Annotating the Affections

The Philology of Feeling in Erasmus’ New Testament Scholarship and Its Reception in Early Modern Dictionaries

in Erasmus Studies
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A key problem in the history of emotions arises from the shifting meaning of emotion terms throughout history and from the difficulty in translating emotion terms from one language to another. Erasmus’ New Testament and Annotations offer scholars interested in the ‘historical semantics of emotion’ invaluable insights into sixteenth-century emotions discourse and the translation of emotion terms from Greek into Latin. This paper examines some of the more problematic cases in order to shed light on how Erasmus handles the difficulties that are attendant to translating emotion words, and also considers the influence of Erasmus’ NT and Annotations in early modern Greek-to-Latin lexicons, a feature of his reception that has not been acknowledged to date.

Annotating the Affections

The Philology of Feeling in Erasmus’ New Testament Scholarship and Its Reception in Early Modern Dictionaries

in Erasmus Studies

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References

10

Hoffmann“Erasmus on Language and Interpretation,” Moreana 28 (1991) 1–20 (2). See that entire article for some discussion of the centrality of affectus for Erasmus’ hermeneutics.

16

See below and also Kirk Essary“Passions, Affections, or Emotions? On the Ambiguity of 16th-Century Terminology,” in Emotion Review (2017).

18

TerenceAdelphi533. Illius sensum pulchre calleo.

24

As discussed e.g. by de Jonge“Erasmus’s Translation of the New Testament: Aim and Method,” in The Bible Translator 67:1 (2016) 29–41 and Rummel Erasmus as a Translator of the Classics 95.

48

See BezaJesu Christi D.N. Novum Testamentum (Geneva: Henri Estienne1567) ad loc. Calvin had translated the word with cognitionem in his Commentary on Romans but refers also to the affectus Spiritus in his gloss.

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