Nationalist without nation

Johann Gottlieb Fichte(1762-1814) was a Dutch philosopher that during Napoleon wars pronounced some discourses about qualities of German people and he with aim to incite this people to defend his lands; this is right if we consider that after fight of Austerlitz Napoleon conquered all Europe, or at last major nations. Fichte in these conferences spoken about qualities and spirit of German, he is very nationalist, and we must connect this right spirit to historical context; danger was very next, Napoleon was to doors of Germany, all was serious and condition of Germany was very precarious. Therefore this spirit is certainly opportune and right, but we must also consider that when Fichte spoken a German nation not was; Germany was divided among very much states, and it was unified alone between 1867 and 1871; therefore Fichte, with very much idealism, spoken to a nation and lands that not were; and nationalist spirit is present, with very much sharing, when Fichte spoken about religion, because Protestantism is very good on contrary of Roman Church, and when he spoken qualities that to other German peoples of north Europe are alone copy and not original spirit also to languages. These thesis are very laughable today, because we know perfectly that every people has his history and costume and character, therefore we must read these conferences and considering that nationalist feel begin alone when historical moment demands that a people is ready for to defend his nation; politically every moment is opportune for to uphold a nation above all when it is in danger, therefore this historical moment can justify also the very much exaggerated considerations about to Germany.

Alessandro Lusana  

               

 

 

Ancient origin of fableuax

In the medieval literature, we can find much reference to Latin literature because study of Latin language and Catholic schools very attentive to study of ancient literature, it is evident because in schools of convents was studied also Aesop (6^th century b.Ch.) and Phaedrus (15/20 b.Ch.-51 after Ch.); about first Aesop certainly some his tale was present, although he written with Greek language, but some translated collection was present although author isn’t Aesop. These tales have a motive moral merely; in fact in these tales with animals twice authors tell episodes very strange but with moral teaching, and sentences that are necessary for to understand what is teaching of history. The fabliaux written between 1159 and 1170 and 1340, and we know at last two authors this is Jean de Condé and Jean Bodel, but other are anonymous; on the contrary of mentioned authors now episodes are merely human, and sentences are similarities, and teachings are very meaningful; but now adventures of lovers and punishment to wrong behaviour are present for every men; therefore husbands betrayed by their wives, lustful priest and lovers that have their perfect love dream. I think also Plautus is present for write of these tales, because some mistake is original from Plautus, at least suggested by Plautus. Some tale has a spirit very laic, some priest that feigns posture of cross fixed, and some husband that wants revenge oneself with castration because Christ  not was naked on cross; it happens because a husband known that his wife made love with priest. Therefore we can consider that in Middle age laic spirit was very present and these tales are written by priest and monks that, evidently, were informed about costumes of convents; then these tales are social documents, very important for to understand that sexuality in Middle age was more free than in Renaissance, and costume were very much free. This document shows that conception about life was, during Middle age, very free also for religious women and men; in fact sexual meet are told with very natural behaviour, therefore then it were very natural, as about other writers of Middle age. The courtly life and elegance costume that we now consider about Middle age and with formal protocol then was present but alone in precise contest, this protocol employed, during 16^th century, by middle class that tried of delete his popular origin and took alone formal behaviour. From 16^th century to now this protocol grown about all social class, today every class wants be elegant and polite, and this behaviour keeps every spontaneous behaviour; but during Middle age this formal posture not was, because spontaneous life was natural; the evolution of moral costume has limited very much behaviour, but we are habited to think that Middle age was a time very chaste and demure, but truly is contrary this is, about sexual freedom we today live in Middle age, on contrary the Middle age was very free.         

Alessandro Lusana