History of Mentalities

La storiografia moderna ha ormai pienamente acquisito un modello di ricerca globale sulla singola comunità, ovvero egualmente cosciente di fattori economici, sociali e culturali; tuttavia nella pubblicistica corrente i primi due aspetti continuano ad essere nettamente prevalenti. Nel caso specifico del Trentino, emarginata rimane soprattutto la vita teatrale e musicale, appena citata nelle grandi sintesi ed occasione solo di qualche raro saggio monografico.

En el contexto de los prolegómenos de la guerra civil de independencia, el trabajo analiza el proceso judicial contra el indio Juan José García apresado en las Provincias Internas del norte de la Nueva España, específicamente el Nuevo Reino de León en el año de 1801. El motivo del proceso judicial contra Juan José Garcia era por sospecha de encarnar la mítica figura del indio Mariano, mesías libertador en la rebelión de los indios de Tepic a principios de 1801. En el transcurso de la causa judicial, se incorpora un dictamen médico el cual señala que más que la figura de un Mesías libertador, Juan José García padecía locura melancólica, se trataba de un loco perturbado de un afecto hipocondríaco en grado superior.

El trabajo analiza la presencia de un mito que anunciaba el regreso de un mesías libertador indio en el norte y occidente de la Nueva España. Son cuatro procesos judiciales seguidos contra indios sediciosos, y uno de ellos aquejado de locura melancólica. El mito circuló en una amplia geografía que comienza en los reinos de Sonora y Sinaloa, la Nueva Galicia, Nueva Vizcaya y culmina en el Nuevo Reino de León en un periodo que va de 1771 a 1801.

This article examines the foundation of Delphi through the lens of Greek colonization by analyzing the Homeric Hymn to Apollo as a colonization foundation narrative (ktisis). Rather than studying colonization through the history of Delphi's foundation, this investigation reverses the approach to illuminate how the Hymne Homérique à Apollon reflects and employs the conceptual framework of Greek colonization enterprise.
The analysis demonstrates that the Hymn contains all the principal elements of a colonization ktisis: the search for a suitable site, the role of prophecy in foundation, the founder's activity (Apollo himself), the establishment of colonists (the Cretans who become Delphi's priests), local opposition (the dragon), and the physical construction of the settlement. The poem's three geographical catalogues present a "primordial" geography that deliberately excludes colonies, suggesting that Apollo's foundation of his oracle necessarily preceded all political foundations by mother cities, as Apollo represented the essential condition for such foundations.
The study argues that the Hymn describes two distinct but interconnected foundations: first "Pythô" (Apollo's divine oracle), and second "Delphi" (the human community of Delphians). These are linked through Apollo's dual cultic identities as Pythios and Delphinios, corresponding respectively to the oracular and colonizing aspects of the god. The analysis draws parallels with actual colonization practices, particularly the establishment of Apollo Archégétès altars in Greek Sicily and the ritual lighting of sacred fires in new foundations.
By situating the Hymn within the broader context of Archaic Greek colonial expansion, this study reveals how Delphi conceived of itself—or desired to be conceived—during the Archaic period: not merely as a Panhellenic oracle, but as the primordial model for Greek foundations, with Apollo serving as the archetypal oikistes (founder) whose divine authority legitimized subsequent human colonization efforts throughout the Greek world.

Istanbul has been called the city of the world's desire. It has also been called 'an urban monster, a monumental parasite', and 'a composite metropolis', because of its dense and diverse population. 1 These diverse modern sentiments were shared by its sixteenth-century residents. The writer and biographer Latifi (d. 1582) likened Istanbul to a monstrous widow who devoured thousands of men, of which a fresh supply was immediately provided. The repulsive sexual image of an insatiable woman, already widowed by 1,000 men and receiving more and more husbands, pointed to the multitude that populated the city. State and communal leaders tried to curb the sexual energies that circulated through the streets and public spaces of Istanbul. In his overview of the city, Evsaf-ı I • stanbul (Characteristics of Istanbul, 1570s), Latifi was unsparing about the illicit desires Istanbul's citizens pursued, and he warned his elite readers against frequenting those districts not marked by major mosques, which protected men from the carnal desires that the city inflicted upon them. 2 The historian and poet Gelibolulu Mustafa Âli (1541-1600), another intellectual who influenced contemporary and modern readers, presented Istanbul as a sea brimming with beautiful young men and beautiful young women: Abounds with heart-fetching youth pure like water, it is water in this desert world, that ocean of young men Turned into a church with beautiful paintings head to toe, it is a source of women, that ocean of drilled pearls.

Hermann Hesse, der "Literat der Krise", hat in seinen Romanen seine eigenen persönlichen Krisenerfahrungen ebenso wie die kisenhaften Umbrüche seiner Zeit verarbeitet und mit dem Konzept des Weisen aus der indischen und chinesischen Weisheit, der im Einverständnis mit der Einheit aller Gegensätze lebt und stirbt, beantwortet. Auch die jüngere biblische Weisheitsliteratur (Koh, Sir, Weish) reflektiert die Krisis, durch die sie hindurchgeht, indem sie die Gegensätze des Lebens durcharbeitet, an denen tradierte Weisheitslehren fraglich werden. Während Kohelet in Relativierungsketten mit Hilfe polarer Strukturen zu einer letzten Alternative Windhauch vs. Glück kommt und das Glück als von Gott geschenkten Anteil am Leben empfiehlt (carpe diem), entwickelt Ben Sira die alttestamentliche Außenseiterposition von der gottgewollten polaren Einheit der Gegensätze in der Schöpfung.

Anthropocentrism, Christianity and the Origins of the Ecological Crisis. Part II: The Cultural-Historical Forms of Anthropocentrism. Abstract: The purpose of the article is to give a detailed refutation of Lynn T. White’s famous thesis, according to which the historical roots of the modern ecological crisis go back to traditional Christianity, which allegedly nurtured hypertrophied anthropocentrism on the cultural soil of the West and thereby caused that crisis. It is proved that White’s thesis is based on the false premise that anthropocentrism is necessarily destructive towards the environment. As such, it represents a principle that is too abstract to be anti- or pro-ecological, and, moreover, it is irreducible from human thinking. It is different with those cultural historical forms in which it was realized as an aspect of the worldview of a particular epoch. There are three such basic forms that have replaced each other: the medieval
form, the refined one intrinsic to Modern Times, and the nihilistic one that
distinguishes late Modernity. The analysis shows that neither the first nor the second form, also developed within the framework of Christian culture, were essentially anti-ecological. This was the third form, directly known to White and other ecological and animal ethicists of our time. It was mistakenly identified with anthropocentrism per se and – since the Western history was predominantly Christian – was recognized as rooted in this religion.
Цель статьи - дать развернутое опровержение известного тезиса Линна Уайта, по которому исторические корни современного экологического кризиса уходят в традиционное христианство, якобы взрастившее гипертрофированный антропоцентризм на культурной почве Запада и тем обусловившее этот кризис. Доказывается, что тезис Уайта основан на ложной посылке, что антропоцентризм непременно деструктивен в отношении окружающей среды. Как таковой он представляет собой принцип слишком абстрактный, чтобы быть анти-или проэкологичным, и, сверх того, неустранимый из мышления людей. Другое дело-те культурно-исторические формы, в которых он реализовывался как аспект мировоззрения той или иной эпохи. Выделяются три такие базовые формы, сменявшие друг друга: средневековая, утонченная форма, присущая Новому времени, и нигилистическая, отличающая современность. Анализ показывает, что ни первая, ни вторая, тоже развитая в рамках христианской культуры, по существу не являлись антиэкологичными. Таковой стала третья форма, прямо известная Уайту и прочим экофилософам нашего времени. Ее ошибочно отождествили с антропоцентризмом per se и - поскольку история Запада была преимущественно христианской - признали укорененной в этой религии.

У статті висвітлено особливості зовнішніх образів Русі та її представників/населення, що формувалися у міжнародних контрагентів цієї країни під час зовнішніх відносин та інтеграції чи намірів інтеграції. Проблема зовнішніх образів Русі, на думку автора, не може підмінятися проблемою поширення певної інформації про цю державу та її населення, тому що інформація має фрагментарний характер, а під образами розуміється відносно цілісне сприйняття, емоційно та ідейно забарвлене. Розглянуті різні варіанти образів, вказано на специфіку сприйняття Русі та її населення в контексті прагнень, очікувань тощо з боку різних конфесійних спільнот, окремих країн. Виявлено, що термін «руси» іноді набуває конфесійної конотації, наприклад, у дохристиянський період відносин з Візантією, або під час контактів з мусульманським Сходом. Вказано на те, що термінологія в сфері міжнародних відносин середньовіччя мала відбиток тих образів, які властиві були різним дискурсам суб’єктів цих відносин та інтеграційних процесів. Також у статті здійснена спроба співвіднести зовнішні образи Русі з поняттями «свого», «чужого» та «іншого». Крім того, розглянуто питання щодо впливу окремих інтеграційних ідей, поряд з певною історіографічною традицією, на формування тим самим «зовнішньо» інспірованих образів середньовічної Русі, а саме щодо початкового періоду її історії, в історіографії XVIII – початку XX ст. Зокрема, у статті приділяється увага впливу на історіографічні образи Русі ідеї слов’янської взаємності у Європі, а також на той час перспективи переформатування системи європейських відносин в контексті розвитку модерних націй. Вказано на роль одеського наукового осередку у спробі створення синкретичної концепції ранньої історії Русі, яку можна охарактеризувати як «нормано-слов’янську».

In this article the specialties of external images of Rus’ and its representatives/inhabitants which have been forming at international counterparties of the country within external relation and integration or intentions toward the latter are revealed. The problematic of external images of Rus’, in the author’s opinion, should not be accepted only as the problematic of spreading the information concerning this state and its population, because the information has a fragmentary character, and the images, in contrary, can be regarded as a relatively whole perception with emotional and ideas features. In the article different variants of the images were examined, the peculiarities of Rus’’s and its population’s perceptions by different confessional communities and certain countries in the context of their aspirations, expectations etc. were pointed. It was revealed that the term “Rusy” [Ruses] has been attaining in some usages the confessional connotation, e. g. during the pre-Christian period in relations with Byzantine Empire or in the time of contacts with Muslim East. It is proposed that the terms existing in the medieval international relations sphere had imprints of the images inherent to different discourses of the subjects of those relations and integration processes. Also, in the article has been made an attempt to correlate the external images of Rus’ with the conceptions of “Own”, “Alien” and “Other”. Additionally, the question on the influence of certain integration ideas in connection with some historiography tradition toward the formation “external” originated images of medieval Rus’ namely of initial period of its history in the historiography of XVIII – the early XX centuries was regarded. In particular, the issue of the influence of the idea of so-called Slavic reciprocity in Europe and of the perspective, at that moment, of reformatting of the system of European relations in the context of developing of modern nations on historiography images of Rus’ are paid attention. It is pointed on the role of Odesa scientific center in the attempt of creation of syncretic conception of early Rus’ history which can be determined as “Norman-Slavic”.

The Ottoman conquest brought major changes to agricultural practices in
newly acquired territories. Rice, previously either absent or minimally cultivated in most parts
of the Balkans, emerged as one of the most important agricultural crops during the Ottoman
period. Drawing on Ottoman archival sources this research traces the establishment and the
development of risiculture as a key agricultural practice in the Niš Basin from the end of 14th
century to the late 16th century. The study highlights reforms implemented by the Ottoman
state in the 1520s and 1530s in rice production in the Sanjaks of Smederevo and Kruševac,
emphasizing their crucial role in increasing agricultural production in the Niš region during
the second half of the 16th century. These measures were closely tied to military supply needs
during campaigns, while also supporting the administration and population in newly conquered territories across the Balkans and Central Europe. Waqfs also played a very important
role in rice production within the Niš region. These charitable institutions expanded rice fields
during the 16th century, took control of water resources and labor, and thus reshaped the economic and social dynamics of the Niš area. This paper also explores the environmental impact
of rice cultivation in the Niš Valley. It argues that the construction of dams, canals, and irrigation systems, along with deforestation and the reclamation of wastelands, not only altered
the courses of rivers such as the Nišava and South Morava but also significantly affected the
populations of surrounding villages and the city of Niš. Particular emphasis is placed on the
climatic changes during the “Little Ice Age”, which played a complex role in the region’s rice
cultivation. On the one hand, increased rainfall and humidity created favorable conditions for
rice cultivation, supporting state-led reforms and expanding paddy fields. On the other hand,
the period also brought extreme weather events, such as harsh winters and frequent flooding,
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which damaged the infrastructure necessary for cultivation. Of particular interest is a government
order from 1572 which highlights the severity of these issues, documenting the destruction
of dams by harsh winters and spring floods in the Niš region, which disrupted agricultural
activities and caused financial losses to the state. This decree underlines the state’s awareness
of the fragility of rice cultivation infrastructure in the face of extreme weather conditions. It
also underlines the essential role of local communities-particularly the Bendeciyan – who were
responsible for the construction, maintenance, and repair of dams, and who played a vital role
in the Ottoman authorities’ efforts to mitigate these challenges.

Por primera vez en la historia, a lo largo de la ya dilatada existencia, una mujer llega a la cúpula de la Guardia Civil. De todo el entramado tentacular del que dispone el Cuerpo, María Gámez se ha convertido en la cúspide de esa pirámide y teniendo bajo su mando a todo un "ejército de ocupación interior" de 75.000 efectivos. Hombres y mujeres que llegan hasta la mayor parte de los "rincones de la patria". Y es que la evolución y adaptación del Instituto Armado al siglo XXI, la centuria por excelencia de las mujeres, es más que un hecho. De una Benemérita creada en 1844 por Ahumada y donde la masculinidad era esencial, hemos pasado a una institución en la que la presencia de lo femenino aparece como una cotidianidad en la actual Guardia Civil.

Durante la Edad Moderna, los viajeros que han recorrido el camino entre Madrid y el Reino de Aragón, han visitado Sigüenza. Esta ciudad era una sede episcopal desde su reconquista en 1124. Los obispos que han ocupado la sede, han enriquecido esta ciudad con la financiación de obras de arte, como la Catedral. Sigüenza vivió su época de esplendor bajo el episcopado del cardenal Pedro González de Mendoza (1467-1495). Por esta razón es interesante el estudio del patrimonio de Sigüenza a través de los relatos de viaje de esta época.

El texto a reseñar Pasajeros de Indias: viajes trasatlánticos en el siglo XVI nace del interés del autor por el diario de viaje Diario del viaje de Salamanca a Ciudad Real del dominico fray Tomás de la Torre. En esta obra Martínez analiza desde una óptica general los procesos socioeconómicos en los territorios hispanoamericanos durante el siglo XVI; en ese orden, su libro está dividido en dos partes; la primera, se enfoca en los aspectos normativos y logísticos esenciales para el viaje transatlántico; y la segunda, profundiza en los flujos económico-migratorios.

In this article the problem of identifying the image of the Roman emperor with the god Thoth-Hermes is discussed. The ibiocephalic deity Thoth could act as a solar god-child, whose birth contributed to the rebirth of the world and the establishment of a just order of things. He manifested himself as a universal deity, identified with Ra, the heavenly king, and Osiris, the ruler of the Underworld, being underground, on earth and in heaven. God Thoth was a healer who fights evil forces and thus takes care of and cures people. These functions corresponded to the image of the Roman emperor, who was identified with the solar children- gods in the Egyptian mammisi temples and was seen as a ruler who cared for his subjects and claimed power over the entire ecumene. This made it possible to identify or compare the images of the Roman ruler and the ibiocephalic deity. The identification of Thoth and the Roman rulers, who acted as legislators and "lords of Maat", was reflected in Egyptian temples and the Horus name of the emperors.
Roman emperors were revered in the cult center of the god Thoth – Hermopolis Magna, in which an imperial temple was built, symbolizing the dominance of Rome over the Egyptian population. But at the same time, in Hermopolis the cult veneration of emperors differed from the Ptolemaic traditions in the worship of the gods-adelphi. The living and deceased emperors were worshiped in this temple, whose veneration was associated with the worship of Thoth. The joint veneration of the god Thoth-Hermes with the emperor took place in Alexandria and had a parallel in the Italian Aricia during the time of Domitian. God Thoth could also act as a deity providing military victories and patronizing emperors. The inclusion of the image of Thoth-Hermes in the imperial ideology contributed to the legitimization of the power of the ruler of Rome after periods of crisis (as it was during the time of Marcus Aurelius).
In the temple of Dendera, the god Thoth manifested himself as a high priest who acted as a mediator between the worlds of gods and people, replacing the emperor Caligula, who passively observed the scene of appearing before the gods. The Egyptian priests denied Caligula the status of a sacred king, and Thoth, who was conceived as a reconciling deity, a high priest, a “deputy” of the god Ra, a guarantor of the just order of things, could, as a sacred ruler, perform a ritual – the traditional function of a king. This suggested that the priests of the Dendera temple believed that Egypt was actually ruled by the Egyptian gods.

Este artículo revisa de manera crítica el corpus de fuentes eclesiásticas normativas y cronísticas producidas en el extremo noroeste de la península Ibérica, identificando aquellos contenidos susceptibles de construir una historia social y de la superstición en el reino de Galicia durante la Edad Media. Concretando en usos y costumbres populares, se establecen como objeto de estudio los comportamientos individuales y colectivos generados por dichas nociones y sus significaciones relacionadas. El artículo argumenta que es posible iniciar un discurso unitario en materia, espacio y período, en la larga duración de la Edad Media. Para ello la investigación identifica y analiza de manera crítica tres segmentos de información clave: las obras catequéticas del siglo VI; la producción sinodal y cronística a partir del siglo XI; y su correspondiente en los siglos XIII-XIV. En ellos se identifican prácticas e ideas concretas con continuidad en el tiempo para el noroeste peninsular, permitiendo evaluar e iniciar la posibilidad interpretativa de un discurso mayor.
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This article offers a critical review of the corpus of normative ecclesiastical and chronicle sources produced in the north-west of the Iberian Peninsula, with the aim of identifying materials that can sustain a social history of belief and superstition in the medieval Kingdom of Galicia. Focusing on popular practices and customs, it examines the individual and collective behaviours generated by these notions and their associated meanings. The study argues for the feasibility of a unified account –by topic, space, and period– across the longue durée of the Middle Ages. To that end, it critically analyses three key blocks of evidence: sixth-century catechetical works; synodal legislation and chronicle writing from the eleventh century onwards; and the corresponding materials from the thirteenth and fourteenth centuries. The analysis isolates practices and ideas that display temporal continuity in the north-west of the Peninsula, thereby enabling an initial, integrated interpretative framework.

The present article focuses on the evidence from Santiago de Compostela to examine the development of a notion of temporary and remissible torment in Hell, and its progression towards the place in the afterlife that comes to be known as Purgatory. The initial section identifies the earliest notions of temporary post-mortem penance in private donations pro anima mea, examining both the concept and its presence in Galician documentary sources from the tenth century onwards. The second part of the study argues that the promotion of “pro anima” donations by the Church of Santiago de Compostela for the support of its new works and buildings strengthened and spread, in the last third of the eleventh century, the pre-existent belief in an intermediate space in the afterlife in which the individual would suffer for a reducible period of time. The third part of the study asserts that this dissemination led to the progressive consolidation of the public image of the place where this temporary penance took place, with its first representations occurring in two mid-twelfth century depictions: in De sanctitate meritorum et gloria miraculorum beati Caroli Magni, later copied in the Historia Turpini; and in the “Portico de la Gloria” in the Cathedral of Santiago.

El cuerpo se ha convertido en uno de los lugares privilegiados para el estudio de la sociedad y los individuos. El texto parte del interés de
observar los rumbos que ha tomado la historia del cuerpo en años recientes con el fin de apreciar tendencias, temáticas y problemas de
investigación. El artículo se enfoca en el caso del historiador Georges
Vigarello con el propósito de reflexionar sus estrategias de investigación.
Se imponen a las investigaciones históricas de los últimos años: hacer aparecer la “experiencia” del cuerpo y traer a escena efectivamente al cuerpo en las investigaciones que lo hacen su objeto de estudio o que adoptan esta perspectiva de análisis.

Agosto de 2023. Tehuantepec, Xalapa, Ciudad de México. Todavía eran días húmedos. Pegajosos. Algunas empezábamos de nuevo: fin de vacaciones, fin de gira, fin del doctorado. Terminaban viajes largos: Valencia, Barcelona, Bogotá. Abríamos un documento compartido y, con la pereza de la mano ausente por un tiempo del teclado, con el vértigo de comenzar con un signo de interrogación, aturdidas por el mareo que sobreviene a todo viaje largo, acuático, una de nosotras escribió algo. Eran tres preguntas: un modo de arrancar una conversación [interrogatorio]. Las tres tenían que ver sobre la actuación de un ser pequeño y baboso, húmedo como nuestros días. Las tres daban cuenta de desapariciones, borraduras, carcoma y fantasmas, como los nuestros. El protagonista de las interrogantes era una broma. La desambiguación servirá aquí para puntualizar que esta, aunque tenga los tintes divertidos de un chiste, se trata, en realidad, de un molusco: un gusano marino capaz de comer y comer madera. Un invertebrado milenario que, convertido en plaga, llega a desaparecer grandes embarcaciones y, con ellas, enormes continentes de historias coloniales, de expolios, de vida y muerte; seguramente también de deseos, amantes y juergas.

La broma causó, también en este texto escrito, el inconveniente que provocan esos seres que engullen y esfuman: una de las preguntas con las que pretendíamos arrancar esta conversación desapareció. Desde Xalapa, Tehuantepec y la Ciudad de México seguimos el caso con tanto asombro como expectación. ¿Sería esta especie de broma, gusano de barco, capaz de engullir también este tipo de celulosa? ¿Serán sus enzimas capaces de alcanzar de manera tan eficiente las letras y las comas y los signos de interrogación, y excavar a través de las páginas y de las pantallas? ¿Su reproducción será rápida?, ¿tendremos plaga? ¿Desaparecerá también esto?, ¿la e?, ¿la s?, ¿la t?, ¿la o? Desaparecerá todo.

Tématem mé seminární práce je životní příběh člověka, který je již dnes velké části české i světové populace neznámý, ačkoliv ovlivnil celé generace a ve své době byl (a odborníky dodnes je) považován za vzor osvíceného vladaře. Touto postavou je saský šlechtic, hrabě Mikuláš Ludvík Zinzendorf, dobrodinec, který poskytl azyl tisícům náboženských migrantů, mimo jiné z Čech a Moravy. Chtěl bych se zamyslet nad nejvýznamnějšími událostmi, které ovlivnily jeho život, a také nad odkazem, který svým životem zanechal budoucím generacím včetně té naší.

Cuando en 1522 el emperador Carlos V resolvió centralizar en A Coruña la organización de las iniciativas descubridoras y el desarrollo mercantil de la especiaría, con la fundación de una Casa de la Contratación para tal fin, implícitamente estaba reconociendo la importancia del viejo reino de Galicia en la configuración del nuevo tablero ultramarino. De hecho, entre las muy diversas entidades territoriales del patrimonio adquirido por la dinastía española de los Habsburgo, Galicia, ubicada en el noroeste de la península ibérica, demostraría ser clave para la proyección del poderío marítimo de la Monarquía hispánica, por su posición geográfica privilegiada y su natural interacción con el océano Atlántico y el mar Cantábrico desde tiempos ancestrales.
https://www.coruna.gal/ijcec/gl/publicacions/detalle-publicacions/da-coruna-as-molucas-v-centenario-da-expedicion-de-garcia-jofre-de-loaysa-1525-heroica-odisea-de/contenido/1453898048111

This contribution aims to demonstrate a parallel existence of cultural transfer from Greek tradition to indigenous consumers and cultural symbiosis of Greek and Campanian traditions by analysing comic costumes, masks and themes in campanian red-figured vases.

This essay offers some thoughts on the way in which love and the matrimonial roles and relations between man and woman are conceived and represented among the Nahua in the township of Cuetzalan del Progreso (in the Sierra Norte de Puebla), based essentially on the examination of prayers that ritual specialists use to secure the help of extra-human figures in order to ensure the affection, consent, and fidelity of a woman for a male client. The formulas, analogies, and metaphors employed, as well as the beings invoked and the actions requested from them help us grasp the distinctive features of Nahua thought on the nature of the man-woman relationship, the purposes it may have, and the principles and rules of conduct that govern it. Although deeply imbued with values and expressions inspired by Catholicism, these words reveal the persistence of some axiological models deeply rooted in the imaginary of the Nahua population and its close relation to agricultural activity and the interdependence with the natural environment in which human beings spend their existence.

The relations between history and psychoanalysis in France are both tenuous and complex, the subject of various developments and characteristic of a number of major intellectual figures. In order to renew the historiographical account of this intert- wining, the use of certain narrative devices from psychoanalysis allows us to shift our gaze a little in order to better describe some important moments in this relationship between two disciplines that both attract and repel each other. The relationship between these two disciplines has been troubled, from the history/problem of the Annales, which evacuated psychoanalysis before the Second World War, and the project of historical psychology, which was very influential among historians for several decades, to the more intense links with the history of mentalities and certain remarkable individual intellectual trajectories, right up to the use of psychoanalytical tools to grapple with questions of contemporary memory

In: Csikós, Gábor; Horváth, Gergely Krisztián; Ö., Kovács József (szerk.) Trendek és töréspontok Budapest, HUN-REN Bölcsészettudományi Kutatóközpont, Történettudományi Intézet, 311-316.
A recenzált kötet: Emily B. Baran: To Make a Village Soviet. Jehovah’s Witnesses and the Transformation of a Postwar Ukrainian Borderland. McGill-Queen’s University Press, Montreal–London–Chicago, 2022. 234 oldal.

В статье рассмотрена повседневность римского общества I в. до н.э. Привлечены первоисточники: письма 68-64 гг до н.э. Получены выводы, раскрывающие специфику преломления повседневного в наследии Цицерона. Результаты представленной работы могут послужить к развитию антиковедения и обогатить понимание междисциплинарных подходов в исторической науке. Ключевые слова: Marcus Tullius Cicero, повседневность, 68-х-64-е гг. I в. до н.э. The everyday life of Roman society in the first century BC following epistolīs of Marcus Tullius Cicero of 68-64 B.C. (from the view point of historical institutionalism and the ethnography)

The Socratic conversation of "Lysis" is one of the first works of Plato. In this conversation Achaemenid empire and issues related to it were mentioned twice. At first, the great Achaemenid king with his domination of Asia and his legacy to his son are mentioned. It is also written about Darius I and her wealth in this conversation. The purpose of this article is to reflect on some of the images and appearance of the Achaemenid Empire in the minds of its contemporaries. From this point of view, in this article, only one of these two cases, namely Plato's words about rulership and dominion of the great king of Persia over the entire land of Asia, has been studied. This research, through a critical reading of "Lysis" and a several contemporary Achaemenid Greek texts, tries to investigate what ideas caused the image and concept of the Persian king dominating Asia in the minds of the Greeks of the 5th and 4th centuries BC to be created.

The history of mentalities is an approach that emerged from the historiography of the Annals school and can be seen as influenced by the approach of cultural history, but it was not limited to this framework and found many ramifications and branches. Today, the history of spirits and the history of emotions are in fact the fruit of the history of mentalities, and each is gradually finding an independent mechanism. The main axis of the history of mentalities, launched by Febvre and Bloch, two of the founders of the annals school, is the study of the impact of culture on other aspects of life. The main assumption of the historians of this historiographical approach is that there are grand cultural plans on which the members of a society largely agree, and that individuals act culturally within their boundaries. While praising the comprehensive approach of this history, which includes the various social classes without distinction, critics have taken aim at the coercion and imposition associated with this assumption. The history of mentalities undoubtedly offers a novel picture of the past by focusing on the sometimes invisible and largely neglected role of culture in political, economic and social actions. This essay aims to familiarize Iranian historians with new approaches to historiography. It takes a descriptive-analytical approach and draws on first-hand sources from historians of the history of mentalities as well as reliable sources of study to provide definitions of the history of mentalities, introduce famous historians and works of this school, and finally suggest some criticisms of it.

Johan Liebert, antagonis utama dalam anime Monster karya Naoki Urasawa, merupakan salah satu karakter paling kompleks dalam sejarah anime dan manga. Tulisan ini bertujuan untuk menganalisis karakter Johan dari sudut pandang psikologis, dengan menggunakan teori psikopati, gangguan identitas, dan trauma masa kecil. Analisis ini menunjukkan bahwa Johan merupakan personifikasi dari kehampaan moral dan manifestasi dari hasil eksperimen sosial yang tidak manusiawi. Melalui karakter Johan, Urasawa menyajikan refleksi tajam tentang eksistensi manusia dan potensi destruktif dari manipulasi psikologis.

Since the thirteenth century at the latest, the role of money had become increasingly important in the wake of growing national and international trade, which also found vivid expression in many literary texts. These texts often serve well as mirrors of social and economic transformations, such as the Schwank (jest narrative), in which the various poets made fun of many different people and laughed about ordinary situations both in the village and in the city, in a monastery or in a castle. Hence, the explicit thematization of money in these Schwänke (plural) does not really surprise us, but scholars have not paid enough attention to this phenomenon. Turning to the voluminous Wendunmuth by Hans Wilhelm Kirchhof (1563), we have an excellent opportunity to identify the ubiquitous presence of money in all human relations and the trouble which it has always created. In his short prose texts, we encounter some of the most explicit comments about the huge impact of money on early modern German society. Keywords money in late medieval literature • jest narratives • Hans Wilhelm Kirchhof • economic criticism • Jews Citation: Classen, A. (2025). The discourse on money in early modern literature. The case of Hans Wilhelm Kirchhof's Wendunmuth (1563).

Divided into two volumes, City Rituals reunites thirty of the studies presented during the 13th conference of The Ritual Year Working Group (SIEF), held from the 7th to the 9th of November 2018, in Bucharest, Romania, where it was hosted by the Institute of Sociology, Romanian Academy.
The first volume of City Rituals addresses ritual practices and public events (such as seasonal festivals and traditions, national holidays and commemorations, and religious feasts) that structure and animate the life of urban residents in all the corners of the world, from the United States, to the various countries in Europe, and the Philippines. Drawing on one, or more examples, the authors highlight their connection with local traditions and history, describe their evolution over time, and draw attention to more recent trends, due to globalization. The cases brought forward show the resilience of city rituals, their two-folded ability to be factors of stability as well as factors of change, to ground communities, while at the same time bringing the flexibility needed to pushes them forward. Despite the inherent controversies around the introduction of new practices, the city rituals described in this volume are factors of cohesion and unity that bring people together, in the joy of shared experiences.
The Ritual Year Working Group is one of the oldest working groups of the International Society of Ethnology and Folklore (SIEF). Established in 2004, it reunites around one hundred official members from all over the world, working on various topics in relation to rituals within the general framework of the calendric year.

Published version: https://brill.com/view/journals/jshj/aop/article-10.1163-17455197-bja10047/article-10.1163-17455197-bja10047.xml?ebody=Article%20details

In Jewish religious literature of the Second Temple period, coins as physical objects were closely associated with the sins that were committed through them. Such "tainted money" could bring about bad luck or divine punishment to its owner according to the mindset of the authors. Some of the religious ideals reflected in early Christian texts can be interpreted as responses to the anxiety about sinful money too. Ascetic life in desert and voluntary poverty were both capable of neutralizing the sinful nature of coins. In particular, the image of John the Baptist in New Testament texts suggests that at the core of the Baptist's success was the anxiety about sinful money.

Die ‚Nobilitierung' von Rehbock und Fasan. Jagd‚ ‚Adel' und ‚Adligkeit' in Italien und Deutschland um 1900 1. Jagd und ‚Adligkeit' Landleben und Naturliebe im Allgemeinen und die Jagd im Besonderen gelten weithin als zentrale Bestandteile eines modernen ‚adligen' Habitus, als Zeichen von ‚Adligkeit'. 1 Der ‚Adel', so wird immer wieder geschildert, jagte nicht nur mit und aus Leidenschaft, sondern er tat dies auf eine spezifisch ‚adlige', vom ‚Bürgertum' unterschiedene Art und Weise. Selbstbeschreibungen des natur-und traditionsverbundenen, ‚weidgerecht' jagenden ‚adligen' Jägers werden unkritisch ‚adligen' -oftmals retrospektiven -Selbststilisierungen entnommen und einem vermeintlich städtischen, naturfremd bis naturfeindlich eingestellten ‚Bürgertum' gegenübergestellt, das, wenn es überhaupt jagte, gegen alle Regeln der Kunst verstieß -und niemand fragt, wie und warum der ‚Bürger' eigentlich auf die Jagd ging. 2 Während Jagd und ‚Adligkeit' fest miteinander verbunden zu sein Es ist sicher kein Zufall, dass der Titel an die "Demokratisierung des Pferdes" erinnert. Nicht nur deshalb möchte ich diesen Aufsatz Reinhart Koselleck widmen.

Coproducția româno-franceză (turnată integral în România) regizată de Colpi concurează în primăvara lui 1963 pentru Palma de Aur (pe care o va câștiga Ghepardul lui Visconti). Cannes-ul îi oferă premiul pentru cel mai bun scenariu (Carabăț, Colpi și Jamiaque), titrat în presa românească a vremii ca „Cea mai bună adaptare” și premiul pentru cea mai bună tehnică. Una din cronicile franceze ale vremii ne anunță că e al doilea film ce a fost aplaudat de spectatori în timpul proiecției (filmul are două piste audio, la Cannes a rulat cu cea franceză). Coproducția e realizată în 11 săptămâni (jumate la Brăia pentru exterioare, jumate în Studioul București) într-o perioadă de deschidere a cinematografiei românești, condusă de Paul Cornea. Arhitectul decorator care reconstruiește Comorofca de la 1900 este Marcel Bogos împreună cu tâmplarii Studioului București (scoaterea temporară a stâlpilor de telegraf, crearea gunoiului din cartoane etc.).

Článek se zamýšlí nad konceptem lidských práv z pohledu křesťanské teologie a ptá se, do jaké míry jsou lidská práva křesťanským dědictvím, do jaké míry jsou univerzální a zda mohou sloužit jako základ všeobecné etiky. Poukazuje na chybějící teologickou rovinu moderního konceptu lidských práv a na jeho odlišnou antropologii oproti antropologii teologické. Na základě partikularity a konkrétní lokalizovanosti všech mluvčích a jejich konceptů argumentuje nakonec i v případě důležité ideje lidských práv pro budování konvergencí zdola a poukazuje na některé důrazy křesťanské etiky, které tato může do diskuze vnést.

Le texte qui fait l'objet de notre étude remonte à une des époques à la fois les plus riches et les plus troublées pour l'Espagne : le début du xvii e siècle. Le Discurso de todos los diablos est une oeuvre de Francisco de Quevedo, homme de cour mais surtout écrivain, dont Borges a pu écrire qu'il était « moins un homme qu'une ample et complexe littérature 1 ». Le titre complet du texte est Discurso de todos los diablos o infierno emendado, c'est-à-dire Discours de tous les diables ou l'enfer amendé. Le poète l'écrit en 1627 et le publie dès l'année suivante, à Gérone, grâce aux contacts qu'il a noués dans la ville catalane en y accompagnant le jeune roi Philippe IV lors de ses précédents voyages. L'éditeur géronais Gaspar Garrich et le libraire barcelonais Juan Simón collaborent pour proposer trois éditions successives sous le même titre, avec quelques variantes, avant de publier une version au titre modifié 2. Le texte connaît alors une diffusion rapide en même temps qu'il devient la cible des critiques, en raison de sa dimension de satire politique et de son caractère jugé irrévérent en matière religieuse. On pense d'ailleurs que les modifications apportées, notamment celle du titre, l'ont été pour prévenir la censure. L'index inquisitorial de 1632 est, de notoriété publique, en préparation dès 1629. Un des amis de Quevedo, Pedro Pacheco, y collabore, et cette circonstance, aussi bien que les

Mănăstirea Slobozia lui Enache, cu hramul Sfinților Arhangheli Mihail și Gavril, a fost ctitorită de postelnicul Enache (Ianache) Caragea, în deceniul al treilea din veacul al XVII-lea, probabil în domnia "prietenului" său, Radu Mihnea (1620-1623), dar cu mai mare probabilitate în domnia vărului său, Alexandru Coconul (1623-1627). Cu câțiva ani în urmă, am respins informația, pusă în circulație de T. Bulat 1 , potrivit căreia mănăstirea ar fi fost zidită în 1615, abia la un an distanță după ce ctitorul intrase în stăpânirea satului: "ctitoria din slobozia de la Vaideei nu cred că a fost ridicată în 1615, așa cum s-a afirmat, pentru că locul a trebuit mai întâi să fie populat, fiind pustiu, iar stăpânirea asupra acestui loc, întărită și extinsă" 2 . Acum resping, fără nici un dubiu, și

De todo el entramado de la Guardia Civil, la Casa-Cuartel se ha convertido a lo largo de estos 175 años de existencia en la unidad por excelencia del Instituto armado. Y es que con este acuartelamiento se llegaba a todos los rincones del país por muy recónditos que fuesen (Todo por la Patria). Sus moradores, dado los decretos fundacionales de 1844, se convirtieron en soldados-policías. Los más cercanos al ciudadano, al que debía proteger, pero a su vez controlar. O lo que es lo mismo, la búsqueda del orden público dentro del orden social. Sin embargo, esta vecindad y milicia no ha estado exenta de tensiones dada la originalidad de estos acuartelamientos en los que por primera vez estaban conviviendo, en unos mismos espacios físicos, militares y personal civil.

Este artículo tiene por objeto de estudio la actividad de la comisión encargada de delimitar la frontera galaicoportuguesa entre 1804 y 1807. En él se analiza el papel de los distintos agentes implicados en ella, los conocimientos generados y recopilados por sus comisionados y las propuestas de delimitación que formularon. Se incluye además un balance de las políticas sobre los límites de los Estados ibéricos desarrolladas en las últimas décadas del siglo XVIII y principios del XIX, así como los conflictos en los que se vieron inmersos los habitantes rayanos, cuya eliminación se pretendía mediante una definición y un trazado más precisos de los territorios en liza.

It has been ten years since I first wrote about Grand Master de Valette’s legendary sword of Birgu. Since then it has taken central attention in my book on Hospitaller weapons, but also mentioned in other publications, featured in television documentaries, used in public exhibitions and activities and even sold as jewellery. It has also inspired a second replica by Balefire Blades (the first replica being by Danelli Armouries in 2013); Balefire Blades donated one to the parish museum in 2024 for patrons to be able to hold while seeing the original safely in situ. This spike in national (and international) interest is evident especially through the increased online content on this relic in the past decade. I like to think it is partly due to the research by myself and my colleagues of the Malta Historical Fencing Association who first studied it in 2012. But one must not fall into the trap of rediscovering the wheel and forgetting past voices. The sword was never lost; it was always there, unmoved from 1565, and anyone from Birgu would raise an eyebrow at the sudden sensationalism it now receives.

Uploaded on: https://www.medievalists.net/2025/05/de-valettes-sword-and-hat-new-evidence/