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This essay presents a comparison of issues inherent in education developed by two brilliant philosophers: the phenomenologist Edith Stein, later Sister Teresa Benedicta of the Cross, and the skills theorist Martha Nussbaum. Its purpose is to show how comparing and integrating the two approaches with each other can provide a comprehensive method for an approach to education. This paper focuses in particular on three areas of investigation that are particularly dear to both philosophers: 1) empathy 2) women 3) flourishing in vocations or human abilities. [ABSTRACT FROM AUTHOR]

We need to use a lot of compassion when talking about the so-called classical world, from which we have largely been educated above all to respect man and love for that extraordinary instrument for transmitting feelings which is literature. [ABSTRACT FROM AUTHOR]

Nell'Italia dell'Ottocento, l'uso dell'allegoria femminile per impersonificare la nazione è parte integrante del discorso patriottico e della galleria risorgimentale di simboli e immagini (Banti, 2000). La "donna Italia" assume molti visi ma una cosa rimane immutata: la patria è donna (Belardelli, 2020). Come prende vita in musica la donna ideale che si fa, durante il secolo risorgimentale, sinonimo di nazione? Come viene incarnata questa figura astratta nella produzione musicale dell'Italia ottocentesca e quali tensioni e sovversioni si possono osservare nel trattamento dell'allegoria femminile tra generi musicali distinti? La guerriera Odabella (Attila, 1846), la madre e moglie Lida (La battaglia di Legnano, 1849) e la bella Elvira contesa da più uomini (Ernani, 1844) sono alcune delle protagoniste verdiane che sembrano incarnare vari aspetti della nazione italiana. Nelle produzioni musicali critiche nei confronti dell'unificazione invece, l'Italia meridionale e la Sicilia in particolare hanno ampiamente cantato la loro insoddisfazione, dando vita ad altre incarnazioni musicali della patria. Attraverso l'analisi comparata di due brani—un melodramma, genere internazionale, e un canto popolare siciliano—vedremo come il corpo femminile, il suo potenziale rivoluzionario e il suo possesso possono essere utilizzati e sovvertiti per costruire modi diversi di concepire la nazione, dalla donna-Italia alla piccola patria locale. [ABSTRACT FROM AUTHOR]

Attraverso l'analisi di un contenzioso che vede per protagonisti una donna, Umbellina, e la sua famiglia, il presente articolo mostra la condizione giuridica femminile nello Stato Pontificio di metà Ottocento per quanto concerne la dote. La donna dello Stato Pontificio è in posizione giuridicamente ed economicamente subalterna e, alla morte del padre, ha diritto esclusivamente a una dote "congrua" sull'asse ereditario, in caso non sia ancora sposata; se già sposata e dotata, invece, non le spettano ulteriori beni mobili o immobili. Tuttavia, le donne dell'Ottocento, come dimostra il caso descritto nel presente lavoro, non sembrano più accettare passivamente come in passato la loro condizione e non esitano a far valere con forza i loro diritti, sfidando non solo la famiglia ma la società stessa, che ha ancora in sé le peculiarità dell'Ancien Régime, è ancora statica, basata sull'immobilismo, su un sistema gerarchico e sull'obbedienza. [ABSTRACT FROM AUTHOR]

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The article aims to illustrate the theology of charisms, starting with Sacred Scripture to reach the magisterial texts of Vatican II and of the International Theological Commission, as they allow us to outline an ecclesiological communion, in which every member of the Church, due to the gifts of the Spirit, occupies a precise role, from which ministries and vocations for the common edification derive. In this way the charisms are complementary to the hierarchical gifts for the building up of the Church. Concerning this perspective, it is also possible to understand the specific role of women in the Church, or better, their ministeriality in relation to the debate on whether or not women are called to ordained ministries. Following the thought of Edith Stein and John Paul II, the dignity and vocation of women in the Church is accepted in the order of love, modelled on the Virgin Mary, Mother of the Church for her feminine character, open, at all levels, to life and its custody. [ABSTRACT FROM AUTHOR]

Copyright of Italian Journal of Nursing (IJN) / Giornale Italiano di Infermieristica is the property of Collegio IPASVI MI-LO-MB - Ordine Professioni Infermieristiche MI-LO-MB and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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Italian Abstract: Il paper tratta un tema molto importante, quello del femminismo e dell’emancipazione della donna. La scelta del tema è dovuta all’importanza che rivestono la protagonista e il ruolo della donna in generale nella narrativa della scrittrice e fino a quale punto rappresenta Marianna Ucria, protagonista del romanzo la lunga vita di Marianna Ucria, un prototipo della donna siciliana settecentesca di quel tempo. La prima parte esamina la parità tra la donna e l’uomo in diverse situazioni della vita: nell’amore, nella vita coniugale, nel dirittto di cultura e nel matrimonio. La seconda parte sottolinea il rapporto speciale che lega la protagonista al marito, alla madre e al padre. Concludendo si può notare che Marianna a prima lettura appare vittima delle condizioni della sua società, dopo una lettura attenta apparirà una donna forte costretta a combattere con tenacia le sue esperienze dolorose con una forza meravigliosa e di emanciparsi ed imporsi con la sua parola silenziosa. English Abstract: Marianna Ucria, the heroine of the literary work (Mariana Ukria's Long Life), is distinguished among all the women who have occupied the female lead in the works of the writer Dacia Maraini. The choice of the topic of the study is due to the importance the role of women and feminist literature occupies in the work of the writer and the fact that the heroine herself is a symbol of the Sicilian women of this period. The first part of the research deals with equality between men and women in various life situations, including marital life, love relationship, the right to culture and marriage. The second part deals with the special relationship the heroine has with her husband, father and mother. The research ends by confirming how the heroine transformed, passing through different stages in her life, from a victim of societal circumstances to a strong woman who confronts her painful life experiences with remarkable power and how she was able to liberate and impose herself on society and also through her silent words. المستخلص باللغة العربية تتميز ماريانا اوکريا بطلة العمل الأدبي ( حياة ماريانا اوکريا الطويلة) من بين کل النساء اللاتى شغلن دور البطولة النسائية فى أعمال الکاتبة داتشيا ماراينى. ويرجع اختيار موضوع البحث لما يشغله دور المرأة و الأدب النسوي من أهمية في أعمال الکاتبة ولکون البطلة ذاتها رمزاً لنساء صقلية هذه الفترة. الجزء الأول من البحث يتناول المساواة بين الرجل والمرأة في مختلف التعاملات الحياتية ومنها الحياة الزوجية وعلاقة الحب والحق في الثقافة و الزواج. الجزء الثانى يعالج العلاقة الخاصة التي تربط البطلة بزوجها ووالدها ووالدتها. ينتهى البحث بتأکيد کيف تحولت البطلة ، مروراً بمراحل مختلفة فى حياتها ، من ضحية للظروف المجتمعية إلى امرأة قوية تواجه خبرات حياتها المؤلمة بقوة لافتة للانتباه و کيف استطاعت أن تتحرر وتفرض ذاتها على المجتمع وأيضاً عن طريق کلماتها الصامتة.

The article explores some themes within the Islamic tradition, related with the six acts of the Jonah’s play: rebellion, prison, salvation of the city, story of a soul, return to the starting point, book of dreams. The author reflects not only from an Islamic point of view, but also from a female perspective. Thus, the theme of rebellion is embodied in the story of five famous and beloved women in Islamic religious tradition. The prison is the paradoxical space of God’s self-discovery. The search for justice and the help to the poorest realizes the dream of a salvation for the city, as it is well attested in the Document on Brotherhood, signed by Pope Francis and imam Ahmad al-Tayyeb. The spirit of friendship (the theme from which the author starts) is the secret and the lever of this spiritual and civil transformation. [ABSTRACT FROM AUTHOR]

In Po. 1454a 16–28, Aristotele afferma che, per essere ben riusciti, tutti gli ἤθη della tragedia devono essere χρηστά, donne e schiavi compresi. L’aggettivo χρηστός, presente solo in questo luogo della Poetica, comporta importanti problemi esegetici e traduttivi, che hanno dato luogo a molteplici interpretazioni e traduzioni del termine. Posti sotto esame i principali tentativi esegetici di χρηστός in Po. 1454a 16–28 dalla metà del Novecento agli anni Duemila, il presente contributo offre una nuova ipotesi esegetica dell’aggettivo, fondandosi sull’analisi del suo valore semantico in alcuni passi delle commedie di Aristofane e dei discorsi degli oratori attici del IV sec. a.C., sulla concezione della natura della donna e dello schiavo che emerge da Aristot. Pol. I 1253b–1260b 24 e sulla menzione aristotelica del personaggio di Menelao dell’Oreste di Euripide come παράδειγμα πονηρίας ἤθους μὴ ἀναγκαίας (Po. 1454a 28–29).

Elena Ghika, conosciuta con il nome d’arte di Dora d’Istria, donna istruita ed erudita, si inserisce nel dibattito sulla emancipazione civile e culturale femminile in atto nel corso del xix secolo. Pronta a difendere i suoi diritti e quelli delle altre donne, propone come soluzione la diffusione dell’istruzione. La stessa Dora, sostenne che l’origine della disuguaglianza tra uomo e donna non era di natura biologica, ma di natura sociale. Quindi dipendeva da una tradizione culturale secondo cui le donne non dovessero istruirsi. Tutto questo aveva causato l’esclusione dalla politica delle donne e consentito l’emergere di false opinioni in merito alla loro inferiorità naturale. Un comportamento così ostile verso le donne Dora lo aveva notato in strutture tradizionali, il vero problema era liberare la società dagli antichi stereotipi riguardanti i ruoli femminili e quelli maschili. Utilizzando fonti storiografiche, articoli e documenti d’archivio, la ricerca è volta a sottolineare l’importante ruolo che l’intellettuale rumena ebbe nel panorama europeo come scrittrice e donna impegnata in politica. L’obiettivo del lavoro è ricostruire il suo pensiero sulle donne attraverso le sue opere e i suoi contatti con gli intellettuali del tempo che apprezzarono in lei il pensiero sia politico che pedagogico.

The article presents the biblical foundations of spiritual Mariology explaining the importance of basing the study of the experience of the Virgin Mary's faith on biblical information. In fact, the Scripture describes the story of Mary as the woman loved and chosen by God to become the mother of the Messiah. In both the prophecies of the Old Testament and the evangelical texts of the New Testament, the Virgin Mother of God with us is, nonetheless, a tangible woman, called to the alliance, to service, the disciple of Christ faithful unto the cross, and the Mother of the Church. [ABSTRACT FROM AUTHOR]

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The article aims to investigate the meaning of a controversial pericope in the book of Qohelet: 7:25-29. More specifically, the present research focuses on the negative utterances about the woman recorded therein. The starting question concerns the identity of said woman, which is currently debated among exegetes. There are those who believe that it is a real woman and those who refer to the sapiential personification of Madness. Some speak of the "foreign woman", who has been blamed in all the postexilic didactic tradition, while others speculate about a negative relationship with the female figures of Qohelet's own personal history, in particular his mother or wife. Having weighed the various suggestions, the article concludes that Qohelet speaks indeed of a real woman, namely his wife, perceived as the center of a familiar and social network. In this respect, the utterances are not intended to convey a negative judgment on the female universe, yet on the marital constraints restricting the activities of a field researcher like Qohelet. [ABSTRACT FROM AUTHOR]

W starożytnym piśmiennictwie monastycznym postaci kobiece jawią się raczej rzadko i to w sposób ściśle zamierzony przez autorów. Z zasady obecność kobiety nie jest tu miłe widziana; chyba że mamy tu do czynienia z jakąś grzesznicą, którą należy nawrócić na drogę cnoty, względnie z niewiastami pobożnymi, które proszą mnicha o cud lub zachęcają do bogobojności. Typem jest tu figura siostry ascety, a to zgodnie z wzorcem podanym przez Vita S. Antonii św. Atanazego Aleksandryjskiego. Św. Hieronim w Vita S. Pauli Primi Eremitae monachi Thebaei, w swym pierwszym i młodzieńczym dziele, postępuje właśnie za tym klasycznym kanonem zapoczątkowanym przez Atanazjańskie dzieło. Później jednak, w Vita S. Hilarionis (i jeszcze bardziej w Vita S. Malchi monachi captivi), Hieronim odejdzie on niego i wprowadzi weń innowację zakotwiczoną w jego własne, bogate życie mnisze. W Vita S. Pauli Primi Eremitae monachi Thebaei kobieta ukazana została poprzez trzy negatywne postaci: ladacznica – narzędzie torturowania męczennika; królowa Kleopatra – rozwiązła poganka wiodąca życie moralnie naganne; siostra samego św. Pawła Tebańskiego – krucha moralnie, niewolniczo poddana okrutnemu i zachłannemu mężowi, kobieta bez wyrazistej osobowości. Kobiety są tu więc zawsze przedstawione jako “zło”, które jawi się w życiu mnicha-ascety. Czy wówczas, gdy jest to kusicielka do złego (napastująca męczennika ladacznica), czy wtedy, gdy jawi się jako postać historyczna (Kleopatra), czy jako członek rodziny (siostra św. Pawła), należy zawsze unikać jej obecności.

ABSTRACT: Writing allows the woman to express herself and talk about her life by emphasizing her interiority. Unlike the other female literatures (English or French for example), the Italian one has been for a long time put in the shadow of “men”. In Italy, the interest in the writing of women was born in the second half of the twentieth century thanks to the feminist movement and the feminine literary criticism. In this article, we study “L’età del malessere”; a novel written by Dacia Maraini who is one of the most known Italian feminists and intellectuals. The main purpose of this study is to show how Dacia Maraini manages to deal with the theme of female identity through her protagonist “Enrica”. The writer highlights both the family and the social context in which Enrica grows because they affect the process of building her identity. Eventually, Enrica gains her identity by gaining her freedom after various vital and bodily experiences. RIASSUNTO: La scrittura permette alla donna di esprimersi e di parlare della sua vita mettendo in risalto la sua interiorità. A differenza delle altre letterature femminili (inglese o francese per esempio), quella italiana è stata per molto tempo messa all’ombra “maschile”. In Italia, l’interesse per la scrittura delle donne nasce nella seconda metà del XX secolo grazie al movimento femminista e alla critica letteraria a firma femminile. In quest’articolo, studiamo “L’età del malessere”; un romanzo scritto Dacia Maraini che è una delle più famose femministe e intellettuali italiane. Lo scopo principale di questo nostro studio è di mostrare come Dacia Maraini riesce a trattare il tema dell’identità femminile mediante la sua protagonista “Enrica”. La scrittrice mette in evidenza sia il contesto familiare sia quello sociale in cui cresce Enrica perché influiscono sul processo di costruzione della sua identità. Alla fine, Enrica conquista la propria identità ottenendo la sua libertà dopo varie esperienze vitali e corporali.

Gioconda Belli è una delle voci più raffinate dell’emancipazione della figura femminile all’interno del panorama letterario latinoamericano del XX secolo. La scrittrice nicaraguense, sin dalle sue prime opere, attua una propria personale rivoluzione a partire da ripensamento della dimensione del corpo femminile, il quale assume un significato simbolico e metaforico capace di rappresentare il profondo cambiamento ideologico auspicato dalla Belli. Secondo l’autrice è necessario ridefinire al ruolo femminile all’interno delle società latinoamericane affinché la donna acquisisca uno status di soggetto capace di affrancarla dall’immagine marcatamente subordinata che l’universo patriarcale le ha riservato. Questo filo conduttore che guida il lettore all’interno della produzione dell’autrice, si ritrova anche nell’ultimo romanzo, Las fiebres de la memorias (2018), nel quale, eccezionalmente, compare un protagonista maschile, il quale riuscirà a ridefinire sé stesso solo attraverso una ‘femminizzazione’, una valorizzazione di quella dimensione della cura dell’altro che generalmente viene pensata come pertinenza muliebre.

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Copyright of Italica Wratislaviensia is the property of Wydawnictwo Adam Marszalek and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In many contemporary novels, there are references to the art, in every conjugation. The writer, when using words, tries to create a mirror effect between his or her writing and the instruments used as means of art. In many female writers’ works, art attains a main role, and very often is closely linked to sensibility, the territory where emotions take place. In some works, Almudena Grandes presents characters who have an intimate relationship with art, which reveals itself as a vivifying power, as we can see in Te llamaré Viernes (1991) and Castillos de cartón (2004), and in the short story “Mozart, y Brahms, y Corelli” (2005). In particular, female characters embody sensibility generating from art.

L’articolo delinea la riflessione sulla donna da parte di Torquato Tasso sulla base del Discorso della virtù feminile e donnesca (Venezia, 1582), nell’ambito del dibattito sulla donna di fine Cinquecento e inizio Seicento. Ci si interroga sulla reale originalità della posizione tassiana all’interno di questo dibattito, presentando i concetti di “virtù femminile” e “virtù donnesca”, di “femina” e “donna eroica”.

In its various interpretations, Mulieris dignitatem is certainly an important document concerning women's issues. This contribution aims to demonstrate that the hermeneutic choice centered on the woman, and the womanhood of Mary, allowing us to shape a reflection that presents the dignity and vocation of women in an anthropological and Mariological sense. This article opens to further studies that in perspective, will be possible to appreciate. [ABSTRACT FROM AUTHOR]

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This essay is an introduction to reflection on the research in women's education completed by the Pontifical Faculty of Educational Sciences "Auxilium" over the last 50 years, giving particular attention to the conferences held on this topic. Three events are considered, The Statues and Their Evolution, Conferences on the Education of Women, and On the Prophetic Appeal of Veritatis Gaudium, to highlight the profound consistency between what is stated in the Statues of the Faculty from the first editions and what has been implemented in the conferences. The third event, welcoming the prophetic appeals of the Apostolic Constitution Veritatis Gaudium, set forth the hope of seeing the Faculty of Educational Sciences again situated among the other Faculties, given the particular way the educational sciences are conceived and developed. [ABSTRACT FROM AUTHOR]

The contribution highlights the constant attention of G. B. Montini - Paul VI towards women for their authentic promotion. The family environment, full of significant female presences and of profound culture, allow him a serene and at the same time critical approach to the various feminist movements and to the issue of female priesthood. From the frequentation of French personalism, it frames the feminine question in the concept of integral humanism and makes the effort to combine this vision with traditional morality and the contribution of psychology, sociology and the various human sciences. The appeal to Mary does not lack, the woman who makes her choices in full freedom and responsibility, opening herself up to Love and its needs. [ABSTRACT FROM AUTHOR]

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L’idea di bellezza nell’Islàm non può prescindere dalla Rivelazione, punto di riferimento per tutto. C’è una bellezza creata da Dio, lo stesso corpo umano è creazione divina per cui il suo aspetto esteriore esige rispetto, ed una bellezza creatadall’uomo che si esprime nella creazione di opere artistiche. Il canone estetico, di conseguenza, varia a seconda che il criterio sia strettamente religioso o profano, come nel caso della poesia e delle arti destinate al godimento privato. Il piacere prodotto dalla bellezza femminile, da un oggetto artistico, dalla parola, deriva dalla sua armonia, da un sistema di proporzioni fondato sull’equilibrio delle varie parti anche se spesso l’accento è posto sul dettaglio.L’assoluta unicità di Dio lascia poco spazio alle arti figurative, attribuendo grande importanza a forme artistiche più specifiche dell’Islàm, prima fra tutte la calligrafia.

Copyright of Confluenze. Rivista di Studi Iberoamericani is the property of Universita di Bologna, Dipartimento di Lingue, Letterature e Culture Moderne and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents a production project as a reference point in the not-for-profit world because it reconciles both ethics and aesthetics. It is a second chance model: a second opportunity for the women inmates who, besides learning a trade, construct a way to draw near the real world, using material and objects that have been recovered from Italian and European businesses. All this shows that even in disadvantaged places, beauty can create value. [ABSTRACT FROM AUTHOR]

Artykuł omawia łaciński monastycym żeński w Galii krzewiony przez św. Cezarego z Arles i jego kontynuatorów. W 506 r. Cezary rozpoczął budowę klasz­toru żeńskiego św. Jana, która została ukończona w 512 r. Pierwszą jego ksienią została siostra św. Cezarego – św. Cezaria. Do klasztoru wstąpiło wiele dziewic i wdów. Cezary napisał dla nich regułę w 534 r. Następczynią św. Cezarii została inna Cezaria, zwana Młodszą. Mniszek w klasztorze było wówczas aż dwieście. Następną ksienią została św. Liliola, a później św. Rustykuła. Przed śmiercią Cezary chciał uczestniczyć w liturgii mniszek w klasztorze św. Jana i skierował do wspólnoty zachętę, by pozostała wierna regule. Wpływ Cezarego na monastycyzm galijski był wielki, choć „Reguła” odegrała większą rolę jedynie w Prowansji. Nie znamy dokładnie dziejów klasztoru św. Andrzeja z Villeneuve koło Awi­nionu. Jedna z kronik mówi, iż w 586 r. zmarła w nim niejaka św. Cezaria. Je­śli chodzi o inne klasztory żeńskie w Galii, to mamy na ich temat jeszcze bar­dziej skąpe wiadomości. Zachował się list Cezarego wysłany do pewnej ksieni, z którego można wnosić, iż była ona jego duchową córką i kierowała założoną przez niego wspólnotą mniszek. Według tradycji także klasztor św. Piotra du Puy w Orange został założony przez św. Cezarego na górze Eutropiusza. W VI w. powstały także „Reguły” św. Aureliana: Regula ad monachos i Regula ad virgines. Założył on w Arles dwa klasztory: żeński św. Marii i męski świętych Piotra i Pawła.