For nearly four decades Robert Black has published important books and articles on humanism, politics, and education in Renaissance Tuscany. Black published his first monograph, Benedetto Accolti and the Florentine Renaissance,in 1985. Far more than a simple biography, the book is a treasure trove of information about Florence in the mid-Quattrocento. ...

Propomos neste estudo uma leitura e comentário do capítulo De l\'institution des enfans, Livro I, 26, dos Essais de Michel de Montaigne. Trata-se de contribuir para a discussão e elucidação de um capítulo que, embora muito conhecido e mobilizado pela crítica especializada, sobretudo pelos historiadores da educação, apresenta um trabalho de interpretação quase sempre pouco atento aos desenvolvimentos próprios do texto. A tese labora em duas frentes: naquela da história e das concepções educacionais do humanismo renascentista e naquela - em que está seu interesse principal - da compreensão e articulação dos elementos essenciais do pensamento pedagógico de Montaigne. Ressaltamos o exercício do julgamento, a conversação como meio pedagógico e a importância da filosofia moral na formação dos jovens / The purpose of this study is to do a read and comment the chapter De l institution des enfans, Livre I, 26, of the Les Essais, wrote by Michel de Montaigne. It contributes to discuss and elucidate a chapter that, even though its very known and mobilized by the specialized critics, over all by the educations historians, presents an interpretation work almost always little intent to the proper developments of the text. The thesis deals in two fronts: in that one of the history and the educational conceptions of the Renaissance Humanism and in that one - in which exists its main interest - of the understanding and joint of the essential elements of the Montaignes pedagogical thought. We stand out the exercise of the judgment, the conversation as pedagogical instrument and the importance of the moral philosophy in the formation of the young

Propomos neste estudo uma leitura e comentário do capítulo De l\'institution des enfans, Livro I, 26, dos Essais de Michel de Montaigne. Trata-se de contribuir para a discussão e elucidação de um capítulo que, embora muito conhecido e mobilizado pela crítica especializada, sobretudo pelos historiadores da educação, apresenta um trabalho de interpretação quase sempre pouco atento aos desenvolvimentos próprios do texto. A tese labora em duas frentes: naquela da história e das concepções educacionais do humanismo renascentista e naquela - em que está seu interesse principal - da compreensão e articulação dos elementos essenciais do pensamento pedagógico de Montaigne. Ressaltamos o exercício do julgamento, a conversação como meio pedagógico e a importância da filosofia moral na formação dos jovens / The purpose of this study is to do a read and comment the chapter De l institution des enfans, Livre I, 26, of the Les Essais, wrote by Michel de Montaigne. It contributes to discuss and elucidate a chapter that, even though its very known and mobilized by the specialized critics, over all by the educations historians, presents an interpretation work almost always little intent to the proper developments of the text. The thesis deals in two fronts: in that one of the history and the educational conceptions of the Renaissance Humanism and in that one - in which exists its main interest - of the understanding and joint of the essential elements of the Montaignes pedagogical thought. We stand out the exercise of the judgment, the conversation as pedagogical instrument and the importance of the moral philosophy in the formation of the young

Ce mémoire se focalise sur la pièce Antony and Cleopatra de Shakespeare en relation avec la pensée biblique, l’humanisme de la Renaissance et les caractéristiques de la tragédie comme genre littéraire et philosophie grecque. La chute d’Adam et Eve dans la Bible, ainsi que le conflit entre le héros tragique et les dieux, sont deux thèmes qui sont au centre de ce mémoire. Le mythe de la chute d’Adam et Eve sert, en effet, d’un modèle de la chute—et par conséquent, de la tragédie—d’Antoine et Cléopâtre mais aussi de structure pour ce mémoire. Si le premier chapitre parle de paradis, le deuxième évoque le péché originel. Le troisième, quant à lui, aborde une contre-rédemption. Le premier chapitre réfère à l’idée du paradis, ou l’Éden dans la bible, afin d’examiner ce qui est édénique dans Antony and Cleopatra. La fertilité, l’épicuréisme, l’excès dionysien sont tous des éléments qui sont présents dans la conception d’un Éden biblique et Shakespearien. Le deuxième chapitre est une étude sur la tragédie comme genre fondamentalement lié à la pensée religieuse et philosophique des grecs, une pensée qui anime aussi Antony and Cleopatra. Ce chapitre montre, en effet, que les deux protagonistes Shakespeariens, comme les héros tragiques grecs, défient les dieux et le destin, engendrant ainsi leur tragédie (ou ‘chute’, pour continuer avec le mythe d’Adam et Eve). Si le deuxième chapitre cherche à créer des ponts entre la tragédie grecque et la tragédie Shakespearienne, le troisième chapitre montre que le dénouement dans Antony and Cleopatra est bien différent des dénouements dans les tragédies de Sophocle, Euripide, et Eschyle. Examinant la pensée de la Renaissance, surtout la notion d’humanisme, la partie finale du mémoire présente les protagonistes de Shakespeare comme des éternels rebelles, des humanistes déterminés à défier les forces du destin. / This thesis focuses on Shakespeare’s Antony and Cleopatra in relation to biblical thought, Renaissance humanism, and tragedy as a literary genre and Greek philosophy. The fall of Adam and Eve as well as the conflict between the tragic hero and the gods are two themes that are at the center of this work. The myth of the fall of Adam and Eve functions as a model for the fall—and thus the tragedy—of Antony and Cleopatra and is also the very structure of this study. If the first chapter talks about heaven, the second evokes the original sin. The third chapter investigates a ‘counter-redemption’. The first chapter refers to the idea of heaven, or Eden in the Bible, in order to examine the idea of Eden in Antony and Cleopatra. Fertility, Epicureanism, and Dionysian excess are all elements that are present in the conception of a biblical and a Shakespearean Eden. The second chapter is a study of tragedy as a genre fundamentally related to ancient Greek religious thought and philosophy—which is also the case in Antony and Cleopatra. This chapter demonstrates that the two Shakespearean protagonists are indeed similar to Greek tragic heroes, constantly defying gods and fate, thus, engendering their own tragedy (or ‘fall’, to continue with the myth of Adam and Eve). If the second chapter seeks to bridge Greek tragedy and Shakespearean drama, the third, however, shows that the ending in Antony and Cleopatra is different from the endings in plays by Sophocles, Euripides, and Aeschylus. Analyzing the philosophy of the Renaissance, especially the notion of humanism, the final chapter of this work introduces Shakespeare’s protagonists as eternal rebels, humanists who are determined to defy the forces of fortune.

Ce mémoire se focalise sur la pièce Antony and Cleopatra de Shakespeare en relation avec la pensée biblique, l’humanisme de la Renaissance et les caractéristiques de la tragédie comme genre littéraire et philosophie grecque. La chute d’Adam et Eve dans la Bible, ainsi que le conflit entre le héros tragique et les dieux, sont deux thèmes qui sont au centre de ce mémoire. Le mythe de la chute d’Adam et Eve sert, en effet, d’un modèle de la chute—et par conséquent, de la tragédie—d’Antoine et Cléopâtre mais aussi de structure pour ce mémoire. Si le premier chapitre parle de paradis, le deuxième évoque le péché originel. Le troisième, quant à lui, aborde une contre-rédemption. Le premier chapitre réfère à l’idée du paradis, ou l’Éden dans la bible, afin d’examiner ce qui est édénique dans Antony and Cleopatra. La fertilité, l’épicuréisme, l’excès dionysien sont tous des éléments qui sont présents dans la conception d’un Éden biblique et Shakespearien. Le deuxième chapitre est une étude sur la tragédie comme genre fondamentalement lié à la pensée religieuse et philosophique des grecs, une pensée qui anime aussi Antony and Cleopatra. Ce chapitre montre, en effet, que les deux protagonistes Shakespeariens, comme les héros tragiques grecs, défient les dieux et le destin, engendrant ainsi leur tragédie (ou ‘chute’, pour continuer avec le mythe d’Adam et Eve). Si le deuxième chapitre cherche à créer des ponts entre la tragédie grecque et la tragédie Shakespearienne, le troisième chapitre montre que le dénouement dans Antony and Cleopatra est bien différent des dénouements dans les tragédies de Sophocle, Euripide, et Eschyle. Examinant la pensée de la Renaissance, surtout la notion d’humanisme, la partie finale du mémoire présente les protagonistes de Shakespeare comme des éternels rebelles, des humanistes déterminés à défier les forces du destin. / This thesis focuses on Shakespeare’s Antony and Cleopatra in relation to biblical thought, Renaissance humanism, and tragedy as a literary genre and Greek philosophy. The fall of Adam and Eve as well as the conflict between the tragic hero and the gods are two themes that are at the center of this work. The myth of the fall of Adam and Eve functions as a model for the fall—and thus the tragedy—of Antony and Cleopatra and is also the very structure of this study. If the first chapter talks about heaven, the second evokes the original sin. The third chapter investigates a ‘counter-redemption’. The first chapter refers to the idea of heaven, or Eden in the Bible, in order to examine the idea of Eden in Antony and Cleopatra. Fertility, Epicureanism, and Dionysian excess are all elements that are present in the conception of a biblical and a Shakespearean Eden. The second chapter is a study of tragedy as a genre fundamentally related to ancient Greek religious thought and philosophy—which is also the case in Antony and Cleopatra. This chapter demonstrates that the two Shakespearean protagonists are indeed similar to Greek tragic heroes, constantly defying gods and fate, thus, engendering their own tragedy (or ‘fall’, to continue with the myth of Adam and Eve). If the second chapter seeks to bridge Greek tragedy and Shakespearean drama, the third, however, shows that the ending in Antony and Cleopatra is different from the endings in plays by Sophocles, Euripides, and Aeschylus. Analyzing the philosophy of the Renaissance, especially the notion of humanism, the final chapter of this work introduces Shakespeare’s protagonists as eternal rebels, humanists who are determined to defy the forces of fortune.

The present PhD thesis examines the reception of Humanism and the Renaissance in Czech print culture between 1476 and 1547. Critically, it opposes the predominant interpretation line that - from National Revival to post-war marxist literary criticism - tried to preserve at all costs a magnificent picture of the 16th century as a "golden age". The study is based on Petr Voit's recent works on Czech book printing of the first half of the 16th century and follows the reception of Humanism and the Renaissance from a complex point of view (printers' profiles, typography, illustrations and ornaments, readers' reception). The analysis shows that during the period under review, the Czech society, which predominantly professed a reformed confession (utraquism, lutheranism, the Unity of Brethren...), lived in a self-centered religious messianism, and therefore rejected any cultural novelties, especially those coming from Italy as the hometown of the hated papacy. Book printing largely reflected the conservatism and moral rigorism of this mainly utraquist society that ignored the entertainment literature, considered unnecessary or even undesirable. In this rigid religious scheme, the Renaissance literary genres (Petrarchan poetry, novella, epic poem, etc.) and the humanist text-critical approach to ancient...

Im Zentrum der Dissertation steht die Untersuchung der 1518 fertig gestellten 'Fürstlichen Chronik' des Freiburger Juristen und Historiographen Jakob Mennel. Sein monumentales, fünfbändiges Werk berichtet auf mehr als 2600 Text- und Bildseiten von der Genese des Hauses Habsburg und verfolgt diese detailliert durch einen Zeitraum von 2700 Jahren. Die interdisziplinär angelegte Grundlagenarbeit an der Schnittstelle von Kunstgeschichte, Literatur- und Geschichtswissenschaft erfasst sämtliche Kodizes der Chronik erstmals vollständig in Form einer Inhalts- und Funktionsanalyse. Genealogie wird als Denk- und Argumentationsmuster erläutert, der politisch-gesellschaftliche Hintergrund verschiedener Habsburger-Genealogien ab dem 10. Jh. skizziert und in das gedechtnus-Werk Kaiser Maximilians I. (1459-1519) eingeführt, um darauf basierend den Aufbau, die Zielsetzung und Funktion der 'Fürstlichen Chronik' Jakob Mennels herauszuarbeiten. Gezeigt wird, dass Mennels Genealogie dem Kaiser nicht nur zur Legitimierung seiner Herrschaft, sondern auch zur Stabilisierung der stets prekären Macht diente: Dies funktioniert einerseits über Mennels genealogischen Entwurf, insbesondere dessen ungebrochene Linienführung und die Rückbindung an die Idoneität, Tugend und Potenz zahlreicher weiterer Adelsgeschlechter. Verbreitet wird das in der Chronik entworfene Wissen durch bedeutende Bildwerke maximilianischer gedechtnus, die als Ergebnisse einer medialen Transformation der genealogischen Formel beschrieben werden. Dieser Konnex bildet neben dem Einbezug der weiteren Verarbeitung und Rezeption der 'Fürstlichen Chronik' den zweiten großen Untersuchungsschwerpunkt der Dissertation. Zentrale Aussagen der Chronik nehmen als implizite politisch-territoriale Ansprüche, in Text und Bild der einzelnen Medien jeweils divers organisiert, konkrete Gestalt an. Sie trugen, so die These, mit der Verbreitung des genealogischen Wissens der 'Fürstlichen Chronik' entscheidend zur Legitimierung und Stabilisierung habsburgischer Herrschaft bei - die bis 1918 bestand.:1. Einleitung 1.1 Ziele, Methoden und Aufbau 1.2 Forschungsstand 1.2.1 Genealogie 1.2.2 Genealogische Entwürfe unter Maximilian I.: Jakob Mennels ‚Fürstliche Chronik’ 2. Genealogie als Denk- und Argumentationsmuster 2.1 Leitideen und -differenzen genealogischer Texte 2.1.1 Ursprung und Herkommen 2.1.2 Fruchtbarkeit und Kontinuität 2.1.3 Geblüt 2.1.4 Heiligkeit 2.2 Bedeutung des Genealogischen im 15. und frühen 16. Jahrhundert 3. Genealogie bei den Habsburgern 3.1 Historische Entwicklung des Hauses Habsburg 3.2 Genealogische Konstruktionen 3.3 Maximilian I. Zum Konnex von Genealogie und gedechtnus 3.4 Die ‚Fürstliche Chronik’ Jakob Mennels 3.4.1 Vorarbeiten 3.4.2 Arbeit an der genealogischen Linienführung 3.4.3 Abschluss und Kontext der Chronik 3.4.4 Rezeption 4. Textanalyse: Methode und Ziel der ‚Fürstlichen Chronik’ 4.1 1. Buch – Die heidnische Vorgeschichte der Habsburger 4.1.1 Prolog und Quellennachweis 4.1.2 Ursprung im Königshaus Troja 4.1.3 Herkunft von den Römern und Franken. Zur Gegenüberstellung zweier genealogischer Entwürfe 4.1.4 Der habsburgische Stammbaum in Text und Bild 4.1.5 Analyse der medialen Inszenierung 4.2 2. Buch – Eine Erfolgsgeschichte: Der habsburgische Mannesstamm 4.2.1 Zur geblütsrechtlichen Argumentation legitimer Deszendenz 4.2.2 Erzählen vom Abstieg: Gründung des habsburgischen Grafengeschlechts 4.2.3 Verwandtschaftsbezüge als Ausweis der eigenen Idoneität 4.2.4 Inszenierung Habsburgs als Erben der Häuser Babenberg, Zähringen und Burgund 4.2.5 Erzählen vom Aufstieg: Habsburgs Könige und Kaiser 4.3 3. Buch – Eine Verfallsgeschichte: Frankreichs Könige 4.3.1 Zur geblütsrechtlichen Argumentation illegitimer Deszendenz 4.3.2 Genealogischer Umbruch I: Merowinger – Karolinger 4.3.3 Genealogischer Umbruch II: Karolinger – Kapetinger 4.3.4 Genealogischer Umbruch III: Kapetinger – Haus Valois 4.3.5 Mediale Inszenierung genealogischer Umbrüche 4.3.6 Verdichtung von Geblüt: Habsburg, Portugal, Burgund 4.3.7 Verwandtschaftsverhältnisse als Rechtsbeziehungen 4.3.8 Genealogische Argumentation gegen Frankreich 4.3.9 Strategien der Verschlüsselung 4.4 4. Buch – Herrschaftsränge und Reiche des Hauses Habsburg 4.4.1 Heraldik als Abbreviatur genealogischen Wissens 4.4.2 Namenskunde als affirmatives Argument genealogischer Inszenierung 4.5 5. Buch – Selige und Heilige des Hauses Habsburg 4.5.1 Genealogisch-historiografische Struktur (1514) 4.5.2 Liturgisch-kalendarische Struktur (1518) 4.5.3 Mennels Entwurf einer habsburgischen Liturgie 5. Funktion und Bedeutung im gedechtnus-Werk Maximilians I. 5.1 Der Zaiger 5.1.1 Historienbilder 5.1.2 Leiterdarstellungen 5.1.3 Stammbäume und Spiegeldarstellungen der habsburgischen Heiligen 5.2 Die Holzschnittfolgen 5.2.1 Hans Burgkmairs Holzschnittgenealogie 5.2.2 Leonhard Becks Holzschnittheilige 5.3 Das Grabmal 5.4 Die Ehrenpforte 5.5 Der Triumphzug 5.6 Ausblick: Beispiele aus Numismatik und Baukunst 6. Ergebnisse Anhang A: Quellentexte Anhang B: Übersicht über die Konzeptionen zur habsburgisch-merowingischen Verbindung (1507–1518) Anhang C: Transkription der Kettendarstellungen (ÖNB cvp 3072*) Anhang D: Transkription der Stammbäume des zweiten Buches (ÖNB cvp 3073) Anhang E: Transkription der Stammbäume des dritten Buches (ÖNB cvp 3074) Anhang F: Jakob Mennels konstruierte Anbindung der Habsburger an die Merowinger Anhang G: Übersicht über die habsburgischen Seligen (1518, ÖNB cvp 3076) Anhang H: Übersicht über die habsburgischen Heiligen (1518, ÖNB cvp 3077) Anhang I: Übersicht über Habsburgs blutsverwandte Auserwählte (1514, ÖNB cvp 3077*) Anhang J: Übersicht über Habsburgs angeheiratete Auserwählte (1514, ÖNB cvp 3077**) Anhang K: Genealogische Stammfolge der Heiligen des Hauses Habsburg (1518, ÖNB cvp 7892) Abbildungsverzeichnis Abkürzungen und Siglen Quellen- und Literaturverzeichnis

The humanist Biondo wrote three different narratives of the Fourth Crusade aimed at establishing the legitimacy of western claims to lands in the east. Biondo had played an integral part in the ephemeral reunification of the Greek and Latin Churches at the Council of Florence in July 1439. Biondo blamed the Greeks for the failure and thus did not mourn the loss of their empire to the Ottoman Turks in 1453. However, Biondo did urge several states in the Italian Peninsula to set out en mass to fight the Turks. He viewed the fall of Constantinople as an opportunity for the Latin West to reestablish its rightful empire in the east. He explicated this opinion in at least two different treatises dedicated to rulers shortly after the fall of the ancient city. To Alfonso of Aragon, Biondo argued that the King could establish a peaceful and prosperous extension of his maritime holdings to include a fallen empire with no legal ruler. To the Venetians, he presented the Fourth Crusade as a glorious victory that established their legal claim to rule the now-lost remnants of the Byzantine Empire. Biondo shaped his source material of the Fourth Crusade into an historical narrative that made this primary argument and urged powerful rulers in the Italian peninsula to take back what was rightfully theirs.

Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento. / St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.

Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento. / St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.