Social Discipline

(2004). Stagii de cercetare la Biblioteca "Herzog August" din Wolfenbüttel (bursă postdoctorală "Melon Foundation") şi la Maison des Sciences de l'Homme din Paris (bursă postdoctorală "Fernand Braudel"), alumna Colegiului Noua Europă din Bucureşti. Aria sa de preocupări include istoria economică şi socială, precum şi istoria urbană în epoca premodernă. A publicat:

La práctica de la confesión auricular representó uno de los instrumentos más relevantes de la acción de disciplinamiento social ejercida por la Iglesia católica a lo largo de la Edad Moderna. A través del análisis de algunos manuales de confesores de los siglos XVI y XVII, este artículo se propone un doble objetivo: por un lado poner de relieve la importancia de dichos manuales para la formación del clero, por otro ofrecer una visión general del papel que los confesores tuvieron a la hora de disciplinar las conductas sociales e individuales de los fieles.

The practice of auricular confession represented one of the most relevant instrument of the action of social disciplining exercised by Catholic Church during the Modern Age. Through the analysis of some confessors’ manuals of the XVI and XVII centuries, this article suggests a dual purpose: on the one hand to highlight the importance of those manuals for the education of clergy, on the other hand to provide an
overview of the role that the confessors had in disciplining the social and individual behaviour of the faithful.

Resumen En este artículo se analiza la tortura judicial como un medio probatorio y cognoscitivo del delito y como un mecanismo para purgar los indicios de culpa-bilidad. Para ello se inciden en los siguientes aspectos: 1) el paso del sistema probatorio irracional de las ordalías al racional de la tortura, propio de ius commune , 2) las circunstancias que deben concurrir para que un tribunal recurra al tormento, 3) las formas y el procedimiento de administración del apremio, y 4) los menoscabos físicos que podían derivarse, para los acusados, de la aplicación de un tormento excesivo.
Palabras clave: Tortura judicial-Pruebas judiciales-Indicios de culpabilidad-Corona de Castilla-Edad Media.
Summary In this paper, judicial torture is analysed as a means with probative value and cognitive of the crime, but also as a means to purge the evidence of guilt. To this end, the following aspects will be addressed: 1) the transition from the irrational probative system by ordeals to the rational system by torture, characteristic of the ius commune; 2) the circumstances that should apply for the court to resort to torment; 3) the forms and procedure of administration of the constraint; 4) the bodily impairment that the accused may suffer as a result of excessive torment.
Keywords: Judicial torture-Judicial evidence-Evidence of guilt-Crown of Castille-Middle Ages .

Resumen: Este trabajo discute el tópico del “incumplimiento” de las disposiciones en materia de censura de libros entre los siglos XVI y XVIII, uno de los lugares comunes de la historiografía sobre el tema. Se sostiene la inadecuación de la dicotomía “eficacia versus incumplimiento”, o del supuesto abismo entre “teoría y práctica”, tomando en consideración las características definitorias del orden jurídico de la época, marcado, entre otros elementos, por la apertura, la indeterminación, la flexibilidad o su carácter incompleto, que condicionaron tanto las prácticas sociales como la normativa vigente.   
Abstract: The failure to enforce the laws and enactments regarding book censorship between the 16th and the 18th centuries is a common topic of discussion among historians of the early modern period. This brief essay claims that the dichotomy between “enforcement” and “failure to enforce” falls short to analyze the social practices and the legislation regarding book censorship. The legal culture of the time was known by its indeterminacy, its openness and its flexibility – completely different from today’s legal formalism. Therefore, these aspects should not only be taken into account but should orient any investigation on social practices and official rules on the censorship of books in the early modern centuries. 
Palabras clave: Inquisición – censura de libros – historia del derecho – paradigma jurisdiccional – disciplina social
Key words: Inquisition – book censorship– legal history – jurisdictional culture – social discipline

This article assesses prison labor regimes’ role in anchoring and reinforcing market discipline during three eras of United States (US) capitalism: the industrializing North, the post-emancipation South, and neoliberalism. Synthesizing evidence from revisionist historian and political economy literatures, this article analyses the ways in which, in addition to being a feature of particular social and economic orders, prison labor has also been deeply imbricated in the very production of those orders, particularly their racialized and class-based social relations. It argues that although critical political economy has generally failed to incorporate prisons and prison labor into theorizations of contemporary capitalism, these have been, and are increasingly, vital to the functioning and reproduction of capital in the US context. As such, prison labor regimes should be understood as part of a range of state strategies to aggressively impose the forms of labor and social discipline central to specific regimes of governance and accumulation.

This article is intended to provide a global view of the processes of “confessionalization” and “social discipline” of European
societies in the 16th and 17th centuries. At the same time we aim to demonstrate the necessary correlation between these two
historiographical paradigms and their relevance for the analysis of religious, political and social phenomena of Modern Age.

Con este artículo se pretende ofrecer una visión global sobre los procesos de “confesionalización” y “disciplinamiento social” de las sociedades europeas de los siglos XVI y XVII. Paralelamente nos planteamos demostrar la necesaria correlación de estos dos paradigmas historiográficos y su relevancia para el análisis de los fenómenos religiosos, políticos y sociales de la Edad Moderna.

L’ideazione e l’aggiornamento del corso di laurea triennale (il secondo e il terzo anno) basato sul mio sillabo, e sulla mia monografia scientifica "Libro di sé stessi. Diari nella letteratura italiana moderna" ("Knjiga o sebi. Dnevnici u talijanskoj modernoj književnosti", Ceres, Zagabria, 2011). Il corso in italiano, anche l’apprendimeno online (l'installazione dei materiali e manuali sulla piattaforma per il teleapprendimento); 30 ore lezioni + 15 ore seminari, con la conduzione di tutti gli esami, 5 crediti, semestre invernale 2012/13 e semestre estivo 2014/15, Dipartimento di Italianistica, Università di Zagabria; Descrizione dei temi inclusi nel mio sillabo: Saggio come forma letteraria nella tradizione italiana moderna / Letterarietà del saggio - sguardo diacronico / L'opera saggistica di Francesco Algarotti / L'opera saggistica di Lorenzo Magalotti / Saggio critico intorno al romanticismo – Francesco De Sanctis / Critica letteraria nell'età romantico-positivistica – Arturo Graf / Caratteristiche della prosa d'arte – "Pesci rossi" di Emilio Cecchi / Dimensione saggistica in "Quasi una vita" di Corrado Alvaro / Commistione dei generi narrativi in "Cristo si è fermato a Eboli" di Carlo Levi / Aspetti socio-culturali nel "Lessico famigliare" di Natalia Ginzburg / Caratteristiche del discorso saggistico nel "Diario in pubblico" di Elio Vittorini / Sud dell'Italia come tema saggistico – Danilo Dolci / Frammentazione del discorso saggistico nello stile di Ennio Flaiano / Scelte tematiche e espressive in "Praga magica" di Angelo Maria Ripellino / Corrispondenze interdisciplinari – il saggismo di Anna Maria Ortese / Aspetti socio-culturali ne "La favola pitagorica" di Giorgio Manganelli / Saggismo come critica d'arte / Caratteristiche del saggismo di Umberto Eco / Il saggismo di Alberto Moravia / Saggismo come critica letteraria / I saggi critici di Giacomo Debenedetti / Racconti e romanzi sotto forma di saggio / Saggio nell'ambito filosofico / Saggio nelle discipline sociali / Saggio nelle scienze naturali / La saggistica dei poeti – l'esempio di Vittorio Sereni / La saggistica dei poeti – l'esempio di Piero Bigongiari / Il saggismo critico dei poeti – l'esempio di Andrea Zanzotto

The formation of early modern states and individuals was followed by the moral reform movement aimed at changing of moral consciousness and human behavior. All three actors involved in it — state, Church, and
local communities — appealed to quite different grounds as an explanation for their disciplining efforts: ideas of Neo-stoicism; pessimistic anthropology or man’s irresistible inclination to evil and sinfulness; “theology of retribution” which says, that sins are not simply private and personal failings, they affected the entire congregation as well, causing God’s wages. A feeling of
disturbance of the life’s usual order was also shared by all three actors and was a consequence of religious wars, large-scale epidemics, demographic
pressure on the early modern society, etc. The moral reform tools were quite numerous: a “police” as a system of regulations to impose public and moral
order, and houses of corrections (state); the auricular confession (Catholics) replaced by the public confession of sins by the Protestants; Calvinist consistories
and Lutheran marriage courts. Both the Catholic and Protestant Churches practiced different forms of social exclusion. Local communities as well were active in the horizontal disciplining of the society (societies
for the reformation of manners in puritan England; “fraternal correction” (Mt 18,15–18) in rural communities, etc.). New morals were communicated
through a massive pedagogization of society, different educational institutions and school theater, various book publications. Moral reform movement goes far beyond the chronological framework of the early modern
period and its effect in public and private sphere war quite different. But by the end of the eighteenth century the new morals and standards of behavior were accepted by the Christians as normative, even though they did not actually live up to them on every point.