Glenn D. Burger – författare

Conduct Becoming examines a new genre of late medieval writing that focuses on a wife's virtuous conduct and ability of such conduct to alter marital and social relations in the world. Considering a range of texts written for women-the journÉes chrÉtiennes or daily guides for Christian living, secular counsel from husbands and fathers such as Le Livre du Chevalier de La Tour Landry and Le Menagier de Paris, and literary narratives such as the Griselda story-Glenn D. Burger argues that, over the course of the long fourteenth century, the "invention" of the good wife in discourses of sacramental marriage, private devotion, and personal conduct reconfigured how female embodiment was understood.While the period inherits a strongly antifeminist tradition that views the female body as naturally wayward and sensual, late medieval conduct texts for women outline models of feminine virtue that show the good wife as an identity with positive influence in the world. Because these manuals imagine how to be a good wife as necessarily entangled with how to be a good husband, they also move their readers to consider such gendered and sexed identities in relational terms and to embrace a model of self-restraint significantly different from that of clerical celibacy. Conduct literature addressed to the good wife thus reshapes how late medieval audiences thought about the process of becoming a good person more generally. Burger contends that these texts develop and promulgate a view of sex and gender radically different from previous clerical or aristocratic models-one capable of providing the foundations for the modern forms of heterosexuality that begin to emerge more clearly in the fifteenth and sixteenth centuries.

Conduct Becoming examines a new genre of late medieval writing that focuses on a wife's virtuous conduct and ability of such conduct to alter marital and social relations in the world. Considering a range of texts written for women-the journÉes chrÉtiennes or daily guides for Christian living, secular counsel from husbands and fathers such as Le Livre du Chevalier de La Tour Landry and Le Menagier de Paris, and literary narratives such as the Griselda story-Glenn D. Burger argues that, over the course of the long fourteenth century, the "invention" of the good wife in discourses of sacramental marriage, private devotion, and personal conduct reconfigured how female embodiment was understood.While the period inherits a strongly antifeminist tradition that views the female body as naturally wayward and sensual, late medieval conduct texts for women outline models of feminine virtue that show the good wife as an identity with positive influence in the world. Because these manuals imagine how to be a good wife as necessarily entangled with how to be a good husband, they also move their readers to consider such gendered and sexed identities in relational terms and to embrace a model of self-restraint significantly different from that of clerical celibacy. Conduct literature addressed to the good wife thus reshapes how late medieval audiences thought about the process of becoming a good person more generally. Burger contends that these texts develop and promulgate a view of sex and gender radically different from previous clerical or aristocratic models-one capable of providing the foundations for the modern forms of heterosexuality that begin to emerge more clearly in the fifteenth and sixteenth centuries.

Representations of feeling in medieval literature are varied and complex. This new collection of essays demonstrates that the history of emotions and affect theory are similarly insufficient for investigating the intersection of body and mind that late Middle English literatures evoke. While medieval studies has generated a rich scholarly literature on 'affective piety', this collection charts an intersectional new investigation of affects, feelings, and emotions in non-religious contexts. From Geoffrey Chaucer to Gavin Douglas, and from practices of witnessing to the adoration of objects, essays in this volume analyze the coexistence of emotion and affect in late medieval representations of feeling.

Representations of feeling in medieval literature are varied and complex. This new collection of essays demonstrates that the history of emotions and affect theory are similarly insufficient for investigating the intersection of body and mind that late Middle English literatures evoke. While medieval studies has generated a rich scholarly literature on 'affective piety', this collection charts an intersectional new investigation of affects, feelings, and emotions in non-religious contexts. From Geoffrey Chaucer to Gavin Douglas, and from practices of witnessing to the adoration of objects, essays in this volume analyze the coexistence of emotion and affect in late medieval representations of feeling.

Representations of feeling in medieval literature are varied and complex. This new collection of essays demonstrates that the history of emotions and affect theory are similarly insufficient for investigating the intersection of body and mind that late Middle English literatures evoke. While medieval studies has generated a rich scholarly literature on ''affective piety'', this collection charts an intersectional new investigation of affects, feelings, and emotions in non-religious contexts. From Geoffrey Chaucer to Gavin Douglas, and from practices of witnessing to the adoration of objects, essays in this volume analyze the coexistence of emotion and affect in late medieval representations of feeling.

Representations of feeling in medieval literature are varied and complex. This new collection of essays demonstrates that the history of emotions and affect theory are similarly insufficient for investigating the intersection of body and mind that late Middle English literatures evoke. While medieval studies has generated a rich scholarly literature on ''affective piety'', this collection charts an intersectional new investigation of affects, feelings, and emotions in non-religious contexts. From Geoffrey Chaucer to Gavin Douglas, and from practices of witnessing to the adoration of objects, essays in this volume analyze the coexistence of emotion and affect in late medieval representations of feeling.

This collection investigates how the late-medieval household acted as a sorter, user and disseminator of different kinds of ready information, from the traditional and authoritative to the innovative and newly made. Building on work on the noble and bourgeois medieval household, it considers bourgeois, gentry and collegiate households on both sides of the English Channel. The book argues that there is a dynamic and reciprocal relationship between domestic experience and its forms of cultural expression. Contributors address a range of cultural productions, including conduct texts, romances and comic writing, estates-management literature, medical writing, household music and drama and manuscript anthologies. Their studies provide a fresh illustration of the late-medieval household's imaginative scope, its extensive internal and external connections and its fundamental centrality to late-medieval cultural production.

This collection investigates how the late-medieval household acted as a sorter, user and disseminator of different kinds of ready information, from the traditional and authoritative to the innovative and newly made. Building on work on the noble and bourgeois medieval household, it considers bourgeois, gentry and collegiate households on both sides of the English Channel. The book argues that there is a dynamic and reciprocal relationship between domestic experience and its forms of cultural expression. Contributors address a range of cultural productions, including conduct texts, romances and comic writing, estates-management literature, medical writing, household music and drama and manuscript anthologies. Their studies provide a fresh illustration of the late-medieval household's imaginative scope, its extensive internal and external connections and its fundamental centrality to late-medieval cultural production.