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By K. Andersen-Wyman

Andersen-Wyman's e-book undoes such a lot scholarly makes use of and understandings of De amore through Andreas Capellanus. via providing a examining promoted by means of the textual content itself, Andersen-Wyman exhibits how Andreas undermines the narrative foundations of sacred and secular associations and renders their energy absurd. Her e-book deals the easiest rationalization but for why Andreas's was once one among 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 hope and what may be where of girls in society, can make his ebook harmful in virtually any period.

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Andreas Capellanus on Love?: Desire, Seduction, and Subversion in a Twelfth-Century Latin Text (Studies in Arthurian and Courtly Cultures)

Andersen-Wyman's publication undoes so much scholarly makes use of and understandings of De amore by means of Andreas Capellanus. through providing a studying promoted through the textual content itself, Andersen-Wyman exhibits how Andreas undermines the narrative foundations of sacred and secular associations and renders their energy absurd. Her publication deals the easiest rationalization but for why Andreas's used to be one in every of in simple terms 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 could be where of ladies in society, can make his ebook harmful 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)

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The first five chapters of Andreas’s Book I, and the first part of the sixth chapter, if they are read with relatively little attention, might pass for the contents of a treatise. 13 If Andreas had been interested in adhering to existing models for treating a topic in dialogic fashion, as has often been assumed, then he had plenty of models to choose from. 14 Unlike these models, whose speakers were historical men intimately known to one another, Andreas’s speakers are anonymous, identified only by social class and gender.

In fact, from Monson’s conclusions about the text, it is hard to see why Tempier would have bothered to condemn it. Monson cites Andreas’s “moral commitment” (342) but does not see that moral commitment as being in any way antiestablishment. I do. However out of favor or truly questionable, either for philological or theoretical reasons, a “reading” of Andreas’s work may be at this point in the history of literary criticism and theory, the text compels readers to engage in that very human enterprise: the making of meaning.

But a quick view of the critical landscape will help to contextualize the point of view for which I argue. Despite the obvious difficulties inherent in reading Andreas’s text, despite its varied readership, and although courtly love has been challenged by scholars as more likely an invention of nineteenth-century French medievalists than a sociological phenomenon of the Middle Ages,42 Andreas’s text is still commonly used in the classroom as a companion or reference work for the study of courtly love literature.

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