The Culture of Jesuit Erudition in an Age of Enlightenment
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Archivum Historicum Societatis Iesu Table of Contents
VOL. LXXIX FASC. 158 JULY-DECEMBER 2010 ARCHIVUM HISTORICUM SOCIETATIS IESU Paul Oberholzer, S.J. Editor Advisory Editors Sibylle Appuhn-Radtke (Munich) Julius Oswald S.J. (Munich) Pau! Begheyn S.J. (Amsterdam) Antonella Romano (Florence) Robert L. Bireley SJ. (Chicago) Flavio Rurale (Udine) Louis Boisset SJ. (Rome) Lydia Salviucci Insolera (Rome) Francesco Cesareo (Worcester, Ma.) Klaus Schatz SJ. (Frankfurt/M) Rita Haub (Munich) Nicolas Standaert SJ. (Leuven) Jeffrey Klaiber SJ. (Lima) Antoni J. Oçerler SJ. (Oxford) Mark A Lewis SJ. (New Orleans) Agustin Udias SJ. (Madrid) Barbara Mahlmann-Bauer (Bern) TABLE OF CONTENTS Sif?yl!e Appuhn-Radtke, Ordensapologetik als Movens positivistischer Erkenntnis. Joseph Braun SJ. und die Barockforschung 299 Matthieu Bernhardt, Construction et enjeux du savoir ethnographique sur la Chine dans l'oeuvre de Matteo Ricci SJ. 321 Heinz Sprof~ Die Begriindung historischer Bildung aus dem Geist des Christlichen Humanismus der Societas Iesu 345 Cristiana Bigari, Andrea Pozzo S.J. e la sua eredità artistica. Antonio Colli da discepolo a collaboratore 381 Lydia Safviucci, Richard Biise~ Mostra su Andrea Pozzo SJ., pittore e architetto 407 Elisabetta Corsi, ''Ai crinali della storia". Matteo Ricci S.J. fra Roma e Pechino 414 Emanuele Colombo, Jesuits, Jews and Moslems 419 Pau/ Beghryn SJ., Bibliography 427 Book Reviews 549 Jesuit Historiographical Notes 591 Scientific activity of the members of IHSI 603 Index 606 BIBLIOGRAPHY ON THE HISTORY OF THE SOCIETY OF JESUS 2010 Paul Begheyn, S.J. I am grateful to the -
Parte Seconda Bibliotheca Collinsiana, Seu Catalogus Librorum Antonji Collins Armigeri Ordine Alphabetico Digestus
Parte seconda Bibliotheca Collinsiana, seu Catalogus Librorum Antonji Collins Armigeri ordine alphabetico digestus Avvertenza La biblioteca non è solo il luogo della tua memoria, dove conservi quel che hai letto, ma il luogo della memoria universale, dove un giorno, nel momento fata- le, potrai trovare quello che altri hanno letto prima di te. Umberto Eco, La memoria vegetale e altri scritti di bibliografia, Milano, Rovello, 2006 Si propone qui un’edizione del catalogo manoscritto della collezione libra- ria di Anthony Collins,1 la cui prima compilazione egli completò nel 1720.2 Nei nove anni successivi tuttavia Collins ampliò enormemente la sua biblioteca, sin quasi a raddoppiarne il numero delle opere. Annotò i nuovi titoli sulle pagine pari del suo catalogo che aveva accortamente riservato a successive integrazio- ni. Dispose le nuove inserzioni in corrispondenza degli autori già schedati, attento a preservare il più possibile l’ordine alfabetico. Questo tuttavia è talora impreciso e discontinuo.3 Le inesattezze, che ricorrono più frequentemente fra i titoli di inclusione più tarda, devono imputarsi alla difficoltà crescente di annotare nel giusto ordine le ingenti e continue acquisizioni. Sono altresì rico- noscibili abrasioni e cancellature ed in alcuni casi, forse per esigenze di spazio, oppure per sostituire i titoli espunti, i lemmi della prima stesura sono frammez- zati da titoli pubblicati in date successive al 1720.4 In appendice al catalogo, due liste confuse di titoli, per la più parte anonimi, si svolgono l’una nelle pagi- ne dispari e l’altra in quelle pari del volume.5 Agli anonimi seguono sparsi altri 1 Sono molto grato a Francesca Gallori e Barbara Maria Graf per aver contribuito alla revi- sione della mia trascrizione con dedizione e generosità. -
Flannery Kevin L., S.J
17_Flannery OK(Gabri)F.qxd:1.Prima Parte 22-08-2007 10:23 Pagina 64 64 YEARBOOK 2004 Flannery Kevin L., S.J. Date and place of birth: 12 August 1950, Cleveland, Ohio, USA Priestly Ordination: 6 June 1987; final vows in the Society of Jesus, 6 June 1999 Appointment to the Academy: 21 February 2004 Scientific discipline: The history of ancient philosophy, ethics Titles: Professor of Philosophy (since 1992); Consultor of the Sacred Congregation for the Doctrine of the Faith (since 2002) Flannery Academic background Bachelor of Arts (B.A.), English Literature, Ohio State University (Columbus, Ohio), 1972; Master of Arts (M.A.), Anglo-Irish Studies, University College Dublin (Dublin, Ireland), 1974; Master of Arts (M.A.), Philosophy, Politics and Economics (specialization in general philoso- phy and political philosophy), University of Oxford, 1983; Master of Divinity (M.Div.), Weston School of Theology (Cambridge, Massachusetts), 1987; License in Sacred Theology (S.T.L.), Patristics, Weston School of Theology (Cambridge, Massachusetts), 1989; Doctor of Philosophy (D.Phil.), dissertation: ‘The logic of Alexander of Aphrodisias’, University of Oxford, 1992. Academic positions Professor of the History of Ancient Philosophy at the Pontifical Gregorian University, September 1992 until the present; Dean of the Faculty of Philosophy at the Pontifical Gregorian University, September 1999 to June 2005; Mary Ann Remick Senior Visiting Fellow at the University of Notre Dame Center for Ethics and Culture, 2006-2007; Visiting Scholar, Centre for Philosophical Psychology, Blackfriars, Oxford, Trinity Term, 2007. Summary of scientific research The ethics of Aristotle, with special emphasis on action theory; ancient logic; the ethics of Thomas Aquinas. -
Z Dziejów Dydaktyki Logiki W Szkołach Komisji Edukacji Narodowej: Claude Buffier Sj
ROCZNIKI FILOZOFICZNE Tom LVI, numer 2 – 2008 KS. STANISŁAW JANECZEK * Z DZIEJÓW DYDAKTYKI LOGIKI W SZKOŁACH KOMISJI EDUKACJI NARODOWEJ: CLAUDE BUFFIER SJ W najlepszej dotąd syntezie dokonań Komisji Edukacji Narodowej (KEN) za jeden z podstawowych wyróżników specyfiki dydaktyki tej instytucji oświatowej uznano – obok wpływu fizjokraty Françoisa de Quesnaya w ety- ce – dominację filozofii Étienne’a Bennot de Condillaca, w szczególności w zakresie preferencji jego metody analitycznej1. Choć Komisja zamówiła u niego podręcznik logiki2, to przecież, mimo pochwał, jakie otrzymał w To- warzystwie do Ksiąg Elementarnych, nie został on wydany w języku pol- skim, chociaż w okresie funkcjonowania Komisji dokonano przynajmniej dwóch jego przekładów3. Dzieło Condillaca nie było bowiem typowym pod- ręcznikiem logiki, ale raczej traktatem epistemologicznym, obejmującym w pierwszym rzędzie psychologię i teorię poznania, a także elementy Ks. dr hab. STANISŁAW JANECZEK, prof. KUL – Katedra Historii Filozofii w Polsce na Wydziale Filozofii Katolickiego Uniwersytetu Lubelskiego Jana Pawła II; adres do korespon- dencji: Al. Racławickie 14, 20-950 Lublin; e-mail: [email protected] 1 A. Jobert, La Commision d’Education Nationale en Pologne (1773-1794), Paris 1941; cyt. według polskiego wydania: Komisja Edukacji Narodowej w Polsce (1773-1794). Jej dzieło wychowania obywatelskiego, przeł. M. Chamcówna, Wrocław 1979, s. 29, 139-142. 2 É. Condillac, La Logique ou les premiers développements de l’art de penser, Paris 1780; toż w wydaniu : Œuvres philosophiques de Condillac, t. 2, red. G. Le Roy, Paris 1948, s. 269- 416; polski przekład: Logika czyli pierwsze zasady sztuki myślenia, dzieło elementarne... na żądanie bywszej Komisji Edukacyjnej Narodowej dla szkół publicznych napisane i od niej aprobowane, a teraz z przydatkiem niektórych objaśnień i przypisów przez Jana Znoskę z fran- cuskiego na polski język przełożone, Wilno 1802, 18193; toż w wydaniu współczesnym: red. -
The Absent Vedas
The Absent Vedas Will SWEETMAN University of Otago The Vedas were first described by a European author in a text dating from the 1580s, which was subsequently copied by other authors and appeared in transla- tion in most of the major European languages in the course of the seventeenth century. It was not, however, until the 1730s that copies of the Vedas were first obtained by Europeans, even though Jesuit missionaries had been collecting Indi- an religious texts since the 1540s. I argue that the delay owes as much to the rela- tive absence of the Vedas in India—and hence to the greater practical significance for missionaries of other genres of religious literature—as to reluctance on the part of Brahmin scholars to transmit their texts to Europeans. By the early eighteenth century, a strange dichotomy was apparent in European views of the Vedas. In Europe, on the one hand, the best-informed scholars believed the Vedas to be the most ancient and authoritative of Indian religious texts and to preserve a monotheistic but secret doctrine, quite at odds with the popular worship of multiple deities. The Brahmins kept the Vedas, and kept them from those outside their caste, especially foreigners. One or more of the Vedas was said to be lost—perhaps precisely the one that contained the most sublime ideas of divinity. By the 1720s scholars in Europe had begun calling for the Vedas to be translated so that this secret doctrine could be revealed, and from the royal library in Paris a search for the texts of the Vedas was launched. -
A History of English Literature MICHAEL ALEXANDER
A History of English Literature MICHAEL ALEXANDER [p. iv] © Michael Alexander 2000 All rights reserved. No reproduction, copy or transmission of this publication may be made without written permission. No paragraph of this publication may be reproduced, copied or transmitted save with written permission or in accordance with the provisions of the Copyright, Designs and Patents Act 1988, or under the terms of any licence permitting limited copying issued by the Copyright Licensing Agency, 90 Tottenham Court Road, London W 1 P 0LP. Any person who does any unauthorised act in relation to this publication may be liable to criminal prosecution and civil claims for damages. The author has asserted his right to be identified as the author of this work in accordance with the Copyright, Designs and Patents Act 1988. First published 2000 by MACMILLAN PRESS LTD Houndmills, Basingstoke, Hampshire RG21 6XS and London Companies and representatives throughout the world ISBN 0-333-91397-3 hardcover ISBN 0-333-67226-7 paperback A catalogue record for this book is available from the British Library. This book is printed on paper suitable for recycling and made from fully managed and sustained forest sources. 10 9 8 7 6 5 4 3 2 1 09 08 07 06 05 04 03 02 O1 00 Typeset by Footnote Graphics, Warminster, Wilts Printed in Great Britain by Antony Rowe Ltd, Chippenham, Wilts [p. v] Contents Acknowledgements The harvest of literacy Preface Further reading Abbreviations 2 Middle English Literature: 1066-1500 Introduction The new writing Literary history Handwriting -
Vulgaris Seu Universalis
Paolo Aranha Vulgaris seu Universalis Early Modern Missionary Representations of an Indian Cosmopolitan Space Early Modern Oriental Knowledge and Missionary Debates in India The history of religious missions, in particular the early modern European Catholic ones, has drawn a remarkable interest in recent years, both among scholars and by the general public.1 Such a trend can be explained by several reasons, although all of them seem to be related to the processes of globali- zation or mondialisation that are seen at work with special intensity in our time. The religious missions are indeed a phenomenon that exemplifies in an eloquent way the intellectual exercise of a global history aiming to find connections and exchanges, both material and cultural, among different parts of the world. Missionaries can be seen also as professional brokers of cultural diversity, evoking just too easily—and not necessarily in a very pertinent way—current debates on multiculturalism and encounters of cultures. More- over, European religious missions are an obvious benchmark for endorsing or criticising the category of “Orientalism,” as developed—both influentially and controversially—by Edward Said (1978). As religious missions draw a growing attention, it has been recently suggested that these might be considered less predominantlySpecimen than in the past in terms of a religious specificity. Pierre- Antoine Fabre and Bernard Vincent claimed in the introduction to a recent collective book that the historiography on early modern missions has been developed lately in function of “a research horizon independent from the traditions connected to religious history.”2 Such an observation seems to be confirmed in the case of the Jesuits, the single most studied religious order of early modern Catholicism, to the point that “currently, in danger of being lost sight of is precisely the religious dimension of the Jesuit enterprise” (O’Malley 2013: 33). -
The Church and Vernacular Literature in Medieval France Edited by Dorothea Kullmann
00-frontmatter.qxd 28/07/2009 4:11 PM Page i Prologue | i The Church and Vernacular Literature in Medieval France edited by dorothea kullmann The rapid rise of vernacular literature in medieval France, within a culture which continued to acknowledge Latin as its vehicular language, is a fact that literary historians tend too easily to take for granted. Within a rela- tively short period, stretching roughly from the end of the eleventh century to the thirteenth century, French and Occitan literatures acquired an output and a level of sophistication that made them the leading models for other European literatures. New genres and new subject matters appear one after the other; new ideologies (such as the concept of love developed by the troubadours) are first expressed in vernacular creations; and even learned Latin authors soon feel obliged to take notice of these developments. Should we describe this astonishing chapter of cultural history as the development of a “lay”, or “profane”, literature alongside a Church- dominated learned and religious one, or as the emancipation of vernacular literature from the tutorship of the Church? Is the borderline between “lay” and “religious” texts and genres really as clear-cut as some literary histories would make us believe? How then did these new genres of written literature come into being in a culture in which the Church held the monopoly on education, including training in writing? Did the Church as an institution play any role in the birth and expansion of vernacular literature? In the present volume, specialists from the disciplines of linguistics, lit- erature, history and musicology address the various aspects of this complex of questions. -
Unit 31 Indian Languages and Literature
UNIT 31 INDIAN LANGUAGES AND LITERATURE Structure 31.0 Objectives 31.1 Introduction 31.2 Arabic and Persian 31.3 Sanskrit 31.4 North India 31.4.1 Hindi 31.4.2 Urdu 31.4.3 Punjabi 3 1.5 Western India 31.5.1 %uj& 315.2 Marathi 31.6 Eastern India 31.6.1 Bengali 31.6.2 Asaunek 31.6.3 Ckiya 3 1.7 South Indian Languages 31.7.1 Td 31.7.2 Teluy 31.7.3 Kamada 31.7.4 Malayalam 31.8 Let Us Sum Up 31.9 Key Words 31.10 Answers to Cbeck Your Progress Exercises In this unit, we will discuss the languages and literatme tbat flourished m India during the 16th to mid 18th centuries. Aftea gomg through this unit you will: ,. be able to appreciate the variety and richness of literam produced during the period under study; know about the main literary works in India in the following languages: Arabic, Persian, Urdu, Sanskrit, HiLdi, Punjabi, Bengali, Assamese, Oriya, Tamil, Telugu, Malayalam and Kannada; and .a be familiar wit. some of the main historians, writers and poets writing in the above languages. ' cr 31.1 INTRODUCTION The Mughal rule created some semblance of political unity m India. Further, it not only encouraged an integtated internal matket and an increase m foreign trade, but also generated an atmosphere of creative intellectual activity. Apart from the Empexors, the Mughal princes and nobles, too, patronised literary activity. Tbe regional com.of the Rajput Rajas and the ' Deccan and South Indian rulers also did not lag bebind. -
Language and Religion in Modern India: the Vernacular Literature of Hindi Christians
Language and Religion in Modern India: The Vernacular Literature of Hindi Christians The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Peter Dass, Rakesh. 2016. Language and Religion in Modern India: The Vernacular Literature of Hindi Christians. Doctoral dissertation, Harvard Divinity School. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:32108297 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA LANGUAGE AND RELIGION IN MODERN INDIA : THE VERNACULAR LITERATURE OF HINDI CHRISTIANS A Dissertation Presented by Rakesh Peter Dass to The Faculty of Harvard Divinity School in partial fulfillment of the requirements for the degree of Doctor of Theology in the subject of Theology Harvard University Cambridge, Massachusetts April 2016 © 2016 Rakesh Peter Dass All rights reserved iii Advisor: Professor Francis X. Clooney Rakesh Peter Dass Language and Religion in Modern India: The Vernacular Literature of Hindi Christians Abstract A persistent interest in a particular type of Christian witness is found in a substantial amount of Hindi-language Protestant (hereafter, ‘Hindi Christian’) literature in modern India. Across a range of texts like Hindi translations of the Bible, theo-ethical works, hymns, biblical commentaries, and poems, this literature calls attention to a form of Christian witness or discipleship that both is credible and recognizable and is public. This witness aims to be credibly Christian: as I will show, Hindi Christian texts have regularly rejected a Hindu concept like avătār in favor of a neologism like dehădhāran to communicate a Christian notion of incarnation in a predominantly Hindu context. -
In the Shadow of Cathay: a Survey of European Encounters in Discerning, Mapping, and Exploring Tibet During the Sixteenth and Seventeenth Centuries
Archivum Historicum Societatis Iesu vol. lxxxvii, fasc. 174 (2018-II) In the Shadow of Cathay: A Survey of European Encounters in Discerning, Mapping, and Exploring Tibet during the Sixteenth and Seventeenth Centuries Ana Carolina Hosne* CONICET, Argentina This article aims to review the European literature and other extant sources of information pertaining to Tibet in the early modern period. Tibet was not only somewhat unknown to Europeans, but it was also usually associated with Cathay, both believed to be home to Christian communities. This survey explores the process by which, for some Europeans in the late sixteenth and seventeenth centuries, Tibet gradually started to emerge as a distinct land, from their hazy geographical knowledge and cartographic representations of central Asia, and out of the shadow of Cathay. The study is organized into three major themes concerning the European experience of Tibet: discerning, mapping, and exploring the region. Its chronological scope encompasses the arrival of the Jesuits at the Mughal court in 1580 until the late seventeenth century. The first part of the survey sets the analysis into context by examining the ambiguous relationship in the European mind between Tibet and Cathay, amidst vague geographical references and a varied nomenclature for Tibet. The focus of this first part of the essay then shifts to the undertaking of an expedition beyond the Himalayas from the Mughal court, followed by the establishment and closure of a mission in Tibet by António de Andrade SJ1 in the third decade of the seventeenth century, when this mission was still motivated by the belief in the existence of Christian communities. -
Challenging Current Conceptions of Eighteenth-Century French Educational Thought Tal Gilead*
London Review of Education Vol. 7, No. 2, July 2009, 101–112 On pliability and progress: challenging current conceptions of eighteenth-century French educational thought Tal Gilead* Hebrew University, Israel TaylorCLRE_A_399209.sgm10.1080/14748460902990377London1474-8460Original200972000000JulyDrtgilea65@mscc.huji.ac.il TalGilead and& ReviewArticle Francis (print)/1474-8479Francis 2009 of Education (online)Examining the educational writings of three of the eighteenth-century’s most innovative thinkers, the Abbé de Saint-Pierre, Morelly and Helvétius, this article challenges the currently accepted view that it was a belief in human pliability which gave rise to the contemporary groundbreaking faith in the power of education to improve society. The article delineates an intellectual process that culminated in the stance that man’s innate behavioural tendencies are unalterable. It argues that, at least prior to Rousseau, the eighteenth-century faith in the power of education to improve society rested on a conviction that it is possible to beneficially direct man’s fixed behavioural tendencies. Keywords: pliability; progress; eighteenth century; education; France; philosophy Introduction The rise of the belief in the power of education to bring about the progress of society is closely associated with the work of eighteenth-century French educational thinkers. Identifying progress with the increase and spread of happiness in society, these thinkers famously argued that education can greatly contribute to it by perfecting the existing modes of conduct. Histo- rians and those concerned with the history of educational philosophy have traditionally tied the eighteenth-century emergence of the above belief to two intellectual developments: the declining faith in the doctrine of original sin, and the implementation of scientifically inspired methods of philosophical inquiry for the study of the mind which led to the embracement of a sensualist psychology.