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Lussuria, invidia, gola. Tre divertissement sul peccato, traduzione e cura di Laura Madella
No full textSull'Alphabeto Christiano di Juan De Valdés
No full textIn un secolo che si incamminava verso l’istituzionalizzazione educativa, l’Alphabeto Christiano dello spagnolo Juan de Valdés (ca. 1500-1541) presentava all’uomo di fede un modello di autoeducazione della coscienza autonomo, indipendente da ogni autorità di persone, organizzazioni o chiese. L’individuo era ritenuto responsabile, per tutta la vita, della propria formazione, perché fatto capace dallo spirito divino nell’interiorità della sua anima, unico luogo in cui il trascendente può entrare in comunicazione con gli esseri umani ed essere realmente compreso. Eretico e mentore di eretici, guida spirituale di Giulia Gonzaga, cortigiano e solicitador all’ombra di Carlo V, Valdés consegna all’Alphabeto il manifesto spirituale e pedagogico del suo magistero italiano, esercitato nella segretezza e condannato all’oblio dalle efficaci forme di censura cattoliche e protestanti
Il vizio eretico dell’autoeducazione. Note sull’Alphabeto christiano di Juan de Valdés
No full textJuan de Valdés (Cuenca 1500 ca. - Naples 1541) wrote several reli- gious texts. Since 1549, the Holy Office judged the whole opus her- etic and put it on the Index librorum prohibitorum. Among his works, the dialogue Alphabeto christiano (1545) represents the statement of Valdes’ religious intent as well as his pedagogical pro- gram in the mid of the Italian spiritual turmoil prior to the Council of Trent. The article will examine some recurrence of the religious thought on Valdés’ educational model
Veterinari in Francia e ritorno: storie di formazione professionale nella Lombardia teresiana e giuseppina
No full textIn the late 18th century, the culture of Enlightenment rethought the role of veterinary medicine and realized that its practice needed a theoretical specialization as well as a separate training. This paper follows two young men from Mantua, at that time a dominion of the Habsburg monarchy, from their school years at Alfort, near Paris, to their professional adulthood as public veterinarians, through the lens given by the exchange of letters between the governor of Lom- bardy Karl von Firmian and the administrative officer of Mantua Joannon de Saint-Laurent
Practical medicine as education of the body. Thomas Elyot’s Castel of Helth
No full textIn 1539 Thomas Elyot, humanist and diplomat at the court of Henry VIII, published The Castel of Helth, the first regimen sanitatis writ- ten ex novo in English. Not a simple repeat of medical common- places drawn by Galenic tradition, this work was also aimed to non- physicians and people who could not read Latin. Its prescriptions acted on moral habits and pointed to educate the reader toward rea- soning and virtue. By appealing to the national pride of the English language, Elyot hoped to minder the vocation to excess in the ruling class, which was at that time so pernicious to the public weal
The More the Years the Less the Food: Alvise Cornaro on The Sober Life (1558)
No full textAs in 1558 the Venetian Luigi Cornaro (1484–1566)1 wrote the first "Discorso sulla Vita Sobria", the Galenic paradigm was still undisputed in the professional and popular medical culture and it is well recognizable in the notions that Cornaro expounds and in the advice he dispenses: as man grows older, he must reduce the amount of food and beverages consumed, so as not to fatigue the digestive system, avoid humoural imbalance and preserve, ultimately, a better state of health. What has made this book so renowned, according to scholars, is the mix of autobiographical narrative, human sympathy and moral rigour, But I believe that there is also a more specific aspect in the work that catalyses the reader’s attention and distinguishes Cornaro’s Discourse. Such is the issue of the amount of food in relation to the age of man and its moral and symbolic implications, direct and indirect, which the author reiterated and declined in different ways throughout the work
Apology of Human Geography in Daniello Bartoli’s Work
No full textThe article explores the work of Daniello Bartoli, a 17th-century Jesuit writer, particularly his La geografia trasportata al morale (The Geography Morally Read). Bartoli’s approach to geography intertwines moral allegories with descriptions of geographic regions, using each place as a metaphor to illustrate various human virtues and vices. His work reflects Catholic and Baroque aesthetics, embedding religious and moral teachings into geographical narratives. Bartoli’s geographic work diverges from traditional Jesuit historiography, emphasizing a “moral geography” that reflects on humanity’s collective and individual moral journeys rather than focusing solely on religious achievements. His descriptions are influenced by the Jesuit educational framework, especially the emphasis on sensory imagination from Ignatius Loyola’s Spiritual Exercises. The work aligns geography with history and morality, portraying human landscapes as stages for ethical reflection. Bartoli advocates that geography, when combined with history, serves as a comprehensive portrayal of human experience, capturing both physical and spiritual realms.The text examines how Bartoli’s geography served pedagogical purposes in Jesuit schools, training memory and rhetorical skills through geographical and historical narratives. His moralized geography sustained popularity in Italy, particularly for its eloquent prose. Bartoli’s legacy and his contribution to humanistic Jesuit literature remain significant, reflecting an era when geography, history, and moral teaching intertwined to educate and reflect on human conduct within a global context
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