Nietzche, Wagner y el Renacimiento italiano

2001 ◽  
pp. 85-106
Author(s):  
Giuliano Campioni
Keyword(s):  
Richard Wagner ◽  
Italian Renaissance ◽  
Free Spirit ◽  
German Ideology ◽  
Birth Of Tragedy ◽  
Close Relationship ◽  
History Of ◽  
Definition Of ◽  
The Individual ◽  
Greek World

The purpose of this essay is to redefine Nietzsche’s relationship with the Renaissance, beyond some outstanding and terrible simplifications, and the literary and aesthetic creations of myths focused on the constellation superman, Renaissance-will-of-power, and Antichrist. Richard Wagner strongly conditions Nietzsche’s ideas with his valuations of the Renaissance. There is, in the young author of The Birth of Tragedy, a strong diffidence on the footsteps of the German ideology of the musician and of his rooted aversion to the Renaissance. The Italian Opera seems to be a false revival of the Greek Opera in its paradigmatic model of the artifice, and of the luxury of a selfish aristocracy, far from the feeling of the Volk. As a philologist and a promoter of a revival of the Greek world in Germany, Nietzsche had in the Italian Renaissance a necessary model of comparison. After an initial hostility followed a freer and more open evaluation that can be read in his posthumous documents, regardig the complexity of its experimental movement. The influence of Burckhardt in particular shows a progressive turning point, considerable for bringing a new definition of his relationship with the musician. The essay pauses on Nietzsche’s notes to the lessons dedicated to The Discovery of the Antiquity among the Italians, which turned out to be a mosaic of quotations from The Civilization of the Renaissance in Italy. It is certainly the most important document, largely ignored throughout history, of the close relationship between Nietzsche and Burckhardt. On the search for complexity and plurality that characterizes the superior culture, Nietzsche discovers and enhances the value of the Latin Renaissance in direct opposition to the German Renaissance impressed by Wagner’s illusion. With Burckhardt, he discovers the individual man and the poet-philologist, a prototype of the free spirit, putting into practice the detachment from the German myth of the Volk and opening the way to the culture of Romanticism.

scholarly journals Natural History of NAFLD

2021 ◽  
Vol 10 (6) ◽  
pp. 1161
Author(s):  
Raluca Pais ◽  
Thomas Maurel
Keyword(s):  
Liver Disease ◽  
Natural History ◽  
Disease Progression ◽  
Specific Treatment ◽  
Alcoholic Fatty Liver ◽  
Individual Level ◽  
Close Relationship ◽  
History Of ◽  
The Individual ◽  
The Impact

The epidemiology and the current burden of chronic liver disease are changing globally, with non-alcoholic fatty liver disease (NAFLD) becoming the most frequent cause of liver disease in close relationship with the global epidemics of obesity, type 2 diabetes and metabolic syndrome. The clinical phenotypes of NAFLD are very heterogeneous in relationship with multiple pathways involved in the disease progression. In the absence of a specific treatment for non-alcoholic steatohepatitis (NASH), it is important to understand the natural history of the disease, to identify and to optimize the control of factors that are involved in disease progression. In this paper we propose a critical analysis of factors that are involved in the progression of the liver damage and the occurrence of extra-hepatic complications (cardiovascular diseases, extra hepatic cancer) in patients with NAFLD. We also briefly discuss the impact of the heterogeneity of the clinical phenotype of NAFLD on the clinical practice globally and at the individual level.

scholarly journals Psychological characteristics of the rules of subordination within the cultural and historical analysis

2015 ◽  
Vol 11 (4) ◽  
pp. 89-95
Author(s):  
T.P. Budyakova
Keyword(s):  
Historical Analysis ◽  
Fixed Rate ◽  
Private Companies ◽  
History Of ◽  
Special Rules ◽  
Definition Of ◽  
Psychological Acceptance ◽  
The Individual ◽  
Social Importance

The article examines the psychology of submission. Given psychological characteristic standards of submission historically embodied in the moral codes and legal sources. The subject of analysis are historical regulations XII—XX centuries, the customs, in which the fixed rate of submission, as well as the memoir literature. There are four basic psychological lines of development in the history of the rules of subordination, in particular: a special regulation of the rules of subordination and increasing social importance of the role of subordinate. It is proved that psychological acceptance of a subordinate role and the satisfaction of its implementation includes the requirement of special rules regulating authority and emphasis on the social importance of the role of subordinate. It was established that one of the reasons that the job satisfaction of employees of state structures higher than employees of private companies, a large schema definition of relations with management. Hierarchical role is considered in terms of two components: the role of attributes and rules, rules of conduct. The article focuses on the fact that the individual external signs, locking status subordination, increase the level of self-esteem of subordinate.

Between History and Tafsīr: Notes on al-Ṭabarī’s Methodological Strategies

2016 ◽  
Vol 18 (2) ◽  
pp. 89-129
Author(s):  
Marianna Klar
Keyword(s):  
Subject Matter ◽  
Specific Reference ◽  
Historical Account ◽  
Detailed Understanding ◽  
History Of ◽  
The Creation ◽  
Definition Of ◽  
The Individual ◽  
Relevant Section

The bulk of the cited anecdotes in the most immediately relevant section pertaining to the Fall of Adam within al-Ṭabarī’s History consist solely of material that is duplicated in al-Ṭabarī’s commentary on But Satan made them slip in Q. 2:36. The duplicated material is not presented in the same order across the two works, but the extent of the overlap between the two sources is intriguing. In his introduction to the Tafsīr, published (in the form of public lectures) from 270/883–884 onwards, al-Ṭabarī (d. 310/923) gives a definition of his own methodology; the introduction to his History, the first volume of which was made public some 20 years later in 294/906–907, announces meanwhile a focus on the history of kings. Yet al-Ṭabarī does not provide any explicit elucidation of what this difference might entail. In areas where al-Ṭabarī’s subject matter spans both texts such a question seems especially pertinent. This article seeks to contribute to a more detailed understanding of how concepts of genre affected the material that was included by al-Ṭabarī in the History and the Tafsīr, and to expose the author's editorial techniques, with specific reference to the parallel versions of the story of Adam and the Fall al-Ṭabarī provided. It draws upon the preceding historical account of the Creation of Eve, and the material that frames the repentance narratives. It also seeks to ascertain whether the individual context of each Qur'anic pericope affected the presentation of material within the Tafsīr itself.

Friedrich Nietzsche

1986 ◽  
Vol 20 ◽  
pp. 195-195
Author(s):  
Michael Tanner
Keyword(s):  
Friedrich Nietzsche ◽  
Associate Professor ◽  
Richard Wagner ◽  
Full Professor ◽  
Ancient Greek ◽  
Classical Philology ◽  
Birth Of Tragedy ◽  
History Of ◽  
The University ◽  
The Village

Friedrich Nietzsche (1844–1900) was born in the village of Röcken, in Prussian Saxony, the son and grandson of Lutheran ministers. He studied theology and classical philosophy at the University of Bonn, but in 1865 he gave up theology and went to Leipzig. Then he discovered the composer Richard Wagner and the philosophers Schopenhauer and F. A. Lange (author of History of Materialism and Critique of its Present Significance, 1866). He won a prize for an essay on Diogenes Laertius, the biographer of ancient Greek philosophers, and was appointed associate professor of classical philology at Basel, when he was only twenty-four. He became a full professor the following year. His principle writings between then and 1879, when illness made him resign from the university, were The Birth of Tragedy (1872) and Human, All Too Human (1878). After his resignation his principal writings were Daybreak (1881), The Gay Science (1882), Thus Spoke Zarathustra (Parts 1 and 2 published 1883, Part 3 published 1884, Part 4 issued privately 1885, published 1892), Beyond Good and Evil (1886), On the Genealogy of Morals (1887), The Wagner Case (1888) and Twilight of the Idols (1888). Nietzsche became insane in January 1889, and vegetated until his death in 1900. His madness was probably tertiary syphilis, which he may have contracted while ministering to sick soldiers in 1870 as a medical orderly in the Franco-Prussian war.

scholarly journals Gold Tablets

2017 ◽  
Author(s):  
Fritz Graf
Keyword(s):  
Gold Foil ◽  
Religious Affiliation ◽  
The Body ◽  
History Of ◽  
Narrow Definition ◽  
History Of Scholarship ◽  
Definition Of ◽  
Greek World

Gold Tablets is the collective name for a more or less coherent group of about thirty Greek texts, written on very thin and small gold foil and placed on the body of a deceased; they come from all over the Greek world and date between the late 5th century BCE and the 2nd century CE, with a peak in Hellenistic times. Originally, they were connected with Orphism, then with Pythagoreanism or, more convincingly, with the mystery cult of Dionysus; recent finds however have demonstrated the problematic nature of a narrow definition of their religious affiliation. The article discusses the various forms of these texts, their religious function and the history of scholarship about them.

Friedrich Nietzsche

1986 ◽  
Vol 20 ◽  
pp. 195-195
Keyword(s):  
Friedrich Nietzsche ◽  
Associate Professor ◽  
Richard Wagner ◽  
Full Professor ◽  
Ancient Greek ◽  
Classical Philology ◽  
Birth Of Tragedy ◽  
History Of ◽  
The University ◽  
The Village

Friedrich Nietzsche (1844–1900) was born in the village of Röcken, in Prussian Saxony, the son and grandson of Lutheran ministers. He studied theology and classical philosophy at the University of Bonn, but in 1865 he gave up theology and went to Leipzig. Then he discovered the composer Richard Wagner and the philosophers Schopenhauer and F. A. Lange (author of History of Materialism and Critique of its Present Significance, 1866). He won a prize for an essay on Diogenes Laertius, the biographer of ancient Greek philosophers, and was appointed associate professor of classical philology at Basel, when he was only twenty-four. He became a full professor the following year. His principle writings between then and 1879, when illness made him resign from the university, were The Birth of Tragedy (1872) and Human, All Too Human (1878). After his resignation his principal writings were Daybreak (1881), The Gay Science (1882), Thus Spoke Zarathustra (Parts 1 and 2 published 1883, Part 3 published 1884, Part 4 issued privately 1885, published 1892), Beyond Good and Evil (1886), On the Genealogy of Morals (1887), The Wagner Case (1888) and Twilight of the Idols (1888). Nietzsche became insane in January 1889, and vegetated until his death in 1900. His madness was probably tertiary syphilis, which he may have contracted while ministering to sick soldiers in 1870 as a medical orderly in the Franco-Prussian war.

scholarly journals Vital essence of a human in concepts of the Ob Ugrians and the Udmurts: to the question about Permian-Ugric parallels in mytho-ritual traditions

2020 ◽  
Vol 10 (3) ◽  
pp. 565-574
Author(s):  
T. V. Voldina ◽  
◽  
T. G. Minniyakhmetova ◽  
Keyword(s):  
Comparative Analysis ◽  
Human Life ◽  
Family Relations ◽  
Historical Context ◽  
Complex Problem ◽  
Necessary Condition ◽  
Study Materials ◽  
History Of ◽  
Definition Of ◽  
The Individual

Introduction: the Ob-Ugric and Permian traditions have preserved elements of the ancient mythological consciousness, the study of which together with the available data of related sciences would shed light on the history of the formation of these ethnic cultures traditionally. The solution to such a complex problem is possible on the basis of a comparative analysis of the individual aspects of the perception of the worldview, including its basic values. The authors do not pretend to be unambiguous in their interpretation of limiting themselves for a start to the definition of a single worldview field with the existing of uniqueness, originality and individuality of the cultures of the communities under consideration. Objective: to examine the complexity of the general and specific ideas of the Khanty, Mansi and Udmurts about the components of the human spiritual essence (souls), its characteristic and exceptional properties, including reincarnation, family relations/ties and patronage of descendants under the perception of their traditional worldview of human life and its basic values. Research materials: the research materials are based on (a) the proceedings of the field study materials during interaction with the communities specified which are considered as the primary resources of the study undertaken by the researchers, (b) secondary materials are taken from the scientific articles, book chapters and literature etc. published so far, (c) similar research findings by the scholars in this area of study, and (d) archival resources of the nineteenth and twentieth century. Results and novelty of the research: the study of the ideas about the human soul among the examined ethnicities of the selected communities in this study have their own historical context; nevertheless, a comparative analysis of the findings lead to the novel reflections and conclusions those reveal both universal concepts for the ethnic groups and distinctive/specific characteristics peculiar to the Udmurts or the Ob-Ugrians. The Ugric and Permian people have a clear concept of the presence of two components in a human defined as two souls which are the necessary condition for a life. On the basis of this idea, certain judgments, norms of behavior, and ritual actions have been developed traditionally. The common ideas of these people are also based on the concepts about the role of the ‘mother goddess’ and the influence of the departed on the creation of the life and their ability to endow a newborn with a soul. A distinctive feature of the worldview of the Ob-Ugrians is the presence of a system of ideas about the reincarnation of the souls of the ancestors in descendants and about the connection between the soul and the flower(s) in the worldview of the Udmurts.

Introduction

2020 ◽  
pp. 1-11
Author(s):  
Gabriela A. Frei
Keyword(s):  
International Law ◽  
Research Area ◽  
Reference Points ◽  
Maritime Law ◽  
Starting Point ◽  
State Practice ◽  
Close Relationship ◽  
History Of ◽  
History Of International Law ◽  
Definition Of

The Introduction provides an outline of the theme of the book, explaining the focus on state practice, custom, and the codification of international maritime law. State practice and custom were important reference points for the codification of international maritime law, and William E. Hall’s definition of international law serves as a starting point for the reflection on the importance of state practice for the making of international law. History was also an important reference point for early international lawyers, and Theodore D. Woolsey’s explanation helps to understand the close relationship between history and law more generally. The history of international law has become a vibrant research area in recent decades thanks to Martti Koskenniemi, whose works have contributed to the understanding of the construction of a legal argument and the philosophical basis of international law.

Portraiture

2013 ◽  
Author(s):  
C. Jean Campbell
Keyword(s):  
Gender Studies ◽  
Social History ◽  
The Political ◽  
Relational Models ◽  
Material Medium ◽  
Cultural Poetics ◽  
The Face ◽  
History Of ◽  
Definition Of ◽  
The Individual

In many ways the topic of portraiture seems natural to the Renaissance and Reformation, especially when the Renaissance is defined, in the tradition of Jacob Burckhardt, as the “rebirth of the individual.” Historically, discussions of portraiture intersect thematically not only with discussions of individuality, subjectivity, and self-consciousness but also with discussions of realism/naturalism and idealism, authorship and authority, and eventually selfhood, cultural poetics, and the (political) construction and presentation of “identity.” Yet, for all the ways portraiture has served as a testing ground for various expectations concerning the intellectual, cultural, and social history of the period, the question of what constitutes a portrait remains open. The expectation that a portrait is a picture that represents a specific and historically locatable individual is challenged in various ways. That definition is necessarily complicated by studies that focus on the functions of portraiture: aesthetic, rhetorical-poetic, commemorative, religious, mythic, and otherwise anthropological. With the turn to relational models, the idea of the “autonomous portrait” as a marker of the Renaissance has given way to considerations of the beholder’s share. Even the anthropocentric definition of portraiture and the insistence on the face as the locus of humanity have been called into question. The works collected in this bibliography are organized with two goals in mind. The first is to portray the shape of the field of study by laying out its familiar themes, including the theorization of portraiture and painting, and recognizable types and/or areas of concentration, including lovers’ portraits, court portraiture, humanist portraits, and portraits that imitate Antique types. The second goal is to indicate where the shape of the field has been or is being challenged, for example, by gender studies; stretched to focus on questions of material, medium, and making; and broken down to blur such old categorical distinctions as that between sacred image and portrait.

Documenting the self: Abelard and the individual in history*

2003 ◽  
Vol 76 (193) ◽  
pp. 293-309 ◽  
Author(s):  
Michael Clanchy
Keyword(s):  
The Self ◽  
Italian Renaissance ◽  
History Of ◽  
The Individual

Abstract Were medieval people aware of themselves as individuals? The history of self-consciousness begins with the Italian Renaissance, Burckhardt argued. Against this, medievalists have often cited Abelard's Historia calamitatum (his ‘story of calamities’). This article argues that Historia calamitatum is a history of Abelard's feelings, especially of his need for fame, and in this way it documents the self. But Historia calamitatum presents two Abelards: he is the ‘Palatine’– courtly, jesting and formidable – and he is equally a humble monk and Christian apologist. How did a medieval individual propagate such persistent and contradictory public images of himself?

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