DE OTIO RELIGIOSO PDF

Petrarch's two contemplative works, De vita solitaria and De otio religioso , are often regarded as different, and even opposed visions of life that reveal the different existential choices of the sons of ser Petracco: Francesco's withdrawal to the pastoral scenery of Vaucluse and Gherardo's retreat to the Carthusian monastery of Montrieux. As in many other texts by Petrarch, the two books restage the fork in the road at which the brothers went their separate ways. Nevertheless, the two paths share the same terrain. In both cases, the human being is figured as a guest hospis on earth. The many appearances entice the guest during his journey, but his status as stranger may also fortify him in confronting the secret plays of power that continuously surround him.

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Petrarch's two contemplative works, De vita solitaria and De otio religioso , are often regarded as different, and even opposed visions of life that reveal the different existential choices of the sons of ser Petracco: Francesco's withdrawal to the pastoral scenery of Vaucluse and Gherardo's retreat to the Carthusian monastery of Montrieux.

As in many other texts by Petrarch, the two books restage the fork in the road at which the brothers went their separate ways. Nevertheless, the two paths share the same terrain. In both cases, the human being is figured as a guest hospis on earth.

The many appearances entice the guest during his journey, but his status as stranger may also fortify him in confronting the secret plays of power that continuously surround him. Against a background of solitude, the guest may turn his mind toward the cacophony of life, while raising his voice against the many dangers he discovers.

We must bear in mind that the Avignon papacy, which Petrarch so profoundly despised, was the historical context that nourished the two treatises. In other words, by celebrating otium — an active leisure, or a life spent on studies, writing, contemplation, and friendship — De vita and De otio offer strong critiques of the contemporary political situation in Europe.

Both texts were first composed during Lent, a period particularly suitable for contemplative activities Sen. De vita was written in , and De otio the year after, in But according to Petrarch's usual habit, the texts were subsequently edited and elaborated; hence, Gherardo and the monks in Montrieux did not receive De otio until , and De vita reached its recipient even later.

It was not until that Philippe de Cabassoles, the bishop of Cavaillon and one of Petrarch's closest friends, could read the invitation to come and stay with him in Vaucluse, which by that point Petrarch had already left for good. Please wait English Svenska Norsk. Cite Export. Permanent link. Citation style. More styles. More languages. Output format. Create Close. Altmetric score. About DiVA Portal. About the DiVA Consortium. DiVA Logotyp.

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On Religious Leisure (De Otio Religioso)

Login via Institution. Three of Petrarch's major prose works in Latin—De otio religioso, De vita solitaria, and Secretum—are treatises dedicated to the topic of solitude as an escape from the negotium of worldly life. An inquiry into Petrarch's understanding of solitude will show, however, that far from representing an idealized withdrawal from engagement in the world, ascesis is a technique employed by Petrarch to construct his own ideal of the public intellectual, disengaged and resistant to structures of coercive authority and power. His reshaping of an ascetic lineage, which puts early Christian authors side by side with writers from the ancient Latin Stoic tradition, may be seen as an attempt to delineate a new, laicized form of monasticism and the ascetic life. In turning to a closer examination of De otio religioso, this paper will emphasize two areas of interest, which seek to support the thesis that Petrarch's pursuit of contemplative life was strategic for the shaping of an uncompromised, intellectual, Christian identity: the presence of an absence, represented by Bruno, founder of the Carthusian order, as a model of ascetic dissent; and the absence of a presence, evoked by a radical reading of the Latin verb vacare with its more kenotic implications. Author: Demetrio Yocum 1. Article price:.

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De otio religioso: Petrarch and the Laicization of Western Monastic Asceticism

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