The Soul of Spain

1945 ◽  
Vol 1 (3) ◽  
pp. 263-288
Author(s):  
David Rubio
Keyword(s):  
Los Angeles ◽  
New World ◽  
American People ◽  
Modern World ◽  
Tirso De Molina ◽  
Don Quijote ◽  
Teresa Of Avila ◽  
Saint Teresa Of Avila ◽  
Mediterranean Culture ◽  
John Of The Cross

Few Americans had any insight into the critical part that Spain had played and still continues to play in the development of the modern world, through the fact that Spain endeavored to transpose the dying medieval culture into a modern key; witness Loyola’s Society of Jesus.Spain gave to her colonies in the New World her language, religion, civic institutions, her system of education, her social customs, her chivalric sense of honor and her mystic fervor. Spain gave her body and soul to the New World.It is, therefore, in my humble opinion, of paramount importance to know the soul of Spain in order to comprehend and understand the Spanish American people. To that purpose—to better understand the spiritual and cultural background of Spanish America by studying the “Soul” of Spain—this work is dedicated.—THE AUTHOR.At the close of the eighteenth century Nicholas Masson de Morvilliers raised a hubbub in Europe by asking these two questions in the Encyclopédie Méthodique: “Mais que doit-on a I’Espagne? Et depuis deux siecles, depuis quatre, depuis six, qu’a-t-elle fait pour l’Europe?”At the end of a century of positivistic philosophy and at the beginning of the industrial era this was a very logical question. It is true that Spain did not invent the locomotive, the telegraph, the telephone nor the modern frigidaire; but in the realm of human and eternal values could a more idiotic question have been asked? The metaphysics of Suarez, the international law of Victoria, the great theologians of the Council of Trent, Cano and Soto, had no value whatsoever for this Positivistic century; nor did the fact that Spain had produced one of the most human and original theatres with Lope de Vega, Calderón, Tirso de Molina and Alarcón; the greatest novel in the modern sense of the word, Don Quijote;the most profound satirist of all Europe, Quevedo; the outstanding moralist of the seventeenth century, Lorenzo Gracian; and above all these a school of mystics in Saint Teresa of Avila, Saint John of the Cross, Fray Luis de León and Juan de los Angeles, which has never been equaled. Even if Mr. Masson de Morvilliers could not see the importance of these contributions it is difficult to comprehend how he could ignore the transcendental fact that Spain had broken the columns of Hercules and had spread Mediterranean culture through the countries lying on the other side of the Atlantic and on the remotest shores of the Pacific.

The Soul of Spain

1945 ◽  
Vol 1 (03) ◽  
pp. 263-288
Author(s):  
David Rubio
Keyword(s):  
Los Angeles ◽  
New World ◽  
American People ◽  
Modern World ◽  
Tirso De Molina ◽  
Don Quijote ◽  
Teresa Of Avila ◽  
Saint Teresa Of Avila ◽  
Mediterranean Culture ◽  
John Of The Cross

Few Americans had any insight into the critical part that Spain had played and still continues to play in the development of the modern world, through the fact that Spain endeavored to transpose the dying medieval culture into a modern key; witness Loyola’s Society of Jesus. Spain gave to her colonies in the New World her language, religion, civic institutions, her system of education, her social customs, her chivalric sense of honor and her mystic fervor. Spain gave her body and soul to the New World. It is, therefore, in my humble opinion, of paramount importance to know the soul of Spain in order to comprehend and understand the Spanish American people. To that purpose—to better understand the spiritual and cultural background of Spanish America by studying the “Soul” of Spain—this work is dedicated.—THE AUTHOR . At the close of the eighteenth century Nicholas Masson de Morvilliers raised a hubbub in Europe by asking these two questions in the Encyclopédie Méthodique: “Mais que doit-on a I’Espagne? Et depuis deux siecles, depuis quatre, depuis six, qu’a-t-elle fait pour l’Europe?” At the end of a century of positivistic philosophy and at the beginning of the industrial era this was a very logical question. It is true that Spain did not invent the locomotive, the telegraph, the telephone nor the modern frigidaire; but in the realm of human and eternal values could a more idiotic question have been asked? The metaphysics of Suarez, the international law of Victoria, the great theologians of the Council of Trent, Cano and Soto, had no value whatsoever for this Positivistic century; nor did the fact that Spain had produced one of the most human and original theatres with Lope de Vega, Calderón, Tirso de Molina and Alarcón; the greatest novel in the modern sense of the word, Don Quijote;the most profound satirist of all Europe, Quevedo; the outstanding moralist of the seventeenth century, Lorenzo Gracian; and above all these a school of mystics in Saint Teresa of Avila, Saint John of the Cross, Fray Luis de León and Juan de los Angeles, which has never been equaled. Even if Mr. Masson de Morvilliers could not see the importance of these contributions it is difficult to comprehend how he could ignore the transcendental fact that Spain had broken the columns of Hercules and had spread Mediterranean culture through the countries lying on the other side of the Atlantic and on the remotest shores of the Pacific.

Utopian Visions in United States Urbanism

Moreana ◽  
2005 ◽  
Vol 42 (Number 164) (4) ◽  
pp. 157-186
Author(s):  
James M. McCutcheon
Keyword(s):  
United States ◽  
Los Angeles ◽  
New World ◽  
New Technology ◽  
World's Fair ◽  
Open Spaces ◽  
Central Park ◽  
Garden Cities ◽  
Oneida Community ◽  
The City

America’s appeal to Utopian visionaries is best illustrated by the Oneida Community, and by Etienne Cabet’s experiment (Moreana 31/215 f and 43/71 f). A Messianic spirit was a determinant in the Puritans’ crossing the Atlantic. The Edenic appeal of the vast lands in a New World to migrants in a crowded Europe is obvious. This article documents the ambition of urbanists to preserve that rural quality after the mushrooming of towns: the largest proved exemplary in bringing the country into the city. New York’s Central Park was emulated by the open spaces on the grounds of the Chicago World’s Fair of 1893. The garden-cities surrounding London also provided inspiration, as did the avenues by which Georges Haussmann made Paris into a tourist mecca, and Pierre L’Enfant’s designs for the nation’s capital. The author concentrates on two growing cities of the twentieth century, Los Angeles and Honolulu. His detailed analysis shows politicians often slow to implement the bold and costly plans of designers whose ambition was to use the new technology in order to vie with the splendor of the natural sites and create the “City Beautiful.” Some titles in the bibliography show the hopes of those dreamers to have been tempered by fears of “supersize” or similar drawbacks.

The historical role of the UN in the modern world

2021 ◽  
pp. 6-21
Author(s):  
L. Grishaeva
Keyword(s):  
International Law ◽  
New World ◽  
International Security ◽  
Modern World ◽  
World War ◽  
Global Organization ◽  
Global Problems ◽  
Historical Role ◽  
Historical Origins

The author writes about the historical role of the United Nations in the modern world. About the historical origins of many of the problems facing the UN at the present time. About the UN as a global organization with universal competence and a broad representative composition. On the UN Charter, which is the basis for the legitimacy of decision-making to maintain peace and strengthen international security. On the urgent need to restore the rule of international law in solving global problems. On the erosion of the Yalta system and the need to preserve the unique architecture of the UN. About the reasons allowing the UN to prevent a new world war for 75 years.

An Art Historian Encounters a Hybrid Global History at Home: Alfredo Ramos Martinez’s Designs for Sacred Spaces

2014 ◽  
Vol 18 (1-2) ◽  
pp. 120-155
Author(s):  
Mary Goodwin
Keyword(s):  
Los Angeles ◽  
New World ◽  
The United States ◽  
Stained Glass ◽  
Global History ◽  
Santa Barbara ◽  
Sacred Spaces ◽  
Stations Of The Cross ◽  
Industrial Culture ◽  
Post War

‭Southern California’s hidden treasures include two church interiors containing elements designed by Alfredo Ramos Martinez (1871–1946). This Mexican-born artist trained in France, returned to take an activist role in Mexican revolutionary culture, and migrated to the United States in 1929. For sixteen years, his talents were in demand among members of the Hollywood elite. In 1934, he produced the fresco murals at the Santa Barbara Cemetery Chapel, a jewel of Spanish Revival architecture. His images crossed over traditional boundaries between the sacred and the profane. He created odes to human rights and suffering humanity, depicting Christ and his mother as indigenous peasants with dark-skinned New World ethnicity. A decade later in 1946, Ramos sketched designs for his final projects at St. John the Evangelist Church in Los Angeles: a series of stained glass windows representing fourteen multiethnic saints as well as incomplete oil painted Stations of the Cross that recall his earlier pictures of suffering humanity. The architectural setting—a modernist church with stripped-down forms and materials of concrete, steel, and neon—announces a radically transformed post-war industrial culture. The contrast of these two aesthetics, the Spanish Revival and the modernist, demonstrates an evolution in liturgical forms as Californians came to grips with global migrations and an evolving modernist identity.‬

scholarly journals The Unio Mystica of Teresa of Avila: two classical presentations in the light of psychology

1982 ◽  
Vol 11 ◽  
pp. 275-306
Author(s):  
Hans Åkerberg
Keyword(s):  
Roman Catholic ◽  
Teresa Of Avila ◽  
The Cross ◽  
John Of The Cross ◽  
Unio Mystica

It is generally maintained within the Carmelite tradition that Teresa (1515-1582) showed an extraordinary facility in describing the stages of mysticism with experimential vigour and deep intensity, compared for example to John of the Cross, whose mystical presentation is of a more dogmatic and systematic nature. In this sense she would appear to be unsurpassed within the entire Roman Catholic mystic tradition. The author compares two classical presentations by Teresa of the significance of unio mystica, firstly her description of this in the Libro de la vida, and secondly her presentation of the same mystic element in the book Castillo interior o Las moradas.

scholarly journals DEVELOPMENT OF THE RUSSIAN AGRO-INDUSTRIAL COMPLEX IN THE CONTEXT OF THE FORMATION OF A NEW WORLD ECONOMIC STRUCTURE: THREATS AND OPPORTUNITIES

2021 ◽  
pp. 40-51
Author(s):  
О.В. Исаева ◽  
Е.П. Криничная
Keyword(s):  
New World ◽  
Agricultural Sector ◽  
High Efficiency ◽  
Economic Structure ◽  
International Market ◽  
Modern World ◽  
High Tech ◽  
Industrial Complex ◽  
Technological Structure ◽  
World Economic

В современном мире происходит формирование нового мирохозяйственного уклада, который характеризуется нестабильностью геополитической обстановки и «перекроением» торгово-экономических отношений, а также форсированным развитием высоких технологий и их активным внедрением в производственную сферу. В этой связи актуальным вопросом является усиление позиций России на международном рынке посредством реализации конкурентных преимуществ отечественных продовольственных товаров. Основа любого высокоэффективного и качественного производства, в том числе и аграрного, – техническая и технологическая оснащенность, высокий уровень которой обеспечивает своевременное выполнение агротехнологических мероприятий без нарушения технологических сроков сельскохозяйственных работ. Проведенные исследования показали, что в нашей стране отмечается значительное отставание в техникотехнологической обеспеченности и инновационности АПК в сравнении с передовыми аграрными странами, что не позволяет в полной мере реализовать потенциал сельскохозяйственной отрасли. В развитых странах мира отмечается переход к шестому технологическому укладу, основанному на применении наукоемких технологий. В этой связи для нашей страны все большую актуальность приобретают вопросы техникотехнологической модернизации и цифровизации аграрной отрасли, повышения инновационной активности субъектов агробизнеса, повсеместного использования научных достижений пятого технологического уклада и ускоренного перехода на «рельсы» шестого технологического уклада. Решение данных вопросов обеспечит паритет России с ведущими аграрными странами по качественным и количественным характеристикам выпускаемой сельскохозяйственной продукции на международном рынке. Одним из решений данной проблемы может стать разработка и внедрение единой государственной политики модернизации аграрной отрасли страны. In the modern world a new world economic structure is being formed, which is characterized by the instability of the geopolitical situation and the «redrawing» of trade and economic relations, as well as the forced development of high technologies and their active introduction into the production sphere. In this regard, an urgent issue is the strengthening of Russia's position in the international market through the implementation of competitive advantages of domestic food products. The basis of any high-efficiency and high-quality production, including agricultural, is technical and technological equipment, the high level of which ensures the timely implementation of agricultural technological measures without violating the technological terms of agricultural work. The conducted studies have shown that in our country there is a significant lag in the technical and technological provision and innovation of the agro-industrial complex in comparison with advanced agricultural countries, which does not allow us to fully realize the potential of the agricultural industry. In the developed countries of the world, there is a transition to the sixth technological structure, based on the use of high-tech technologies. In this regard, the issues of technical and technological modernization and digitalization of the agricultural sector, increasing the innovative activity of agribusiness entities, the widespread use of scientific achievements of the fifth technological structure and the accelerated transition to the «rails» of the sixth technological structure are becoming increasingly relevant for our country. The solution of these issues will ensure the parity of Russia with the leading agricultural countries in terms of the qualitative and quantitative characteristics of agricultural products on the international market. One of the solutions to this problem can be the development and implementation of a unified state policy for the modernization of the agricultural sector of the country.

Transformations of the world order in the run-up to the third decade of the XXI century

2020 ◽  
pp. 13-24
Author(s):  
I. V. Bocharnikov ◽  
O. A. Ovsyannikova
Keyword(s):  
New World ◽  
World Order ◽  
The United States ◽  
Modern World ◽  
New World Order ◽  
World Community ◽  
The Third ◽  
The World ◽  
Main Factors ◽  
Run Up

Тhe article reveals the main directions of transformation of the modern world order caused by the decline of the American-centric system, as well as the crisis of European integration. The main factors that determine the development of these processes, problems and prospects for the formation of a new world order at the beginning of the third decade of the XXI century are determined. The most significant aspects of the transformation of the policy of the United States and its European allies in relation to Russia are considered, and historical analogies are drawn with the processes of transformation of the world community in the XIX and XX centuries.

El Greco

2014 ◽  
Author(s):  
Laura R. Bass ◽  
Tanya J. Tiffany
Keyword(s):  
Council Of Trent ◽  
Philip Ii ◽  
Teresa Of Avila ◽  
El Greco ◽  
Religious Paintings ◽  
Artistic Theory ◽  
John Of The Cross ◽  
The Many ◽  
The 19Th Century ◽  
The City

Domenikos Theotokopoulos (c. 1541–1614), known as El Greco, was born on the Greek island of Crete, but he is most renowned for his long career in Spain. El Greco began his professional life as a successful icon painter and, in the first of many journeys, moved from Crete to Venice in 1567 or 1568. There, he remade his art on the examples of Renaissance masters, in particular Titian and Tintoretto. Several contemporaries described him as Titian’s disciple, but it is unclear whether he worked in the master’s studio or merely emulated his style. El Greco relocated to Rome in 1570; for a time he enjoyed the protection of the powerful Roman Cardinal Alessandro Farnese, although he apparently received few commissions in the city. Perhaps hoping to join the many Italian painters working for King Philip II, El Greco traveled to Spain in 1577 and shortly thereafter to Toledo, where he settled definitively in 1583. El Greco’s critical fortunes have changed dramatically over the centuries. His contemporaries differed in their appraisals of his art, recognizing his immense talent but often censuring his pictorial innovations. He won particular admiration as a portraitist and gained renown for his sacred works. At the same time, several of his religious paintings were criticized for contravening the strict standards of decorum that emerged in the wake of the Council of Trent. For much of the 17th and 18th centuries, writers disparaged what they perceived as the extravagance of his late painterly style. El Greco was discovered outside Spain in the 19th century, when Romantic writers characterized him as a rebellious genius, and painters such as Manet embraced his bold color and loose brushwork. Castilian scholars of the early 20th century associated El Greco with a quintessential “Spanishness” (despite his Greek origins) and argued that his painting embodied the mysticism of religious figures such as Teresa of Ávila and John of the Cross. Others claimed him as a forerunner of modern art. Overall, the view of the mystical artist endured for decades, even as some scholars proposed spurious theories that El Greco suffered from astigmatism and used madmen as models. In the 1980s, scholarly opinion was transformed following the publication of writings by the painter himself, which demonstrated that he was an intellectual fully schooled in Italian artistic theory. El Greco brought his humanistic learning to bear on sacred and secular imagery in ways that remain to be fully explored.

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