Centrul CODEX este partener al conferinței anuale a Fédération Internationale des Instituts d’Études Médiévales (FIDEM), care va avea loc la UBB Cluj între 23-26 septembrie 2015. Programul complet al evenimentului poate fi găsit aici.
În deschiderea conferinței (23 septembrie, orele 10-12, Aula Magna UBB), Adrian Papahagi va susține o prelegere plenară despre “Tradiția medievală a Consolării Filosofiei”.
Plenary Session: Wednesday, September 23rd, 10:00—12:00 Room: Aula Magna
Ioan-Aurel Pop, Acad. Prof. Dr., Rector of the Babeș-Bolyai University
Jacqueline Hamesse, Prof. Emer. Dr. (Université catholique de Louvain), President of FIDEM
Ovidiu Augustin Ghitta, Prof. Dr., Dean of the Faculty of History and Philosophy
Alexander Baumgarten, Conf. Dr., Director of the Centre for Ancient and Medieval Philosophy
Adrian Papahagi, Dr., Universitatea Babeș-Bolyai, Cluj-Napoca
Reading Boethius’s De Consolatione Philosophiae in the Early Middle Ages: Latin and Vernacular Traditions
Like geological strata, younger texts add to their sources, and themselves become the sources of further layers of scholarship. In studying, glossing and translating Boethius’s De Consolatione Philosophiae, Carolingian and Ottonian scholars were absorbing traditions they knew close to nothing about. Stoic and Neoplatonic thought thus reached the schools of Fleury, Laon, Ferrières, Auxerre or Saint Gall. Some glosses unveil the perplexities of the Carolingian glossators, who thought they were reading a Father of the Church, and exclaimed in the margins of manuscripts: ‘hic magis philosophice quam catholice loquitur’, or ‘hic mentitur de fato’. At Auxerre, Remigius and his school read Boethius alongside the other late antique authorities, Augustine and Gregory. Intertwined with clandestine Platonic and dominant patristic sources and analogues, the Consolatio reached Anglo-Saxon England in the late ninth century, and was promptly and courageously translated. This translation may have influenced Old English poems like The Wanderer, and it certainly became the source of the Disticha Catonis in Old English, and of Ælfric’s vernacular prose around the year 1000. In my address, I shall explore the fascinating fortune of the Consolatio in the ninth and tenth centuries, in an attempt to show the interplay between the text, its sources, and its exegesis.