Andreas Capellanus on Love?: Desire, Seduction, and by K. Andersen-Wyman

By K. Andersen-Wyman

Andersen-Wyman's ebook undoes such a lot scholarly makes use of and understandings of De amore by means of Andreas Capellanus. by way of delivering a analyzing 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 energy absurd. Her booklet deals the simplest clarification but for why Andreas's used to be one in all in simple terms books condemned via Bishop Tempier in 1276: the instruments Andreas deals his readers, in addition to what Andreas indicates approximately his personal hope and what can be where of ladies in society, can make his ebook 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)

Sample text

Although Classen does not fall into the pit of intellectual detachment from the world, for which I have already criticized Peter Allen, Classen does not discuss the social (and therefore physical) ramifications of Andreas’s text in the terms I do. Nor do I find Andreas’s discussion of “love” to “sweeten” a philosophical enterprise. The torment and ugliness associated with Andreas’s discussion of love is part of that very enterprise, one that we would call as political as philosophical. Again, all of this will be born out over the course of this book.

3 If Andreas was chaplain to Philip II and wrote letters of diplomacy for the king, then his facility and preoccupation with tricky language might have been an occupational necessity. Before we discuss Andreas’s use of bent language any further, however, let us see how the playful twisting behind it works with what Andreas does with genre. Andreas’s text begins as a letter addressed to Walter in terms of an intimate missive salutation. 4 Yet it resists this category through what some critics have assumed to be a misprision of the standard formulae.

This stance seems likely to be founded on suppositions that Andreas, being a medieval cleric, must have been a “good” Christian and that the diatribes against women that the third book echoes were unanimously taken as appropriate by the Church, at least for certain purposes. I do not believe either of these can be taken as historical givens. Again, Tempier’s group certainly did not see the text this way. The final alternative, which Moi presents as being the opinion of the group into which she fits, is to see all three books as ironic, perhaps even outrageously funny.

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