in addition to the source origin of the whole tradition: Ovid’s Metamorphoses.
156
Study of Renaissance Music and Spanish-Flemish Painting from the Neapolitan Court of the Crown of Aragon during the reign of Alfonso V of Aragon, the Magnanimous (1396-1458) at the time of the Poetry (Dictats) of Ausiàs March (c.1397-1459).
155
The purpose of this article is to present our translation of the humanist novel of chivalry from the fifteenth century Curial e Güelfa and discuss some of our crossroads, choices, and attempts to bring to the reader’s mind the culture of the past and keep it alive in his thoughts, respecting the paradoxes of time and the multifaceted of life of their social characters.
154
Analysis of the medieval apocalyptic tradition regarding the figure of the Antichrist, with a study of Ramon Llull’s philosophical arguments to face him. Structured in three Distinctions, The Book against the Antichrist (1276), by the Catalan philosopher, aims to prepare religious people to lead a holy life and rationally combat the fallacies of the Antichrist.
153
The allegory of the Wheel of Fortune is a recurring theme in medieval thought, particularly in Philosophy and Literature. The notion of fortune was inherited from a double tradition and adapted by Ausiàs March (c.1397-1439) to literary use. We must, therefore, deal with this allegory in the Dictats, by March, and show how the Valencian poet literarily developed the theme of the instability of the Wheel of Fortune in his poems.
152
Very brief consideration about the female condition in the Middle Ages, with some examples of women who stood out in their activities (political, religious, etc.) such as Radegund (c.520-587), Dhuoda (c.803-843), Agnes of Burgundy (†1068), and several others, from Rictrude (c.614-688) to Christine de Pisan (1364-1430).
151
The aim of this paper is to analyse the concepts of Will and Power according to Ramon Llull (1232-1316) in the Book of Contemplation in God, Chapter 47, in its XI Distinction, as well as to understand the author’s proposal for practical application of such principles in the Christian life.
150
Analysis of three medieval artistic expressions of the biblical Parable of the Wise and Foolish Virgins (Mt 25, 1-13): the frescoes the southern apse from Pedret (12th century) and the sculptures of the cathedrals of Freiburg (c.1300) and Strasbourg (c.1280-1300).
149
This paper presents a brief historical context of the effervescent 13th century of the Medieval West and the importance of the Order of Preachers in urban renewal and in the consolidation of Christian thought in the newly founded universities.
148
Preface to the book Aesthetics of the Body in Western Art, by Matheus Corassa da Silva.
147
The Allegory (ἀλληγορία) was a literary, philosophical and aesthetic resource widely used by Western cultural tradition. It enriched the mental and artistic universe to the point of becoming a poetic topos (τόπος). Artistic. The objective of this paper is to discuss the importance of allegory for Literature and Art. From the Ancient World to the Baroque.
146
Genre painting, a tradition in History of Art, was very developed by Bruegel the Elder (c. 1525-1569). His scenes of daily peasant life profoundly marked the memory we have of pre-industrial Europe. The purpose of this paper is to analyze his image of the peasant: his life, parties, dances and remarkable moments of its existence.
145
Analysis of the macabre themes exposed in the famous painting The Triumph of Death (c.1562), by Bruegel the Elder (c.1525-1569). My interpretive proposal is to appreciate the images from the musical suggestions that the artist represents, and that the density of the drama of existence in the face of death can be understood more profoundly with the confrontation of the painting’s images with the musicality of the instruments and the sound of scenes.
144
The historiographical production of José Enrique Ruiz-Domènec (1948-) and his influence on my totalizing vision of History: his multidisciplinarity, method and dialogue with other areas of knowledge from Human Sciences.
143
The mith of Inquisition in the iconographic interpretation of three artistic representations: Pedro Berruguete (c.1450-1504), Goya (1746-1828) and Cristiano Banti (1824-1904).
142
The biblical theme Susanna and the elders in the History of Art – in seven artists: the Master of Fauvel (Anonymous master, 14th century), Domenico di Michelino (1417-1491), Lorenzo Lotto (c.1480-1556), Jan Massys (c.1510-1575), Jacques-Antoine Beaufort (1721-1784), Francesco Hayez (1791-1881), and Artemisia Gentileschi (1593-1623).
141
The Rhetoric in Antiquity and the Middle Ages from the perspective of eleven philosophers. It also offers an extract from us translated from the New Rhetoric (1301) of the Catalan philosopher Ramon Llull (1232-1316), the first translation into Portuguese.
140
The concept of courtly love in eight songs (cançons) of the Catalan medieval troubadour Berenguer de Palou.
139
Brief exposition of the importance of Music in Western aesthetic thought. Since Plato, and later, in the Middle Ages, San Isidore of Seville, Guido of Arezzo and Ramon Llull, all had thinkers who did meditations on the importance of the aesthetics of harmonic sounds for human existence. In relation to Llull, we deal with the subject from the works Doctrina pueril (c.1274-1276), Fèlix o el Libre de meravelles (c.1289), Arbre de Ciència (c.1295-1296), Ars generalis ultima (c.1305), Ars brevis (1308) and especially, the Libre de contemplació en Déu (c.1273-1274).