Suchergebnisse

Was polygyny stopped by the Christian Church? Probably not. In the Middle Ages, as in other ages, powerful men married monogamously, but mated polygynously. Both laymen and church men tended to have sexual access to as many women as they could afford. But first-born sons were allowed a legitimate wife, on whom they got legitimate heirs. And latter-born sons were often celibate—that is, ineligible to sire heirs, though not chaste—that is, ineligible to sire bastards. Church men, like laymen, sought wealth to provide for their women and children. To get it, church men used canon law. Authorities like Gratian and Lombard insisted that "mutual consent" made a marriage. That undercut parents' ability to impose celibacy. And church bans against incest, divorce and remarriage, concubinage, wet nursing, and maybe even incontinence kept laymen from rearing heirs. That let the men who filled the monasteries come into their fathers' estates by default. In short, both church men and laymen practiced polygynous mating. At the same time, both approved of monogamous marriage. There was no conflict in either case. The conflict came when they tried to sow their seeds on the same finite plot. Neither wanted to get cut out of an inheritance.

This book presents in translation writings by six medieval philosophers which bear on the subject of conscience. Conscience, which can be considered both as a topic in the philosophy of mind and a topic in ethics, has been unduly neglected in modern philosophy, where a prevailing belief in the autonomy of ethics leaves it no natural place. It was, however, a standard subject for a treatise in medieval philosophy. Three introductory translations here, from Jerome, Augustine and Peter Lombard, present the loci classici on which subsequent discussions drew; there follows the first complete treatise on conscience, by Philip the Chancellor, while the two remaining translations, from Bonaventure and Aquinas, have been chosen as outstanding examples of the two main approaches which crystallised during the thirteenth century

"Heather Webb studies medieval notions of the heart to explore the "lost circulations" of an era when individual lives and bodies were defined by their extensions into the world rather than as self-perpetuating, self-limited entities. Drawing from the works of Dante, Catherine of Siena, Boccaccio, Aquinas, and Cavalcanti and other literary, philosophic, and scientific texts, she reveals medieval answers to such fundamental questions as: Where is life located? What does it consist of? Where does it begin? And how does it end? Against the modern idea of the isolated self, the medieval heart provides a model for rethinking the body's relationship to the world it inhabits."--Jacket

This unique study is based on the careful interpretation of evidence in the commercial and administrative records of the City and in the royal records, of the process by which London developed from a commune of a feudal kingdom into the capital city of the English nation. The period covered is the century and a half between 1191 and the beginnings of the Hundred Years' War. Leading themes are the emergence of its administrative elite, the changing pattern of its mercantile interests, and the rise of its craft organizations; and a detailed account is given of the social and constitutional confl