The tyranny of Richard III

To Tudor historians Richard III was a quintessence of tyranny. This belief was derived from the informed opinion of many who had experienced his brief reign. To them a tyrant was one who came to the throne without right or who governed against the interests of the political nation. There can be little doubt that Richard usurped the throne: it is also the case that in one important respect his government alienated a significant section of the nobility and gentry. Following the revolts of late 1483 Richard systematically placed trusted northern adherents in control of the unreliable and hostile southern counties. This action transgressed the unwritten law that the rule of the counties lay in the hands of their native élites. Its highhandedness was recognized by the author of the Croyland continuation and its pattern can be reconstructed from the record of grants from the Crown during the reign. Not only does the settlement of 1483-4 provide dramatic evidence in support of the Tudor tradition, but its circumstances also suggest an explanation for the continuing controversy surrounding Richard's reign. What was thereby tyranny in the south was good lordship to the loyal north. It is conceivable that the conflicting interpretations of the last Plantagenet spring from this regional division.     

Is Francesco Patrizi’s L’Amorosa Filosofia a heterodox reading of the Symposium?

ABSTRACT

This paper focuses on L’Amorosa Filosofia, perhaps the most compelling response to Ficino’s De Amore produced in the sixteenth century, as it is centered on the notion of love as philautia, based upon a naturalistic and psychological interpretation. The learned lady Tarquinia Molza, the most important interlocutor of Francesco Patrizi, affirms that love, from its beginnings in the inner self to its end, when reaching the divine, cannot but be a phenomenon that engages the sense of touch, showing a naturalistic attitude toward the body and an interest in the mediation between matter and spirit. Contrary to popular notions of self-love as selfish and callous, an honest man must necessarily love himself first in order to love others. In The Praise of Folly, Erasmus also tackles the concept, making Folly praise Philautia as a fundamental means for happiness. More relevant to Patrizi’s work, in Mario Equicola’s De Natura de Amore, there is a long digression on the virtues of self-love.