Pozvana predavanja / Keynote lectures

Izv. prof. dr. sc./Assoc. Prof. Davor Balić

Dr. sc./PhD
Bratislav Lučin

Marko Marulić: renesansni mislilac zaokupljen filozofima i filozofskim temama

Upućenost Marka Marulića u nauk filozofā očituje su u njegovim brojnim djelima. Tu tvrdnju naročito dokazuju sadržaji triju opsežnih djela: Repertorija, Institucije i Evanđelistara. No, dokazuju je i sadržaji ostalih djela, pa tako i, primjerice, epova Judita i Davidijada, pjesme Suzana, Poslanice papi Hadrijanu VI. i Dijaloga o Herkulu. U svojem opusu Marulić je najčešće upućivao na stavove Platona, Aristotela, Cicerona i Seneke. Njihova je djela, o čemu najbolje svjedoči Repertorij, proučavao pomno i neprestano. Osim toga, iskazao je i upućenost u učenja brojnih filozofskih škola, posebice stoikā i epikurovaca, na što, uostalom, upućuje već i naslov enigmatskog epigrama Stihovi pročitani vodoravno – stoički, okomito – epikurovski.

U svojim djelima Marulić je bio zaokupljen i filozofskim, posebice etičkim temama. Njegovu višedesetljetnu zainteresiranost za takve teme izvrsno reprezentira Repertorij, kompendij ili, još preciznije, zbirka autorski obrađenih pojmova koju je stvarao od 1580-ih do 1620-ih godina. Marulić je, što se može zaključiti nakon analiziranja njegova opusa, neprestano bio zaokupljen naučavanjem o laži i mudrosti. Osim toga, naučavao je o dobru i zlu, o stalnim i nestalnim dobrima, o miru i ratu, kao i o blaženstvu te o načinima njegova stjecanja.

Ipak, Marulić se prema filozofiji i filozofima, posebice prema Platonu i Aristotelu, nije uvijek odnosio blagonaklono. Bio je, naime, uvjeren da filozofija i filozofi ne mogu čovjeku pružiti onakve spoznaje i onako kvalitetan način življenja kakve mu pruža teologija i kakve ostvaruju kršćani. Usprkos tome, nedvojbeno je da uz, primjerice Ivana Stojkovića, Nikolu Modruškog, Jurja Dragišića i Benedikta Benkovića, spada među one hrvatske renesansne mislioce koji su u svoje spise posvećene ponajprije teološkoj problematici redovito uključivali filozofske teme i obznanjivali svoja filozofska promišljanja.

Marko Marulić: A Renaissance Thinker Preoccupied with

Philosophers and Philosophical Topics


Marko Marulić’s familiarity with the teachings of philosophers is reflected in his numerous works. This claim is particularly supported by the contents of three extensive works: Repertorium, De institutione bene vivendi per exempla sanctorum, and Evangelistarium. However, it is also supported by the contents of his other works, such as, for example, the epics Judita (Judith) and Davidias, the poem Suzana (Susannah), the Epistola domini Marci Maruli Spalatensis ad Adrianum VI. Pont. Max., and the Dialogus de Hercule. In his opus, Marulić most often referred to the teachings of Plato, Aristotle, Cicero, and Seneca. He studied their works closely and incessantly, which is best evidenced by the Repertorium. In addition, he showed his familiarity with the teachings of numerous philosophical schools, especially the Stoics and the Epicureans, which is, after all, indicated in the very title of the enigmatic epigram Versus in directum stoici, in transversum Epicurei.

In his works, Marulić was also occupied with philosophical, especially ethical topics. His decades-long interest in such topics is vividly represented by the Repertorium, a compendium or, more precisely, a collection of author’s entries which he created from the 1580s to the 1620s. What emerges from analyzing his entire opus is that Marulić was constantly occupied with teaching on two ethical topics: lie and wisdom. Additionally, he taught on good and evil, permanent and impermanent goods, peace and war, as well as on beatitude and the ways of acquiring it.

However, Marulić did not always treat philosophy and philosophers, especially Plato and Aristotle, favorably. Namely, he was convinced that philosophy and philosophers cannot provide man with the kind of knowledge and the kind of quality way of life that theology can provide and Christians can achieve. Despite this, he undoubtedly belongs to those Croatian Renaissance thinkers, along with, for example, Johannes Stoyci de Ragusio, Nicolaus Modrussiensis, Georgius Benignus de Salviatis, and Benedictus Bencovich, who regularly included philosophical topics in their writings devoted primarily to theological issues and hence made their philosophical reflections known. 

Marulićevi pedagoški fragmenti


Renesansni humanizam može se definirati kao kulturni i obrazovni pokret u sklopu renesanse kao nadređenoga periodizacijskog pojma (otprilike od g. 1350. do 1600). Ključna je odrednica humanizma novi obrazovni program, temeljen na studiju latinskog (u manjoj mjeri i grčkoga) jezika i antičke kulture, pri čemu središnje mjesto zauzima pet disciplina: gramatika, retorika, povijest, pjesništvo i moralna filozofija (zajednički nazvane studia humanitatis). Nije stoga neobično da su neki ugledni humanistički pisci (npr. Petar Pavao Vergerije Stariji, Leonardo Bruni, Battista Guarino) sastavili rasprave o obrazovanju. U opusu Marka Marulića nema sustavna razmatranja o toj temi, ali on se obrazovanja ipak dotiče na više mjesta. U ovom izlaganju analizirat će se nekoliko takvih ulomaka, koji potječu iz djela različitih žanrova: iz latinskog epa (Davidijada), iz moralno-teološke rasprave o etici (Evanđelistar) i jednoga privatnog pisma. Unatoč raznim kontekstima u kojima se pojavljuju, Marulićevi su edukacijski iskazi međusobno bliski, čime ukazuju na jasan autorov pogled i stav. Terminologija pak kojom se Marulić služi nedvojbeni je signal njegova poznavanja humanističkog obrazovnog programa. Upućenost u nova kulturna i intelektualna strujanja, najuže povezana s obrazovanjem, potvrđuje i uvid u Marulićevu osobnu knjižnicu, a u široj perspektivi o tome svjedoče i neke značajke njegova opusa.

Marulić's pedagogical fragments

Renaissance humanism can be defined as a cultural and educational movement within the Renaissance period (approximately from 1350 to 1600). The key characteristic of humanism is a new educational program based on the study of Latin (to a lesser extent, Greek) language and ancient culture. Central to this program are five disciplines: grammar, rhetoric, history, poetry, and moral philosophy, collectively referred to as studia humanitatis. It is not surprising that some renowned humanistic writers (e.g., Pier Paolo Vergerio the Elder, Leonardo Bruni, and Battista Guarino) composed treatises on education. Although Marko Marulić's works lack a systematic consideration of this topic, he touches upon education in various places. This presentation will analyse several such passages from works of different genres: a Latin epic (Davidias), a moral-theological treatise on ethics (Evangelistarium), and a private letter. Despite the different contexts in which they appear, Marulić's educational statements are closely related, indicating a clear authorial perspective and stance. The terminology Marulić uses is an unmistakable sign of his familiarity with the humanistic educational program. His knowledge of new cultural and intellectual currents, closely related to education, is confirmed by insights into Marulić's personal library and is also reflected in some features of his oeuvre.