Name der Zeitschrift: Millennium Jahrgang: 9 Heft: 1 Seiten: 299-342.

In his Sociology, Rosenstock-Huessy had argued that the translatio imperii was an important, but forgotten, Medieval Christian formulation which grasped that with the Church the aspiration of empire had entered onto a new historical path; the extinction that is the fate of all earthly empires need not be repeated if the powers of human endeavour are incorporated within a spiritual body (Augustine’s ‘heavenly city’) for whom ‘love is stronger than death’. This radical faith in the future has been (...) retained in, and is indeed intrinsic to, the secular Western revolutionary consciousness. This faith also provides the discipline of History with an eschatological mission far beyond merely chronicling of the past. History inevitably shares the same theological and philosophical roots not only of Europe but the entire world. For the ‘world’ we now inhabit is what it is because of the outgrowths of revolutions and world wars that were initiated in Europe. (shrink)

Spreading the universal monarchy myth in the early 16th century was closely linked to the magnitude of the territories controlled by Charles V. For the imperial chancellor Mercurino Gattinara, universal and messianic ideas, which were integrated into the symbolism of the Empire, were to legitimate a policy that aimed at giving a more rational structure to Charles’ territories and at securing a prominent influence for the Habsburg family in the whole of Europe. Gattinara imagined a kind of supranational monarchy, organised (...) in accordance with the mythical model of the Roman Empire, which would be able to guarantee peace under the aegis of Christianity. (shrink)

La diffusion du mythe de la monarchie universelle au début du XVIe siècle est strictement liée à l’ampleur des territoires possédés par Charles Quint. Pour le chancelier impérial Mercurino Gattinara, les idées universalistes et messianiques, qui accompagnaient la symbolique de l’Empire, devaient servir à légitimer une politique visant à donner une structure plus rationnelle aux territoires de Charles Quint et à garantir aux Habsbourg une influence prépondérante dans l’ensemble de l’Europe. Gattinara imaginait une sorte de monarchie supranationale organisée selon le (...) modèle mythique de l’Empire romain, capable de garantir la paix sous l’égide du christianisme. (shrink)

Interpreting the Enlightenment: on methods -- A map of the Enlightenment: whither France? -- The spirit of the moderns: from the new science to the Enlightenment -- Society, the subject of the modern story -- Quarrel in the Academy: the ancients strike back -- Humanism and Enlightenment: the classical style of the philosophes -- The philosophical spirit of the laws: politics and antiquity -- An ancient god: pagans and philosophers -- Post tenebras lux: Begriffsgeschichte or regime d'historicité? -- Ancients and (...) the Orient: translatio imperii -- Enlightened institutions (i): the royal academies versus the Republic of Letters -- Enlightened institutions (ii): universities, censorship, and public instruction -- Worldliness, politeness, and the importance of not being too radical -- From Enlightenment to Revolution: a shared history? -- France and the European Enlightenment -- Modern myths. (shrink)

John Wood the Elder's The Origin of Building: Or, The Plagiarism of the Heathens Detected (1741) appears a late contribution to a widespread early modern polemic that engaged architects, scholars, antiquarians, and exegetes. Yet the startling originality of Wood's treatise resides in his accusation against the heathen Vitruvius, for it was he who allegedly committed the culminating act of plagiarism Wood set out to detect. This essay shows how Wood's model of architectural history—that is, history as the legacy of plagiaristic (...) depredation—was framed by the notion of translatio imperii (translation of empire), particularly as articulated in the prophetic book of Daniel. The essay places Wood's attempt to expose the mistaken posterity of classical architecture within the context of contemporary debates on the origin and transmission of primordial wisdom. (shrink)

Abstractabstract:Besila is a paradisical setting in the Kushnameh, an early twelfth-century Persian epic that combines the ancient Iranian messianic legend of Kangdez with more recent geographical knowledge, based on travelers' reports, of China and Korea. Besila’s messianic role in the narrative, its antipodal location, and its quasi-fictional status are quintessentially utopian, and yet little is revealed about the society of Besila. The Kushnameh instead emphasizes the means by which paradises are formed, including the rational origins of Besila’s monotheistic creed, organic (...) growth, translatio imperii, travel, and geographical knowledge. The Kushnameh’s vision of universal monotheism anticipates the story of Hayy ibn Yaqzan, a later utopia with important connections to the development of Islamic political theory. The case of Besila thus suggests that the early modern genre of utopia has deep roots in the medieval discourse of travel and travelers. (shrink)

Antes incluso de la distinción schmittiana entre «amigo» y «enemigo» en _El concepto de lo político_ (1927), la idea del antagonismo, de un enemigo al que combatir, subyacía ya en muchos de los planteamientos realizados en torno a la Revolución francesa. Así las cosas, el objetivo del presente artículo, a través de un enfoque de filosofía de la historia, es sacar a la luz dicha concepción de antagonismo y retratar una panorámica de cómo éste se encontraba presente no sólo durante (...) el periodo revolucionario, sino también previamente a finales de la Ilustración, en pensadores como Kant y Fichte, y más tarde en la época imperial, reflejado en el enfrentamiento entre el establecido y más tarde derrocado Imperio napoleónico y el emergente liberalismo guiado por Benjamin Constant. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Iconicity, Romance and History in the Crónica SarracinaMarina S. Brownlee (bio)Though seemingly alien discourses, romance and historiography are perennially linked. Far from offering an atemporal imaginary universe that bears no resemblance to historical specificity, romance is constructed as a response to it. Rather than simply projecting for the reader the naïve appeal of a prelapsarian escapism from the harsh realities of history, romance involves a continuous and sophisticated reinvention (...) of itself as a response to an ever-changing historico-political configuration. It is, in fact, a reciprocal relationship. We frequently see history appropriating romance paradigms explicitly, as, for example, when Bernal Díaz chooses to present Spain’s New World conquest and colonization as a continuation of the exploits of Amadís [see Gilman].Whatever form it takes, romance is committed to the celebration of a coherent system of socio-political values. This extra-textual frame of reference can take a variety of forms—from political propaganda that offers a self-aggrandizing depiction of the nobility or patron for whom the text is produced, to escapist fantasy—futuristic or archaizing. It is nostalgia for the lost world of chivalric romance which Cervantes embodies in the figure of Don Quijote, a foolish old man driven mad by his obsession with this perennial literary form. Cervantes is rightly credited with a brilliant and programmatic use of romance constructs to communicate the ongoing historical crisis of the Spanish empire. A byproduct of this romance scrutiny of history was his invention of the modern novel.Testimony to the long-standing interaction between romance and history in Spain, as elsewhere in Europe, is evident in the fact that its first romances were based on history, the so-called “romances of antiquity.” In those texts historical figures and events are evoked for the purpose of legitimating the present, vernacular poets as they celebrate the empowering myths projected by their society, as well as their own literary endeavors by invoking venerable Latin models. The well known translatio studii et imperii topos offers such allegory of empire.At the same time, the confrontation of romance and historical representation can also have a destabilizing effect, and this is programmatically explored in Pedro del Corral’s Crónica sarracina (c. 1430). His text ponders the possibilities of romance and historiography in an obsessive manner and he accomplishes his task by examining representation of the most iconic figures associated with the fall of Spain in 711, namely, La Cava and her father, Count Julián, King Rodrigo, and Pelayo, the messianic hope of the Reconquest effort which would last nearly 800 years.Of related and perhaps even broader importance, Corral’s text merits careful reading because its exploration of iconicity related to Spain’s fall offers meditations on the workings of ideology, which inevitably proposes “imaginary or formal solutions to unresolvable contradictions” [Jameson 79]. Ideology—its unmasking—is intriguingly posited by Corral in powerful ways.If we turn to Corral’s text, we find a work offering an extraordinary consideration of history and romance—their profound interaction—whose full title reads, La crónica [End Page 119] del rey don Rodrigo con la destrucción de España (The Chronicle of King Rodrigo with the Destruction of Spain). My interest in the Crónica here is primarily to consider the mechanisms by which it gestures boldly toward what Žižek has described as the project of the postmodern critique of ideology—though it is clearly a recurring cultural constant—namely to “designate the elements which point towards the system’s antagonistic character, and thus ‘estrange’ us to the self-evidence of its established identity” [Žižek 7]. A reading of the Crónica provides an extended paradigm of such estrangement.Iberia is the area of the Mediterranean which underwent the most protracted encounter between Christianity and Islam, and the events of the Moorish invasion of 711 constitute Spain’s unique foundational subject-matter—on a par with the Troy legend and with King Arthur [see Deyermond 355]. Like them, the retelling of 711 is all about forging mythic connections in order to legitimize empire in a temporally remote time-frame. What interests me in this essay is... (shrink)

This paper discusses the application of the historiographical category translatio studiorum to the compilation of American philosophical and theological production designated as scholastica americana, and substantiates this expression – by highlighting specific content that puts it in a historiographical category. The article analyses some characteristics of this production in the colonial period, establishing its geographical, chronological, thematic and institutional delimitation. The characterization of the production is justified for the following periods: 1. Scholastic; 2. Eclectic pre-Enlightenment; and 3. Enlightenment.Walter Redmond’s (...) thesis of the double translatio of logic is also discussed – a thesis equally applicable to other philosophical disciplines. The epistemological and methodological justification of the historiographical category scholastica colonialis americana includes the following topics: an unusual process within the general category; its problematic context; the consideration of the American philosophical ‘tradition’ as translatio americana; and its connexion with the scholastica americana as being understood in recent historiography. (shrink)

In the digital historical sciences, research datasets are generally highly connected. Using the example of the digital ‘Regesta Imperii’, this article will show how these networked structures can be modelled and analysed with the help of graph databases. In order to achieve relevant results with these new research perspectives, it is essential to closely dovetail scientific research perspectives and digital methodology. Graph modelling is especially helpful here, allowing to clearly map the structures of the technical problem in the graph (...) in a way, understandable by the computer scientist. This serves as a solid basis for fruitful cooperation between digital humanities and medieval studies. (shrink)

Liberalism is based on the juxtaposition of consent to coercion. Autocracy and slavery were based on coercion whereas today’s political democracy and economic “employment system” are based on consent to voluntary contracts. This article retrieves an almost forgotten dark side of contractarian thought that based autocracy and slavery on explicit or implicit voluntary contracts. The democratic and antislavery movements forged arguments not simply in favor of consent but arguments that voluntary contracts to alienate aspects of personhood were invalid—which made the (...) underlying rights inalienable. Once understood, those arguments apply as well to today’s self-rental contract, the employer-employee contract. (shrink)

Aby Warburg’s research on the heritage of Antiquity can be seen as an investigation into the hybrid forms through which it has been transmitted to us. This inquiry into Western cultural memory is constructed by a unique oeuvre, at the heart of which is the Kulturwissenschaftliche Bibliothek Warburg, the physical library Warburg created in Hamburg, which he saw as a medium for new modes of research. The organization of the library aimed to orient scholars to the modalities of the “afterlife” (...) of the representations and gestures associated with pathos that derive from ancient paganism. We also know that Warburg sought to situate his work in the context of a Kulturwissenschaft—a science of culture seen as a “third”.. (shrink)

El ajedrez nunca ha sido un mero juego de tablero sino también reflejo de las tensiones filosóficas, ideológicas y sociales que vivieron sus jugadores en muchos periodos de la historia. Así pues, cuando los musulmanes reciben este juego a partir de las conquistas de Persia, lo modifican para que sea compatible con su sociedad. Con la expansión del Islam en la Península Ibérica, el juego entra en contacto con el mundo latino y español donde el rey Alfonso X hereda algunas (...) problemáticas filosóficas en torno al juego, y lo utiliza como alegoría de los conflictos socio-políticos que atraviesa su propio reinado. (shrink)

This volume collects 17 case studies that characterize the various kinds of translations of the European culture of the last two and a half millennia from ancient Greece to Rome, from the medieval world to the Renaissance up to the ...

Как обретают историческую генеалогию феномены современной политики и идеологии? Чья память доминирует на многоуровневом имперском и постимперском пространстве и как обеспечивается это доминирование? Ответы на эти вопросы вы узнаете, прочитав книгу.

Statʹi, razmyshlenii︠a︡, ocherki -- Pisʹma v redakt︠s︡ii -- Perepiska s chlenami Soi︠u︡za svobodomysli︠a︡shchikh -- Pisʹma k M.I. Barskoĭ -- Perepiska mezhdu K.P. Krizhanovskim i I.G. Khusidom -- Iz materialov dela K.P. Krizhanovskogo.

Entrevista com o Prof. Dr. Fabián Ludueña Romandini, a partir da Conferência proferida durante o Congresso Internacional Biopolíticas no Século XXI.

The present book is the result of the conference 'Renovatio, inventio, absentia imperii. From the Roman Empire to Contemporary Imperialism', held in Brussels at the occasion of the 75th anniversary of the Academia Belgica in Rome (September 11-13, 2014). At the heart of the conference was the 'reception', 'Nachleben' or 'permanence' of the Roman Empire, of an idea and a historical paradigm which since classical Antiquity has supported the most widespread claims to obtain and consolidate power. The volume's focus (...) is on culture in a broad sense, i.e. including besides the arts, philosophy, religion and, most importantly, discourse. As such, a wide array of themes are subjected to academic scrutiny. Whereas the main focus is on Europe and North America, some contributors also reach out towards non-Western contexts, whether or not directly related to the Roman example. A theoretical and sociological dimension is also added thanks to the discussion on methodological issues. More specifically, the following question(s) receive particular attention: what is our position as researchers, embedded in a contemporary, often Western, democratic and capitalist context; what about the notion of empire itself, its constituent elements and the kind of ideological prerogatives to which it is generally subjected; in other words, apart from the many historical variants and instances of reception of empire, through which filters can, and inevitably do, we approach this topic? A question that has become ever more pregnant since the beginning of the twenty-first century, after the dissolution of the Soviet Union, the events of September 11, which have revivified what could be called American 'imperialism', and at a time when an essentially economic variant, driven by 'emerging' powers such as China, has increasingly contested existing power structures."--Page [4] of cover. (shrink)

Predislovie -- Chastʹ 1. T︠S︡arʹ Mira. Obshchai︠a︡ ontologii︠a︡ imperii -- Chastʹ 2. Chetyre vselenskikh t︠s︡arstva. Ot Vavilona k Rimu -- Chastʹ 3. Katekhon. Khristianstvo i imperii︠a︡. T︠S︡arstvo nebesnoe/t︠s︡arstvo zemnoe -- Chastʹ 4. Imperskai︠a︡ idei︠a︡ v novoe vremi︠a︡ -- Chastʹ 5. Pi︠a︡tai︠a︡ imperii︠a︡. Simuli︠a︡kry -- Bibliografii︠a︡.