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Journal articles on the topic 'Mirrors of Princes'
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1
Altunok, Mustafa. "The Mirrors for Princes and Historical Codes of the Modern Leadership in the Middle East." European Journal of Social Sciences Education and Research 11, no. 2 (June 10, 2017): 155. http://dx.doi.org/10.26417/ejser.v11i2.p155-165.
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The Mirrors for Princes are administrative texts of ancient history. These texts, referred to by different names, are considered to be important because they have a function of projection, for rulers of the period. And their importance is not limited by this, because of its features. Since criticism and suggestions for the next ruler also shows the people's expectations, it is a reflection of the social and political characteristics of the period as well as texts. However, the Mirrors for Princes is not merely an object or the text to understand history or a period of time because these texts are elements of historical and social memory. From the text, written in the changing conditions and at different times, it can be understood that there were changing political and societal realities as well as unchanging elements. In this respect, the Mirrors for Princes can be considered not only an illumination of the past, staying in the dusty shelves of history, but also a relevant reflection that reaches to now. The main purpose of this study is to find out the secrets of leadership from this reflection. The main argument of this study is that this region has a historical code of the current leadership, which can be interpreted by the Mirrors for Princes. The backbone of the work depends on the interpretation and analysis of the Mirrors for Princes. This text was written in different times for different rulers; it raised powerful leaders from the Ottoman, Seljuk, Mongol, and Iranian societies. This research seeks to find out a different leader perception typology from commonalities despite social differences to different states and periodic variations. Considering that the Mirrors for Princes is an extensive literature, this study should be evaluated as a motivational tool for comprehensive successors.
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Sheehan, Jennifer K. "Rosemarie McGerr. A Lancastrian Mirror for Princes: The Yale Law School New Statutes of England. Bloomington: Indiana University Press, 2011. xv, 212p. ISBN 9780253356413. $34.95." RBM: A Journal of Rare Books, Manuscripts, and Cultural Heritage 13, no. 2 (September 1, 2012): 203–4. http://dx.doi.org/10.5860/rbm.13.2.386.
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A Lancastrian Mirror for Princes is McGerr’s study of the relationship between the illustrations and the text within a single manuscript copy of the New Statutes of England (or Nova statuta Angliae) owned by the Yale Law School. The manuscript bears the coat of arms of Margaret of Anjou, who was the consort of Henry VI. McGerr supplies a full codicological description of the manuscript (Appendix 2), as well as links between it and other known Lancastrian “mirrors for princes,” or works of advice about kingship. Her objective, as stated in the Introduction, is to explore the role of a . . .
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Quinn, Sholeh A. "Through the Looking Glass: Kingly Virtues in Safavid and Mughal Historiography." Journal of Persianate Studies 3, no. 2 (2010): 143–55. http://dx.doi.org/10.1163/187471610x537253.
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AbstractDuring the reigns of the Safavid Shah ‘Abbās I and the Mughal Emperor Akbar, two chroniclers, one from each dynasty, included in their texts lists of “kingly virtues.” This paper explores the possible historiographical precedents for this section in the chronicles, and places particular emphasis on the “mirrors for princes” literature. The paper concludes with a suggestion that reading the narrative portions of the chronicles in light of the mirrors for princes literature helps us understand why chroniclers may have included certain information in those sections.
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Roy, Roxanne. "L'institution oratoire du Prince ou le savoir au service du bien dire." Renaissance and Reformation 31, no. 4 (January 1, 2008): 85–96. http://dx.doi.org/10.33137/rr.v31i4.9151.
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Conceived somewhat in the style of the 'Mirrors of Princes' tradition composed of educational tracts addressed to future monarchs dating back to the 9th century, these late sixteenth-century treatises of royal eloquence are intended to serve the Prince and edify his speech. For this reason, they invite examination as princely 'Institutions of Oratory'. The ideal portrait of the king, forever haunted by a general fear of conferring royalty upon an ass, is one of a 'learned and well-spoken' prince. Education and eloquence therefore constitute two royal virtues which allow the sovereign to distinguish himself from the people and render himself worthy of the admiration of all subjects. This primary relation between learning and eloquence taken as fundamental elements of royal power is the main concern of the present study and analysis. We shall examine the case of three 'rhetorics', composed for the use of Henry III with the intention of informing himself as a model of the 'well-spoken king'.
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Bizzarri, Hugo O. "Sermones y espejos de príncipes castellanos." Anuario de Estudios Medievales 42, no. 1 (June 30, 2012): 163–81. http://dx.doi.org/10.3989/aem.2012.42.1.08.
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Coufalová Borhnová, Hana. "Mirrors for Princes: genuine Byzantine genre or academic construct?" Graeco-Latina Brunensia, no. 1 (2017): 5–16. http://dx.doi.org/10.5817/glb2017-1-1.
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Yavari, Neguin. "Mirrors for Princes or a Hall of Mirrors? Niẓām al-Mulk's Siyar al-mulūk Reconsidered." Al-Masāq 20, no. 1 (March 2008): 47–69. http://dx.doi.org/10.1080/09503110701823551.
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Kleidosty, Jeremy. "Māwardī and Machiavelli: Reflections on Power in their Mirrors for Princes." Philosophy East and West 68, no. 3 (2018): 721–36. http://dx.doi.org/10.1353/pew.2018.0070.
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Dell’Acqua, Francesca. ":A Critical Companion to the “Mirrors for Princes” Literature." Speculum 99, no. 2 (April 1, 2024): 615–16. http://dx.doi.org/10.1086/729589.
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Lohlker, Rüdiger. "The Kutadgu Bilig: some characteristics and its relation to the idea of rule." Historical Ethnology 8, no. 3 (December 4, 2023): 389–93. http://dx.doi.org/10.22378/he.2023-8-3.389-393.
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Mirrors of princes are a specific genre of Islamic literature dedicated to giving advice to rulers, princes, and ministers. There are few mirrors that are composed in verse. The Kutadgu Bilig is modeled on the Persian Shāhnāme of the poet Firdawsi making the Central Asian heritage of wisdom literature at home in Islamic contexts. The text is written in Qarakhanid Turkish; the form is a didactic poem set as a dialogue between the protagonists. In a Weberian sense the program of advice may be analyzed as rational leadership due to the increasing role of shari’a-based rulership. However, there are other elements of legitimacy in this text blurring the clear distictions made by Weber. Hence, we may identify it as a unique, non-European case of legitimation of rulership. The Kutadgu Bilig are to be read as an attempt to secure the continuation of the Central Asian tradition in a context dominated by Iranian influences into Central Asia. The protagoists of this work are the king, the vizier, the wise man, and the ascet. All these actors are representing virtues needed for successful rulership. At the same time the roles of all the persons associated with the court are discussed even very personal ones like choosing a wife and raising children.
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Marlow, L. "Surveying Recent Literature on the Arabic and Persian Mirrors for Princes Genre." History Compass 7, no. 2 (March 2009): 523–38. http://dx.doi.org/10.1111/j.1478-0542.2008.00580.x.
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Bychkov, Pavel S. "THE CONCEPT OF BODY POLITIC IN THE FRENCH POLITICAL AND PHILOSOPHICAL DISCOURSE OF 14TH CENTURY." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 9 (2023): 200–231. http://dx.doi.org/10.28995/2686-7249-2023-9-200-231.
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Throughout the 14th – 15th centuries, French intellectuals actively used the concept of body politic in their works – in mirrors for princes, sermons, ballads and first political treatises. In this vein, both ancient examples of the construction of such models and medieval works were subjected to rethinking. The metaphor of the body politic became a constant leitmotif of the 14th century mirrors for princes, who with the help of that trope tried to explain the complex social structure and reflect on the abstract nature of the state. While in them the political body often served as an ideal, a model of correct state structure, the antipode became the image of a sick or monstrous body. Eustache Deschamps refers to such an image in his ballads, using it to demonstrate the deplorable state of the French kingdom, mired in feuds and the hardships of war with England. The metaphor of the political body was interpreted in a variety of ways: it was a concept designed to consolidate opposing social groups and political factions around the figure of the monarch, but at the same time it could be used to criticize the corruption of the ruler’s close associates. Such different strategies of interpretation of that concept compel to further analyze the genesis and development of metaphorical descriptions of the state.
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Khismatulin, Alexey. "The Persian Mirrors for Princes Written in the Saljuq Period: the Book Series." Vestnik of Saint Petersburg University. Asian and African Studies 11, no. 3 (2019): 321–44. http://dx.doi.org/10.21638/spbu13.2019.306.
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PELEVIN, MIKHAIL. "The Art of Chieftaincy in the Writings of Pashtun Tribal Rulers." Journal of the Royal Asiatic Society 29, no. 3 (March 15, 2019): 485–504. http://dx.doi.org/10.1017/s1356186319000051.
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AbstractThe article surveys the views of Pashtun military-administrative elite on governance in the works of Khushḥāl Khān Khaṫak (d. 1689) and Afżal Khān Khaṫak (d. circa 1740). The texts under discussion pertain to the universal literary genre of “Mirrors for Princes”(naṣīḥat al-mulūk)and include the Khaṫak chieftains’ didactical writings in prose and verse, as well as still poorly studied documents on real politics from Afżal Khān's historiographical compilation “The Ornamented History”(Tārīkh-i muraṣṣaʿ). Rooted in the medieval Persian classics, early modern Pashto “mirrors” are distinguished by local ethnocultural peculiarities which manifest in shifting the very subject from statesmanship to chieftaincy and declaring regulations of the Pashtun unwritten Code of Honour. The study proves that the outlook and behavioural patterns of Pashtun tribal rulers stemmed from a combination, partly eclectic and contradictory, of Islamic precepts, feudal ideologies of the Mughal administrative system, and norms of the Pashtun customary law(Pashtunwali).
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Boyle, Louis J. "Ruled by Merlin: Mirrors for Princes, Counseling Patterns, and Malory’s ‘Tale of King Arthur’." Arthuriana 23, no. 2 (2013): 52–66. http://dx.doi.org/10.1353/art.2013.0021.
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Knudsen, Morten. "Media for reflection: A comparison of renaissance mirrors for princes and contemporary management education." Management Learning 47, no. 3 (December 4, 2015): 305–23. http://dx.doi.org/10.1177/1350507615617634.
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Meens, Rob. "Politics, mirrors of princes and the Bible: sins, kings and the well-being of the realm." Early Medieval Europe 7, no. 3 (February 26, 2003): 345–57. http://dx.doi.org/10.1111/1468-0254.00034.
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Ohlander, Erik. "Enacting Justice, Ensuring Salvation: The Trope of the ‘Just Ruler’ in Some Medieval Islamic Mirrors* for Princes." Muslim World 99, no. 2 (April 2009): 237–52. http://dx.doi.org/10.1111/j.1478-1913.2009.01267.x.
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Khismatulin, A. A. "Originals and Fabrications in the Book Series “The Persian Mirrors for Princes Written in the Saljuq Period”." Orientalistica 3, no. 2 (May 31, 2020): 497–536. http://dx.doi.org/10.31696/2618-7043-2020-3-2-497-536.
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Two books have been published to date in the book series – the Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications. They are: Amir Mu‘izzi Nishapuri. The Siyasat-nama/Siyar al-muluk: A Fabrication Ascribed to Nizam al-Mulk (2020) and The Writings of Imam al-Ghazali (2017). Altogether, these books examine seven medieval texts: the Siyasat-nama/Siyar al-muluk, the Zad-i Akhirat, the Nasihat al-muluk, pt. 1, the Faza’il al-anam min rasa’il Hujjat al-Islam, the Ei Farzand/Ayyuha al-walad, the Pand-nama, and the Nasihat al-muluk, pt. 2. Four of the seven texts belong to the category of deliberate fabrications or the texts with false attribution, compiled with quite specific goals and for specific target audience.1. The results of the historical, codicological, and textual analysis reveal that the Siyasat-nama/Siyar al-muluk (The Book of Government/The Vitae of Rulers) was compiled by Muhammad Mu‘izzi Nishapuri, the Head of poets department under the Saljuqid ruler Malik-shah. Subsequently, he ascribed it to the murdered Nizam al-Mulk in order to be appointed to a position at the Saljuqid court.2. The last three texts published in the second book and ascribed to al-Ghazali are forgeries as well. The most famous of them is the Ayyuha al-walad (O Child). This text was initially written in Persian under the title Ei farzand, however, one or two generations after the death of Muhammad al-Ghazali. For its compilation were used: two genuine letters letters by Muhammad al-Ghazali; the ‘Ayniyya – letter by his brother Ahmad al-Ghazali to his famous disciple ‘Ayn al-Qudat al-Hamadani; and the text taken from ‘Ayn al-Qudat’s own letter. Later, the compiled text was translated into Arabic and began to circulate under the title Ayyuha al-walad.3. The third book is going to comprise two authentic texts: the Qabus-nama (The Book of Qabus) by Kay Kawus b. Iskandar b. Qabus and the Chahar maqala/Majma‘ al-nawadir (Four Discourses/Miscellany of Rarities) by Nizami ‘Aruzi Samarqandi. If possible, the Fustat al-‘Adala fi-Qawa‘id al-Saltana (A Tent of Justice In the Rules of Sultanate) compiled by Muhammad al-Khatib in 683 AH/1284-5 AD will be also included in this book. For the publication will be used the unique manuscript preserved in the National Library of France (BnF, Suppl. Turc 1120).The article offers a review of the texts included in the series and deals with the problem of literary forgeries and fakes in medieval Islamic literature, their types as well as the ways of their identification.
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Chamankhah, Leila. "Ẓafarnamah: A Glimpse into the Text and its Historical and Intellectual Context." International Journal of Islamic Khazanah 13, no. 1 (January 31, 2023): 11–17. http://dx.doi.org/10.15575/ijik.v13i1.21293.
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Ẓafarnāmah (Book of Victory), written by the tenth Sikh leader, Guru Gobind Singh (d. 1708), in 1705, about the Mughal emperor of India, Aurangzeb (d. 1706). It is widely considered evidence of a religious leader's spiritual victory over a tyrant who not only broke his Koranic oath (and, consequently, fell from his status as a good believer). The book, originally in Persian poetry, is composed of one hundred and eight bayts (verses), and the first twelve verses praise God and His power. Due to its bold divine connotations, Ẓafarnāmah is widely regarded as a spiritual text. However, as I will argue in the following, Ẓafarnāmah should not be treated as just a spiritual text but as one of ‘the mirrors for princes’ that has a well-established tradition in the history of Persian literature and political ethics tradition as well.
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Blaydes, Lisa, Justin Grimmer, and Alison McQueen. "Mirrors for Princes and Sultans: Advice on the Art of Governance in the Medieval Christian and Islamic Worlds." Journal of Politics 80, no. 4 (October 2018): 1150–67. http://dx.doi.org/10.1086/699246.
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Becker, Matthias. "Ekklesiologie der sanften Macht. Der 1. Timotheusbrief und die antike Fürstenspiegel-Literatur." Biblische Zeitschrift 64, no. 2 (July 23, 2020): 277–305. http://dx.doi.org/10.30965/25890468-06402004.
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Abstract Did early Christian church leaders and political rulers share common characteristics? By reading the First Epistle to Timothy through the lens of Greek and Roman “mirrors for princes” (specula principum) written in the first and early second centuries AD, this article intends to make a new contribution to this issue. The study’s interpretative focus lies on the idealized depiction of Timothy as a role model for early Christian officeholders as well as on the qualifications for bishops and deacons (1 Tim 3:1–13). The comparison of the features of the ideal ruler with those of ideal church leaders shows that central elements of the ecclesiology of First Timothy tap into the Greco-Roman discourse concerning ideal rulership. Yet not only that, it also helps to understand that the power that is undeniably attributed to officeholders is ultimately meant to be a soft power that serves the cause of “preservation” and “salvation” (σωτηρία).
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Pigott, Susan M. "Hagar: The M/Other patriarch." Review & Expositor 115, no. 4 (November 2018): 513–28. http://dx.doi.org/10.1177/0034637318803073.
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Most readers of the Old Testament know the matriarchs Sarah, Rebekah, Rachel, and Leah along with their counterpart patriarchs (Abraham, Isaac, and Jacob). But fewer know the other matriarch, Hagar, the Egyptian, wife of Abraham and mother of Ishmael. If they know her, they often have negative misconceptions about Hagar and Ishmael. But when one reads the stories of Hagar in Genesis 16 and 21 carefully and without modern prejudices, one discovers that Genesis portrays neither Hagar nor Ishmael negatively. In fact, Hagar is exceptional among the matriarchs in that she is actually a Mother Patriarch, being promised multiplied seed (just like the patriarchs Abraham and Isaac) and providing for Ishmael’s future as a patriarch would. Her son, Ishmael, mirrors Isaac in numerous ways and, like Jacob, he is the father of twelve princes. Hagar, the ultimate “other” as an Egyptian, is also the ultimate mother. She should be accorded her place as the mother of a nation and, indeed, a patriarch in her own right.
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Khismatulin, A. A. "The ways of creating historical fiction stories in the Chahar maqala (“Four Discourses”) by Nizami ‘Aruzi Samarqandi (the mid-6/12th cent.)." Orientalistica 6, no. 2 (September 8, 2023): 306–45. http://dx.doi.org/10.31696/2618-7043-2023-6-2-306-345.
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The article is a part of the research introduction to the new Russian translation of the Chahar maqala (“Four Discourses”) by Nizami ‘Aruzi Samarqandi, scheduled for publication next year as part of the third book in the series The Persian Mirrors for Princes Written in the Saljuq Period: Originals and Fabrications. This article is focused on the textual and literary analysis of the text illustrative and evidentiary base consisting of over 40 entertaining stories. According to the way of creating historical fiction, these stories are divided into five main categories: a) author’s fictions, following a certain structure and added to the formally plausible part of a story; b) author’s concoctions from beginning to end; c) the stories with an event borrowed from somewhere, but provided with an invented plot; d) the autobiographical memories, which stand out with amazing chronological accuracy against the unbelievable background of the first three categories; e) the borrowings from Arabic texts in the author’s translation.
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Hou, Jianhua, Hao Li, and Yang Zhang. "Identifying the princes base on Altmetrics: An awakening mechanism of sleeping beauties from the perspective of social media." PLOS ONE 15, no. 11 (November 25, 2020): e0241772. http://dx.doi.org/10.1371/journal.pone.0241772.
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In science, sleeping beauties (SBs) denotes a special phenomenon of the diffusion of scientific knowledge based on citation trajectories, the awakening of which is also measured through changes in the citations index. However, the rapid advancement of social media has altered the mode of scientific communication and knowledge diffusion. This study aims to re-identify SBs and its Prince from the perspective of comprehensive indicators, which involves the analysis of Altmetrics indexes and Citation index, and investigate the awakening mechanism of A-SB to supplement the research on the awakening mechanism of SBs. By combining Ab index, we redefined the Prince, which makes A-SB receive high attention after a long Sleeping period and reflects the most prominent academic or social behavior that awakens and sustains the Awakening of A-SB. Then we conducted empirical research on the retrieved PLOS Biology collection and examined Prince after identifying the A-SB. The analysis and summary of the characteristics of the identified A-SB and Prince revealed the SBs’ awakening mechanism under the comprehensive trajectory based on Altmetrics from the three dimensions of the influence between the indicators, the overall evolution trajectory of A-SB, and literature bibliometric attributes. In the trajectory of Delayed Recognition stage of A-SB, we define the Dogsleep of SBs, which mirrors that the instability of the Sleeping of SBs will generate a specific negative impact on Prince of A-SB and Awakening intensity. Besides, the literature bibliometric attributes cannot reflect the tendency of users to read academic papers, which again proves that the traditional citation index cannot be neglected in the awakening mechanism of A-SB. Overall, this study demonstrates the addition of the Altmetrics indexes as a useful complement, illustrating the inheritance and connection between the SBs based on the comprehensive trajectory and the SBs based on the citation diffusion trajectory.
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Melvin-Koushki, Matthew. "Imperial Talismanic Love: Ibn Turka’s Debate of Feast and Fight (1426) as Philosophical Romance and Lettrist Mirror for Timurid Princes." Der Islam 96, no. 1 (April 9, 2019): 42–86. http://dx.doi.org/10.1515/islam-2019-0002.
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Abstract This study presents and intellectual- and literary-historically contextualizes a remarkable but as yet unpublished treatise by Ibn Turka (d. 1432), foremost occult philosopher of Timurid Iran: the Munāẓara-yi bazm u razm. As its title indicates, this ornate Persian work, written in 1426 in Herat for the Timurid prince-calligrapher Bāysunghur (d. 1433), takes the form of a literary debate, a venerable Arabo-Persian genre that exploded in popularity in the post-Mongol period. Yet it triply transgresses the bounds of its genre, and doubly marries Arabic-Mamluk literary and imperial culture to Persian-Timurid. For here Ibn Turka recasts the munāẓara as philosophical romance and the philosophical romance as mirror for princes, imperializing the razm u bazm and sword vs. pen tropes within an expressly lettrist framework, making explicit the logic of the coincidentia oppositorum (majmaʿ al-aḍdād) long implicit in the genre in order to ideologically weaponize it. For the first time in the centuries-old Arabo-Persian munāẓara tradition, that is, wherein such debates were often rhetorically but never theoretically resolved, Ibn Turka marries multiple opposites in a manner clearly meant to be instructive to his Timurid royal patron: he is to perform the role of Emperor Love (sulṭān ʿishq), transcendent of all political-legal dualities, avatar of the divine names the Manifest (al-ẓāhir) and the Occult (al-bāṭin). This lettrist mirror for Timurid princes is thus not simply unprecedented in Persian or indeed Arabic literature, a typical expression of the ornate literary panache and genre-hybridizing proclivities of Mamluk-Timurid-Ottoman scientists of letters, and index of the burgeoning of Ibn ʿArabian-Būnian lettrism in late Mamluk Cairo; it also serves as key to Timurid universalist imperial ideology itself in its formative phase – and consciously epitomizes the principle of contradiction driving Islamicate civilization as a whole. To show the striking extent to which this munāẓara departs from precedent, I provide a brief overview of the sword vs. pen subset of that genre; I then examine our text’s specific political-philosophical and sociocultural contexts, with attention to Naṣīr al-Dīn Ṭūsī’s (d. 1274) Akhlāq-i Nāṣirī and Jalāl al-Dīn Davānī’s (d. 1502) Akhlāq-i Jalālī on the one hand – which seminal Persian mirrors for princes assert, crucially, the ontological-political primacy of love over justice – and the Ẓafarnāma of Sharaf al-Dīn Yazdī (d. 1454), Ibn Turka’s student and friend, on the other. In the latter, much-imitated history Amir Temür (r. 1370‒1405) was definitively transformed, on the basis of astrological and lettrist proofs, into the supreme Lord of Conjunction (ṣāḥib-qirān); most notably, there Yazdī theorizes the Muslim world conqueror as historical manifestation of the coincidentia oppositorum – precisely the project of Ibn Turka in his Debate of Feast and Fight. But these two ideologues of Timurid universal imperialism and leading members of the New Brethren of Purity network only became such in Mamluk Cairo, where lettrism (ʿilm al-ḥurūf) was first sanctified, de-esotericized and adabized; I accordingly invoke the overtly occultist-neopythagoreanizing ethos specific to the Mamluk capital by the late 14th century, especially that propagated at the court of Barqūq (r. 1382‒1399). For it is this Cairene ethos, I argue, that is epitomized by our persophone lettrist’s munāẓara, which it effectively timuridizes. To demonstrate the robustness of this Mamluk-Timurid ideological-literary continuity, I situate the Munāẓara-yi bazm u razm within Ibn Turka’s own oeuvre and imperial ideological program, successively developed for the Timurid rulers Iskandar Sulṭān (r. 1409‒1414), Shāhrukh (r. 1409‒1447) and Ulugh Beg (r. 1409‒1449); marshal three contemporary instances of the sword vs. pen munāẓara, one Timurid and two Mamluk, by the theologian Sayyid Sharīf Jurjānī (d. 1413), the secretary-encyclopedist Aḥmad al-Qalqashandī (d. 1418) and the historian Ibn Khaldūn (d. 1406), respectively; and provide an abridged translation of Ibn Turka’s offering as basis for comparative analysis.
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Toste, Marco. "Unicuique suum. The Restitution to John of Wales, OFM of Parts of Some Mirrors for Princes Circulating in Late Medieval Portugal." Franciscan Studies 73, no. 1 (2015): 1–58. http://dx.doi.org/10.1353/frc.2015.0000.
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Sulkafle, Mohamad Hazizie. "Major Trends in the Study of Malay Statecraft since 1900." IIUM Journal of Religion and Civilisational Studies 6, no. 2 (January 1, 2024): 93–119. http://dx.doi.org/10.31436/ijrcs.v6i2.290.
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This study aims to make a comprehensive survey on the existing literature related to Malay statecraft (ketatanegaraan) and the relevant studies that have been conducted and published in Malaya (then Malaysia) since 1900. Statecraft is related to the legitimacy and the idea and concept of the sovereignty of the ruler as understood and practised within the Malay society. Through this historiographical survey, this study has identified several major trends or approaches adopted by scholars in studying Malay statecraft. Among the trends that have been identified is studying Malay statecraft based on the specific genre of “Mirrors for Princes” literature. This trend was later expanded by studying the elements of statecraft that existed in Malay historical narratives, hikayat (folktale) and legal texts. These scholars have significantly contributed to enrich the materials in this field and were able to establish Malay statecraft studies as a distinguished field of study. Regardless, it has been identified that several aspects need to be improved and focused on by scholars to further widen the scopes and strengthen Malay statecraft studies. Hence, this study calls for the redefinition of scopes and frameworks for Malay statecraft studies to ensure its sustainability and relevancy in the contemporary era.
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Krawczyk, Dariusz. "Dyscyplina czasowa dworu Henryka Nawarskiego w wizji Philippe’a Duplessis-Mornaya." Terminus 25, no. 3 (68) (2024): 361–74. http://dx.doi.org/10.4467/20843844te.23.021.18209.
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In his Advis donné au Roy de Navarre sur le reglement de sa façon de vivre (1583), Philippe Duplessis-Mornay encouraged his king, Henry III of Navarre (the future Henry IV of France), to abandon his old way of life and to commit himself to a new routine that would involve a rigorous organization of his day. The well-organized royal day would provide the most reliable proof that he would be a credible leader of the European Protestants and potentially also the heir to the throne of France. This Advis is rooted in the tradition of the “mirrors of the princes”, but it also seems to be inspired by the new reflection on the relations between the king and his court that was taking place at the time. Analyzed with this new perspective, Duplessis-Mornay’s text aims to prepare his king to take the reins of the court and to imitate in this the monarchies that had developed a complicated courtly protocol and étiquette. Although Duplessis-Mornay’s attempt turned out to be ineffective because Henri did not change his way of life, Advis indicates that these new models of courtly life were highly valued.
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Dudarev, Vasiliy. "The Dispute over the Imperial Title: the Traditionalism of William I and the Policy of State Interests of Otto Von Bismarck." Novaia i noveishaia istoriia, no. 1 (2022): 30. http://dx.doi.org/10.31857/s013038640018256-9.
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The logical conclusion of the Franco-German War was, according to many contemporaries, the proclamation of the German Empire headed by King William I of Prussia. At the very last moment, a bitter dispute erupted between him and the Iron Chancellor of the North German Confederation, Otto von Bismarck, over the need for the imperial title and its form. There are several interesting sources related to this largely unexplored subject, and their examination will complement the history of the proclamation of the German Empire, bringing to light one of the most dramatic episodes in the long history of the relationship between the Emperor and his Chancellor. Bismarck associated the assumption of the imperial title with the success of the continued process of imperial integration. That was beyond the mere desire of Wilhelm I for the German princes to recognise the supremacy of the Prussian crown in Germany. The result of Bismarck's initiative in preparing the Kaiserbrief was that Wilhelm I agreed to assume the imperial title. The date of 18 January 1871 was chosen for the proclamation of the German Empire – a symbolic date, since the Prince-elector of the Margraviate of Brandenburg, Friedrich III, was crowned King of Prussia on 18 January 1701. The dispute between Wilhelm I and Bismarck continued over the form of the title. The difference between the title of “Emperor of Germany”, as insisted upon by Wilhelm I, and that of “German Emperor”, as suggested by Bismarck, was not simply a matter of drawing on different historical traditions. The title “Emperor of Germany” carried with it the danger of a territorial claim by the Reich to German lands that were not part of the newly created empire. This dispute culminated in the Grand Duke of Baden Frederick I declaring a triple hurrah for William I in the Hall of Mirrors of the Palace of Versailles.
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Конурбаев, Марклен, Marklen Konurbaev, Салават Конурбаев, and Salavat Konurbaev. "An Essay on the History and Hermeneutics of Naslhat al-Muluk by Ghazali, Abu HamidMuhammad Ibn Muhammad Al-Tusi: semic analysis." Servis Plus 8, no. 4 (December 3, 2014): 21–29. http://dx.doi.org/10.12737/6463.
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The series of articles entitled «An Essay on the History and Hermeneutics ofphilosophy ofFalsafa» is dedicated to the studies of Abu Hamid Muhammad Ibn Muhammad Al- TusT´s work «NasihatAl-Muluk». The Persian philosopher of lth century Al-Ghazali went down in history as one of the brightest representatives of medieval Muslim apologetics. The study of his works allows turning to different aspects of life of the medieval Muslim East. One of´his mostfamousworks, «NasihatAl-Muluk», which is part of his fundamental theological study «The Elixir of Bliss», belongs to the genre of medieval Arabic-Muslim literature — so-called «Mirrors for princes» which are simplified retellings of fundamental philosophical views on state and politics of a certain thinker in plain language. These retellings help to comprehend in practice the essence of government by series of allegories and narratives. The conducted hermeneutical analysis of«Nasihat Al-Muluk» reveals the unique approach of a brilliant Persian philosopher to determination of complicated ethical questions that underlie the art of governing. The methodological approach of the French philosopher and literary critic Roland Barthes was taken as the analysis basis. The first and the second part of the essay contain the history of formation and evolution ofphilosophy ofFalsafa and the exposition of the fundamentals of the hermeneutical teaching of Roland Barthes which underlies the instrumental basis of the analysis.
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Akhmedjanova, Kamila. "Trends in Intellectual Life in Central Asia in the 19th Century (Based on the Works of Nadira, Dilshod Barno and Ahmad Donish)." Vostok. Afro-aziatskie obshchestva: istoriia i sovremennost, no. 1 (2024): 210. http://dx.doi.org/10.31857/s086919080029438-8.
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This article will analyse trends in the development of intellectual life in Central Asia in the 19th century, based on the legacy of three writers. It will provide an overview of the state of the Central Asian khanates in the 19th century, as well as certain historico-political factors, which led to the emergence of the so-called Central Asian intellectual renaissance. Elements of social criticism are already present in Nadira’s (1792–1842) and Dilshod Barno’s (1800–1905) works. Furthermore, in the case of the latter, she produced not only poetry, but also prose, including her famous “Ta’rikhi muhojiron”, where she discussed the period of feudal wars between the Central Asian khanates. The second part of the article is dedicated to the legacy of Ahmad Donish (1827–1897), an intellectual who took part in three Bukharan embassies sent to Saint Petersburg. Special attention is paid to Donish’s most famous work – “Navodir ul-vaqoe’”, as well as to one of its chapters – “Risola dar nazmi tamaddun va taovun”, written in the ‘Mirrors for Princes’ genre. Donish’s “Risola yo mukhtasare az ta’rikhi saltanati khonadoni manghitiya” is also considered in this article. Both works demonstrate that Donish’s criticism of the political and social state of the Emirate of Bukhara was significant. His concept of progress was based on the correct interpretation of Sharia and on the observance of main Islamic traditions. Overall, this article will demonstrate the development of social criticism in the works of certain Central Asian writers who lived in the 19th century.
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Dolgushin, Dmitriy V. "Educational Periodicals in the “Court Pedagogy” of Mikhail Muravyov and Vasily Zhukovsky. Article Two." Tekst. Kniga. Knigoizdanie, no. 26 (2021): 88–103. http://dx.doi.org/10.17223/23062061/26/5.
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The article analyzes Vasily Zhukovsky’s journal Sobiratel’ [The Collector], which the poet published in 1829 for classes with the heir to the throne, Grand Duke Alexander Nikolaevich. The main purpose of the journal was the upbringing and education of the future sovereign. Thus, Sobiratel’ had a similarity with “mirrors of princes” (Lat. specula principium, Fr. miroirs des princes, miroirs aux princes, Ger. Fürstenspiegel) – works containing instructions to the ruler. It was to this genre that the collection Der Fürstenspiegel by Johann Jacob Engel belonged; Zhukovsky was guided by this collection while working on Sobiratel’. In his journal, Zhukovsky retains Engel’s focus on edification and seriousness, but somewhat softens his monologicity and imperativeness. Sobiratel’ includes not only Zhukovsky’s own works but also selected translated passages by different authors; not all the pieces are precepts, some of them are more informative than edifying. The texts of Sobiratel’ were integrated into the educational process and directly related to the material studied in the classroom. This becomes obvious when reading the first issue of the journal, which begins with the article “View on the World and Man”. This article is consistently analyzed in the study, and the analysis reveals a fact previously unknown to researchers: the article is part of Zhukovsky’s summary of natural history, the manuscript of which is stored in the National Library of Russia. The summary is partly a free translation-retelling of textbooks on natural history published by Carl B. Von Trinius for the heir to the throne, partly a retelling of Johann G. Herder’s thoughts from Chapters 1 and 2 of Ideas for the Philosophy of the History of Mankind, partly Zhukovsky’s reflections. Apparently, the text of the summary was also influenced by the Inhabitant of the Suburb by Mikhail Muravyov (the scene of a conversation with Ilanov). Thus, the unity of the axiological and methodological approaches of Zhukovsky and Muravyov is revealed. In both cases, the factual and educational presentation of the material is an occasion for moral edification and religious and philosophical excursions. Moreover, these excursions were not random and isolated ad hoc statements, but a systematic and purposeful activity to form the student’s life attitudes. This was achieved through the moralization and poetization of the learned material, which had not only educational, but also integrative significance. They combined topics and disciplines that seemed unrelated to each other. This revealed another pedagogical attitude that brought Zhukovsky and Muravyov closer together – the desire for the universality of education. The article shows that the logic of selecting and placing materials in Sobiratel’ corresponded to the ideas of Zhukovsky’s poetic philosophy (in particular, his concept of memory) and was determined by another unpublished text of the poet – a summary on history. In fact, the first issue of Sobiratel’ is a textbook for educational notes. The common with Muravyov’s pedagogical periodicals is its emphasis on moral didactics, universalist attitude, and physical and theological theme related to the axiology of the “religion of the heart”. In terms of style and form, Sobiratel’ resembles Muravyov’s textbooks rather than periodicals. The journal is directly related to the educational process; it is emphatically edifying, does not involve games and is focused on studies, not leisure. In this sense, the opposite of Sobiratel’ was Muraveynik [Anthill], in which the traditions of Muravyov’s periodicals were reflected not only in the content, but also in the style. The author will turn to the analysis of Muraveynik in the final, third, article of the cycle.
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Tabor, Dariusz. "King, Prophet or Priest? The Charisma of a Consecrated Ruler in the Ottonian Miniatures: Ideological Contents and the Functions of Presentations of the Saxon Dynasty Emperors." Roczniki Humanistyczne 66, no. 4 SELECTED PAPERS IN ENGLISH (October 23, 2019): 7–35. http://dx.doi.org/10.18290/rh.2018.66.4-1e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 64 (2016), issue 4.
The article focuses on miniatures of an enthroned emperor. These are: the miniature showing Otto II from the Registrum Gregorii (Chantilly, Musée Condé, MS 14), two miniatures from the so-called Gospels of Otto III (Munich, Bayerische Staatsbibliothek, Clm. 4453)—one showing Otto III and the other one showing the allegories of the provinces of the empire, two miniatures (Otto II and the provinces) contained in the Gospels bound in the code also containing works by Flavius Josephus (Bamberg, Staatsbibliothek, Class. 79) and the miniature with the figure of Otto III found in the Liuthar Gospels, also called the Aachener Evangeliars (Aachen, Domshatz). The pictures were studied by Percy Ernst Schramm, Piotr Skubiszewski, Henry Mayr-Harting, Wolfgang Christian Schneider, Ludger Körntgen, Hagen Keller and Eric Palazzo. Exaltation of the emperor has its precedents in the Carolingian art. Placing the royal space in the upper gallery of the Palatine Chapel in Aachen and the miniature showing the exalted Charles the Bald in the Count Vivian Bible witness to the Carolingian approach to the person of the ruler. The sources of the consecration of an exalted ruler over bishops and princes in miniatures should be looked for in the theological-political views of the epoch. Hincmar, Archbishop of Reims, Smaragdus, Alcuin and Thietmar of Merseburg define the ruler as one chosen and anointed by God for ruling the people. However, the exaltation of the ruler should be looked for in the liturgy of the consecration of the king that is documented in the Pontifical Romano-Germanique. The most important act of this liturgy is the anointing, unction, practiced during the consecration prayer. The image of the enthroned emperor mirrors the moment of the liturgy in which the consecrated one, after being anointed and handed the regalia, ascends the throne in the apse, led there by the metropolitans and princes. The anointing is derived from the Old Testament consecration of kings, prophets and judges. However, the consecration of a king is different from the consecration of a bishop, presbyter or deacon, so defining the anointed king as a sacerdos is unjustified. The image of the bishop consecrated and exalted on the pattern of a ruler also appears in the Ottonian art—in the Psalterium Egberti and the Codex Egberti. The analysed and interpreted pictures are put in the context of the set of Christological miniatures found in liturgical books where the mentioned miniatures appear. It follows from the above statements that the figure of the ruler as one who listens to God’s Word, and the figure of the ruler who is not a type of Christ, but should be shaped on the pattern of Christ, are the basic features of the contents of all the four miniatures.
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Wolf, Armin. "Die Datierung von Sachsenspiegel Landrecht III 57,2 und die Entstehung des Kurfürstenkollegs." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Germanistische Abteilung 137, no. 1 (August 25, 2020): 421–51. http://dx.doi.org/10.1515/zrgg-2020-0008.
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AbstractFür Bernhard Diestelkamp zum 90. GeburtstagThe Dating of Saxon Mirror Landrecht III 57,2 and the Origin of the College of the Prince Electors. The famous article in question contains a list of six German princes who were the first in royal elections (the archbishops of Mayence, Trier, and Cologne; the Count Palatinate, the duke of Saxony, and the Margrave of Brandenburg). Thereafter all the princes elected. Although the King of Bohemia had been an elector before, he is excluded “because he is not German”. In opposition to the traditional view, which sees this article as an original part of the work of Eike von Repgow (ca. 1220/35) and which is upheld lately by Alexander Begert, it is shown that the article III 57,2 does not fit to any of the royal elections of 1198, 1237, 1252 or 1257. It fits, however, perfectly to the election of Rudolf of Habsburg on October 1st, 1273 – when the Bohemian vote was refused. The article must have been inserted to the Saxon Mirror after that date, but before May 1275 when a seventh vote was attributed to the duchy of Bavaria. In 1290, the hereditary vote was returned to the King of Bohemia. The traditional Seven Prince Electors met never before 1298. In this very year they documented their election of Albert of Austria in the first charter drawn up by all of them together with their individual names and corroborated with their own seven seals. This act can be regarded as the foundation of the College of Electors. In the same year the expressions kurfursten (prince electors) and their collegium appeared for the first time. Also https://www.historisches-lexikon-bayerns.de/Lexikon/EN:Electors
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Al-Janabi, Matem M., Mohamad Alyousef Shirin, and Yuri M. Pochta. "Moral Foundations of Power and State in Teachings of Ibn al-Azraq." RUDN Journal of Philosophy 27, no. 2 (June 21, 2023): 251–62. http://dx.doi.org/10.22363/2313-2302-2023-27-2-251-262.
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The article deals with the main ideas of the political philosophy of Abu Abdallah Ibn al-Azraq al-Garnati (1427-1491), a well-known Muslim statesman, supreme judge of Granada, lawyer, diplomat, supporter of Arab Muslim peripatetism, a student of the outstanding thinker of the Muslim Middle Ages Ibn Khaldun (1332-1406). In the history of the political philosophy of the Muslim East, a number of major transformations in the development of the Arab Caliphate from the Medina state of the prophet to the Sultanate in the Abbasid period should be noted, which were reflected in the development of the theory of the Arab-Muslim state (caliphate). The main problem of the theory of the caliphate was connected with the question of the relationship between power and authority in the context of the moral foundations of the state. The creative heritage of Ibn al-Azraq is mainly known for his work in the genre of adab ("mirrors of princes") “Miracles on the way, or the Nature of dominion”. The treatise became a classic of the political philosophy of the Muslim Middle Ages, in which, under the influence of Aristotelian ideas, a special place was given to the moral foundations of power and the state, that is, ethics was considered as a political science. In the form of instructive parables, the rulers and heirs to the throne were explained the basics of state administration as part of their studies and education. His doctrine of the virtues can be viewed as ethical rationalism with a belief in the moral perfection of people in power and subjects of the state. Since morals are largely acquired and a person can control them, the task of purifying his own morals and curing them is entrusted to him. In addition, accordingly, it is possible and necessary to cultivate virtues in rulers, since the well-being of the state and the ummah depends on their morals. The moral foundations of power determine the strength of political authority.
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Woodworth, Cherie. "The Birth of the Captive Autocracy: Moscow, 1432." Journal of Early Modern History 13, no. 1 (2009): 49–69. http://dx.doi.org/10.1163/157006509x462276.
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AbstractRelying on Russian chronicle sources of the fifteenth century, this paper argues that beginning with Vasilii II in 1432, the grand principality of Moscow mirrored the political structure of its overlords, the Golden Horde. The most recent work by Mongolists and Turkologists on ruling traditions and state structures of the Mongol khanates show that the successor states to the Chingisid empire were ruled not by an autocratic khan but by a council of four qarachi beys, heads of the four leading clans. The selection of the teenager, Vasilii II, as grand prince of Moscow in 1432 was a decision made by a coalition of three of the four qarachi beys in order to weaken a rival bey, and simultaneously also weakened the rulership of the grand prince of Moscow by increasing the power of the boyar and princely clans surrounding him. However, the political model the princely clans-plus-grand prince was effective and flexible and later facilitated the rise of Moscow over its former rivals and overlords.
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Nicoară, Georgiana. "Speculum Speculorum: Kingship and Selfhood in Shakespeare’s King Richard II." Studia Universitatis Babeș-Bolyai Philologia 66, no. 2 (March 30, 2021): 111–26. http://dx.doi.org/10.24193/subbphilo.2021.2.08.
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"Speculum Speculorum: Kingship and Selfhood in Shakespeare’s King Richard II. Starting from the premise that the concept of the King’s Two Bodies generates the separation between two selves within the nature of a king, I argue that the medieval practice of the speculum principis – the mirror of the perfect prince – plays an important part in the process of fashioning the kingly stance. Given that, in the Christian tradition, the mirror stands on the polarized ground between resemblance to the divine and self-idolatry, the reflection of the self is always deceitful. Two Shakespearean plays will serve for the analysis of the link between mirrors and kings: Richard II and Richard III. In Richard II, Shakespeare creates a climactic scene in which, after having relinquished his crown to Bolingbroke, the newly deposed king demands a looking-glass to identify the remaining aspects of his former self. The article reads the reversal of the sanctified ceremonial coronation, the substitution of investiture by divestiture as a demonic rite of reciting Scripture passages backwards. This act activates the most dramatic effects, transforming Richard’s looking-glass into what Ernst Kantorowicz famously calls a “magic-mirror.” The ambivalence of the mirror is manipulated by Shakespeare in order to unveil Richard’s two-fold persona. The dissolution of kingship leaves behind a fragmented selfhood that can no longer ensure Richard’s survival, reducing him to nothing. Keywords: mirror, kingship, selfhood, crown, deposition, Richard II "
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Rizvi, Sajjad. "Mirror for the Muslim Prince." American Journal of Islam and Society 32, no. 1 (January 1, 2015): 99–103. http://dx.doi.org/10.35632/ajis.v32i1.955.
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Everyone seems to be interested in Islamic political thought these days, nodoubt as a result of the rise and fall of Islamisms/post-Islamisms and othercontemporary configurations of Islam and politics. And then there are the claimants for a new caliphate. However, most concerns with political thought– with the exception of the large Princeton Encyclopaedia edited by PatriciaCrone and Gerhard Bowering – tend to focus their attention on either the earlyand classical debates on the imamate (e.g., Crone), classical philosophy andthe “Arabic context” for Platonopolis (e.g., Nelly Lahoud), or the medievalakhlāq literature (e.g., Linda Darling and Muzaffar Alam), or even modernpermutations (far too many examples to mention). It is a rare work indeedthat tries to bring a range of perspectives in a diachronic analysis over space,time, and political theologies into a single volume. The success and achievementof Boroujerdi’s volume is to do precisely that and to collate contributionsfrom some of the most acute and incisive scholars writing on issues relatingto Islam and politics in contemporary, metropolitan academia ...
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Gazis, G. A. "THE HOMERIC EPICS AS PRINCES’ MIRRORS - (J.) Klooster, (B.) van den Berg (edd.) Homer and the Good Ruler in Antiquity and Beyond. (Mnemosyne Supplements 413.) Pp. x + 293. Leiden and Boston: Brill, 2018. Cased, €99, US$119. ISBN: 978-90-04-36581-0." Classical Review 70, no. 1 (December 26, 2019): 20–22. http://dx.doi.org/10.1017/s0009840x1900204x.
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JANMZADEH, P. "Reflections from Persepolis in a Mirror for Princes." Iranica Antiqua 41 (January 1, 2006): 71–78. http://dx.doi.org/10.2143/ia.41.0.2004761.
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Michaelis-König, Andree. "Im Spiegel des Prinzen. Fanny Lewalds auto/biographische Selbstreflexionen als Jüdin in »Prinz Louis Ferdinand« (1849)." Aschkenas 33, no. 2 (November 28, 2023): 245–57. http://dx.doi.org/10.1515/asch-2023-2011.
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Abstract This paper focusses on Fanny Lewald’s historical novel »Prinz Louis Ferdinand« of 1849. I examine the biographical as well as cultural-historical circumstances of the work’s genesis. Lewald clearly intended it as a critique of Prussian history, but at the same time the work’s focal point turns out to be a quite personal, female perspective. This perspective is mirrored in the prince’s experiences of loss and powerlessness. This leads me to explore the poetological dimensions of a writing in which the figure of the Prussian prince becomes a prismatic center of Lewald’s self-reflection. Here, the figure of Rahel Levin, as prominently portrayed by Lewald in her novel, plays a special role. It is precisely in her that the author’s interest in the political position of the Jewess in her as well as in Rahel Levin’s time becomes apparent.
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Mueller-Goldingen, Christian. "Vivienne Gray: Xenophon’s Mirror of Princes. Reading the Reflections." Gnomon 84, no. 5 (2012): 385–88. http://dx.doi.org/10.17104/0017-1417_2012_5_385.
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Buescu, Ana Isabel. "The utopia of a perfect prince: Recurrences in modern Europe's ‘mirrors for the prince’." History of European Ideas 16, no. 4-6 (January 1993): 599–605. http://dx.doi.org/10.1016/0191-6599(93)90194-u.
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Urkevich, Lisa, and Ehsan Ahmed. "Clément Marot: The Mirror of the Prince." Sixteenth Century Journal 39, no. 1 (April 1, 2008): 268. http://dx.doi.org/10.2307/20478848.
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Duval, E. M. "Clement Marot: The Mirror of the Prince." French Studies 61, no. 3 (July 1, 2007): 361. http://dx.doi.org/10.1093/fs/knm104.
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Jeikner, Alex. "What a True Princess Wears: Dress, Class, and Social Responsibility in Frances Hodgson Burnett's A Little Princess." International Research in Children's Literature 12, no. 2 (December 2019): 208–19. http://dx.doi.org/10.3366/ircl.2019.0311.
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This article argues that while Frances Hodgson Burnett's A Little Princess appears to be a conventional ‘from riches to rags to riches’ story, idealising the British class system, a reading of sartorial images exposes a conflicted engagement with British class that is usually overlooked. References to attire not only illustrate social class in this story, they also hint at underlying moral decay within this system that arises out of an unreflective acceptance of social values and structures. Through reference to Anthony Giddens's theory of identity, this article discusses how the protagonist's changing attire mirrors her developing insights into the need to reflectively construct a morally responsible identity.
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KAPLAN. "1 Samuel 8:11—18 as "A Mirror for Princes"." Journal of Biblical Literature 131, no. 4 (2012): 625. http://dx.doi.org/10.2307/23488259.
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Ripoll León, Verónica. "Elfriede Jelinek y la belleza de las princesas a través del espejo = Elfriede Jelinek and the beauty of princesses through the mirror." FEMERIS: Revista Multidisciplinar de Estudios de Género 2, no. 2 (July 31, 2017): 167. http://dx.doi.org/10.20318/femeris.2017.3764.
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Resumen. La autora Elfriede Jelinek –ganadora del Premio Nobel de Literatura en 2004– es una incansable creadora de personajes estereotipados. Mediante el empleo de la ironía, Jelinek utiliza a los protagonistas de sus obras para reflexionar de manera crítica sobre el conjunto de acciones y comportamientos sociales que forman parte de las expectativas de lo que el género femenino y masculino deben representar dentro de una sociedad. Un año antes de la mención del Nobel, Jelinek publicaba un conjunto de textos dramáticos reunidos bajo el título La muerte y la doncella I-V. Dramas de princesas (Der Tod und das Mädchen I-V. Prinzessinendramen, 2003). En esta obra, la escritora austríaca reescribía dos de los cuentos de princesas –Blancanieves y La Bella Durmiente– y una leyenda –Rosamunda–, que forman parte de la tradición literaria occidental, para reinventar después la historia de otras mujeres reales del panorama histórico y cultural como son Jacqueline Kennedy Onassis y las escritoras Sylvia Plath e Ingeborg Bachmann. El objetivo del presente estudio es atender al problema que supone en estos Dramas de princesas la existencia de unos cánones de belleza cuando se pretende construir la imagen y la identidad de unas mujeres que han quedado sometidas a la supremacía de poder que la sociedad otorga al varón. Para ello, y siguiendo la senda del psicoanálisis, se prestará especial atención al elemento del espejo, entendido como un instrumento que brinda o niega el reconocimiento a estas princesasPalabras clave: Elfriede Jelinek, teatro posdramático, cuentos de hadas, psicoanálisis, espejo.Abstract. Elfriede Jelinek, winner of the Literature Nobel Prize in 2004, is a tireless creator of stereotyped characters. Through the application of irony, the protagonists of her works are used with the intention of exciting critical thought about the social roles and actions expected to be played by women and men within a society. A year before being awarded the Nobel Prize, Jelinek released a body of plays under the title of Death and the Maiden I-V. Princess Plays (Der Tod und das Mädchen I-V. Prinzessinendramen, 2003). In this work, the Austrian writer rewrote two of the most famous fairytales featuring princesses, such as Snow White and Sleeping Beauty, as well as a legend played by Rosamunde. These tales are part of the core of Western literary tradition. In using them, she reinvents the story of other real characters and women from our historic and cultural panorama: Jacqueline Kennedy Onassis or writers like Sylvia Plath and Ingeborg Bachmann. The main goal of the present paper is to analyse the problem posed by the existence of a beauty canon in these Princess Plays insofar as the construction and depiction of female identity is subdued by the control and supremacy of a patriarchal society. To do so, and following a psychoanalytical approach, the theme of the mirror will be the main focus as an instrument which brings or hinders the acknowledgement of these princesses.Keywords: Elfriede Jelinek, postdramatic theatre, fairytales, psychoanalysis, mirror.
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Tyler (book author), Margaret, Joyce Boro (book editor), and Aaron Taylor Miedema (review author). "Mirror of Princely Deeds and Knighthood." Renaissance and Reformation 39, no. 3 (January 14, 2017): 217–18. http://dx.doi.org/10.33137/rr.v39i3.27748.
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