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This study of the definition of literature in the late medieval period is based on manuals of writing and on literary commentary and glosses. It defines a method of reading which may now profitably explain medieval texts, and identifies new primary medieval evidence which may ground and guide new reading. Allen chooses texts whose commentary tradition provides the greatest opportunity for completeness. The most important of these is Ovid’s Metamorphoses. Medieval readings of Ovid bring into focus a number of major literary questions—the problems of fable and fiction, of unity imposed by miscellany poetry, of allegorical commentary, and of Christian use of pagan culture—all in connection with text which furnished medieval authors with more stories than any other single source except possibly the Bible. Allen also studies commentaries on the Consolation of Philosophy of Boethius, the Thebaid of Statius, the De nuptiis of Martianus Capella, the medieval Christian hymn-book, and the Poetria nova of Geoffrey of Vinsauf. Together these texts represent the range of medieval literature—a literature which, Allen concludes, was taken as direct ethical discourse, logically conducted and artfully organized within a system of language that also assimilated the natural world and sought to absorb its audience.
Jessica Rosenfeld provides a history of the ethics of medieval vernacular love poetry by tracing its engagement with the late medieval reception of Aristotle. Beginning with a history of the idea of enjoyment from Plato to Peter Abelard and the troubadours, the book then presents a literary and philosophical history of the medieval ethics of love, centered on the legacy of the Roman de la Rose. The chapters reveal that 'courtly love' was scarcely confined to what is often characterized as an ethic of sacrifice and deferral, but also engaged with Aristotelian ideas about pleasure and earthly happiness. Readings of Machaut, Froissart, Chaucer, Dante, Deguileville and Langland show that poets were often markedly aware of the overlapping ethical languages of philosophy and erotic poetry. The study's conclusion places medieval poetry and philosophy in the context of psychoanalytic ethics, and argues for a re-evaluation of Lacan's ideas about courtly love.
This collection makes a new, profound and far-reaching intervention into the rich yet little-explored terrain between Latin scholastic theory and vernacular literature. Written by a multidisciplinary team of leading international authors, the chapters honour and advance Alastair Minnis's field-defining scholarship. A wealth of expert essays refract the nuances of theory through the medium of authoritative Latin and vernacular medieval texts, providing fresh interpretative treatment to known canonical works while also bringing unknown materials to light.
Literary scholars often avoid the category of the aesthetic in discussions of ethics, believing that purely aesthetic judgments can vitiate analyses of a literary work’s sociopolitical heft and meaning. In Practicing Literary Theory in the Middle Ages, Eleanor Johnson reveals that aesthetics—the formal aspects of literary language that make it sense-perceptible—are indeed inextricable from ethics in the writing of medieval literature. Johnson brings a keen formalist eye to bear on the prosimetric form: the mixing of prose with lyrical poetry. This form descends from the writings of the sixth-century Christian philosopher Boethius—specifically his famous prison text, Consolation of Philosophy—to the late medieval English tradition. Johnson argues that Boethius’s text had a broad influence not simply on the thematic and philosophical content of subsequent literary writing, but also on the specific aesthetic construction of several vernacular traditions. She demonstrates the underlying prosimetric structures in a variety of Middle English texts—including Chaucer’s Troilus and Criseyde and portions of the Canterbury Tales, Thomas Usk’s Testament of Love, John Gower’s Confessio amantis, and Thomas Hoccleve’s autobiographical poetry—and asks how particular formal choices work, how they resonate with medieval literary-theoretical ideas, and how particular poems and prose works mediate the tricky business of modeling ethical transformation for a readership.
Is birdsong music? The most frequent answer to this question in the Middle Ages was resoundingly "no." In Sung Birds, Elizabeth Eva Leach traces postmedieval uses of birdsong within Western musical culture. She first explains why such melodious sound was not music for medieval thinkers and then goes on to consider the ontology of music, the significance of comparisons between singers and birds, and the relationship between art and nature as enacted by the musical performance of late-medieval poetry. If birdsong was not music, how should we interpret the musical depiction of birdsong in human music-making? What does it tell us about the singers, their listeners, and the moral status of secular polyphony? Why was it the fourteenth century that saw the beginnings of this practice, continued to this day in the music of Messiaen and others?Leach explores medieval arguments about song, language, and rationality whose basic terms survive undiminished into the present. She considers not only lyrics that have their singers voice the songs or speech of birds but also those that represent other natural, nonmusical, sounds such as human cries or the barks of dogs. The dangerous sweetness of birdsong was invoked in discussions of musical ethics, which, because of the potential slippage between irrational beast and less rational woman in comparisons with rational human masculinity, depict women's singing as less than fully human. Leach's argument comes full circle with the advent of sound recording. This technological revolution-like its medieval equivalent, the invention of the music book-once again made the relationship between music and nature an acute preoccupation of Western culture.
Over the course of her career, Elizabeth Robertson has pursued innovative scholarship that investigates the overlapping domains of medieval philosophy, literature, and gender studies. This collection of essays, dedicated to her work, examines gender as a construct of language, a mode of embodiment, and a critical framework for thinking about the past. Its eleven contributors approach the figure of the gendered body in medieval English writing along several axes: poetic, philosophical, material-textual, and historical. The volume focuses on the ways that the medieval body becomes a site of inquiry and agency, whether in the form of the idealized feminine body of secular and religious lyric, the sexually permissive and permeable body of fabliau, or the intercessory body of religious devotional writing. The essays span a broad range of medieval literary works, from the lais of Marie de France to Pearl to Piers Plowman and the poetry of Geoffrey Chaucer, and a broad range of methodological approaches, from philosophy to affect and manuscript studies. Taken together, they celebrate the scholarly career of Elizabeth Robertson while also presenting a coherent and multifaceted investigation of the intersections of gender and medieval literary practice.
Dante's Comedy and the Ethics of Invective in Medieval Italy proposes a new approach to invective and comic poetry in Italy during the thirteenth and fourteenth centuries and opens the way for an innovative understanding of Dante’s masterpiece. The Middle Ages in Italy offer a wealth of vernacular poetic invectives—polemical verses aimed at blaming specific wrongdoings of an individual, group, city or institution— that are both understudied and rarely juxtaposed. No study has yet provided a scholarly examination of the connection between this medieval invective tradition, and its elements of humor, derision, and reprehension in Dante’s Comedy. This book argues that these comic texts are rooted in and actively engaged with the social, political, and religious conflicts of their time. Political invective has a dynamic ethical orientation that is mediated by a humor that disarms excessive hostility against its individual targets, providing an opening for dialogue. While exploring medieval comic poems by Rustico Filippi (from Florence), Cecco Angiolieri (from Siena), and Folgore da San Gimignano, this study unveils new biographical data about these poets retrieved from Italian state archives (most of these data are published here in English for the very first time), and ultimately shows what the medieval invective tradition can add to our understanding of Dante’s Comedy.
For premodern audiences, poetic form did not exist solely as meter, stanzas, or rhyme scheme. Rather, the form of a poem emerged as an experience, one generated when an audience immersed in a culture of dance encountered a poetic text. Exploring the complex relationship between medieval dance and medieval poetry, Strange Footing argues that the intersection of texts and dance produced an experience of poetic form based in disorientation, asymmetry, and even misstep. Medieval dance guided audiences to approach poetry not in terms of the body’s regular marking of time and space, but rather in the irregular and surprising forces of virtual motion around, ahead of, and behind the dancing body. Reading medieval poems through artworks, paintings, and sculptures depicting dance, Seeta Chaganti illuminates texts that have long eluded our full understanding, inviting us to inhabit their strange footings askew of conventional space and time. Strange Footing deploys the motion of dance to change how we read medieval poetry, generating a new theory of poetic form for medieval studies and beyond.
A study of literary theory in Castile between 1400 and 1460.
Vernacular Aesthetics in the Later Middle Ages explores the formal composition, public performance, and popular reception of vernacular poetry, music, and prose within late medieval French and English cultures. This collection of essays considers the extra-literary and extra-textual methods by which vernacular forms and genres were obtained and examines the roles that performance and orality play in the reception and dissemination of those genres, arguing that late medieval vernacular forms can be used to delineate the interests and perspectives of the subaltern. Via an interdisciplinary approach, contributors use theories of multimodality, translation, manuscript studies, sound studies, gender studies, and activist New Formalism to address how and for whom popular, vernacular medieval forms were made.