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Journal articles on the topic 'Erasmus'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Conley, Thomas M. "No Way to Pick a Fight: A Note on J. C. Scaliger's First Oratio contra Erasmum." Rhetorica 26, no. 3 (2008): 255–65. http://dx.doi.org/10.1525/rh.2008.26.3.255.

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Abstract In 1531, Julius Caesar Scaliger published his Oratio pro M. Tullio Cicerone contra Des. Erasmum, a scathing attack on Erasmus occasioned by the publication three years earlier of Erasmus's Dialogus Ciceronianus sive de optimo dicendi genere, which, in turn, had attacked the proponents of the view that Cicero was the best and only model for good Latin rhetorical style. Erasmus never responded in print to Scaliger's vituperative “oration” (in reality, a pamphlet meant to be circulated among the literati). This paper argues that Erasmus did not respond because Scaliger's insults were so

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2

Scheck, Thomas P. "Thomas More: First and Best Apologist for Erasmus." Moreana 58, no. 1 (2021): 75–111. http://dx.doi.org/10.3366/more.2021.0093.

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Contrary to the legend that evolved in late sixteenth century Recusant More hagiography, of a distancing or even a breach in the spiritual and intellectual friendship between Thomas More and Erasmus of Rotterdam, the primary texts point to the persistence of an intimate bond between them. Even More's late letter to Erasmus informing him of his resignation addresses the matter of Erasmus's churchmanship and doctrinal reliability. Here we find More defending and praising the writings of Erasmus, and not merely against the rabid and ill-willed scholastic ignoramuses who had attacked his New Testa

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3

Wielemans, Willy. "Erasmus Assessing ERASMUS." Comparative Education 27, no. 2 (1991): 165–80. http://dx.doi.org/10.1080/0305006910270205.

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4

Cro, Melinda A. "Folly’s Tyranny: Theatricality in Erasmus’s and Labé’s Portraits of Folly." Moreana 49 (Number 189-, no. 3-4 (2012): 5–20. http://dx.doi.org/10.3366/more.2012.49.3-4.3.

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The figure of folly and her tyranny over the human condition are themes that both Erasmus and Louise Labé explore in the sixteenth century, Erasmus in the Praise of Folly and Labé, inspired by Erasmus, in the Débat de Folie et d’Amour. Both works share not only common themes and images, but an emphasis on theatre, both as form and as an important image. Through a comparative analysis of these two works and looking back to Lucian’s Declamatio pro tyrannicida and Erasmus’s response as important sources, it slowly becomes evident that Erasmus and Labé shared a common goal – to highlight the inher

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5

Engammare, Max. "John Calvin’s use of Erasmus." Erasmus Studies 37, no. 2 (2017): 176–92. http://dx.doi.org/10.1163/18749275-03702008.

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It is well known that Calvin made important use of Erasmus—the most quoted author in Calvin’s Commentaries on the New Testament—although he criticized him and contested his position more than regularly. This paper is focusing on a philological use of Erasmus by Calvin in his commentaries to the Canonical Epistles, particularly in the first Epistle of John with the Comma Joanneum (chapter 5). Two questions emerge. First, in which places (loci) did Calvin quote Erasmus in an exegetical or philological way of commenting the New Testament? Second, what did Calvin take and leave from Erasmus’s anno

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6

Semenova, Sofia Yu. "ON ERASMUS OF ROTTERDAM PHILOLOGICAL AND PEDAGOGICAL HERITAGE." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 12 (2024): 52–61. https://doi.org/10.28995/2686-7249-2024-12-52-61.

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Reflection of Erasmus of Rotterdam heritage in the literature on history of linguistics is under consideration. Mentioning Erasmus’s 1513 syntactic work based on Donatus’s grammar in the book “Introduction to theoretical linguistics” by John Lyons has made the starting point for the present study. The author has not yet been able to find any other information about that essay (as well as the essay itself). In the Russian academic literature on the history of linguistics. there are almost no references to Erasmus. One might assume that Lyons was referring to some other work by Erasmus – perhaps

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7

Bobbio, Norberto. "Homenagem a Erasmo/Homenage to Erasmus." Brazilian Journal of International Relations 5, no. 3 (2017): 689–95. http://dx.doi.org/10.36311/2237-7743.2016.v5n3.11.p689.

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O texto consiste num discurso pronunciado por Norberto Bobbio em 29 de março de 1996 na Aula Magna da Universidade de Turim, por ocasião do desenvolvimento da Conferência Intergovernamental da União Europeia. Bobbio aborda o pensamento político e o irenismo erasmianos, baseados respectivamente numa concepção cristã de política e numa concepção ético-religiosa de pacifismo.Palavras-chave: Erasmo, irenismo, cristianismo, guerra, paz. Abstract: This paper is a speech by Norberto Bobbio on March 29, 1996 in the Aula Magna of the University of Turin, on the development of the European Union Intergo

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8

Nascimento, Sidnei Francisco do. "FILOSOFIA DA EDUCAÇÃO NO CONTEXTO DE ERASMO DE ROTTERDAM E ROUSSEAU." Cadernos de Pesquisa 22 (December 31, 2015): 88. http://dx.doi.org/10.18764/2178-2229/v.22n.especial/p.88-96.

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Erasmo e Rousseau concordavam com o cuidado que os pais deveriam ter com a escolha da ama de leite. Criticavam o despotismo dos professores e o método de ensino que não respeitasse a liberdade e a individualidade da criança. Propagavam uma religiosidade sincera e interior sem ritos e formalismos e concebiam como princípio de uma boa educação a formação intelectual e moral baseada em suas concepções sobre a natureza.Palavras-chave: Erasmo. Rousseau. Religião. Educação. Razão. Natureza. PHILOSOPHY OF EDUCATION IN THE CONTEXT OF ERASMUS OF ROTTERDAMAND ROUSSEAUAbstract: Erasmus and Rousseau agree

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Nascimento, Sidnei Francisco do. "FILOSOFIA DA EDUCAÇÃO NO CONTEXTO DE ERASMO DE ROTTERDAM E ROUSSEAU." Cadernos de Pesquisa 22 (December 31, 2015): 88. http://dx.doi.org/10.18764/cp.v22i0.2978.

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Erasmo e Rousseau concordavam com o cuidado que os pais deveriam ter com a escolha da ama de leite. Criticavam o despotismo dos professores e o método de ensino que não respeitasse a liberdade e a individualidade da criança. Propagavam uma religiosidade sincera e interior sem ritos e formalismos e concebiam como princípio de uma boa educação a formação intelectual e moral baseada em suas concepções sobre a natureza. Palavras-chave: Erasmo. Rousseau. Religião. Educação. Razão. Natureza. PHILOSOPHY OF EDUCATION IN THE CONTEXT OF ERASMUS OF ROTTERDAMAND ROUSSEAU Abstract: Erasmus and Rousseau agr

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10

Petneházi, Gábor. "Opera Omnia Desiderii Erasmi Roterodami, vol. I, 8: Iulius Exclusus, ed. Silvana Seidel Menchi (1–299); De civilitate morum puerilium, ed. Franz Bierlaire (299–343); Conflictus Thaliae et Barbariei, ed. René Hoven † (369–419), Leiden, Boston, Brill, 2013." Magyar Könyvszemle 131, no. 2 (2021): 229–32. http://dx.doi.org/10.17167/mksz.2015.2.229.

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Immár félévezredesek a Iulius Exclusus szerzősége körüli kételyek, amelyek megnyugtató rendezésére az erasmusi életmű kritikai kiadásának legújabb darabja vállalkozott. Sokan sokfélét írtak azóta Erasmus szerzősége mellett és ellene, sokan vélték megtalálni az igazi, nem erasmusi szerzőt, és sokan érveltek amellett is, hogy bármennyire nem ismerte el a mester soha sem sajátjának e botrányos dialógust, mégis minden külső és belső jegyében kitörölhetetlenül az ő keze nyomát viseli. E számos különböző vélemény, állásfoglalás végül már a lényeget is elfedte az egyszeri vagy egyszerű, tudatlan, ám

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11

Ledo, Jorge. "Which Praise of Folly Did the Spanish Censors Read?" Erasmus Studies 38, no. 1 (2018): 64–108. http://dx.doi.org/10.1163/18749275-03801004.

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Abstract The discovery and subsequent edition of the only known sixteenth-century Spanish translation of The Praise of Folly (which should now be dated ca. 1532–1535) put into question the notion that Erasmus was almost exclusively received as a doctrinal author in sixteenth-century Spain. To bolster this argument, these pages examine the 1536 Spanish translation of Alberto Pio’s Tres et viginti libri locos lucubrationum variarum D. Erasmi Roterodami. Though this translation was not unknown to scholars, none realized that book IV, part 1 included a partial translation, paraphrase, and commenta

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12

Wallace, Joseph. "The Merits of Being Obscure: Erasmus and Budé Debate the Style, Shape, and Audience of Humanist Scholarship." Moreana 46 (Number 177-, no. 2-3 (2009): 198–229. http://dx.doi.org/10.3366/more.2009.46.2-3.11.

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The author examines the epistolary exchange between Desiderius Erasmus and Guillaume Budé from 1516 to 1519 in the context of Budé’s De Asse et partibus eius and Erasmus’s Adagia. The two humanists argued about the proper style of intellectual exchange and the proper audience for their works. Budé believed that men like himself and Erasmus should concentrate only on subjects that are too difficult for average scholars, while Erasmus wanted his works to be accessible to the entire learned world. The difference of opinion reveals two radically different views of the style, content, purpose, and

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Mout, Nicolette. "Against a Feline Erasmus." Erasmus Studies 39, no. 2 (2019): 129–45. http://dx.doi.org/10.1163/18749275-03902003.

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Abstract The publication of the fiftieth volume of Erasmi Opera Omnia (ASD), a series begun in 1969, leads to an examination of Erasmus as editor of texts, of which his editions of the New Testament and of patristic writings hold pride of place. Treatment of the question how Erasmus himself rated editions and editors is preceded by an assessment of his public persona. The disputatious or outright polemical Erasmus showed himself not at all, as Huizinga would have it, “restricted to the feline” in his expressions about other scholars and their work. Erasmus’ ideas about the making or the apprec

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14

Blair, Ann. "Erasmus and His Amanuenses." Erasmus Studies 39, no. 1 (2019): 22–49. http://dx.doi.org/10.1163/18749275-03901011.

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Abstract This Margaret Mann Phillips lecture of 2018 examines Erasmus’s relationships with his amanuenses, building on the work of Franz Bierlaire (1968) and others. It especially considers when and why members of Erasmus’s familia appeared in print in his works. Mention of servants functioned in a variety of ways to allay the author’s responsibility for features of the text that might be criticized. Manuscript evidence also shows Erasmus working with his amanuenses in the preparation of publications and indexes in particular.

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15

Essary, Kirk. "Enduring Erasmus." Church History and Religious Culture 97, no. 3-4 (2017): 322–33. http://dx.doi.org/10.1163/18712428-09703001.

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This paper considers the future of Erasmus studies and scholarship on Christian humanism. It argues that two approaches will be especially useful going forward: reception history (of Erasmus’s works in particular) and the history of emotions. Both will aid in answering enduring questions about the relationship between the Renaissance and Reformation and the nature of Christian humanism, as well as opening up new avenues of inquiry in an area of study especially conducive to interdisciplinary research.

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16

Dodds, Gregory D. "An Accidental Historian: Erasmus and the English History of the Reformation." Church History 82, no. 2 (2013): 273–92. http://dx.doi.org/10.1017/s0009640713000024.

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When post-Reformation English authors sought to describe pre-Reformation Catholicism, they turned to the writings of Desiderius Erasmus for historical evidence to back up their arguments justifying the break from Rome. For many later English schoolboys, Erasmus was one of the only Catholic authors they read and the depictions of Catholicism found in the Praise of Folly and, especially, in the Colloquies, became their picture of Catholic clergy, as well as foundational imprints for their mental image of relics, pilgrimages, and other Catholic practices. References to Erasmus as a historical aut

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17

Wetters, Brent. "Allegorical Erasmus: Bruno Maderna's Ritratto di Erasmo." Cambridge Opera Journal 24, no. 2 (2012): 159–76. http://dx.doi.org/10.1017/s0954586712000183.

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AbstractThis essay aims to find a unifying thread amid the eclectic works of Bruno Maderna, and also to situate his compositional philosophy in relation to his more famous colleagues of the Darmstadt Summer Courses. More than any of the other composers at Darmstadt, Maderna was committed to its ‘project’ and to the values it placed on musical discourse, in spite of the fact that he seemed to abstain from its often-heated polemics. In contrast to many of his colleagues, Maderna was not one to speak at length about his compositions, preferring to express himself through his music. However, one w

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18

Voorhoeve, Alex. "Erasmus." Philosophers' Magazine, no. 48 (2010): 98–100. http://dx.doi.org/10.5840/tpm201048139.

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19

Berrio-Galan, Daniel. "Erasmus+." InnovAiT: Education and inspiration for general practice 13, no. 11 (2019): 687–88. http://dx.doi.org/10.1177/1755738019864120.

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20

Margolin, Jean-Claude. "Erasmus." Prospects 23, no. 1-2 (1993): 333–52. http://dx.doi.org/10.1007/bf02195044.

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21

. "Erasmus." Huisarts en Wetenschap 52, no. 5 (2009): 253. http://dx.doi.org/10.1007/bf03085620.

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22

Baker-Smith, Dominic. "Erasmus and More: A Friendship Revisited." Recusant History 30, no. 1 (2010): 7–25. http://dx.doi.org/10.1017/s0034193200012607.

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Writing in 1532, the elderly Erasmus reflected on the hazards of marriage and parenthood: friendship, he concluded, is the prime source of comfort in human life, praecipuum humanae vitae solatium, ‘but even there trust is rare and inconstancy is common’. Given the span of acquaintance covered by the eleven volumes of correspondence collected by P. S. Allen in his Erasmi epistolae, Erasmus had plenty of opportunity to test this rather pessimistic view. Indeed, one suspects that it derived as much from his own touchiness as from the unreliability of his friends. Few of his friendships have recei

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23

Holder, R. Ward. "Erasmus and the Novum Instrumentum." Church History and Religious Culture 96, no. 4 (2016): 491–97. http://dx.doi.org/10.1163/18712428-09604001.

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This issue of Church History and Religious Culture celebrates the five hundred years of influence to both religious life and piety and to scholarship that the publication of the Novum Instrumentum engendered. Truly, littera scripta manet. The essays gathered here challenge presently held notions of what Erasmus was doing in creating a critical Greek New Testament, his status as a theologian, his relationship to Jerome and the fashioning of a biblical eleoquence, his relationship to Martin Luther, and even the influence of Erasmus’s work itself. By challenging presently held notions, these essa

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Louthan, Howard. "A Model for Christendom? Erasmus, Poland, and the Reformation." Church History 83, no. 1 (2014): 18–37. http://dx.doi.org/10.1017/s0009640713001662.

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This article examines the close ties that developed between Desiderius Erasmus and the Polish kingdom and the implication of these relationships on our understanding of the religious landscape of late medieval and early modern Europe. Few regions embraced Erasmus as enthusiastically as Poland, and nowhere else did he have such a concentration of allies positioned at the highest levels of society including the king himself. More than any other figure from western Europe, Erasmus helped shape the intellectual and religious agenda of the Polish kingdom during this period. A close analysis of this

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Parker, Douglas H. "The English Enchiridion Militis Christiani in the Seventeenth, Eighteenth, and Nineteenth Centuries." Renaissance and Reformation 31, no. 3 (2009): 5–21. http://dx.doi.org/10.33137/rr.v31i3.11625.

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Following earlier articles in Renaissance and Reformation and Erasmus in English, this paper examines the fate of Erasmus's Enchiridion Militis Christiani in three late editions published in the seventeenth, eighteenth, and nineteenth centuries. Again in 1686, 1752, and 1816, Erasmus's work was called upon to support Catholic and Protestant convictions alike.

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Carman, Glen. "A “Killing Fully Acceptable to God”: Sepúlveda and Erasmus on the War against the Turks." Renaissance and Reformation 47, no. 2 (2024): 99–139. http://dx.doi.org/10.33137/rr.v47i2.43680.

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Sultan Suleiman’s siege of Vienna in 1529 prompted a new round of treatises from humanists proposing ways to confront the Ottoman threat, including from Erasmus of Rotterdam and Juan Ginés de Sepúlveda, who approached the question from almost opposite positions. This article examines how the antimilitarist Erasmus responded to the imperialistic aspirations of such calls to arms as the exhortation written by Sepúlveda. Whereas Sepúlveda sees war with the Ottomans as an existential battle of civilizations, Erasmus looks inward for the causes of the conflict and the path to victory, both of which

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haarberg, jon. "Om Erasmus." Nytt Norsk Tidsskrift 24, no. 03 (2007): 330–33. http://dx.doi.org/10.18261/issn1504-3053-2007-03-08.

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Carrington, Laurel, Erasmus, Guy Bedouelle, Howard Jones, Charles Fantazzi, and Ann Dalzell. "Erasmus Controversies." Sixteenth Century Journal 30, no. 2 (1999): 626. http://dx.doi.org/10.2307/2544800.

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Bloemendal, Jan. "Erasmus Online." Erasmus Studies 34, no. 1 (2014): 65–66. http://dx.doi.org/10.1163/18749275-03401009.

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Frijhoff, Willem. "Erasmus’ Heritage." Erasmus Studies 35, no. 1 (2015): 5–33. http://dx.doi.org/10.1163/18749275-03501009.

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The ironic but very readable dialogues on folk religion in Erasmus’ Colloquia were used as school books for two centuries. Though their influence on the battle against superstition is difficult to measure, they obviously reflect the practices and debates of their own time. This article confronts Erasmus’ dialogue on exorcism with the ideas and practices of folk religion in the sixteenth-century biconfessional duchy of Cleves under Duke William V. Two sources stand out in particular: the influential treatise De praestigiis daemonum (1563) of court physician Johan Wier, an admirer of Erasmus and

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Regier, Willis Goth. "Erasmus’ Encomia." Erasmus Studies 44, no. 2 (2024): 211–24. http://dx.doi.org/10.1163/18749275-04402001.

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Abstract Erasmus praised contemporaries in books, letters, prefaces, and adagia. His public career was launched with an ostentatious work of praise, the Panegyricus ad Philippum Austriae (1504), in which he satisfied court expectations and literary tradition. He titled five works Encomium; one of them—the Moriae Encomium (Praise of Folly)—is by far his most popular book. This article examines his encomia and his interest in writing them. It identifies the models and conventions Erasmus inherited and recounts the trouble he took to make his encomia unique.

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Holubar, K. "ERASMUS WILSON." Aktuelle Dermatologie 36, no. 01/02 (2010): 1–3. http://dx.doi.org/10.1055/s-0029-1243935.

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Rutt, Richard. "Saint Erasmus." Journal of Medical Biography 10, no. 1 (2002): 58. http://dx.doi.org/10.1177/096777200201000109.

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Cummings, Brian. "Encyclopaedic Erasmus." Renaissance Studies 28, no. 2 (2014): 183–204. http://dx.doi.org/10.1111/rest.12049.

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Bloemendal, Jan. "Erasmus Online." Erasmus Studies 42, no. 2 (2022): 161–63. http://dx.doi.org/10.1163/18749275-04202004.

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Cummings, Brian. "Gay Erasmus." Renaissance Quarterly 77, no. 3 (2024): 789–840. https://doi.org/10.1017/rqx.2024.212.

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This article provides a new framework for understanding sexuality in Erasmus. It examines his correspondence with the monk Servaas Rogerszoon and with other familiars, making a critique of the use of letters for life writing before and after P. S. Allen’s edition. It discusses monastic contexts, especially within the Augustinian order, and humanist knowledge of same-sex values in Greek and Latin philology. Moving beyond biography, it recreates discourses of same-sex practice in the “Adagia.” In placing the letters and adages within a domain of queer studies, it demonstrates for the first time

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Lesjak, Miha, Emil Juvan, and Eva Podovšovnik. "Erasmus+ Mobility: Empirical Insights into Erasmus+ Tourists’ Behaviour." Academica Turistica 13, no. 1 (2020): 35–50. http://dx.doi.org/10.26493/2335-4194.13.35-50.

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Çağlayan; ASLAN, DİNÇER. "Ankara Üniversitesi Erasmus Koordinatörlerinin Erasmus Programına İlişkin Görüşleri." Ankara Üniversitesi Eğitim Bilimleri Fakültesi Dergisi 50, no. 2 (2017): 201–23. http://dx.doi.org/10.1501/egifak_0000001402.

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Bance, A. "The idea of Europe: from Erasmus to ERASMUS." Journal of European Studies 22, no. 1 (1992): 1–19. http://dx.doi.org/10.1177/004724419202200101.

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Regier, Willis G. "Apophthegmata, Collected Works of Erasmus, vols. 37 and 38 by Desiderius Erasmus, and: Apophthegmatum Libri I-IV, Erasmi Opera Omnia IV-4 by Desiderius Erasmus." MLN 129, no. 5 (2014): 1248–51. http://dx.doi.org/10.1353/mln.2014.0095.

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Regier, Willis Goth. "Pierre Bayle’s Erasmus." Erasmus Studies 42, no. 1 (2022): 30–59. http://dx.doi.org/10.1163/18749275-04201003.

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Abstract Desiderius Erasmus (1466?-1536) and Pierre Bayle (1647–1706) are two of the most respected figures in the Republic of Letters. Their names are often joined due to similarities in their thinking and concerns, their ties to Rotterdam, their coincidental circumstances, and Bayle’s own praise of Erasmus. Bayle read Erasmus carefully, quoted him often, cited him more often still, and noted his flaws. This paper tracks Bayle’s explicit references to Erasmus in his journalism, books, and letters. It indicates what he read and what he apparently preferred among Erasmus’ writings. It observes

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WALLACE, DANIEL B. "Erasmus and the Book That Changed the World Five Hundred Years Ago." Unio Cum Christo 2, no. 2 (2016): 29. http://dx.doi.org/10.35285/ucc2.2.2016.art2.

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Abstract: The ﬁrst published Greek New Testament (NT), Novum Instrumentum Omne, appeared on March 1, 1516. It was a diglot—a Latin-Greek NT. The Reformation was born because Luther had Erasmus’s Greek NT in his hands. This article looks at the history behind that momentous publication, who Erasmus was, and how his most controversial work became the spark that was fanned into the ﬂames of the Reformation. All Protestant translations of the NT for the past half millennium ﬁnd their roots in the Novum Instrumentum. Ironically, producing a Greek NT may have been a “side issue” for Erasmus. Yet thi

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Yun, Heui Rim. "The Educated Christian: Erasmus’s Perspective of the Renaissance Man." Korean Society for the Study of Moral Education 35, no. 4 (2023): 229–46. http://dx.doi.org/10.17715/jme.2023.12.35.4.229.

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This study is to understand Erasmus’s view on free will and liberal education from the perspective of the Renaissance man. In Erasmus’s view on free will, human being’s soul consists of both reason and free will which are considered to be inseparable and necessarily connected to each other, and free will could be cultivated in the process of improving reason through education. Erasmus accepts the concept of free choice which plays a role in arbitrarily choosing good or evil. Furthermore, he insists that the free choice is born from free will and reason. In his view, free will and reason

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Faber, Riemer A. "Humanitas as Discriminating Factor in the Educational Writings of Erasmus and Luther." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 25–37. http://dx.doi.org/10.1163/187607505x00029.

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AbstractBetween 1520 and 1530 Desiderius Erasmus published several treatises on education in which he provides practical advice about subjects worthy of study and the ideological assumptions which support it. Drawing special attention to his understanding of the natural capabilities of humanity, this article seeks to illustrate the relation between one of Erasmus's theological premises and his promotion of classical culture. During the same period Martin Luther wrote three influential educational tracts and also engaged Erasmus in a debate over the freedom of the will, which forced both the Ch

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DERVİŞ, Hamid. "Erasmus Staff Education Mobility." Turk Kutuphaneciligi - Turkish Librarianship 36, no. 3 (2022): 392–94. http://dx.doi.org/10.24146/tk.1130331.

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Bu "editöre mektup", Polonya'daki Lodz Üniversitesi Filoloji Fakültesi'nin Bilişim ve Bibliyoloji bölümünde 16-19 Mayıs 2022 tarihleri arasında gerçekleşen Erasmus Personel Öğretim Hareketliliğini anlatmaktadır. Dersler, yazarın hakemli dergilerde yayınlanan önceki çalışmalarından ve bilimsel makalelerinden alınmıştır.

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Fallica, Maria. "Quodammodo transfiguratum est in animum: Erasmus’ doctrine of the resurrection of the body and its Origenian roots." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 1 (2019): 82–100. http://dx.doi.org/10.1515/zac-2019-0005.

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Abstract The paper addresses Erasmus’ doctrine of the resurrection of the body in relationship with its Origenian inheritance, its polemical context and the general hermeneutical attitude of Erasmus. The mind-body dualism and the Platonism of Erasmus’ doctrine are better understood in relation to Origen’s Pauline doctrine of the resurrected body. A passage particularly revealing of this Origenian reception, in a mystical direction, is the conclusion of Erasmus’ masterpiece, the Praise of Folly. Through this text, the paper aims to clarify Erasmus’ concept of resurrection as transfiguration, fr

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Mutlu, Sevda. "Development of european consciousness in Erasmus students." Journal of Education Culture and Society 2, no. 2 (2020): 87–102. http://dx.doi.org/10.15503/jecs20112.87.102.

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This research is the content analysis of 502 Erasmus students’ experiences published in the website www.20erasmus.eu. One of the main purposes of the Erasmus Student Exchange Program is to maintain across-cultural dialogue through student activity, to remove preju-dices and thus to strengthen interaction and join EU citizens under such concepts as “Euro-pean Consciousness” and “Being European”. The purpose of this study is to determine how successful the Erasmus Student Exchange Program is through the shared Erasmus expe-riences of the participating students. in conclusion, in this research, i

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Ali, ÖZCAN, and ELPE Serap. "Erasmus Programının Öğrencilere Sağladığı Olanaklar İle Bireysel Gelişimleri İlişkisi Üzerine Bir Araştırma." Uluslararası Akademik Birikim Dergisi 7, no. 4 (2024): 527–41. https://doi.org/10.5281/zenodo.13952322.

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<em>Erasmus Programı, öğrencilere akademik deneyimlerin yanı sıra bireysel gelişimlerine de önemli katkılarda bulunmaktadır. Bu makale, Erasmus Programının öğrencilerin bireysel gelişimini incelemektedir. Araştırmamız, programın sunduğu olanakların öğrencilerin kişisel ve mesleki gelişimlerine nasıl yansıdığını ele almaktadır. Erasmus deneyiminin, dil becerilerinden kültürel farkındalığa, problem çözme yeteneklerinden kişisel özgüvenin artışına kadar geniş bir yelpazede etkileri olduğu görülmektedir. Bu makalede, Erasmus Programının

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Mack, Peter. "Twenty-fourth Annual Margaret Mann Phillips Lecture: Erasmus’ Contribution to Rhetoric and Rhetoric in Erasmus’ Writing." Erasmus Of Rotterdam Society Yearbook 32, no. 1 (2012): 27–45. http://dx.doi.org/10.1163/18749275-00000004.

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This paper claims that Erasmus was the most important and influential theorist of rhetoric in the Renaissance and that Erasmus’ thinking is heavily influenced by rhetoric. After showing that Erasmus wrote the most successful rhetoric textbooks of the sixteenth century and that he ontinued to compose and revise rhetoric books from the 1490s right up to his death in 1536, the paper argues that rhetorical ideas condition Erasmus’ way of thinking and arguing about editing, commentary, and religious teaching. Then the paper analyses in more detail Erasmus’ contribution as a theorist of rhetoric in

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Kowalik, Justyna A. "Aemulatores Erasmi? “The Council of Women” in Polish Literature of the 16th Century." Terminus 21, Special Issue 2 (2019): 197–218. http://dx.doi.org/10.4467/20843844te.19.008.11116.

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This paper presents how the Polish renaissance authors creatively transformed and adapted one of Erasmus’ dialogues, Senatulus sive Gynaikosynedrion, to the native context. Erasmus exploited a popular motif of a meeting of women who debate on different issues. The work is based on one of Aristophanes’ comedies, as well as an episode from a biography of the Roman emperor, Elagabalus. Senatulus was very popular and was translated into a number of vernacular languages all over Europe. Erasmus, with his characteristic sense of humour and criticism, pointed to some of the vices of women, but this d

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