A. M. Morelli (a cura di), "Lepos e mores. Una giornata su Catullo", Atti del convegno internazionale, Cassino, 27 maggio 2010, Cassino 2012

2013

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La traduzione del Liber di Catullo da parte di Enzo Mazza nel 1962, per Guanda, viene analizzata individuandone da un lato i legami con l’attività più complessiva di Mazza come poeta e intellettuale (soprattutto nel corso degli anni ’60: un nutrito numero di interessanti allusioni è possibile riscontrare in opere come i 70 epigrammi), dall’altro gli elementi di continuità e discontinuità con le traduzioni poetiche catulliane ‘d’autore’ pubblicate in quel medesimo torno di anni, soprattutto quella di Salvatore Quasimodo (1955) e di Guido Ceronetti (1969). The translation of Catullus’Liber by Enzo Mazza in 1962 (Guanda, Parma) is analyzed by identifying on the one hand the links with Mazza's overall activity as a poet and intellectual (especially during the 1960s: a large number of interesting allusions can be found in works such as 70 epigrammi), on the other the elements of continuity and discontinuity with the Catullian poetic translations published in that same period of time, especially with the ones by Salvatore Quasimodo (1955) and Guido Ceronetti (1969).

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Versione rivista e ampliata di A. M. Morelli, Il carme 6 di Catullo. Analisi e commento, online dal 2014 presso il portale AICC di Firenze all’indirizzo http://www.aiccfirenze.it/images/materiali_/conferenze/Catullo_carme_6.pdf.

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A. M. Morelli, Ginnasio e atletica nella filosofia di Cicerone, in “Trame” 4, 2020, pp. 99-113, 2020

The philosophical question concerning gymnasium education and athletic culture in the Greek world (with the connected problem of nudity, characteristic of both areas) was unavoidable for Cicero, if he wanted to propose a moral and political philosophy modeled on social and ideological needs of the ruling classes of Rome. He looks with extreme suspicion at the gymnasium in Greece: in passages like Tusc. 4,70-71 (if analyzed in their context) the polemic against the Stoic doctrine of amor amicitiae turns into the condemnation of an educational project, indeed, of an entire civilization in its paideutic practices. In Cicero’s meaning, there is a radical foreignness between Greek and Roman culture on this point: the purpose is to exclude not only any idea of telos but also any ‘erotics of friendship’ from his philosophical discourse on amicitia; the body, its care, its beauty, its social effects simply disappear from this horizon. Many scholars mean that there is a less negative attitude to athletic competitions, but passages such as Tusc. 2.62 and Off.1.144 propose the paradigm of the athlete, of his virtue and resistance to pain and fatigue in the same way as it is done with gladiators or actors. It is a spectaculum virtutis, a ‘staging’ of moral values that can be easily deployed as an exemplum; all this, however, does not attenuate the attitude of haughtiness or even contempt for such forms of entertainment, which are exemplary only ex minore, if compared to the ‘true’, civil virtus.

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2013

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Catullo tradotto in italiano dai poeti nel secondo Novecento: da Quasimodo a Ceronetti a Ramous a Sanguineti fino a Dario Bellezza. Il compito di tradurre Catullo si connette al dibattito sulla natura del lepos catulliano.

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A. M. Morelli (cur.), Epigramma longum. Da Marziale alla tarda antichità. From Martial to Late Antiquity. Atti del Convegno Internazionale di Cassino, 29-31 maggio 2006, 2008

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