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By Egon Wellesz

The background of Byzantine track and Hymnography was once first released in 1949 and has for ten years been the traditional textbook in this topic. fresh development during this box, although, due partially to the author's personal paintings, has made a moment revised and enlarged variation precious. The sections on Byzantine liturgy and on Byzantine notation were rewritten and significantly prolonged. New chapters were further at the melismatic sort and on liturgical chant right. therefore, for the 1st time, the full box of Byzantine musicology has been coated and the second one version could be crucial not just to all these drawn to Byzantine reports but in addition to scholars of jap liturgy. Egon Joseph Wellesz (1885-1974) used to be an Austrian composer, musicologist, and instructor. His value as a composer rests mainly on his degree works and symphonies. whereas his artistic occupation was once divided among Vienna and Oxford, his musical variety used to be unpredictable, exhibiting his affection for gorgeous melody frequently with huge leaps and angular in profile. Wellesz studied in Vienna less than Schoenberg - purportedly his first deepest student - in addition to Guido Adler, who based the musicological institute in Vienna and used to be a number one editor of the Denkmäler der Tonkunst Österreich. those twin affects formed a lot of his musical and scholarly notion. In 1913, Wellesz embarked upon what might develop into a lifelong research of Byzantine song.

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Southern, Grosseteste (Oxford, Clarendon, 1986), p. 32. Kristeller, ‘Humanism’, in CHRP, pp. 113–37. One should stress the phrase ‘in the main’; humanism, like the Renaissance, has a long history, and in the late fifteenth and sixteenth centuries humanists became involved in a range of subjects from logic and science that do not fall within a simple five-part scheme. ) The Cambridge Companion to Renaissance Humanism (Cambridge, Cambridge University Press, forthcoming). See also Anthony Grafton, ‘Humanism, Magic and Science’, in A.

39 Science posed another problem for the seventeenth-century rationalist. One of Descartes’s best known theses is his view that mind and body are ‘really distinct’, that is, that each can exist without the other. 40 To explain physical events, therefore, we do not need to postulate the intervention of incorporeal agents (such as, for example, the planetary intelligences). But this INTRODUCTION 9 raised the philosophical problem of how mind and body could influence each other, and could also constitute one human being.

Ch. 7, p. 40. Rogers and Alan Ryan (eds) Perspectives on Thomas Hobbes (Oxford, Clarendon, 1988), pp. 171–88. 47 I am very grateful to Dr Jill Kraye and Professor Stuart Brown for their helpful comments on an earlier draft of this introduction. CHAPTER 1 The philosophy of the Italian Renaissance Jill Kraye TWO CULTURES: SCHOLASTICISM AND HUMANISM IN THE EARLY RENAISSANCE Two movements exerted a profound influence on the philosophy of the Italian Renaissance: scholasticism and humanism, both of which began to take root in northern Italy around 1300.

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