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    Tytuł:
    Castiglionego i Górnickiego pochwała muzyki (na podstawie pierwszych ksiąg Il Cortigiano i Dworzanina polskiego)
    Castiglione’s and Górnicki’s Praise for Music. (On the Basis of the First Books of Il Cortigiano and Dworzanin polski)
    Autorzy:
    Wojtkowska-Maksymik, Marta
    Powiązania:
    https://bibliotekanauki.pl/articles/1945408.pdf
    Data publikacji:
    2008
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    literatura renesansowa
    pareneza
    muzyka
    dworzanin
    neoplatonizm
    humanizm
    edukacja
    renaissance literature
    parenesis
    music
    courtier
    neo-Platonism
    humanism
    education
    Opis:
    This paper is based on an analysis that compares some texts devoted to music taken from Łukasz Górnicki’s “Dworzanin polski” (1566) and Baldassarr Castiglione’s “Il libro del Cortigiano” (1528). The purpose of this comparison is to show the relationship of the works under study with the broad philosophical and literary tradition of the sixteenth century. It also seeks to answer the question about the function played by music and musical education in the image of a perfect courtier.
    Źródło:
    Roczniki Humanistyczne; 2008, 56, 1; 109-128
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
    Tytuł:
    Ficino i Savonarola. Dwa oblicza florenckiego renesansu
    Ficino and Savonarola. Two faces of the Florence Renaissance
    Autorzy:
    Gawrońska-Oramus, Beata
    Powiązania:
    https://bibliotekanauki.pl/articles/1890573.pdf
    Data publikacji:
    2013
    Wydawca:
    Katolicki Uniwersytet Lubelski Jana Pawła II. Towarzystwo Naukowe KUL
    Tematy:
    Ficino
    Savonarola
    Pico della Mirandola
    neoplatonizm
    sztuka
    religia
    renesans
    republika
    piagnoni
    Apologia contra Savonarolam
    neo-Platonism
    art
    religion
    Renaissance
    republic
    Opis:
    Analysis of the mutual relations between the main intellectual and spiritual authority of the Plato Academy – Marsilio Ficino on the one hand, and Girolamo Savonarola, whose activity was a reaction to the secularization of the Medicean times on the other, and a thorough study of their argument that turned into a ruthless struggle, are possible on the basis of selected sources and studies of the subject. The most significant are the following: Savonarola, Prediche e scritti; Guida Spirituale – Vita Christiana; Apologetico: indole e natura dell’arte poetica; De contempt mundi as well as Ficino’s letters and Apologia contra Savonarolam; and also Giovanni Pica della Mirandoli’s De hominis dignitate. The two adversaries’ mutual relations assumed the shape of surprising similarities and contradictions. They both came from the families of court doctors, which gave them access to broad knowledge of man’s nature that was available to doctors at those times, and let them grow up in the circles of sophisticated Renaissance elites. Ficino lived in the Medici’s residences in Florence, and Savonarola in the palace belonging to the Este family in Ferrara. Ficino eagerly used the benefits of such a situation, whereas Savonarola became an implacable enemy of the oligarchy that limited the citizens’ freedom they had at that time, and a determined supporter of the republic, to whose revival in Florence he contributed a lot. This situated them in political camps that opposed each other. They were similarly educated and had broad intellectual horizons. They left impressive works of literature concerned with the domain of spirituality, philosophy, religion, literature and arts, and their texts contain fewer contradictions than it could be supposed. Being priests they aimed at defending the Christian religion. Ficino wanted to reconcile the religious doctrine with the world of ancient philosophy and in order to do this he did gigantic work to make a translation of Plato’s works. He wanted to fish souls in the intellectual net of Plato’s philosophy and to convert them. And it is here that they differed from each other. Savonarola’s attitude towards the antiquity was hostile; he struggled for the purity of the Christian doctrine and for the simplicity of its followers’ lives. He called upon people to repent and convert. He first of all noticed an urgent need to deeply reform the Chuch, which led him to an immediate conflict with Pope Alexander VI Borgia. In accordance with the spirit of the epoch he was interested in astrology and he cast accurate horoscopes. Savonarola rejected astrology, and he believed that God, like in the past, sends prophets to the believers. His sermons, that had an immense impact on the listeners, were based on prophetic visions, especially ones concerning the future of Florence, Italy and the Church. His moral authority and his predictions that came true, were one of the reasons why his influence increased so much that after the fall of the House of Medici he could be considered an informal head of the Republic of Florence. It was then that he carried out the strict reforms, whose part were the famous „Bonfires of the Vanities”. Seemingly Ficino passively observed the preacher’s work. Nevertheless over the years a conflict arose between the two great personalities. It had the character of a political struggle. It was accompanied by a rivalry for intellectual and spiritual influence, as well as by a deepening mutual hostility. Ficino expressed it in Apologia contra Savonarolam written soon after Savonarola’s tragic death; the monk was executed according to Alexander VI Borgia’s judgment. The sensible neo-Platonist had no hesitation in thanking the Pope for liberating Florence from Savonarola’s influence and he called his opponent a demon and the Antichrist deceiving the believers. How deep must the conflict have been since it led Ficino to formulating his thoughts in this way, and how must it have divided Florence’s community? The dispute between the leading moralizers of those times must have caused anxiety in their contemporaries. Both the antagonists died within a year, one after the other, and their ideas had impact even long after their deaths, finding their reflection in the next century’s thought and arts.
    Źródło:
    Roczniki Humanistyczne; 2013, 61, 4; 103-126
    0035-7707
    Pojawia się w:
    Roczniki Humanistyczne
    Dostawca treści:
    Biblioteka Nauki
    Artykuł
      Wyświetlanie 1-2 z 2

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