By Jeanine De Landtsheer, Henk Nellen
Early smooth letter-writing was once frequently the one solution to continue normal and significant touch. students, politicians, printers, and artists wrote to percentage deepest or expert information, to check new principles, to help their pals, or pursue own pursuits. Epistolary exchanges therefore offer a personal lens onto significant political, spiritual, and scholarly occasions. 16th century's reform pursuits created a feeling of ailment, if no longer outright clashes and civil conflict. students couldn't shrink back from those tensions. the personal sphere of letter-writing allowed them to precise, or allude to, the conflicts of curiosity which arose from their reviews, social prestige, and spiritual ideals. Scholarly correspondences hence represent an remarkable resource at the interrelation among huge old advancements and the convictions of a very expressive team of people.
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Extra resources for Between Scylla and Charybdis: Learned Letter Writers Navigating the Reefs of Religious and Political Controversy in Early Modern Europe (Brill's Studies in Intellectual History)
Ahmed, ‘Speaking the Unspeakable: Sterility and Infidelity in the Correspondance of Marguerite de Navarre and Guillaume Briçonnet’, in R. Leushuis and Z. Zalloua (eds), Esprit généreux, esprit pantagruélicque. Essays by His Students In Honor of François Rigolot (Geneva 2008), 95–111; Carrington, ‘Women, Rhetoric, and Letter Writing’, 228. 28 r einier leushuis spiritual plenitude from her infertile state. 32 In letter 33, Marguerite’s depiction of herself as environnée d’espines: ‘Mais aydez l’environnée d’espines’ (But relieve the one surrounded by spines) [I, 164] is understood by Briçonnet as an image of a barren woman and developed, in letter 34, into an effusive dissertation on the fertilization of mankind by God (‘le grant et seul laboureur et semeur’ (the sole great laborer and sower) [I, 166]), through the birth of Jesus from the Virgin Mary, and the fertilization of the human soul by the divine Logos: ‘seulle semence bonne, qui est le Verbe divin, le doulx Jesus party pour se semer en l’entendement de nature humaine, laquelle, en recevant et conservant la semence fructiffie à bien’ (the sole good seed, which is the Holy Word, sweet Jesus departed from this life to sow his seed in the understanding of human nature, which, in receiving and conserving this seed, fructifies to its own improvement) [I, 168].
B. von Charles Fantazzi zu Vives, von Colette Nativel zu Junius, von Henk Nellen zu Saumaise, von Harm-Jan van Dam zu Grotius oder Jan Papy zu Schoppe und Lipsius—ich könnte hier noch weitere nennen—hervor, dass die frühneuzeitlichen gelehrten Briefschreiber auffällig zurückhaltend waren, wenn es um die Darstellung ihrer politisch-religiösen Auffassungen und Überzeugungen geht. Dieses Ergebnis bedarf, meine ich, einer näheren Erörterung. Offensichtlich liegt hier ein gewisses Spannungsfeld zwischen einer bestimmten modernen Erwartungshaltung und den tatsächlichen Einzelbefunden, die gemacht wurden, vor.
Burkhart, ‘Der vermeintliche Blick durchs Schlüsselloch: Zur Kommunikation zwischen unterschiedlichen Sozialsphären in der städtischen Kultur um 1500’, und K. Leonhard, ‘Das Innenleben eines Hauses: Bürgerliches Wohnen bei Johannes Vermeer’, in C. Emmelius et al. ), Offen und Verborgen. Vorstellungen und Praktiken des Öffentlichen und Privaten in Mittelalter und Früher Neuzeit (Göttingen 2004), 167–178 und 179–194. 13 Vgl. J. Basso, ‘La lettera “familiare” nella retorica epistolare del XVI e del XVII secolo in Italia’, in Quaderni di retorica e poetica 1 (1985), 57–65.
Between Scylla and Charybdis: Learned Letter Writers Navigating the Reefs of Religious and Political Controversy in Early Modern Europe (Brill's Studies in Intellectual History) by Jeanine De Landtsheer, Henk Nellen