By K. Andersen-Wyman
Andersen-Wyman's e-book undoes such a lot scholarly makes use of and understandings of De amore via Andreas Capellanus. via supplying a analyzing promoted through the textual content itself, Andersen-Wyman indicates how Andreas undermines the narrative foundations of sacred and secular associations and renders their strength absurd. Her publication deals the easiest 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 wish and what can be where of girls in society, can make his publication risky in virtually any period.
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Andersen-Wyman's booklet undoes such a lot scholarly makes use of and understandings of De amore through Andreas Capellanus. by way of providing a interpreting promoted by means of the textual content itself, Andersen-Wyman indicates 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 was once one among merely 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 might be where of girls in society, can make his booklet risky in nearly any period.
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Extra resources for Andreas Capellanus on Love?: Desire, Seduction, and Subversion in a Twelfth-Century Latin Text (Studies in Arthurian and Courtly Cultures)
On Confession and the Charm of Free Choice” is the final section in Chapter III. In it I suggest that confession is a rhetorical engine of seduction, citing Augustine, Bernard, and Aelred of Rievaulx. Augustine and Aelred (like St. Paul, discussions of whom interlace the chapter) are better known as 32 ANDREAS CAPELLANUS ON LOVE? intertextual with Andreas’s work, so I do not spend as much time with them as with Bernard or Richard. I show that Andreas’s text also uses confession as a rhetorical mode but in a much less attractive and less coercive manner.
Walsh, 32) Accessus to a treatise on love First we must see what love is, why it is so called, and its effect; between what persons it can exist, how it can be obtained, kept, increased, diminished, and ended; how reciprocated love is recognized, and what one lover should do if the other is untrue. Although this accessus could function as a sort of table of contents, it does not do so in an orderly, logical, or complete fashion. The headings of the chapters that follow the accessus also inadequately describe their contents, and they do not follow the outline given in the accessus.
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. 65 Although I have profound respect for Monson’s work, I cannot agree with his interpretive approach. He claims to be without an interpretive agenda from the outset, but he assumes that Andreas’s text is about love, and he INTRODUCTION 25 foregrounds his discussion of it with a mild debunking of interpretive enterprise, reducing all attempts to understand the work to circular reasoning (2).