By J. Mitchell
Medieval writers have been thinking about fortune and misfortune, but the severe difficulties raised by means of such explorations haven't been correctly theorized. Allan Mitchell invitations us to think about those contingencies on the subject of an "ethics of the event." His e-book examines how heart English writers together with Chaucer, Gower, Lydgate, and Malory deal with unpredictable occasions resembling sexual appeal, political catastrophe, social festival, tense injuries, and the textual itself - finding in fortune the very potentiality of moral lifestyles. whereas prior scholarship has precise the iconography of woman Fortune, this booklet alters and advances the dialog in order that we see fortune much less as a detrimental exemplum than as a favorable signal of radical phenomena.
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Extra resources for Ethics and Eventfulness in Middle English Literature
She signifies an object of desire that has to be forgone in order that one might better possess desire as desire everlasting. The payoff is thus not only immunization against the impenetrability of the real (woman), but also an enhancement of one’s experience of reality (in the form of the lady). ”44 So for the lady the prospects of l’amour de fortune are very distinct. Feminist scholarship has thus become suspicious of the discourse of fin’ amor, and there seems widespread consensus that the masculine discourse of medieval romance and love lyric idealizes the domna at the expense of real femnas.
So solicitous is he of the bare particular that, in explaining why an individual must be “this” and not “that,” Scotus leaves the mystery of haecceitas fairly unexplained. And so haecceitas, or what C. S. 30 How indeed can one discern “thisness”? ”31 Entities “agree in nothing the same,”32 and in their concrete singularity threaten to remain imperceptible. Fallen consciousness, Scotus claims, knows such individuals derivatively—not in their proper primary diversity. Thus, for instance, the individual entity as “singular does not have its own definition, but only has the definition of the species.
In fact Troilus so lacks anything like strength of will one may reasonably object that it is putting too fine a point on his behavior here to say it is ethical. Doesn’t Troilus’s conduct argue against any high-toned theorizing about heteronomy or passivity, when it is recalled that this lover is not even able to get himself into bed without swooning? 1098). , Pandarus as go-between). One man’s activity makes the other’s passivity possible, a point to which I will return. The objection about the lover’s emotional unmanning can be seen afresh in the context of Levinas’s theory.
Ethics and Eventfulness in Middle English Literature by J. Mitchell