By K. Andersen-Wyman
Andersen-Wyman's e-book undoes so much scholarly makes use of and understandings of De amore by way of Andreas Capellanus. through providing a studying promoted by means of the textual content itself, Andersen-Wyman exhibits how Andreas undermines the narrative foundations of sacred and secular associations and renders their strength absurd. Her e-book bargains the simplest rationalization but for why Andreas's used to be considered one of in basic terms books condemned by way of Bishop Tempier in 1276: the instruments Andreas bargains his readers, in addition to what Andreas indicates approximately his personal hope and what could be where of ladies in society, can make his booklet risky in virtually any period.
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Extra info for Andreas Capellanus on Love?: Desire, Seduction, and Subversion in a Twelfth-Century Latin Text (Studies in Arthurian and Courtly Cultures)
4 Yet it resists this category through what some critics have assumed to be a misprision of the standard formulae. Julius Victorinus (fourth century), whose work became the foundation of medieval rhetorical standards of letter writing, wrote that epistolae negotiales (letters of negotiation) should contain serious argumentative matter and figurative language, which Andreas’s does, FISH OR FOWL 37 and that epistolae familiares (familiar letters) should be clear and brief; Andreas’s text is neither clear nor brief, but it uses an intimate tone and style when addressing Walter.
By looking at Andreas’s use of gendered language, we see how a reader of any sex or sexual orientation is disempowered by the institution but empowered by Andreas’s text. As readers, we are placed in the positions of all those possible readers. “Chapter V: Andreas on Women” shows that Book III is not misogynous but quite the opposite. The first part, “On the Discourse of Misogyny,” demonstrates through a fairly obvious reading of Andreas’s representation of the discourse of misogyny that if one attends to his absurd hyperbole, his repeated suggestions that “all women always” do x evil, it becomes clear that he parodies misogynous discourse.
A closer look suggests that in doing so, and by using the examples that he chooses, he challenges religious patriarchy. The final part, “Women’s Religion,” looks closely at discussions of women’s religion as represented in Book III to show that Andreas compares women’s religion (practical, earthy, and magical) to that of Christian men (Neoplatonic and antiflesh). Andreas’s text shows women’s religion to be the more desirable way to live and, surprisingly, the more supported by Jesus himself. G.
Andreas Capellanus on Love?: Desire, Seduction, and Subversion in a Twelfth-Century Latin Text (Studies in Arthurian and Courtly Cultures) by K. Andersen-Wyman