On his paternal and maternal lines, Valla came from a family of curials, the learned bureaucratic elite of the papal curia. Lorenzo's father, Luca, was a consistorial lawyer. After his death in 1420, Valla remained in the care of his mother Catharina and his uncle Melchior Scrivani. He spent his childhood and early youth at the curia of Martin V, where a circle of humanists was then grouped; there he brilliantly mastered classical (not medieval) Latin; he also studied Greek. Valla was greatly influenced by Quintilian, whose treatise “On the Education of the Orator” was discovered by Poggio Bracciolini in the city; Valla knew Quintilian almost by heart and in his first essay “On the Comparison of Cicero with Quintilian” (not preserved) he was not afraid to place him above the “god of the humanists” - Cicero. Not receiving a place in the curia (Poggio Bracciolini prevented this in every possible way) Valla moves to Pavia, where he teaches rhetoric at a private school and at the university; however, he did not get along with his colleagues, whose medieval scholarship and “kitchen Latin” he sharply criticized and after he wrote a harsh pamphlet on lawyers (“On mottos and heraldic signs”), and law professors, in turn, organized an attempt on his life life, he was forced to leave Pavia. From Mr. Valla - secretary of the Neapolitan king Alfonso of Aragon; since Alphonse was at enmity with the papal curia, Valla, taking advantage of his patronage, wrote bold anti-clerical things, including the famous treatise “On the forgery of the Donation of Constantine”; in the city even falls under the court of the Inquisition, but is saved thanks to the intercession of the king. However, he returns to Rome, receives from Nicholas V the position of apostolic secretary and canon of the Church of John Lateran; In addition, he teaches rhetoric at the University of Rome. Lorenzo Valla was not married, but in Rome during this period he had a girlfriend who bore him three children. The refusal of marriage is apparently explained by the humanist’s desire to accept initiation. Valla died in 1457 and was buried in Rome, in the Lateran Basilica.
Essays
Valla stood at the center of the humanist movement of his time. His essay: “On the beauties Latin language" - finding out the exact meaning of Latin words and their correct and elegant use - was a great success among his contemporaries and immediate posterity; in addition to the mass of manuscripts, there are more than 30 printed editions of the 15th century alone.
Valla then commented on the Latin writers Livy, Sallust, Quintilian; translated Herodotus, Thucydides, as well as part of the Iliad and some of Aesop's fables; wrote philosophical treatises and historical works. Characteristics Valla's scientific and literary activity - sharp criticism of church and humanistic authorities and a fierce struggle against asceticism. In particular, Valla refuted church teaching about the origin of the apostolic symbol and published a treatise: “On Free Will,” (in which he, speaking against Boethius, argued that, despite the consequences original sin, man retained the ability to independently choose between good and evil).
Against the medieval jurists, he wrote a sharp invective: “Epistle to Bartoli on mottoes and heraldic devices,” and at the same time, as stated, he sharply criticized Cicero and placed Quintilian above him; in the treatise “On Dialectics” he introduced amendments to Aristotle, directed against the scholastic tradition; in "Reason against Livy, that the two Tarquinii, Lucius and Arruns, were the grandsons, and not the sons, of Tarquinius the Ancient" argued against the opinion of Livy, based on reasonable chronological considerations. This criticism brought on sharp attacks on Valla from all sides: he barely escaped the Inquisition for his opinion on the apostolic symbol and had to engage in bitter polemics with Poggio Bracciolini, Fazio and other humanists.
In philosophy and life, Walla was a supporter of moderate epicurean pleasure. He spoke out against asceticism in two treatises: “On True and False Good” (), where he, depicting a dialogue between a Christian, a Stoic and an Epicurean, attacks Stoicism and tries to reconcile Epicureanism with Christianity, and “On the monastic vow”, where he sharply rebels against the monastic institute. But Valla was not hostile to Christianity and was interested in church and theological issues, especially in the last, Roman period of his activity: he compiled philological amendments to the accepted translation of the New Testament, wrote: “A Discourse on the Sacrament of Transubstantiation” and a now lost essay on the origin of St. Spirit.
Commissioned by Alfonso of Aragon, he also wrote the history of his father, “On the Deeds of Ferdinand, King of Aragon” ()
Valla - the founder of historical criticism
See what "Ballah L" is. in other dictionaries:
Valla is a surname. Famous carriers: Valla (Bible) Valla, Giorgio (c. 1447 1500) Italian humanist, philologist, mathematician and music theorist. Valla, Lorenzo (1407 1457) Italian humanist, founder of historical and philological... ... Wikipedia
walla
wallah- Wallahi – 1. VALLAKI ӘGӘR – Soylәgәn sүzneң doreslegen raslau, yshandyru өchen kullanyla torgan ant sүze billoy, wallay deep әitym... . 2. Berәr nәrsә eshlәmәskә үtengәndә yalvaru sүze v. , әйтмә. VALLAKI GAZYYM – Alla boek (ant itү sүze). VALLAKE... ... Tatar telen anlatmaly suzlege
Lorenzo (Lorenzo della Valle) (born 1407, Piacenzi - died Aug. 1, 1457, Rome) - Italian. humanist. As a teacher of rhetoric, he struggled with [vulgar] Latin and, thanks to his translations, introduced Western Europe with Herodotus and Thucydides. In philosophy... ... Philosophical Encyclopedia
- (Heb. Bilkha, possibly timidity), Rachel's servant, given to her by Laban (Gen. 29:29). Rachel, who suffered from infertility, gave V. as a concubine to Jacob so that she would give birth at her knees. The sons of V. Dan and Naphtali were therefore considered the children of Rachel (Genesis 30:1... ... Brockhaus Biblical Encyclopedia
WALLAH- Válla [ital. Valla] Lorenzo (1407, Rome 1.08.1457, ibid.), Italian. Renaissance humanist, philologist, historian. Having lost his father early, he was under the tutelage of his uncle, the secretary of the Roman Curia. Expert in lat. and Greek languages, V. in his youth communicated with... ... Orthodox Encyclopedia
- (Valla) Lorenzo (1405 or 1407, Rome, 1.8.1457, ibid.), Italian humanist. From 1448 secretary at the papal court. He proved the falsity of the “Donation of Constantine” (See Gift of Constantine), thus becoming one of the predecessors... ... Great Soviet Encyclopedia
- (Lorenzo Valla) famous Italian humanist; genus. in Rome or Piacenza in 1407, † in Rome in 1457. V. spent his childhood and early youth at the Curia of Martin V, then was a professor in Pavia, traveled to other cities of Italy, lived in Naples... ... Encyclopedic Dictionary F. Brockhaus and I.A. Efron
(Lorenzo Valla), famous Italian humanist, b. in Rome or Piacenza in 1407, died in Rome 1457. V. spent his childhood and early youth at the Curia of Martin V, then was a professor in Pavia, traveled to other cities of Italy, lived in Naples at the court of Alfonso of Arragon, and in 1448 received the place of apostolic secretary under Nicholas V and was made a canon at the Church of St. John in the Lateran and retained both positions until his death.
V. stood at the center of the humanistic movement of his time. His essay “De linguae latinae elegantia” - elucidating the exact meaning of Latin words and their correct and graceful use - was a great success among his contemporaries and immediate posterity; in addition to the mass of manuscripts, there are more than 30 printed editions of the 15th century alone. Valla then commented on the Latin writers Livy, Sallust, Quintilian; translated Herodotus, Thucydides, as well as part of the Iliad and some of Aesop's fables; wrote philosophical treatises and historical works. The characteristic features of V.'s scientific and literary activity are sharp criticism of church and humanistic authorities and a fierce struggle against asceticism. In addition to “De falso credita et ementita Constantini donatione declamatio”, where the falsity of the “Donation of Constantine” was proven, Valla refuted church teaching about the origin of the apostolic symbol and published a treatise: “De libero arbitrio” against Boethius. He wrote a sharp invective against the medieval jurists: “In Bartoli de insigniis et armis libellum epistola,” and at the same time sharply criticized Cicero, “the god of the humanists,” and placed Quintilian above him; in the treatise “De dialectica” he made amendments to Aristotle; in “Disputatio adversus Livium, duo Tarquinii Lucius ac Aruns, Prisci Tarquinii filii ne an nepotes fuerint” opposed the opinion of Livy. This criticism caused sharp attacks on V. from all sides: he barely escaped from the Inquisition for his opinion on the apostolic symbol and had to conduct a fierce polemic with Poggio, Fazio and other humanists. V. spoke out against asceticism in two treatises: “De volupate bn vero bono,” where he tried to reconcile extreme Epicureanism with Christianity, and “De professione religiosorum,” where he sharply rebelled against the monastic institution.
But V. was not hostile to Christianity and was interested in church and theological issues: he compiled philological amendments to the accepted translation of the New Testament, wrote “Sermo de mysterio Eucharistiae” and a now lost essay on the origin of St. Spirit. V.’s merits in historiography come down mainly to the same criticism, and his “Historiarum Ferdinandi (Father Alfonso) libri III” is of interest more because of the controversy that this book caused “(In Bartholomaeum Facium recriminationum libri IV)”. V.'s works were published (not all of them) back in the 16th century.
Walter
(Walter) - prior of the monastery of St. Victor in Paris, lived in the 12th century. and acted as an ardent opponent of Aristotelian dialectics. In his work “Contra quatuor labyrinthes Galliae” (exists only in a manuscript in Paris), he, as a follower of mystical theology, attacks four representatives of rational scholasticism: Peter Lombard, Abelard, Peter of Pictavian and Gilbert of Porretan.
Here he creates a treatise On true and false good (De vero falsoque bono), published under the title On pleasure (De voluptate). In 1433, Valla criticized contemporary jurisprudence, which caused fierce attacks on himself, as a result of which he was forced to leave Pavia.
Trying unsuccessfully to find a place in various cities of Italy, Valla moved to Naples in 1435, where he became the secretary of King Alfonso of Aragon. The king's court was famous both for the fact that it was visited by the most famous thinkers of that time, and for the fact that freedom of morals reigned there, reaching the point of licentiousness. Valla subsequently noted that his lifestyle at that time was by no means morally blameless. Nevertheless, during these years he created most of the polemical works that brought him fame: On Free Will (De libero arbitrio, 1439), devoted to criticism of medieval views on free will and the role of providence; Dialectics (Dialecticae disputationes, 1439), in which scholastic logic and dialectics based on the teachings of Aristotle were criticized and an attempt was made to cleanse Latin from barbarisms; completes the Elegance (On the beauties of the Latin language, De elegantia linguae latinae, 1442), which laid the foundations scientific history Latin language. During these same years, he wrote a sharp anti-clerical essay - On the monastic vow (De professione religiosorum, 1442, published only in 1869), in which he criticized monasticism, and Discussions on the forgery of the so-called Deed of Gift of Constantine (Declamazioine contro la donazione di Constantino, 1440 ). A philological analysis of this famous document, which was believed to lie at the basis of the temporal power of the Pope, led Valla to the conclusion that it was a forgery. Valla's critical views led to charges of heresy. In 1444, the procedure began for bringing him to trial by the Inquisition, and only the intercession of the Neapolitan king Alfonso of Aragon freed him from responsibility. In his Apology addressed to Pope Eugenio IV (Apologia ad Eugenio IV), written in 1445, Valla develops his views on monasticism and ecclesiastical authority. The final edition of the dialogue On the True and False Good (1447) dates back to this time, in which, through the polemics of a Stoic, an Epicurean and a Christian, Valla gives his idea of greater good, which is a synthesis of the prepared teachings of Epicureanism and Christianity. Soon Valla creates the History of King Ferdinand of Aragon (Historiae Ferdinandi regis Aragoniae, 1445–1446).
In 1448, after the election of Pope Nicholas V, an admirer of Renaissance culture and patron of humanists, Valla moved to Rome, where he received the post of first copyist, and soon apostolic secretary. On the instructions of the Pope, Valla carries out translations from Greek of a number of classical authors. At the same time, he teaches rhetoric, comments on ancient authors and works on the essay Critical Textual Commentary on the New Testament (In novum Testamentum ex diversorum in utriusque linguae codicum collatione adnotationes). Valla writes several theological works, creates a private school of rhetoric, and teaches at the University of Rome.
With his critical works, Valla made a significant contribution to the rethinking medieval worldview and the creation of prerequisites for new European knowledge and self-awareness. In his work, he embodied the ideal of a free thinker, for whom the main authority is his own mind, and the stimulus for creativity is the inquisitiveness of a restless mind. Valla's criticism was an expression of his inner dignity and autonomy of spirit. For this he had to pay a high price. Neither the guards church traditions, nor the figures of the humanistic circle forgave him for his militant intellectual nonconformism. Most likely, Valla was indeed impudent, arrogant, arrogant, and the Italian humanist Bartolomeo Fazio (author of O famous people, mind. 1457) and Poggio Bracciolini (writer and collector of ancient manuscripts, 1380–1459), did not greatly exaggerate when they reproached him for this. However, from the works of Walla himself, especially from the Apology, it clearly follows that it was not his own person, but the truth and only the truth that worried him most of all, and in the search for truth, in the education of youth and the enlightenment of those whom he could reach, Walla saw your duty and life purpose.
Valla is a true representative of the era of Humanism. Philology turns out to be not just a subject of scientific studies for him, but also a powerful research method. It was thanks to philological analysis, which consisted of a critical semantic reconstruction of the text, that he was able to advance in the understanding of classical legal texts, and the understanding of the New Testament, and in the analysis of pressing philosophical, socio-philosophical and logical problems.
Valla's great merit was in rehabilitating the name and teachings of Epicurus. He was not the first to take a step towards returning Epicureanism to the circle of philosophical discussions, but his contribution was fundamental. Based on the teachings of Epicurus, Valla formulated the criterion of morality, unambiguously linking it with the good of the individual. Each person follows his own good; The task of the individual is to correctly understand what his true good consists of. The good of man lies in a life free from suffering and worries, and the source of pleasure is the love of other people. Virtue is the ability of a person to correctly understand his interest and make the proper choice between a greater and a lesser good. And although pleasure lies in love, love relationship in Valla's interpretation they turn into relationships of mutual benefit. Thus, relying on the ideas of Epicurus and criticizing the views of the Stoics and Aristotle, and indirectly Christianity, Valla affirms a new ethics - the ethics of personal interest.
Undertaken on the basis traditional historiographical and philological considerations. He was one of the creators of classical “ancient” Latin.
Biography
Lorenzo Valla born in Rome or Piacenza in the city (sometimes reported - in the city) in the family of a curial lawyer. He spent his youth at the papal curia Martina V, studied Greek language at Bruni , Aurispas And Rinuccio. With Mr. Valla was a professor of rhetoric at the university Pavia, where he was accepted on recommendation humanist Antonio Beccadelli (Panormites). In the city, after an attempt on his life by envious professors, Valla leaves the University of Pavia and travels to other cities Italy. Since then he lived in Naples at court Alfonso of Aragon, being his secretary. In Valla received the position of apostolic secretary to the pope Nicholas V and became a canon of the church St. Joanna V Laterans, retaining both positions until his death on August 1.
Acts
Valla stood at the center of the humanistic movement of his time. His essay "De linguae latinae elegantia" considered the first Latin grammar since Antiquity and is devoted to finding out the exact meaning of Latin words, their correct and graceful use. It was a great success among contemporaries and was reprinted more than 30 times in the 15th century after its first publication in the city. Valla also commented and analyzed Latin writers Libya , Salostia, Quintiliana; translated Herodotus , Thucydides , as well as part "Iliad" and some fables Aesop . Wrote a philosophical treatise "De voluptate ac vero bono" ("On True and False Good", ), in which he preached extreme hedonism, and also composed historical works.
Characteristic features of scientific and literary activity Walla- polemics and sharp criticism of Catholic dogmas and humanistic authorities, as well as ideological struggle against Christian asceticism. IN traditional history it is believed that in his work "De falso credita et ementita constantini donatione declamatio", supposedly written in the city, first published in Germany in the city, was proven to be a falsity "Konstantin's Gift".
Against medieval lawyers Valla wrote a harsh invective , and at the same time sharply criticized Cicero and placed Quintilian above him; V "Disputatio adversus Livium, duo Tarquinii Lucius ac Aruns, Prisci Tarquinii filii ne an nepotes fuerint" opposed the opinion Libya. This criticism led to sharp attacks on all sides Vallu: in the city he barely escaped Holy Inquisition for his opinion about the apostolic symbol and had to conduct a fierce polemic with Poggio , Fazio and other humanists who reproached him for arrogance and arrogance. Valla reproached in response Poggio the fact that he does not speak the classical languages of the ancients and speaks in “kitchen Latin”, like a despicable cook.
Some historians of science attribute Valle formulation of the following five conditions for successful scientific creativity:
- communication with educated people
- abundance of books
- comfortable, pleasant and private place to work
- having time that is not filled with necessary things
- release of the soul
IN historiography merits Walla boil down mainly to the same criticism, and its "Historiarum Ferdinandi libri III" are of interest due to the controversy that this book caused ( "In Bartholomaeum Facium recriminationum libri IV"). Most essays Walla published in the 16th century or surfaced at a later time.
Reconstruction
Lorenzo Valla became a symbolic figure Reformation, many critical anti-church and anti-feudal works of subsequent centuries of the printing era are attributed to his authority.
One example of this type of substitution is "Refutations of the authenticity of the Gift of Constantine", first published in - 60 years after death Walla. From the point of view modern science stated in the text "proof" represent a set of polemical demagoguery, and in their content they rely on traditional, Scaligerian chronological ideas about thousand-year antiquity "Gifts", as well as traditional philological reconstructions "ancient Latin". Therefore, despite numerous statements about the “proof” of forgery "Dara", the text itself attributed Lorenzo Valle, has not been analyzed since its inception, adding to the dubious foundation traditional chronology. The Catholic Church finally recognized the fraud "Dara" only in the second half of the 19th century, not so much because of the arguments expressed, but for the sake of a compromise with modern humanities.
From the point of view NH , Konstantinov Dar- an erroneously dated historical reality of the 15th century, and the text "Rebuttals" is an ideological fake attributed to Valle, as a significant personality, in retrospect by the religious reformers-humanists of the next century.
It is characteristic that church leader Valla, according to traditional historiography, refuted church teaching about the origin of the apostolic symbol and wrote a treatise "De libero arbitrio" against Boethius, where he criticized the Stoic ideas about the relationship between free human will and divine predestination, accepted by Catholic theology. Against monastic asceticism Valla, allegedly spoke in two treatises: "De voluptate ac vero bono" trying to reconcile extreme hedonism with epicureanism and Christianity, as well "De professione religiosorum", - where the author sharply opposes the monastic institution of the Catholic Church - this book was found in the 19th century and first published in the city, being unknown before that time.
In progress "Dialecticae disputationes" Valla corrects logic Aristotle according to his own understanding and criticizes the scholastic philosophy that dominated European science until time Galilee. Historians also report that Valla, it turns out, was not hostile to Christianity and was interested in church and theological issues: he compiled philological amendments to the accepted translation New Testament, wrote "Sermo de mysterio Eucharistiae" and the now lost essay on the origin Holy Spirit.
It is clear that such opinions about the activities of a church functionary could only arise in the era Reformation And Enlightenment, but only gained a foothold in modern times, When Catholic Church lost its political, economic and ideological strength.
Proceedings
- "De voluptate ac vero bono",
- "De vero falsoquie buono",
- "In Bartoli de insigniis et armis libellum epistola",
Cancer
