A Mapmaker's Dream: The Meditations of Fra Mauro, by James Cowan

By James Cowan

In sixteenth-century Venice, in an island monastery, a cloistered monk stories the journey of a lifetime—all in the confines of his cellphone. half historic fiction, half philosophical secret, A Mapmaker's Dream tells the tale of Fra Mauro and his fight to gain his life's paintings: to make an ideal map—one that represents the total breadth of construction. information of Mauro's initiatives draws explorers, pilgrims, tourists, and retailers, all wanting to give a contribution their money owed of far off humans and areas. As he listens to the stories of the unusual and amazing issues they have noticeable, Mauro involves regard the realm as even more than continents and kingdoms: that it's also made from an enormous and both actual inside panorama of ideals, aspirations, and goals. Mauro's map grows and takes form, turning into either extra whole and incomprehensible. within the method, the limits of Mauro's global are driven to the extraordinary, elevating questions about the connection among illustration, mind's eye, and the character of truth itself.

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Extra resources for A Mapmaker's Dream: The Meditations of Fra Mauro, Cartographer to the Court of Venice: A Novel

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Introduction 3 pioneered by Rashi [1040–1105], and refined by his student-colleagues Joseph Qara [c. 1055–1130] and Rashbam [c. 6 This backdrop points to the essential connection between Maimonides’ biblical hermeneutics—likewise powered by his multidisciplinary outlook—and that of his predecessors in the Geonic-Andalusian tradition, enabling us to place him properly within the Jewish exegetical constellation. (2) The very notion of interpretation has shifted in modern theory from a purely objective, historical search for the author’s original intent (now termed the “intentionalist fallacy”) toward an acknowledgement that interpretation is the product of the reader’s encounter with the text (“reader response”).

Samuel sent queries about his translation to Maimonides in Egypt, who responded in 1199 with specific suggestions, and praise for Samuel’s abilities as a translator. See Shailat, Letters, II:511–554; Fraenkel, Transformation, 60–65. Ibn Tibbon’s Hebrew version might thus be likened to an “authorized” translation of the Guide. Yet there is no clear evidence that Maimonides actually saw Ibn Tibbon’s complete and final translation. Moreover, Ibn Tibbon did not always accept Maimonides’ recommended Hebrew translations.

57 Halivni, Peshat & Derash, 80. introduction 17 was distinct from the emerging culture of “the way of peshat” among Hebrew writers in Christian Europe—it is unreasonable to expect that Maimonides would have used the term peshat in that sense. In the current study we shall demonstrate that Maimonides, in fact, developed a unique definition of peshat that reflects his immersion in Talmud, his Arabic learning, and his Geonic-Andalusian heritage. Our second methodological point highlights a factor that no doubt contributed to the confusion just mentioned.

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