Translatio Imperii

Russia as the leading orthodox power, the tsar as heir to the Eastern Roman Emperors, protector and messianic liberator of the Eastern Church and his coreligionists from Ottoman “captivity” – this representation shaped since the 17th century the self-perception of the Russian monarchy as well as the perceptions of European diplomacy and the Sublime Porte. This study traces the creation of these representations of Russia in Greek clerical environments, their circulation and evolution over time, by insisting on their various, dynamic contexts. Far from representing some kind of Orthodox peculiarity or a timeless Byzantine tradition, the discourses examined constitute part and parcel of a common Early modern European political language and imagery.

The article examines the use of the translatio imperii by the claimants of Roman imperial power in Byzantium and the West, in relation to the Investiture Controversy, while highlighting the role of the papal church and its dynamics in the context of the problem of the Two Empires (Zweikaiserproblem).

The standard analytical category of "national cinema" has increasingly been called into question by the category of the "transnational." This anthology examines the premises and consequences of the coexistence of these two categories and the parameters of historiographical approaches that cross the borders of nation-states. The three sections of World Cinemas, Transnational Perspectives cover the geopolitical imaginary, transnational cinematic institutions, and the uneven flow of words and images.

Between chapters 15 and 21 of his 'Dotzè del Crestià', Eiximenis develops the themes of the 'translatio studii et imperii' relating them to the history of the cities, ranging from Enoch, the first city according to Genesis 4,17, to the great university cities of fourteenth-century Europe, passing not only through Memphis (Egypt), Athens and Rome, but even through Nimrod's Babylon.
  Following in the footsteps of Josephus's 'Antiquities of the Jews', Eiximenis locates the origins of science and knowledge not in Egypt, but rather at the beginning of the first age of the world, Adam and the family of Seth, and even of  Lamech. In the 'Dotzè', the city of Enoch becomes a focal point for the growth of science and the arts thanks to the guidance of Jonicus, the (supposed) fourth son of Noah. Eiximenis also collects from Josephus, via the 'Historia scholastica', the story of the columns of metal and stone where all knowledge had to be stored for safekeeping against the destructive forces of water and fire.  However, he speaks of three series of columns, not two as featured in the tradition: those raised by the family of Seth and Lamech, dedicated to astrology and geometry, and those of Ham dedicated to liberal arts. (The novelty introduced by Eiximenis in his treatment of this subject is the two columns of Nimrod).
  Following this, Eiximenis speaks without  too much expansion about the transfer of political power and knowledge from the East to Greece, then to Rome, then Paris before  arriving at the English universities where Eiximenis had studied and whence wisdom had begun to spread out to the rest of the world.

The essay reconsiders in a broader framework the theme of translatio studii already studied by Etienne Gilson. This broader context moves from the ancient biblical model (Daniel’s dream) to the sketch of a progressive understanding of historical events drawn from the theories concerning the succession of earthly kingdoms and their eras, derived from Roman historical thought. In the Early Middle Ages this idea was interpreted in a contradictory and even negative way, since Christian thought tended to reduce the autonomy of human history as governed by its own principles. However, after the experience of the Carolingian Empire the theory of the succession of kingdoms was revived. It was fully developed in France in the following centuries, in order to exalt the French kingdom as taking up the legacy of Greek and Roman civilization. This interpretation had strong nationalistic connotations, which were opposed by the great cultural utopia of the Italian humanism and its ‘dream’ (as Rico...

"Abstract:
In this article I show the relationship between political theology and ethics on the example of three twentieth-century texts of German thinkers: Carl Schmitt, Johann Baptist Metz and Dietrich Bonhoeffer. When discussing the concept of each of them I’m trying to provide a definition of political theology, which is present (explicitly or implicitly) in the selected works and consider how the ethical component is enclosed in them. Since the history of ideas methodology was used during work on the essay, the text also points out the elements of the environment and intellectual climate of thinkers contemporary to the main protagonists, who may have influenced their thoughts and works. The most important - and most widely discussed – is the concept of the deutsche Sonderweg (based on idea of translatio Imperii, described by Jacques le Goff, which was the base of belief of the special role which Germany
plays in the history and of its responsibility for the fate of the world) and the specific German ”confessionalization”, strongly binding structures of the ecclesiastical and State authorities.

Key words: political theology, ethics, Bonhoeffer, the political, deutsche Sonderweg

Abstrakt:
W niniejszym artykule przedstawiam relację pomiędzy teologią polityczną a etyką na przykładzie tekstów trzech dwudziestowiecznych myślicieli niemieckich: Carla Schmitta, Johanna Baptisty Metza i Dietricha Bonhoeffera. Przy omawianiu koncepcji każdego z nich staram się przedstawić definicję teologii politycznej obecnej (explicite bądź implicite) w wybranych dziełach i zastanowić się, na ile jest w niej obecny komponent etyczny. Ponieważ w pracy nad esejem posługiwałam się metodologią właściwą historii idei, w tekście wskazuję również te elementy środowiska i klimatu intelektualnego współczesnych wymienionym myślicielom, które wpłynęły na kształt ich myśli i twórczości. Najważniejsze – i najszerzej omówione – to koncepcja deutsche Sonderweg (oparte na opisanej przez Jacquesa le Goff idei translatio
Imperii przekonanie o szczególnej roli Niemiec w dziejach i ich odpowiedzialności za losy świata) oraz specyficzna niemiecka konfesjonalizacja, silnie wiążąca struktury władzy kościelnej z władzą państwową.

Słowa-klucze: teologia polityczna, etyka, Bonhoeffer, polityczność, deutsche Sonderweg"

On April 13, 1578, the Dominican friar Francisco de la Cruz was burned at the stake by the Lima Inquisition, which had declared him ‘an obstante heretic.’ Cruz is today remembered most for his outlandish prophecies about the destruction of Spain and the European church and the transfer of their seats of power to Peru, where he would rule as both Pope and king. This essay argues that rather than envisioning the separation of Peru from Spain, as some scholars argue, Cruz predicted divine retribution against Spain and the church in Europe and the survival of the Spanish nation in the refuge of the Indies. He did so via a unique adaptation of the centuries-old narrative of translatio imperii et ecclesiae and an understanding of the Spanish nation and the church as inherently mobile. While Cruz’s ideas were uncommon in his day, several other proposals were floated in the Spanish world – even as late as the nineteenth century – that echo his thinking and his use of the translatio trope.

This paper focuses on the first ancient tradition known about the theme of the translatio imperii, i.e. the succession of the Assyrian, Mede and Persian empires. The ancient Greek evidence concerning it (and Herodotus above all) is studied in the light of the debate that has recently brought into question the very existence and the nature of the Median “empire”. The paper enquires about the possibility that the concept of translatio imperii derive not from the Greek thought (as it has often maintained) but from an oral Near-Eastern tradition.

... globalization and hybridization 315 fredric Jameson 15 ... within global economies 320 Jonathan rosenhaum selected bibliography 326 contributors 354 index of film and television ... while presenting them "under erasure" so as to acknowledge the limits of the nation-state paradigm ...

https://journals.openedition.org/genrehistoire/4150
Au milieu du Xe siècle, la reine Gerberge, épouse de Louis IV (939-954) et mère de Lothaire (954-986), se trouve au cœur des luttes pour le pouvoir qui agitent les deux Francies. Sœur du puissant Otton Ier, elle est en mesure de percevoir le rapport de force qui s’engage entre lui et les Carolingiens, et construit avec l’évêque de Laon, Roricon, un discours visant à contrecarrer la suprématie ottonienne. Ce discours s’incarne dans un ensemble de textes élaborés autour de Roricon, dont certains sont commandités par, ou destinés à, Gerberge. Ils développent pour la reine une nouvelle forme de sainteté au féminin à travers la figure de Clotilde, à la fois reine, mère et épouse. En outre, ces textes cherchent à récupérer l’idée de translatio imperii au profit des Carolingiens, désignés ainsi comme successeurs légitimes des Romains et des rois mérovingiens, au contraire des Ottoniens. On peut voir là le signe d’une véritable compétition idéologique avec les Ottoniens qui ne suffit toutefois pas à enrayer le déclin carolingien et la récupération du titre impérial par Otton Ier en 962.

Questo intervento affronta la questione, spinosa nella misura in cui il testo in esame presenta elementi di diversa e spesso non appurabile provenienza, del logos medikos di Erodoto. Questa sezione dell'opera dello storico di Alicarnasso viene studiata in quanto prima narrazione greca pervenutaci di una translatio imperii. O per meglio dire, di due translationes: quella tra l'impero assiro e l'"impero" dei Medi e quella tra quest'ultimo e l'impero persiano di Ciro il Grande. L'attenzione è in particolare concertata su due elementi: da un lato la natura archetipica della regalità meda in Erodoto, che nelle sue forme costituisce un modello per tutta l'ideologia imperiale successiva; dall'altro la sempre più sostenuta inesistenza storica d'un imperium dei Medi di tipo statuale e centralizzato, come furono la compagine neo assira e quella achemenide.

The popularity of studies on empires since the 1990s has recently been labelled as the “imperial turn” in humanities and social sciences. Political scholars have moved their attention from the nation state to new transnational forms of power. This has led historians to problematize the study of political organizations and the assumptions about this that are based on the post-Westphalian system of states. The economic and administrative structures of past polities have been scrutinized from new points of view. This tendency has also brought the notion of Empire into the research agendas of historians. Empires are polities with an imperial vision of themselves, of the nature of their hegemony and its legitimacy. One of the recurring elements in the self-definitions of political legitimacy by imperial powers has been their use of and reflection upon the past, more specifically their reference to continuation or transfer of a previous universal hegemony. The concept of translatio imperii, defining the movement of world history as a transfer from one imperial hegemony to another, has allowed the replacement of the spatial organization of empire with a principle of movement of imperial authority through the ages. A comparison with different, but interwoven, cultures in Europe and the Middle East will investigate the presence of similar concepts of imperial transfer and enable us to understand how uses of the past shaped concepts of universal hegemony in these societies.

The popularity of studies on empires since the 1990s has recently been labelled as the “imperial turn” in humanities and social sciences. Political scholars have moved their attention from the nation state to new transnational forms of power. This has led historians to problematize the study of political organizations and the assumptions about this that are based on the post-Westphalian system of states. The economic and administrative structures of past polities have been scrutinized from new points of view. This tendency has also brought the notion of Empire into the research agendas of historians. Empires are polities with an imperial vision of themselves, of the nature of their hegemony and its legitimacy. One of the recurring elements in the self-definitions of political legitimacy by imperial powers has been their use of and reflection upon the past, more specifically their reference to continuation or transfer of a previous universal hegemony. The concept of translatio imperii, defining the movement of world history as a transfer from one imperial hegemony to another, has allowed the replacement of the spatial organization of empire with a principle of movement of imperial authority through the ages. A comparison with different, but interwoven, cultures in Europe and the Middle East will investigate the presence of similar concepts of imperial transfer and enable us to understand how uses of the past shaped concepts of universal hegemony in these societies.