10 found

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  1. Iuwers zornes unm'ze / missevellet uns sêre – Legitimität von Maßlosigkeit im mittelalterlichen Erzählkosmos.Amelie Bendheim - 2018 - Das Mittelalter 23 (1):11-28.
    Starting from the deficiencies of current approaches regarding the description of the hero in medieval narratives, this article aims to functionalise exorbitance as a new category of literary history. Unlike the conceptual and binary typing of the protagonist as ‘hero’ resp. ‘knight’, this category promotes a flexible model that operates relationally and hence enables gradual differentiations between the texts.Examples of medieval epic and romance will show the narrative treatment and stylisation of the exorbitant hero. The focus will be on the (...)
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  2. Ultra Mensuram Tendere. Zur Maßlosigkeit Mönchischer Askese.Christina Johanna Bischoff - 2018 - Das Mittelalter 23 (1):29-47.
    The present contribution deals with excess in medieval and early modern monastic asceticism. It claims that excess, in this context, is not an individual option, but a general problem inherent to Christian asceticism. By giving priority to self-denial, this type of asceticism promotes a self-regulated, autonomous subjectivity which is clearly an unintentional by-product of the asceticism. Therefore individual asceticism oscillates between prohibited self-fashioning and, as a response, intensified self-denial. The problem is outlined in an introductory chapter about ‘De exterioris et (...)
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  3. Gelehrte Autorität und die Ordnung der Dinge. Über Wissen, Macht und die Vermessung der Wirklichkeit im Mittelalter.Marcel Bubert - 2018 - Das Mittelalter 23 (1):48-66.
    Although the medieval period was not part of Michel Foucault’s seminal study on ‘The Order of Things’, there are good reasons to believe that the learned cultures of the Middle Ages were to a certain degree based on specific epistemic orders, general organizing principles which were unconsciously presupposed in concepts of reality. Nevertheless, the extent as to which these concepts are in fact committed to the assumption of a metaphysically determined measuring of reality, is not altogether clear. This article aims (...)
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  4.  1
    Naturmaß, künstlerisches Maß und die Maßlosigkeit ihrer Anwendung. Simplicia in zwei ‚Tractatus de herbis‘-Handschriften des 13. und 14. Jahrhunderts. [REVIEW]Theresa Holler - 2018 - Das Mittelalter 23 (1):67-91.
    On the cusp of the 14th century, a new means of visualizing plants arose in the herbal manuscript tradition of South Italy. Unlike the previous medieval tradition’s stylized plant representations or antique manuscripts with their lifelike representations, these new images are characterized by their similarity to nature and pressed herbs. Based on two ‘Tractatus de herbis’ manuscripts, namely the MS lat. 6823 in Paris and the MS Egerton 747 in London, this article examines such a new form of nature as (...)
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  5. Messen ohne Maß? Nicolaus Cusanus und das Kriterium menschlicher Erkenntnis.Christian Kny - 2018 - Das Mittelalter 23 (1):92-108.
    In the late Middle Ages, Nicholas of Cusa renders human cognition as creative, asymptotic assimilation—humans creatively approach their objects of cognition without ever fully reaching them. Questions about measuring are an important part of Nicholas’ model of cognition in two regards: On the one hand, he explicitly calls human cognition a ‘measuring’, moving the concept into the centre of attention. On the other hand, measuring in the sense of evaluating epistemic activities is an issue for Nicholas. He describes humans as (...)
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  6. Anzahl und Ausmaß. Die griechisch-arabisch-lateinische Rezeption der aristotelischen Zeitdefinition.Andreas Lammer - 2018 - Das Mittelalter 23 (1):109-127.
    This paper traces the reception of the Aristotelian definition of time from its earliest to its most authoritative interpretations, and describes how their readings pave the way for a sophisticated amalgamation of divergent Aristotelian and Platonic elements in the temporal theory of Avicenna. The focus of attention lies on specific perceptions of the relation between time and motion, more precisely on the contrary descriptions of time as the measure of motion and motion as the measure of time. The latter leads (...)
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  7.  1
    Einleitung. Maß und Maßlosigkeit im Mittelalter.Isabelle Mandrella & Kathrin Müller - 2018 - Das Mittelalter 23 (1):1-6.
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  8. Das Maß der Gewalt. Normalität und Exzess von körperlicher Gewalt als historiographisches Problem.Christoph Mauntel - 2018 - Das Mittelalter 23 (1):128-144.
    This paper deals with the question, how an abstract practice like ‘violence’ can be measured. On a methodological level, there are two possibilities: On the one hand, a quantitative approach that tries to determine homicide rates allegedly allowing comparisons over regions and time. On the other hand, there is a qualitative approach that analyses key concepts like ‘cruelty’ in order to define the limits of acceptable violence. However, both approaches have clear shortcomings. This article proposes another perspective: Using the example (...)
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  9. Angemessene Tugend und Wissenserwerb in der byzantinischen Ethik des Michael Psellos.Denis Walter - 2018 - Das Mittelalter 23 (1):145-159.
    The Byzantine philosopher Michael Psellos describes in his ethics two kinds of virtue: practical and intellectual virtues. Practical virtues are defined as a middle term between two extremes as is known from the Aristotelian tradition. His innovation is to define also a middle regarding the intellectual virtues. He says that the highest object of knowledge is not graspable for the human intellect because it exceeds his powers. Whoever strives to understand the highest object of knowledge, the essence of god, is (...)
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  10. Das Maßlose Begreifen. Gott als Gegenstand der Theologie bei vier scholastischen Autoren.Florian Wöller - 2018 - Das Mittelalter 23 (1):160-175.
    This article examines four medieval views on the subject of theology. Thomas Aquinas, Giles of Rome, John Duns Scotus, and Peter Auriol were all confronted with an idea based on Aristotle’s theory of knowledge according to which any scientific discipline is unified by its proper subject. In defining this subject of theology, however, the theologians had to confront one thorny problem: God, whom they considered to be the subject of theology, cannot be grasped by any concept accessible to the human (...)
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