Italia Ed Europa Nella Linguistica Del Rinascimento L Italia E Il Mondo Romanzo

Cultural and intellectual dynamism often stand in close relationship to the expression of viewpoints and positions that are in tension or even conflict with one another. This phenomenon has a particular relevance for Early Modern Europe, which was heavily marked by polemical discourse. The dimensions and manifestations of this Streitkultur are being explored by an International Network funded by the Leverhulme Trust (United Kingdom). The present volume contains the proceedings of the Network's first colloquium, which focused on the forms of Renaissance conflict and rivalries, from the perspectives of history, language and literature.

It is common wisdom that language is culturally embedded. Cultural change is often accompanied by a change in idiom, in language or in ideas about language. No period serves as a better example of the formative influence of language on culture than the Renaissance. With the advent of humanism new modes of speaking and writing arose. But not only did classical Latin become the paradigm of clear and elegant writing, it also gave rise to new ideas about language and the teaching of it. Some scholars have argued that the cultural paradigm shift from scholasticism to humanism was causally determined by the rediscovery, study and emulation of the classical language, for learning a new language opens up new possibilities for exploring and describing one's perceptions, thoughts and beliefs. However, the vernacular traditions too rose to prominence and vied with Latin for cultural prestige. This volume, number XXIV in the series Groningen Studies in Cultural Change, offers the papers presented at a workshop on language and cultural change held in Groningen in February 2004. Ten specialists explore the multifarious ways in which language contributed to the shaping of Renaissance culture. They discuss themes such as the relationship between medieval and classical Latin, between Latin and the vernacular, between humanist and scholastic conceptions of language and grammar, translation from Latin into the vernacular, Jewish ideas about different kinds of Hebrew, and shifting ideas on the power and limits of language in the articulation of truth and divine wisdom. There are essays on major thinkers such as Nicholas of Cusa and Leonardo Bruni, but also on less well-known figures and texts. The volume as a whole hopes to contribute to a deeper understanding of the highly complex interplay between language and culture in the transition period between the fourteenth and sixteenth centuries.

Written from the twin perspectives of linguistic and cultural change, this pioneering book describes the language inherited from Latin and how it was then influenced by the Visigothic and Arabic invasions and later by contact with Old French, Old Provençal, English and, not least, with the indigenous languages of South and Central America.

Did you know that many reputed Neo-Latin authors like Erasmus of Rotterdam also wrote in forms of Ancient Greek? Erasmus used this New Ancient Greek language to celebrate a royal return from Spain to Brussels, to honor deceded friends like Johann Froben, to pray while on a pilgrimage, and to promote a new Aristotle edition. But classical bilingualism was not the prerogative of a happy few Renaissance luminaries: less well-known humanists, too, activated their classical bilingual competence to impress patrons; nuance their ideas and feelings; manage information by encoding gossip and private matters in Greek; and adorn books and art with poems in the two languagges, and so on. As reader, you discover promising research perspectives to bridge the gap between the long-standing discipline of Neo-Latin studies and the young field of New Ancient Greek studies.

The starting point generally acknowledged for the revival of Greek studies in the West is 1397, when the Byzantine Manuel Chrysoloras began to teach Greek in Florence. With his Erotemata, Chrysoloras gave Westerners a tool to learn Greek; the search for the ideal Greek textbook, however, continued even after the publication of the best Byzantine-humanist grammars. The four Greek Donati edited in this book - 'Latinate' Greek grammars, based on the Latin schoolbook entitled Ianua or Donatus - belong to the many pedagogical experiments documented in manuscripts. They attest to a tradition of Greek studies that probably originated in Venice and/or Crete: a tradition certainly inferior to the Florentine scholarship in quality and circulation, but still important in the cultural history of the Renaissance.

Beyond Reception applies a new concept for analyzing cultural change, known as ‘transformation', the study of Renaissance humanism. Traditional scholarship takes the Renaissance humanists at their word, that they were simply viewing the ancient world as it actually was and recreating its key features within their own culture. Initially modern studies in the classical tradition accepted this claim and saw this process as largely passive. 'Transformation theory' emphasizes the active role played by the receiving culture both in constructing a vision of the past and in transforming that vision into something that was a meaningful part of the later culture. A chapter than explains the terminology and workings of 'transformation theory' is followed by essays by nine established experts that suggest how the key disciplines of grammar, rhetoric, history, poetry, and philosophy in the Renaissance represent transformations of what went on in these fields in ancient Greece and Rome. The picture that emerges suggests that Renaissance humanism as it was actually practiced both received and transformed the classical past, at the same time as it constructed a vision of that past that still resonates today.