Stephen G. Nichols – författare

"This is a substantial and readable volume, and it is supplied with a rich array of documentation in the notes and bibliography. It deals with a question of critical importance for current research on medieval `literature': namely, the relationship between this literature and us...This is an important collection, and one may congratulate the editors of their ambitious undertaking."--Paul Zumthor, 'Speculum.'

Arguably the single most influential literary work of the European Middle Ages, the Roman de la Rose of Guillaume de Lorris and Jean de Meun has traditionally posed a number of difficulties to modern critics, who have viewed its many interruptions and philosophical discussions as signs of a lack of formal organization and a characteristically medieval predilection for encyclopedic summation. In Fortune's Faces, Daniel Heller-Roazen calls into question these assessments, offering a new and compelling interpretation of the romance as a carefully constructed and far-reaching exploration of the place of fortune, chance, and contingency in literary writing.Situating the Romance of the Rose at the intersection of medieval literature and philosophy, Heller-Roazen shows how the thirteenth-century work invokes and radicalizes two classical and medieval traditions of reflection on language and contingency: that of the Provencal, French, and Italian love poets, who sought to compose their "verses of pure nothing"in a language Dante defined as "without grammar," and that of Aristotle's discussion of "future contingents" as it was received and refined in the logic, physics, theology, and epistemology of Boethius, Abelard, Albert the Great, and Thomas Aquinas.Through a close analysis of the poetic text and a detailed reconstruction of the logical and metaphysical concept of contingency, Fortune's Faces charts the transformations that literary structures (such as subjectivity, autobiography, prosopopoeia, allegory, and self-reference) undergo in a work that defines itself as radically contingent. Considered in its full poetic and philosophical dimensions, the Romance of the Rose thus acquires an altogether new significance in the history of literature: it appears as a work that incessantly explores its own capacity to be other than it is.

How much can we know about sensory experience in the Middle Ages? While few would question that the human senses encountered a profoundly different environment in the medieval world, two distinct and opposite interpretations of that encounter have emerged-one of high sensual intensity and one of extreme sensual starvation. Presenting original, cutting-edge scholarship, Stephen G. Nichols, Andreas Kablitz, Alison Calhoun, and their team of distinguished colleagues transport us to the center of this lively debate. Organized within historical, thematic, and contextual frameworks, these essays examine the psychological, rhetorical, and philological complexities of sensory perception from the classical period to the late Middle Ages. Contributors: Marina Brownlee, Princeton University; Alison Calhoun, Johns Hopkins University; Hans Ulrich Gumbrecht, Stanford University; Daniel Heller-Roazen, Princeton University; Andreas Kablitz, Universitat zu Koln; Hildegard Elisabeth Keller, University of Zurich; Joachim Kupper, Freie Universitat Berlin; Stephen G. Nichols, Johns Hopkins University; David Nirenberg, University of Chicago; Gabrielle M.Spiegel, Johns Hopkins University; Eugene Vance, University of Washington; Gregor Vogt-Spira, Ernst-Moritz-Arndt-Universitat Greifswald; Rainer Warning, University of Munich; Heather Webb, Ohio State University; Michel Zink, College de France.

How much can we know about sensory experience in the Middle Ages? While few would question that the human senses encountered a profoundly different environment in the medieval world, two distinct and opposite interpretations of that encounter have emerged-one of high sensual intensity and one of extreme sensual starvation. Presenting original, cutting-edge scholarship, Stephen G. Nichols, Andreas Kablitz, Alison Calhoun, and their team of distinguished colleagues transport us to the center of this lively debate. Organized within historical, thematic, and contextual frameworks, these essays examine the psychological, rhetorical, and philological complexities of sensory perception from the classical period to the late Middle Ages. Contributors: Marina Brownlee, Princeton University; Alison Calhoun, Johns Hopkins University; Hans Ulrich Gumbrecht, Stanford University; Daniel Heller-Roazen, Princeton University; Andreas Kablitz, Universitat zu Koln; Hildegard Elisabeth Keller, University of Zurich; Joachim Kupper, Freie Universitat Berlin; Stephen G. Nichols, Johns Hopkins University; David Nirenberg, University of Chicago; Gabrielle M.Spiegel, Johns Hopkins University; Eugene Vance, University of Washington; Gregor Vogt-Spira, Ernst-Moritz-Arndt-Universitat Greifswald; Rainer Warning, University of Munich; Heather Webb, Ohio State University; Michel Zink, College de France.

Hesiod’s concept of a Golden Age, together with analogous myths – Babylonian, Egyptian, Hebrew, etc. – speak to the psychic appeal, perhaps even deep-rooted need, for humans to conceive alternate worlds free from the anguish, toil, and dangers of the one they inhabit. Classical poets and philosophers explored the myth; the Middle Ages imagined it as the land of Cockaigne; Early Modern dramatists incorporated it; Romantic poets and nineteenth-century writers imagined it in various guises. This volume explores the configuration presented by Hesiod and the history of its reception and transformation in European literature and culture. The chapters study how texts written in specific historical moments of European history reshape elements of the myth to explore contemporary issues of concern. The book addresses these issues of cultural hybridization, and, from a transhistorical perspective, provides new insights into the dynamics of epochal shifts. It also looks at similar configurations in non-Western civilizations (China), which complements the spectrum of contributions that covers periods from classical antiquity to the Age of Goethe.

Hesiod’s concept of a Golden Age, together with analogous myths – Babylonian, Egyptian, Hebrew, etc. – speak to the psychic appeal, perhaps even deep-rooted need, for humans to conceive alternate worlds free from the anguish, toil, and dangers of the one they inhabit. Classical poets and philosophers explored the myth; the Middle Ages imagined it as the land of Cockaigne; Early Modern dramatists incorporated it; Romantic poets and nineteenth-century writers imagined it in various guises. This volume explores the configuration presented by Hesiod and the history of its reception and transformation in European literature and culture. The chapters study how texts written in specific historical moments of European history reshape elements of the myth to explore contemporary issues of concern. The book addresses these issues of cultural hybridization, and, from a transhistorical perspective, provides new insights into the dynamics of epochal shifts. It also looks at similar configurations in non-Western civilizations (China), which complements the spectrum of contributions that covers periods from classical antiquity to the Age of Goethe.

From Parchment to Cyberspace argues the case for studying high-resolution digital images of original manuscripts to analyze medieval literature. By presenting a rigorous philosophical argument for the authenticity of such images (a point disputed by digital skeptics) the book illustrates how digitization offers scholars innovative methods for comparing manuscripts of vernacular literature – such as The Romance of the Rose or texts by Christine de Pizan – that reveal aspects of medieval culture crucial to understanding the period.

Just like the modern hysteric, a figure that catalyzes clinical vocabularies confirming medieval theological anxieties, the demoniac has been considered an "anomalous" and "abnormal" manifestation of womanhood. Incapable of self-governance, both linguistic and corporeal, the medieval possessed is placed in the category of the pathological. The symptoms of possession are part of a multilayered discourse coined by medieval theologians, authors of exempla, hagiographers, and natural philosophers. The subjectivity of the demoniac becomes, thus, a fetishistic construction which allows medieval male intellectuals to ponder questions about demons, the supernatural, and the human body. Demonic Possession, Vulnerability, and Performance in Medieval French Drama advocates for an affective and ethical framework of reading the vocabularies of possession in which the demoniac’s convulsions, contortions, shrieks of pain, and snapshots of disarticulated language are not conceptualized as "pathological" but as a model of intercorporeality built around modalities of sensuous exchange between the bodies of both the possessed and of those whom she comes in contact with. Can we think of a corporeal agency of the "anomalous" body of the possessed independent of reason and articulated language? What happens when such distorted bodies enter zones of visual, haptic, and aural contact with abled-bodied individuals? Can possession be considered as a producer of a sensuous type of knowledge that alters the way sovereign subjects perceive themselves? Taking as primary sources a series of late-medieval French Passion Plays and hagiographical plays authored by poetic and religious figures such as Arnoul Gréban, André de la Vigne, Eustache Mercadé, and Jean Michel, this book argues that the lyrical capaciousness of the plays as forms of narrativized poetics allows us to understand demonic possession as a series of bodily narratives of pain, of healing, of witnessing, and, ultimately, of vulnerability.

Hidden in Plain Sight: Covert Criticism of the Medici in Renaissance Florence offers the first systematic study of an important and heretofore insufficiently-studied phenomenon in Renaissance Europe. Through a close examination of a wide variety of visual and textual materials, James O. Ward illuminates the means by which Florentine citizens—among them several of the most famous artists and writers of the time, such as Michelangelo, Machiavelli, and Vasari—managed, in an increasingly authoritarian political and cultural climate, to express their disaffection with the prevailing political and cultural status quo in relatively safe ways, while at the same time maintaining contact with those rulers whom they criticized, upon whom they often depended for their livelihoods. Ward’s volume thus offers new and provocative interpretations of some of the most famous works of Italian Renaissance visual and textual culture—for example, Michelangelo’s New Sacristy in Florence, Machiavelli’s Prince, and Vasari’s portrait of Lorenzo de’ Medici—which have traditionally been viewed by scholars of the period as encomiastic celebrations of their patrons’ power and prestige. The volume thus provides—besides its intimate view of power relations between some of Florence’s most creative artists and writers and those they served—fresh perspectives on the important question of patron-artist relations during the period.Written in a style which is not too technical, the book is an ideal resource for specialists in Italian history, art history, literature, rhetoric, theatre studies, and the history of Italian academies, as well as a stimulating narrative for the educated general reader interested in the history of Florence, and its often fraught relations with its leading family, the Medici.

Reading the Anglo-Saxon Self Through the Vercelli Book explores conceptions of subjectivity in Anglo-Saxon England by analyzing the contents and sources of the Vercelli Book, a tenth-century compilation of Old English religious poetry and prose. The Vercelli Book’s selection and arrangement of texts has long perplexed scholars, but this book argues that its organizational logic lies in the relationship of its texts to the performance of selfhood. Many of the poems and homilies represent subjectivity through "soul-and-body," a popular medieval literary motif that describes the soul’s physical departure from the body at death and its subsequent addresses to the body. Vercelli’s soul-and-body texts, together with its exemplary narratives of apostles and saints, construct a model of selfhood that is embodied and performative, predicated upon an interdependent relationship between the soul and the body in which the body has the potential for salvific action. The book thus theorizes an Anglo-Saxon conception of the self that challenges modern assumptions of a rigid soul/body dualism in medieval religious and literary tradition. Its arguments will therefore be of interest to students and scholars of literature, history, philosophy, and religious studies and would be appropriate for upper-level courses on Old English literature, Anglo-Saxon history, sermons and preaching in medieval England, and medieval religious practice.

From the dawn of ancient civilization to modern times, the Mediterranean Sea looms in the imagination of the people living on its shores as a space of myth and adventure, of conquest and confrontation, of migration and settlement, of religious ferment and conflict. Since its waters linked the earliest empires and centers of civilization, the Mediterranean generated globalization and multiculturalism. It gave birth to the three great monotheisms—Judaism, Christianity, and Islam—religions of the book, of the land and of the sea. Over the centuries, the Mediterranean witnessed the rise and fall of some of the oldest civilizations in the world. And as these cultures succeeded one another, century after century, each left a tantalizing imprint on later societies. Like the ancient artifacts constantly washed up from its depths, the lost cities and monuments abandoned in its deserts or sunk beneath its waves, Mediterranean topography and culture is a chaotic present spread over a palimpsest many layers deep.No region grappled more continuously with, nor was more deeply marked by Mediterranean culture and history than Europe. Europe’s religions, its languages, its learning, its laws, its sense of history, even its food and agriculture, all derived from Greek, Roman, and—in the Middle Ages—Muslim and Jewish cultures. The essays in this book lay bare the dynamics of cultural confrontation between Europe and the Mediterranean world from medieval to modern times. One momentous result of this engagement was the creation of vernacular languages and the diverse body of literature, history, and art arising from them. The achievements of the arts reveal—to borrow a geological metaphor—the grinding tectonic pates of Mediterranean cultures and languages butting up against pre-existing European strata.

From the dawn of ancient civilization to modern times, the Mediterranean Sea looms in the imagination of the people living on its shores as a space of myth and adventure, of conquest and confrontation, of migration and settlement, of religious ferment and conflict. Since its waters linked the earliest empires and centers of civilization, the Mediterranean generated globalization and multiculturalism. It gave birth to the three great monotheisms—Judaism, Christianity, and Islam—religions of the book, of the land and of the sea. Over the centuries, the Mediterranean witnessed the rise and fall of some of the oldest civilizations in the world. And as these cultures succeeded one another, century after century, each left a tantalizing imprint on later societies. Like the ancient artifacts constantly washed up from its depths, the lost cities and monuments abandoned in its deserts or sunk beneath its waves, Mediterranean topography and culture is a chaotic present spread over a palimpsest many layers deep.No region grappled more continuously with, nor was more deeply marked by Mediterranean culture and history than Europe. Europe’s religions, its languages, its learning, its laws, its sense of history, even its food and agriculture, all derived from Greek, Roman, and—in the Middle Ages—Muslim and Jewish cultures. The essays in this book lay bare the dynamics of cultural confrontation between Europe and the Mediterranean world from medieval to modern times. One momentous result of this engagement was the creation of vernacular languages and the diverse body of literature, history, and art arising from them. The achievements of the arts reveal—to borrow a geological metaphor—the grinding tectonic pates of Mediterranean cultures and languages butting up against pre-existing European strata.

In Dreams, Visions, and the Rhetoric of Authority, John Bickley explores the ways dreams and visions in literature function as authorizing devices, both affirming and complicating a text’s authority. After providing a framework for categorizing the diverse genres and modes of dream and vision texts, Bickley demonstrates how the theme of authority and strategies for textual self-authorization play out in four highly influential works: the Book of Daniel, Macrobius’s Commentary on the Dream of Scipio, Julian of Norwich’s Revelations of Love, and Chaucer’s Hous of Fame.

Getting the Blues: Vision and Cognition in the Middle Ages is an interdisciplinary study of medieval color. By integrating scientific and literary approaches, it revises our current understanding of how people in medieval Europe experienced color and what it meant to them. This book insists that the past perception of the world can be recovered by joining timeless universal constraints on human experience (discovered by science) to the unique cultural expressions of that experience (revealed by literature).The Middle Ages may evoke images of the multicolored stained glass of gothic cathedrals, the motley garb of minstrels, or the brilliant illuminations of manuscripts, yet such color often goes unnoticed in scholarly accounts of medieval literature. Getting the Blues restores some of the most important literary works of the Middle Ages to their full living color. Particular consideration is given to the twelfth-century Arthurian romances by Chrétien de Troyes and the thirteenth-century Lancelot-Grail Cycle.Getting the Blues engages debates within the humanities and the sciences over universalist and relativist approaches to how humans see and name color. Scholars in the humanities often insist that color is a strictly cultural phenomenon, eschewing as irrelevant to the Middle Ages recent developments in cognitive science that show universal constraints on how people in all cultures see and name color. This book contributes to the recent cognitive turn in the humanities and sheds new light on some of the most frequent and meaningful cultural experiences in the Middle Ages: the perception, use, and naming of color.