The Syllabus Errorum and Selected Documents of the Second Vatican Council The central part of the thesis is a comparison of the document Syllabus Errorum and the documents of the Second Vatican Council. This is preceded by a first section with a comparison of the periods and circumstances in which the two documents came into being. In the following section I provide a summary of the selected literature on this theme. The comparison of the two documents proper, divided up according to logical connections, forms the main section. In the final section I reflect on the general principles and consequences arising out of the preceding comparison and I summarise the conclusions I have come to and look to see how they are reflected in current developments.

Der Aufsatz argumentiert, dass der entscheidende Punkt an Ortholph Fuchspergers "Dialectica deutsch" der Nachweis ist, dass es möglich ist, in deutscher Sprache zu argumentieren. Dies richtet sich gegen die alleinige Verwendung der lateinischen Sprache als wissenschaftlicher Sprache. Fuchsperger zieht damit eine Konsequenz aus der humanistischen Umbestimmung des ars-Begriffes als einer deskriptiven und nicht normativen Verfahrensweise.

Made available in DSpace on 2017-07-21T20:31:49Z (GMT). No. of bitstreams: 1 Eliezer Felix.pdf: 1059745 bytes, checksum: 819a53f6d17c8a923e2feb3976d5a820 (MD5) Previous issue date: 2010-03-16 / This dissertation analyzes the response to the country’s debate on education in the Diário dos Campos newspaper, acknowledging the participation of Ponta Grossa intellectuals (Jacob Holzmann, Hugo Mendes de Borja Reis and José Cadilhe) in publicizing educational ideas. This analysis goes from 1907 to 1928, basing itself on fragments which were published in this newspaper in addition to the concept of the intellectual as an organizer of culture as discussed by Antonio Gramsci and in the interpretation of discourse in Bakhtin’s circle. This article discusses the role of intellectuals in the process of organizing and spreading a view of the world marked by the symbols of modern times and public education. Founded on documentation, it is possible to show that this group, in the newspaper, established a means of communication within the educational discussions promoted in the major cities of Brazil and reasserted education’s salvationist discourse to fight illiteracy and the social problems existing in the city of Ponta Grossa. / Esta dissertação analisa a recepção do debate educativo nacional no jornal Diário dos Campos, privilegiando compreender a participação dos intelectuais pontagrossenses (Jacob Holzmann, Hugo Mendes de Borja Reis e José Cadilhe), na divulgação das ideias educativas. Este percurso analítico está circunscrito ao período de 1907 a 1928, apoiando-se nos fragmentos publicados neste periódico e no conceito de intelectual como organizador da cultura, discutido por Antônio Gramsci, e na acepção de discurso do círculo de Bakhtin. Discorre ainda sobre o papel dos intelectuais no processo de organização e de disseminação de uma visão de mundo marcada pelos símbolos da modernidade e da educação popular. Com base na documentação acessada é possível indicar que o grupo do jornal estabeleceu uma interlocução com as discussões educativas promovidas nas principais cidades brasileiras, e reafirmou o discurso salvacionista da educação para combater o analfabetismo e os problemas sociais que se apresentavam na cidade de Ponta Grossa.

Economy of three generations of aristocrats from Pernstejn during the 16th century In my work I focus on the management of aristocrats from Pernstejn during the 16th century. On an example of three generations I am trying to show traditional forms of noble business, as well as new attempts for financial gain. I built my work on the data from sixteen urbary of Pernstejn manors reflecting the view of major aristocratic family on their own proactive approach to economic events in estates. Throughout the study I cover the history of aristocrats from Pernstejn from the beginnings to the end of the 16th century. Further I focus on the traditional forms of feudal profits also via more modern ways that started to be used during late medieval and early modern period. After that I describe the urbary and development of their studies. Furthermore, using an extant urbary I describe the economic situation in eight Pernstejn estates. In the final apendix I record all locations that are monitored in the urbary. Overall, I summarize the estates as outdated and not very profitable. According to me the self-interest of Pernstejn family in this area is minimal. Both facts led to financial bankruptcy of the family that during a certain period belonged to a political and property elite of the early modern Czech aristocracy. Key...

The diploma thesis The Figure of Saint Procopius in Historiographical and Hagiographical Texts of the 16th and 17th Century observes, how the earthly life and the posthumous effect of the saint are narrated in early modern historiographical and hagiographical literary relics. The thesis is also dedicated to miracles, which happened because of the intercession of Saint Procopius in the middle ages, and the fortune of the Slavonic monastic community of Sázava until the year 1097. It focuses on the changes, which Saint Procopius's theme has undergone in particular early modern works. It considers medieval legends of Saint Procopius, too. As a supplement to the thesis there is also a list of motifs connected with Saint Procopius, which are mentioned in early modern historiographical and hagiographical texts.

<p>In early modern Sweden, intentional blasphemy was regarded as one of the most serious crimes one could commit. Blasphemy was termed “Crimen Laesae Majestatis Divinae” – “a crime against Our Heavenly Majesty” and was subject to the death penalty. From the 1680´s it was possible to be pardoned from death sentences already delivered by the courts of appeal by applying to the “Judiciary Inspection”, (Sw. Justitierevisionen) In early modern times the definition of blasphemy was influenced by the medieval scholastic view according to which God was perfect. The sourcematerial for the present thesis are 110 petitions for mercy in cases of blasphemy that came up before the council during the period 1680-1789. The cases studied can be divided into the following categories: Blasphemy against God, blasphemy against the sacraments, deliberate assignations wiht the Devil and “other blasphemies”. There was no Church law in Sweden before 1686 and a common law for the whole country did not exist before 1734. The Bible´s ten Commandments where added as an appendix to the already existing medieval laws, reiterated in 1608. An individual found guilty of blasphemy underwent both secular and church punishment. At least nine individuals (we lack information about some cases due to material that has been lost) where not pardoned by the council. The secular punishments included death by beheading or burning at stake, when the sentence was reduced some kind of corporal punishment – running the sauntlet, flogging, imprisonment on a diet of bread and water or a life time of labor. Church punishment was public shaming and meant that the accused had to sit on a special chair in church during the services and publicly ask God and the members of the congregation for forgiveness. This kind of punishment was meted out in Sweden until the late 18th century.Blasphemy is a complicated act that should be defined according to the norms of the society in which it occurs. There are two processes that have to be taken into considerations when studing the crime of blasphemy in early modern Sweden – the centralization of the government and the unification of the church according to the Lutheran creed.In the early modern society people lived in what has been called a “religious culture”, where religion was self-evident, collective concern. Within this context atheism, in the modern meaning of the word, was supposedly unimaginable.The theoretical framework of the study is inspired by Peter Burke’s theories of the reformation of popular culture. Measurements taken by the elite have usually been regarded as active and aggressive, while popular culture has been regarded a homogeneous passive mass that adjustes itself to demands from above. One of the primary aims of this thesis is to study how verbal statements, actions and attitudes reflected popular conceptions that could either be close to or far distant from the learned ideas of the elite. By dividing popular attitudes discerned in the cases studied into four groups corresponding to a kind of mental strata, a more varied image of popular culture is achieved. Blasphemy in early modern Sweden was a crime committed mainly by men, especially when it comes to expressing ideas about the Devil or attempting to contact him. Very few women were accused of blasphemy; of 117 individuals accused, only nine were women.</p>

In early modern Sweden, intentional blasphemy was regarded as one of the most serious crimes one could commit. Blasphemy was termed “Crimen Laesae Majestatis Divinae” – “a crime against Our Heavenly Majesty” and was subject to the death penalty. From the 1680´s it was possible to be pardoned from death sentences already delivered by the courts of appeal by applying to the “Judiciary Inspection”, (Sw. Justitierevisionen) In early modern times the definition of blasphemy was influenced by the medieval scholastic view according to which God was perfect. The sourcematerial for the present thesis are 110 petitions for mercy in cases of blasphemy that came up before the council during the period 1680-1789. The cases studied can be divided into the following categories: Blasphemy against God, blasphemy against the sacraments, deliberate assignations wiht the Devil and “other blasphemies”. There was no Church law in Sweden before 1686 and a common law for the whole country did not exist before 1734. The Bible´s ten Commandments where added as an appendix to the already existing medieval laws, reiterated in 1608. An individual found guilty of blasphemy underwent both secular and church punishment. At least nine individuals (we lack information about some cases due to material that has been lost) where not pardoned by the council. The secular punishments included death by beheading or burning at stake, when the sentence was reduced some kind of corporal punishment – running the sauntlet, flogging, imprisonment on a diet of bread and water or a life time of labor. Church punishment was public shaming and meant that the accused had to sit on a special chair in church during the services and publicly ask God and the members of the congregation for forgiveness. This kind of punishment was meted out in Sweden until the late 18th century.Blasphemy is a complicated act that should be defined according to the norms of the society in which it occurs. There are two processes that have to be taken into considerations when studing the crime of blasphemy in early modern Sweden – the centralization of the government and the unification of the church according to the Lutheran creed.In the early modern society people lived in what has been called a “religious culture”, where religion was self-evident, collective concern. Within this context atheism, in the modern meaning of the word, was supposedly unimaginable.The theoretical framework of the study is inspired by Peter Burke’s theories of the reformation of popular culture. Measurements taken by the elite have usually been regarded as active and aggressive, while popular culture has been regarded a homogeneous passive mass that adjustes itself to demands from above. One of the primary aims of this thesis is to study how verbal statements, actions and attitudes reflected popular conceptions that could either be close to or far distant from the learned ideas of the elite. By dividing popular attitudes discerned in the cases studied into four groups corresponding to a kind of mental strata, a more varied image of popular culture is achieved. Blasphemy in early modern Sweden was a crime committed mainly by men, especially when it comes to expressing ideas about the Devil or attempting to contact him. Very few women were accused of blasphemy; of 117 individuals accused, only nine were women.

The aim of this thesis is to analyse Zibaldone di pensieri, the private diary of Italian poet, writer and philosopher Giacomo Leopardi. The first part of the thesis is dedicated to Leopardi's biography. We focus on his childhood, youth and on the events that had effect on his thinking. The crucial part of the thesis deals with the diary Zibaldone; with its structure, autobiographical features and with various ways in which we can look at this text. In the following part of the work we analyse some of the topics of Zibaldone. Observing the development of Leopardi's thinking, we deal with various phases of author's pessimism and with his perception of nature, reason, human destiny and ancient and modern world.

Ce mémoire portera sur le problème de la signification, dans la pensée de Heidegger, de la métaphysique moderne, à partir de la conception de l’histoire de l’être qu’il développe dans les années 1930. Plus précisément, nous nous baserons sur l’écrit Die Zeit des Weltbildes, que l’on retrouve dans le recueil nommé Holzwege, mais également, dans une moindre mesure, sur l’écrit Niezsches Wort « Gott ist tot » du même recueil. Nous commencerons par introduire le lecteur à l’idée qu’il se fait de la métaphysique en général dans son rapport à l’homme, et du nihilisme que constitue son histoire, lequel s’accentue à l’époque moderne. Nous rentournerons alors brièvement aux premiers commencements de la métaphysique, chez Parménide et Platon principalement, dans le but de dégager les aspects de la métaphysique moderne qui y ont trouvé leur source. C’est alors que nous entrerons dans le vif du sujet, en expliquant en quoi consiste l’inauguration de la métaphysique moderne chez Descartes qui, face à l’obligation religieuse, pose la confirmation autonome de la vérité qui trouve son lieu propre dans la conscience de soi. Il sera dès lors question de montrer précisément comment se fait cette confirmation par soi-même du vrai, au travers de certaines notions centrales de l’analyse heideggerienne : la pro-position, la présentation et la représentation, l’instauration, la production, l’obtention, la préhension et la compréhension, notamment. Nous analyserons ensuite le mouvement de la volonté du sujet qui sous-tend cette confirmation autonome du savoir jusqu’à son aboutissement chez des penseurs tels que Schopenhauer. Nous mettrons par le fait même en évidence le rapport fondamental, souligné par Heidegger, entre le sujet et son objet, l’homme moderne se soulèvant et se donnant lui-même le statut éminent de centre de référence de toute chose, rapportant à lui-même tout chose. Ce mémoire se terminera par l’analyse que fait Heidegger d’un phénomène propre à la modernité, et donc émanent de la métaphysique qui aura été examinée au préalable, soit la science moderne. Celle-ci constitue la voie privilégiée où l’homme moderne, après avoir sciemment pris position au centre du monde, peut « procéder » dans le monde comme dans son royaume, un monde qui se révèle alors comme étant essentiellement à sa disposition. La science, émanant selon Heidegger de la conception moderne de la vérité et de l’étant, se révèle alors non seulement comme une réalisation de la métaphysique qui aura été analysée dans les chapitres précédents, mais peut-être même comme le phénomène duquel Heidegger semble s’être inspiré pour développer son idée de la métaphysique moderne. / The present thesis explores the nature of the Heideggerian critique of Modern Times and of the metaphysics that constitutes their foundation, a critique that is based on the notion of the history of Being as conceived by Heidegger in the1930s. We will do so through a close reading of Die Zeit des Weltbildes, as well as of Nietzsches Wort « Gott ist tot », two essential writings found in the collection of texts called Holzwege. First, we will have a look at his idea of metaphysics in general, and of nihilism as the principle behind it’s history, of which we will then examine the first phases, leading to the emergence of Modern Times. At that point, we will explain of the nature of the inauguration of this era in Descartes’ philosophy, where he opposes the self-confirmation of truth by the human subject to religious obligation, a confirmation happening in self-consciousness. The modalities of this modern principle of knowledge will be examined, through key notions of Heidegger’s analysis: proposition, presentation, representation, production, objet, prehension, comprenhension, etc. After which a look at the human will as the main motor of this autonomous confirmation of truth, all through modern history up to philosophies such as that of Schopenhauer, is necessary to understand how Heidegger interprets this determination of truth in the light of the relation between man and his world. In his eyes, the Modern Times see man standing up to consciously assert himself as the center of reference of the whole world, bringing everything back to himself, therefore reducing ontology to anthropology. This paper will then, at the end of it’s path, take a close look at the way Heidegger interprets one of Modern Time’s main phenomena, originating according to him in modern metaphysics, that is to say modern science. It will reveal itself to be the privileged way by which man, after his positioning at the center of the world, proceeds through the world as his kingdom, all beings essentially being at his disposal. Modern science, this accomplishment of modern thought, almost seems to be the main inspiration from which he derives his theory concerning the essence of this thought.

This study analyses the administrative and economic career of Francesco De Gratta (1613–1676) as Royal Postmaster, Royal Secretary, and trader within the postal and fiscal systems of the Polish-Lithuanian Commonwealth. This investigation focuses mainly on his network and career strategies and is based on various sources from a number of European archives and libraries, mainly those situated in Italy, Poland and Germany. The study presents the family De Gratta and the familial social actions that Francesco used in order to root his children and family in the Polish-Lithuanian noble culture. Next, the analysis shows that the career of Francesco De Gratta was inextricably correlated with the establishment of the early modern royal postal system in Gdańsk (the city of Gdańsk fulfilled an important bridging role within the Poland-Lithuanian Commonwealth) as well as his close contacts with different Polish kings and queens. The career followed distinct stages, tying him ever closer with the Crown, the nobility as well as the merchants in Gdańsk. It all started with his position as Head Postmaster in Gdańsk, in 1654. In 1661, he became Postmaster General of Royal Prussia, Courland, Semigallia and Livonia. After these initial steps, Francesco immersed in creditor activities and close contacts with the Royal Prussian cities, royal authorities, and not the least different Polish mint masters. He also got involved in the potash trade with his later son-in-law Jan Wawrzyniec Wodzicki, first as his factor and later as a co-owner of Wodzicki’s company. The study finally traces his social and economic advancement by the analysis of Francesco De Gratta’s legacies and their importance for his heirs’ social status. The summary compares the career of Francesco De Gratta with that of other postmasters and mint masters of Italian origin in Poland-Lithuania. / Denna studie analyserar Francesco De Grattas (1613-1676) ekonomiska och administrativa karriär som kunglig postmästare, kunglig sekreterare och köpman i det polsk-litauiska samväldet. Denna undersökning är främst inriktad på nätverks- och karriärsanalys och bygger på olika arkivkällor från en rad europeiska arkiv och bibliotek, främst från Italien, Polen och Tyskland. Studien presenterar familjen De Gratta och de familjära sociala strategier som Francesco använde för att förankra sin familj i det polsk-litauiska samväldets adelskultur. Därefter visar analysen att De Grattas karriär kan förstås mot bakgrund av upprättandet av det tidigmoderna kungliga postsystemet i Gdańsk (Gdańsk hade en viktig överbryggande roll inom Polen-Litauen), liksom hans nära kontakter med olika polska kungar och drottningar. Hans karriär följde olika distinkta steg som möjliggjorde för honom att närma sig kronan, adeln och köpmännen i Gdańsk. År 1654 blev han huvudpostmästare i Gdańsk och 1661 fick han ämbetet som huvudpostmästare för Kungliga Preussen, Kurland, Semgallen och Livland. Senare utvecklade Francesco De Gratta sin kreditverksamhet parallellt med utbyggnaden av sitt kontaktnätverk med kungliga preussiska städer, kungliga myndigheter och inte minst olika polska myntmästare. Han blev också involverad i handel med pottaska (kaliumkarbonat) tillsammans med sin svärson Jan Wawrzyniec Wodzicki, först som hans agent och senare som delägare i Wodzickis företag. Slutligen spårar studien Francesco De Grattas sociala och ekonomiska framåtskridande genom en analys av hans arv och dess betydelse för hans arvingars sociala status. Sammanfattningsvis jämförs Francesco De Grattas karriär med andra postmästare och myntmästare av italienskt ursprung i Polen-Litauen. / Information Infrastructure in the Baltic Area. Nodes, News and News Agents, c. 1650 - 1700