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Proverbs constitute a rich archive of historical, cultural, and linguistic significance that affect genres and linguistics codes. They circulate through writers, texts, and communities in a process that ultimately results in modifications in their structure and meanings. Hence, context plays a crucial role in defining proverbs as well as in determining their interpretation. Vincenzo Brusantino’s Le cento novella (1554), John Florio’s Firste Fruites (1578) and Second Frutes (1591), and Pompeo Sarnelli’s Posilecheata (1684) offer clear representations of how traditional wisdom and communal knowledge reflect the authors’ personal perspectives on society, culture, and literature. The analysis of the three authors’ proverbs through comparisons with classical, medieval, and early modern collections of maxims and sententiae provides insights on the fluidity of such expressions, and illustrates the tight relationship between proverbs and sociocultural factors. Brusantino’s proverbs introduce ethical interpretations to the one hundred novellas of Boccaccio’s The Decameron, which he rewrites in octaves of hendecasyllables. His text appeals to Counter-Reformation society and its demand for a comprehensible and immediately applicable morality. In Florio’s two bilingual manuals, proverbs fulfill a need for language education in Elizabethan England through authentic and communicative instruction. Florio manipulates the proverbs’ vocabulary and syntax to fit the context of his dialogues, best demonstrating the value of learning Italian in a foreign country. Sarnelli’s proverbs exemplify the inherent creative and expressive potentialities of the Neapolitan dialect vis-à-vis languages with a more robust literary tradition. As moral maxims, ironic assessments, or witty insertions, these proverbs characterize the Neapolitan community in which the fables take place.
Descartes's Fictions traces common movements in early modern philosophy and literary method. Emma Gilby reassesses the significance of Descartes's writing by bringing his philosophical output into contact with the literary treatises, exempla, and debates of his age. She argues that humanist theorizing about poetics represents a vital intellectual context for Descartes's work. She offers readings of the controversies to which this poetic theory gives rise, with particular reference to the genre of tragicomedy, questions of verisimilitude or plausibility, and the figures of Guez de Balzac and Pierre Corneille. Drawing on what Descartes says about, and to, his many contemporaries and correspondents embedded in the early modern republic of letters, this volume shows that poetics provides a repository of themes and images to which he returns repeatedly: fortune, method, error, providence, passion, and imagination, for instance. Like the poets and theorists of his age, Descartes is also drawn to the forms of attention that people may bring to his work. This interest finds expression in the mature Cartesian metaphysics of the Meditations, as well as, later, in the moral philosophy of his correspondence with Elisabeth of Bohemia or the Passions of the Soul. This volume thus bridges the gap between Cartesian criticism and late-humanist literary culture in France.
"Teachers' bulletin", vol. 4- issued as part of v. 23, no. 9-
These essays apply the postmodernist theory of intertextuality to romantic drama of the English Renaissance, including work by Heywood, Beaumont and Fletcher, Ford, and especially Shakespeare. Placing the plays into dynamic relation with a wide variety of literary, cultural, and political 'intertexts' causes them to signify in ways not previously appreciated, as well as to define neglected features of the staged romance of the period. Equally important is the development of intertextuality as a critical methodology with a particular affinity for the genre and the period.
Over the past two thousand years, Western legal systems have had to alter some of their most basic principles in order to regulate the giving of gifts. This is a study of how legal concepts from the marketplace have been reshaped to accommodate a fundamentally different type of social practice. Richard Hyland examines the law of gifts in England, India, and the United States, and in Belgium, France, Germany, Italy, and Spain. Giftsalso surveys the extensive discussion about gift giving in anthropology, history, economics, philosophy, and sociology. In addition, Hyland offers a critique of the functionalist method in comparative law and demonstrates the benefits of an interpretive approach.