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Nizhni Novgorod is located 400 km east of Moscow at the confluence of the Russian major Volga and Oka Rivers. Nizhni Novgorod was founded in the beginning of the 13th century. At the end of 19th century, it was a major commercial center of Russia, one of the most significant in Europe.

This book provides the first detailed account of Gramsci's work in the context of current critical and socio-cultural debates. Renate Holub argues that Gramsci was ahead of his time in offering a theory of art, politics and cultural production.

Gramsci's achievement is discussed particularly in relation to the Frankfurt School (Adorno, Horkheimer, Benjamin, Bloch, Habermas), to Brecht's theoretical writings and to thinkers in the phenomenological tradition especially Merleau-Ponty. She argues for Gramsci's continuing relevance at a time of retreat from Marxist (.) positions on the postmodern left. Antonio Gramsci is distinguished by its range of philosophical grasp, its depth of specialized historical scholarship, and its keen sense of Gramsci's position as a crucial figure in the politics of contemporary cultural theory. We give an accurate historical and scientific account of a practically unknown manuscript written by Ettore Majorana in French. The retrieved text deals with Quantum Electrodynamics by using the formalism of field quantization, and it is here reported, for the first time, in English translation.

It is likely related to an invited talk for a conference at Leningrad (or Kharkov) in 1933 (or 1934) which, however, Majorana never attended. Vipadak na palyavanne perakaz. Probably this manuscript is one of the last missing papers of (.) the “Senatore folder”, given by Majorana to one student of his at the University of Naples in 1938, just before his disappearance. Antonio Ungar (Bogota, 1974) has published two novels: Zanahorias voladoras (Alfaguara, 2004) and Las orejas del lobo (Ediciones B, 2006). This paper aims to analyze the two literary works, based on the relationship between abjection and revolt (Kristeva 2006 (1980), 1998 (1996)) presented in the novels.

This relationship will make it possible to understand, to a great extent, the author’s esthetic proposal, as well as his position in the current Colombian literary field and his answer to the social conditions (.) of his time. The article is intended to present how saint Anthony of Padua’s preaching is connected with the city. Through some examples taken from hagiographical legends and sermons, the author reconstructs the changing attitudes of hagiographers and preachers linking Anthony sometimes to a general urban context and, later in time, to the city of Padua. In particular, the article focuses on some texts that highlight the effect of the preaching of Saint Anthony on his target audience, that is, the population of the (.) city in which he spoke. The period of analysis is primarily understood during the saint's canonization in the mid-fourteenth century. Despite this, some references to authors of the later period will be made as a comparison and deepening of the panorama offered.

At the end of the Middle Ages, Saint Anthony would eventually be, to some extent, the model for the mendicant friars, perhaps attracted by the saints closest in time. Born in Granada, April 30, 1901, Antonio De Luna was educated in the universities of Granada and of Madrid, continued his studies at Freiburg in Bresgovia, Paris, and Oxford and received the doctorate in law from Bologna. At the age of 27 he was appointed to the chair of natural law at the University of La Laguna in the Canary Isles, and from there went on to Salamanca and Granada. In 1932 he obtained the chair of international public law (.) of the Faculty of Law of the University of Madrid. At this time he began a period of intense professional activity: He was Secretary of the Federation of Spanish Associations of International Studies (1932–1936), founder and director of the Institute of International and Economic Studies (1932–1936), and Secretary of the Juridical Assessory Commission of the Spanish Republic (1931–1934). After the interruption of the Civil War, Luna, with a sense of continuity, resumed his essential tasks. This article contains the notes made by the Italian poetess Antonia Pozzi while attending the university courses held by Antonio Banfi during 1931-1932 and 1932-1933.

They are useful for an understanding not only of her academic studies but also of Banfi’s thinking on aesthetics in the 1930s. In two appendices, the Author describes the content of the Italian philosopher’s courses on aesthetics between 1931-1932 and 1934-1935 and Antonia Pozzi’s university career.

Unpublished until now, these notes by a student are (.) the only existing record of those courses since Banfi’s lecture notes never appeared in print. In the framework of the commemoration of the Bicentennial of the Independence of Colombia and, using the method of historical prosopography, this article aims to analyze the contribution of the Franciscan Father Francisco Antonio Florido as a social and political actor in the process of consolidation of the Bases of the republican project through three specific facets in its role as chaplain in the military campaigns, in its protagonism in the political celebrations and in the promotion to the education. (.) It really surprises him how he broke with the entrenched ideological scheme that had linked the ecclesiastical estate with the Spanish monarchy, and became one of the most staunch defenders of the Free Fatherland with a progressive and modern thinking. A verification of the contribution of the ecclesiastical establishment to the process of formation of the Republic. This study is a comparison of the development of the theories of reification and hegemony in the writings and political activities of Georg Lukacs and Antonio Gramsci during the years from 1918 to 1938. In demonstrating that reification and hegemony were formulated in response to the unsuccessful revolutionary movements in Hungary and Italy of 1919-1920, it becomes evident that the respective theories of Lukacs and Gramsci were meant to constitute critiques of bourgeois cultural domination.