City and Countryside in Late Medieval and Renaissance Italy: by Trevor Dean, Chris Wickham

By Trevor Dean, Chris Wickham

This booklet brings jointly not easy new essays from many of the leaders in Italian scholarship in 3 international locations, to teach the diversity of labor that's at present being performed not just on Florence but in addition on Naples, Ferrara and Lucca and at the dating among towns and nation-state.

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By Trevor Dean, Chris Wickham

This booklet brings jointly not easy new essays from many of the leaders in Italian scholarship in 3 international locations, to teach the diversity of labor that's at present being performed not just on Florence but in addition on Naples, Ferrara and Lucca and at the dating among towns and nation-state.

Show description

Read Online or Download City and Countryside in Late Medieval and Renaissance Italy: Essays Presented to Philip Jones PDF

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Extra info for City and Countryside in Late Medieval and Renaissance Italy: Essays Presented to Philip Jones

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If, then, we wish to recognise, as we should, that one of the basic traits of the cultural development of Italy was its polycentrism, we must realise that an important historical component of that development was the southern court culture. This does not mean that the South did not have its own notable civic traditions: but the latter had incomparably more importance in the North and Centre. It is principally these that we will henceforth discuss. The Italian cities of the twelfth century had a civic identity that is obvious to anyone who looks at them.

As the thirteenth century went on, examples multiply of the vernacular used for rhetorical, philosophical, or scientific purposes. We are no longer restricted to the Italian of the poets and storytellers (though that was itself important); there developed now, with the Composizione del mondo of Ristoro d'Arezzo, a scientific language, and, with Dante's Convivio, a philosophical language. Dante, who clearly set out the problem of how to establish a 'distinguished' vulgar language in the De vulgari eloquentia, could discuss in the Divina commedia itself theological problems that 30 City and Countryside normally required the use of Latin - and he did so not only to maintain a cultural position, but also to establish a real technical vocabulary for theology as well.

At the sack of Amalfi in 1135, the Pisans were supposed to have removed a precious codex of the Corpus iuris civilis of Justinian, which they treated as a relic, showing it surrounded by candles to the bareheaded. It is irrelevant here how true this account is; but its meaning, that of the city's takeover of secular legal culture, is clear. From the early years of the century, in monastic and cathedral schools, it had been taught that law was subordinate to ethics (and thus to theology) inasmuch as it dealt with norms of behaviour, and to logic (and thus to the seven 'liberal arts') inasmuch as it was based on the textual interpretation of legislation.

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