Search results for "Letter"
showing 10 items of 4021 documents
Periegesi della Cattedrale di Agrigento
2010
La crisi italiana, i turchi, l'altro. Una lettura del XVII canto dell'Orlando furioso
2018
Il XVII canto dell’Orlando furioso non rientra nel novero dei luoghi ariosteschi irrinunciabili, essendo ritenuto uno di quei canti di raccordo necessari all’ordito della narrazione. Tuttavia, l’invettiva che vi è contenuta merita ancora qualche supplemento di indagine, sulla scorta di alcuni studi recenti. La sua peculiarità va rintracciata nello spazio letterario del classicismo civile del primo Cinquecento, al quale è accostabile per temi, modi forme, tenendo ovviamente conto del più ampio quadro della crisi politica e culturale del Rinascimento italiano. Questa rilettura consente di ritenere il tema dell’incontro/scontro con la potenza ottomana e la sua cultura ben più che una occasiona…
Note testuali ad Aristofane, Uccelli 1040-1041
1994
Note critique et exégétique. Au v. 1040, contre la leçon des mss (τοῖσδε τοῖς) la conjecture τοῖς αὐτοῖς de Boissonade (Aristophanes, Poetarum Graecorum sylloge XXII, Paris 1826) est défendue avec des arguments nouveaux. Au v. 1041, contre la conjecture νομίσμασι de Bergk (Aristophanis comoediae II, Lipsiae 1852) reprise par plusieurs éditeurs plus récents, est défendue la leçon ψηφίσμασι des mss.
Né uomo né bestia. Riflessioni sulla Theriotes a partire dal VII libro dell’Etica Nicomachea
2010
In the Book VII of the Nichomachean Ethics Aristotle briefly analyzes the concept of theriotes. According to the Stagyrite, as it is well known, someone who does not feel the need to live in a community is either a beast or a god. Only a few human beings abandon their natural position between the two to move, either through exceptional virtue towards the gods, or, because of theriotes. In this sense, theriotes is once again an anthropopoietic quality that defines the Other. Despite the name, it is an entirely human deviation, characterised by an unusually cruel and monstruos behaviour, over the borderline of the moral evaluation. By this might be meant either the barbarian (among barbarians…
Il femminile come alterità in Aristotele
2006
In the Corpus of his biological works, Aristotle investigates the fulfillment of the vital functions of all living beings, which, according to the philosopher’s teleological vision, rank in a hierarchy at whose top is Man, by excellence the complete and perfect being. In such a representation, a description of the female nature finds its place as well, also considered for each animal species and ranking in the same hierarchy. Aristotle’s reflection on the female, both from the physiological and the psychological-behavioral point of view, is always set in relation with the corresponding male. A female nature does not exist by itself, with its own well defined identity, but its characteristic…
Aggressivita' e istinto materno nella zoologia aristotelica: l'identita' sessuale tra maschile e femminile.
2010
As it appears in the Aristotelian Biological Corpus, male and female of the different species of animals differs in characters and, consequently, in their body constitutions. Since nature does nothing in vain, the former are courageus and made for a more active and violent life, and, for this reason, are endowed with natural weapons as horns, and stings. The latter are fearful and fragile, made for the care of offspring. There is a very close correspondence between body parts and attitudes and sexual behaviour: when the one changes, the others modify in the same way. There is just one period, during females life, in which their behaviour become naturally aggressive ad courageous in order to…
Il coraggio in Aristotele. Tra virtù maschile e identità femminile.
2005
Aristotle dedicates the Book II of the Nichomachean Ethics to his reflection on the virtue of courage. As far as the defence of the polis is concerned, courage is a proper civic virtue and, consequently, it belongs to male nature. From the other side, as it appears also in the Politics, women are endowed with a different kind of virtue, related to the care of the oikos and the offspring. In fact, as it is explained in Biological works, female and male body constitutions and characters differs because of their different social roles. Nonetheless, in biology, in the act of defending their offspring, female of a large variety of animal species are presented as courageous and fearless, by using…
Aristoxenus and Music Therapy: Fr. 26 Wehrli within the Tradition on Music and Catharsis.
2012
The importance of music for the ancient Pythagoreans, together with recognition of its therapeutic function, favoured the rise of a long tradition relating to the Pythagoreans and music therapy, which in two Neoplatonic works, Vita Pythagorae by Porphyry of Tyre (c. 234-305 AD) and De vita pythagorica by Iamblichus of Chalcis (ca. 245-325 AD), has its best-known testimonies and the ones richest in details. Although the most ancient sources on Pythagoras tell us nothing on the subject, the tradition relating to the Pythagorean use of music therapy at all events dates back to long before the two Neoplatonics, as is shown by a brief and well-known fragment by Aristoxenus (fr. 26 Wehrli) saying…
Recensione ad ARRIGO DA SETTIMELLO, Elegia, a cura di Cl. Fossati, Firenze 2011 (in «Mediaeval Sophia» 12, luglio-dicembre 2012)
2012
Recensione all'ediz. critica, con introduzione, trad. ital. e commento, della «Elegia» (o «Elegia de diversitate Fortune») di Arrigo da Settimello (fine del sec. XII), curata da Clara Fossati e pubblicata nel 2011 dalla SISMEL-Edizioni del Galluzzo di Firenze.
Amor odit inertes (Ars 2, 229): Mobilità didascalica e staticità elegiaca
2005
Un'analisi della precettistica contenuta in Ars 2, 223-250 sulla 'dinamicità' dell'innamorato, letta come voluto rovesciamento, dall'interno, delle categorie spaziali elegiache The precepts of Ars 2, 223-250 on the lover's 'dynamic' attitude are read as a conscious reversal, from within, of the elegiac spatial cathegories.