By N. Guynn
Guynn bargains an leading edge new method of the moral, cultural, and ideological research of medieval allegory. operating among poststructuralism and historic materialism, he considers either the playfulness of allegory (its openness to a number of interpretations and views) and its disciplinary strength (the use of rhetoric to naturalize hegemonies and suppress distinction and dissent). eventually, he argues that either trends should be associated with the consolidation of energy inside of ruling category associations and the persecution of demonized others, significantly ladies and sexual minorities. The booklet examines a few centrally canonical works, together with the verse romance Eneas, Alan of Lille's De planctu Naturae, The Romance of the Rose, and the Querelle de l. a. Rose.
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Extra info for Allegory and Sexual Ethics in the High Middle Ages (The New Middle Ages)
73 Before we accept these kisses as a mark of true conversion, however, we should attend carefully to the language the poet uses to describe his epiphany. Initially, it appears that he has been persuaded by Nature’s “archetypal words” and offers a gesture of humility and contrition. He bows down to God’s vicar, just as the faithful would kiss the feet of the Pope (the vicarius Christi ), or as the sinner from Capernaum anointed and kissed the feet of Christ himself (Lk. 37–38). Yet the poet’s gesture is also rendered in highly ambiguous, self-referential language that yields a distinctly different set of meanings.
Since for Aquinas intellection consists in the perception of sense data rather 24 ALLEGORY AND SEXUAL ETHICS than the divine illumination of an essential reality beyond physical existence, there is indeed all the more reason for carefully regulating the body and sensory operations. In order to ensure conformity with the literal and figurative “truths” of Scripture (or, rather, prevailing, orthodox readings), Thomistic psychology and naturalism must also guarantee that the reality apprehended through the body does not violate moral or revealed law about the body.
As Cohen explains, for Augustine, The Jews preserve the literal sense, they represent it, and they actually embody it—as book bearers, librarians, living signposts, and desks, who validate a Christological interpretation of the Old Testament. Unlike the “true bride of Christ,” the Jew knows not the difference between letter and RHETORIC, EVIL, AND PRIVATION 29 spirit. While precisely this blindness obviates his salvation, it simultaneously facilitates his role as witness. 50 The reason for brooking Jewish belief is not tolerance or pluralism.
Allegory and Sexual Ethics in the High Middle Ages (The New Middle Ages) by N. Guynn