De gustibus (et urbe) disputandum non est

The read of letters around pincture, architecture and sculpture of Giovanni Gaetano Bottari(1689-1775) are one examples, purely Italian of localism, this is tre letters of Luigi Crespi, a pictgor and religious man, from Bologna, his origin from a city could seem very useless but in this contest is fundamental, because is evident localism of Crespi around his city, this is Bologna, in fact he traslated some steps of Voyage d’Italie of Charles Nicolas Cochin(1715-1790), France painter, writer and engraver, that has described very much art works in Italy, and during his passage for Bologna described also this city and he followed his taste very classic and present in other France writer De Chambray during 17th century. When France judges some architectures of Institute of science in Bologna he said that these architectures aren’t so ugly, on contrary to judgement of Giampietro Zanotti Cavazzoni(1674-1765) that was painter, and he studied painting to Bologna, and he exalts this architecture: “The Palace of Institute is very good and elegant architecture as no other, and it was built during 16th century very lucky century. It is designed by Pellegrino Tibaldi and his son twice very good architect…”; this is very appreciation around this built and judice is grandiloquent; but the other judge, that above we have read, is very poor, and the France writer judged very bad sculpture if pope Gregory XIII of Alexander Mangani, and Crespi judgedas for beauty no certainly inferiot to other, and he judged for this poor very much works of Guido Reni, Tibaldi and other; but I want stress that localism of Crespi is localist also is Vasari(1511-1574), painter and biographer of artists that exalts Florentine artists, and Tuscan but he uses some judges very poor for artists from other town in Italy. Then time is changed, century are elapsed, but Italian localismi s present always.

Alessandro Lusana 

                                                           
 

                                           

 

                              

Laus cantoris

This praise for singer of Middle Age is for intuition about source that is present in 

Breton romances; in fact during read of Round table, with Tristan and Isoct and other 

knights and ladies, one characteristic is evident, this is repetition of determinated adventures, this is rides, duels and love in fall; it is very repetitive and also boring, buti t is possible that singer doesn’t other motiveand other adventures? Certainly yes, but why change something very cospicuous? It isn’t very stupid, today is change one stage when it is very well; then singer of Middle Age repeated always same stage and same song because it is likes to pubblic, and trascription of this songs has left trascriètion of same adventures, because these singers in every place and village they sang same history, same loves and same duells, then trascription is always same. Certainly for these singers one respected spectator they have had, this is Bernard of Chiaravalle, that has heard and took these histories and has thought thse models for his Laus de nova militae, this is praise of Templar knights, in fact imaginary knight of this Laus are specular to Round table. Then Middle Age singers had been models for every knight and today we Bring in mind and in habit these customs, we are usually kindle to women and ready for defense of these, same habit that knights of Middle Age have had for women and feeble. Then repeat same stage is motive to strong a model and to traslate to literature.

Alessandro Lusana   

 

“The masters of histories…

The masters of histories…, these words are from a manuscript on the 15th century that has history of Trista and Isoct, traslated in Italian language around 80s of 15th century, but this is a evident proof of origin of tells of round table, because this words are very im portant to know thisd originbecause in history of Tristan and Isolt this words may for three time are present, and these Masters are minstrels, this is storytellers that round among cities and villages they sung daring enterprises of knights and gained salary. I think that these masters had also some information about classical literaure, I don’ think that they read it but they had heard some master that sung Aeneid, because written traslation of these histories, is very longe from classical literature but it are next to adventures of Odysseus and Aeneas, we don’t find never same episodes but same spirit and same protagonism of a hero, that has medieval habit, then a behaviour code very different from classical adventures, because these classical adventure are above all on the sea, on contrary knights are on the word, but this changement of landascape is secondary if we consider that origin is same, because also in ancient greek storytellers are present and Homer these have took for his Troy war, then the literary genre of knights is from The Masters of histories. 

Alessandro Lusana 

    

    

 

 

Rational sensationism:Berkeley

The Treatise on principles of knwoledge of George Berkeley is a very sensationism treatise, this is a consideration of direct knoledge through senses, this is normal, if we see this concept no philosophical but only daily. We must consider that on Berkeley and his philosophical think much persons have seen idealism as an assantial function, but they have confused and mistaked idealism of Plato and common idealism of philosophical nature, because it is mistake, this is ideas on think of Berkeley is image, because it keeps his original nature of word from ancient Greek, this is image, and it is evident on a step of this treatise: “Light and colors, cold and warm, estension and figure, everything we see and feel, are alone sensations, noctions, ideas, this is sensitive impressions? It is possible split also in the think one alone these thing from perceptions?”, this is every thing is sensible and we can see it and keep in the memory and keep ideas this is image; then every thing is ideal because is image from ιδέα, image from ancient Greek, then Berkeley is very near to word and material word, no certainly next to platonic idealism.

Alessandro Lusana   

  

 

 

Gain and theory

During the read of Treatedof painter and sculture of Pietro Berrettini, called da Cortona, we can consider that this treated is a true moral document for painters and sculptor, because he condems use of imagines for nude representations, womans nude and other anatomical of body that in picture he refuses and considers obscene; we can think this book a tipical think of Catholic Reform, although he written this book is edited at 1652, we are very distant from tension moral after Concil of Trento, but Cortona was very near to Gesuitic order, in fact this treated is written with a gesuit; and we can justify this moral conception because Cortona was very Catholic, but alone when this moral tension was theory alone; in fact it is sufficient see some painters of Cortona and we canconsider that this moralism is lost, for examples The golden age(fig.1), eleven figures and much are nude, inclusive womans, other painter Cupido and Pan(fig.2) two nude figures, and Allegory of arts(fig.3), a nude woman figure is very present. Motive of this  contradiction is for gain and will of costumer, this is who pays is master then you paint that I want; then ideal tension is alone theorical; contraddiction is very much evident for a step of this treated and painter of Cortona, but we can consider theory and practical think, in fact Cortona said: “When they(costumers) order lascivious and dishonest we can obey, becausewe must consider respect for our soul than to indulge other ‘pleasure”, and regard to copy paints that are lascivious he said: “The painter must copy paints that are perfect and both style and moral”, very right we can comment, but Cortona has copied the Galatea of Raffaello and she is naked(fig.4); then Cortona has judged very well but he has worked very wrong.

Alessandro Lusana

 

 

Fig.1

Fig.2

Fig.3

Fig.4

 

 

 

 

Catholic republican cathechism
Antonio Zalivani a parish and repubblican that writeen, at 1797 a book with title Repubblican  Catechism of Citizen; we must consider that adjective repubblican was reported to a general concept and model of political state, no certainly a model reported to federalism model after American revolution. These opinions and ideas of this religious man were very revolutionary, but we must read this book with attention and we are going to find ideas that are very ancient, because democratic opinion of Zalivani are very next to democracy of Clisthenes in Areopagus of Athen, from fifht century before Christ, and  he said, fro example: “Nobody there is in sociaty that can live alone and nobody can be happy without aide with other”, this concept is took from Christian doctrine, because everybody is happy with other and everybody needs of others, in fact in Holy Bible is written: “Who mocks the poor offendes his God”  Zalivani takes examples of worker that do for other then poor needs of rich and contrary. Regard to laws he written that: “The law is outcome from universal will of people, and it want promote common good for everybody, and the laws must keep common security, the proprieties of everybody; forthemore the autority of law is kept for everybody citizen, and itisn’t privilege to somebody; so it is very revolutionary opinion, opinion that today is normal but at 1797 is was very original; but when a question if the law is has value, that answer is right, in fact he written that in a nation must be an authority that guarantees respect for law and it must punishes transgressor; but it is a concept likewise ancient, an authority that pushishes is very ancient. Then Zalivani took from Christian doctrine, in Holy Bibble “No kill an innocent and right man” Pagan areopagus, he is very next to ancient concepts and he foresees doctrine today, but these thinks are ancient and today at same time.

Alessandro Lusana

 

The past and present man is same

The read of a book of Martin van Buren(1782-1862) ex president of USA, eight precisely, the book is Inquiry into the origin and course of political parties, edited in New York in 1867, tells about human behaviour and the words that here are important are follow: “This feeling, when it exists in only moderate degree, is certain to be encouraged by the flatteries of friends, or more often by selfish men for the porpose of promoting their designs upon the patronage at the disposal of the incumbent”; I know perfecltly that somebody thinks that it is normal, yes in fact after 1867 years man is equal, is same. This judice is after the read of Laelius de amicizia of Marcus Tullius Cicerone, he wrote ita t 44 b.Ch.,  when after exile to Salonicco he wrote De amicizia, he tells about sentiment of friendly and he he mentions very much examples; but he complains that when you are necessary every men is friend, but when the danger is past you are useless and every friend leave you. But we must think that the episode that Buren has tool, I think that he has took from reality, but a common destiny join both Buren to example of Cicerone, because when Catilina, very danger for ancient Rome, died for capital condamn but without proofs, that Cicerone wanted, every senator was very next to Cicerone, but when Catilina was died then Cicero become useless because the danger passed, then Cicero become a danger for senator because he was very important and existimated, but during life and condamn of Catilina he was flattered, but after he was forgotten. It is normal, but similitude is for behaviour that Buren tells, to be encouraged by the flatteries of friends, or more often by selfish men for the porpose of promoting their designs, these words are clear and describe human character, when Catilina was dangerous every senator were next to Cicerone when Catilina was died every senator was longe from Cicerone, porpose was the death of Catilina, reacher this aim all was secondary, included Cicerone. We can consider that man is same during centuries, and then Cicerone and Buren have seen same examples but by men are distinguished among centuries.

Alessandro Lusana