Analysis of information sources in references of the Wikipedia article "Alessandro Manzoni's thought and poetics" in English language version.
Claudio Marazzini (2002) [1994]. La lingua italiana. Profilo storico (3 ed.). Bologna: Il Mulino. ISBN 978-88-15-08675-4.That is, a language that was learned from books, used for literature and official occasions, valid for the "noble" plane of communication, but unsuitable for everyday and family relationships, for which it was much easier and functional to use the dialect, if not even a foreign language such as French.
Bellini, Eraldo (2000). Elli, Enrico; Langella, Giuseppe (eds.). Calvino e i classici italiani (Calvino e Manzoni). Milan: Vita e Pensiero. pp. 489–534. ISBN 88-343-0400-4. Retrieved August 3, 2015.Perhaps the real space in which Providence rehearses is none other than in the immense and troubled space of "man's inner life"
Francesco Sberlati (2007). "Longobardi e lessicografi: filologia e storia in Manzoni". Italianistica: Rivista di letteratura italiana. 36 (1/2): 35–57. ISSN 0391-3368. JSTOR 23937736. Retrieved 3 December 2015.In the determination of the new values, philological science becomes a concrete art at the service of the masses, who benefit from it in terms of intellectual energy useful for apologetically illuminating their identity [...] On this road of intrepid philological realism, the young Manzoni elaborates the fundamental concepts of his reflection, which will return in Fermo e Lucia to qualify a historical context in a narrative sense...
Luciano Parisi (January 1999). "Il tema della Provvidenza in Manzoni". MLN. 114 (1). The Johns Hopkins University Press: 83–105. JSTOR 3251294. Retrieved 4 September 2015.God aims at the ultimate health of the conscience [...] The sufferings that affect a person find their ethical justification in this view: Enrichetta of France, who without her misfortunes would have sinned in pride, received thanks to them the consolations promised to those who mourn. The misfortune was as 'providential' as the one that befalls the Manzonian Ermengarda
Diego Maria Bertini (1994). "Revisione de 'La lingua di Manzoni. Avviamento alle prose manzoniane'". Aevum. 68 (3). Vita e Pensiero: 812–818. JSTOR 20860448. Retrieved 7 September 2015.The novel ... fits into the general course of Manzoni's linguistic research ... the realization of the linguistic model based on the use of non-vernacular Florentine, largely documented by the revision of the "Ventisettana"
Romano Luperini (4 April 2013). "Il tiranno, l'innominato e la modernità di Manzoni". La Letteratura e Noi. Archived from the original on 14 September 2015. Retrieved 7 September 2015.In front of the unnamed stands instead a father and judge God, a biblical God, the one who lands and stirs, who afflicts and consoles. As with Napoleon in The Fifth of May, the confrontation occurs directly with God
Giuseppe Locorotondo (1972). BREME, Ludovico Pietro Arborio Gattinara dei conti di Sartirana dei marchesi di. Vol. 14. Roma: Istituto dell'Enciclopedia italiana. Retrieved 5 December 2015.By attempting the welding... of the common ground to these two cultural and ideal heritages, B. posed himself as a living and active intermediary between rationalism and idealism on the one hand, and between "national ground" and European culture on the other.
Romano Luperini (4 April 2013). "Il tiranno, l'innominato e la modernità di Manzoni". La Letteratura e Noi. Archived from the original on 14 September 2015. Retrieved 7 September 2015.In front of the unnamed stands instead a father and judge God, a biblical God, the one who lands and stirs, who afflicts and consoles. As with Napoleon in The Fifth of May, the confrontation occurs directly with God
Gaetano Trombatore (1 April 1957). "L'esordio del Manzoni". Giornale Storico della Letteratura Italiana. 134 (406): 249–297. ISSN 0017-0496....the news of Parini's death, which he learned with deep emotion one day when he had just finished reading "La Caduta," and the visit to the Longone of Vincenzo Monti, whose Bassvilliana he had read in those days and which seemed to him a divine apparition.
Gaetano Trombatore (1 April 1957). "L'esordio del Manzoni". Giornale Storico della Letteratura Italiana. 134 (406): 249–297. ISSN 0017-0496.And in Manzoni's case it was not only the school; but to it was added all the adoring, oppressive college life. Rebellion was therefore inevitable [...] He obeyed indocibly. And he already nurtured toward his educators and teachers that concealed distrust and that concealed contempt which a few years later would find violent vent in the well-known verses of the poem In morte di Carlo Imbonati...
Ezio Raimondi (1 October 1967). "Alessandro Manzoni e il Romanticismo". Lettere Italiane. 19 (4): 441–456. ISSN 0024-1334.At the very moment the writer becomes aware of the self he disappears into a poetry of "us" by virtue of a sublimating reduction or mortification of personal experience that... postulates a mysterious order, a bond of communion between men and things...
Francesco Sberlati (2007). "Longobardi e lessicografi: filologia e storia in Manzoni". Italianistica: Rivista di letteratura italiana. 36 (1/2): 35–57. ISSN 0391-3368. JSTOR 23937736. Retrieved 3 December 2015.In the determination of the new values, philological science becomes a concrete art at the service of the masses, who benefit from it in terms of intellectual energy useful for apologetically illuminating their identity [...] On this road of intrepid philological realism, the young Manzoni elaborates the fundamental concepts of his reflection, which will return in Fermo e Lucia to qualify a historical context in a narrative sense...
Cesare Federico Goffis (1 July 1956). "L'Urania e la crisi poetica del Manzoni". Lettere Italiane. 10 (3): 349–363. ISSN 0024-1334.For me it is difficult to rule out that in writing to Fauriel on August 15, 1809, Manzoni called those of the Urania "odieux vers" also for another reason, far less graspable than the previous one: namely, that he, on the road to conversion, if you will, felt a certain uneasiness in the face of a poem, which seemed paganly to clothe the main affirmation of Christianity with myths, almost presenting a new Gospel, or rather a renewed pagan myth in place of the Gospel.
— Goffis, p. 351)
