Tommasina Gabriele's critical text addresses the paucity of intertextual studies on the erotic in Calvino's work. While Se una notte d'inverno un viaggiatore and Le cosmicomiche have generated some attention to the erotic, eros nonetheless remains virtually unexplored in its widest scope - despite its prevalence and centrality in the majority of Calvino's narratives, from his Racconti to I nostri antenati to his posthumous, unfinished Sotto il sole giaguaro. Perhaps for this reason such texts as Gli amori difficili and Sotto il sole giaguaro have been discussed less by critics than many of Calvino's other neorealist or postmodern fictions. Gabriele's study begins with an assessment of the critical context in which Calvino has been framed and proceeds to the analysis of several articles in which Calvino addresses the erotic in literature. Using these articles and a pivotal interview as a theoretical base, Gabriele offers an explanation for the neglect of the erotic motif as well as a theory of eros in Calvino's work. She uncovers the apparent contradiction that while Calvino repeatedly advocated - throughout his career of forty-plus years - a precise language, this call for...
Papers presented at the Fourteenth International Conference on Patristic Studies held in Oxford 2003 (see also Studia Patristica 39, 40, 41 and 42). The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford; they are held under the aegis of the Theology Faculty of the University. Members of these conferences come from all over the world and most offer papers. These range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The smaller number of longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.
Papers presented at the Fourteenth International Conference on Patristic Studies held in Oxford 2003 (see also Studia Patristica 39, 40, 41 and 42). The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford; they are held under the aegis of the Theology Faculty of the University. Members of these conferences come from all over the world and most offer papers. These range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The smaller number of longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.
The transmission of Greek learning to the Arabic-speaking world paved the way to the rise of Arabic philosophy. This volume offers a deep and multifarious survey of transmission of Greek philosophy through the schools of late Antiquity to the Syriac-speaking and Arabic-speaking worlds.
This book proposes a philosophy of care in a global age. It discusses the distinguishing and opposing pathologies produced by globalization: unlimited individualism or self-obsession, manifested as (Promethean) omnipotence and (narcissistic) indifference, and endogamous communitarianism or an ‘us’-obsession that results in conflict and violence. The polarization between a lack and an excess of pathos is reflected in the distorted forms taken on by fear. The book advocates a metamorphosis of fear, which may restore in the subject an awareness of vulnerability and become the precondition for moral action. Such awareness and the recognition of the condition of contamination caused by the other’s unavoidable presence teach us to fear for rather than be afraid of. Fear for the world means care of the world, and care, understood as concern and solicitude, is a new notion of responsibility, in which the stress is shifted to a relational subject capable of responding to and taking care of the other. From a global perspective, the proposed vision of care also compels us to explore a new paradigm of justice.
“I am persuaded,” said Claude Bernard, “that the day will come, when the man of science, the philosopher and the poet will all understand each other.” Whatever we may think of this prophecy, we most of us feel that the one-sided absolutism of the past, whether religious or scientific, is no longer possible. The inevitable vehemence of the reaction against bigotry and superstition has, in a measure, spent itself, and the best minds of the present, influenced by the spirit of Socrates’ claim to wisdom, are cautiously and tentatively feeling their way to a nicer adjustment of the scales of thought. Aeterna Press
Papers presented at the Tenth International Conference on Patristic Studies held in Oxford 1987 (see also Studia Patristica 19, 20, 21 and 23). The successive sets of Studia Patristica contain papers delivered at the International Conferences on Patristic Studies, which meet for a week once every four years in Oxford; they are held under the aegis of the Theology Faculty of the University. Members of these conferences come from all over the world and most offer papers. These range over the whole field, both East and West, from the second century to a section on the Nachleben of the Fathers. The majority are short papers dealing with some small and manageable point; they raise and sometimes resolve questions about the authenticity of documents, dates of events, and such like, and some unveil new texts. The smaller number of longer papers put such matters into context and indicate wider trends. The whole reflects the state of Patristic scholarship and demonstrates the vigour and popularity of the subject.
Taking a philological and feminist approach, and drawing on the Bakhtinian concept of the grotesque body and on the poetics of transgression, The Ugly Woman is a unique look at the essential counterdiscourse of the celebrated Italian poetic canon and a valuable contribution to the study of women in literature.
Forum Italicum is a journal of Italian Studies, founded by M. Ricciardelli in 1967. The journal is intended as a meeting-place where scholars, critics, and teachers can present their views on the literature, language, and culture of Italy and other countries in relation to Italy. Young and hitherto unpublished scholars are encouraged to contribute their critical works.
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