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Emotions and Health, 1200-1700 examines theological and medical approaches to the 'passions' as alterations affecting both mind and body. It focuses on sorrow, fear and anger, on constructions of the melancholic subject, and on the effects of music on health.

"Performative literary culture emerged as a set of practices that shaped production and distribution of learning in late medieval and early modern Western Europe, both in Latin and the vernacular. Performative literary culture encompasses the plays, songs, and poetry performed for live audiences in (semi-)public spaces and the organizations championing performative literature through meetings and events. These organizations included chambers of rhetoric, confraternities of the Puy, joyous companies, guilds of Meistersingers, the Consistory of Joyful Knowledge, academies, companies of the Basoche and Inns of Court, and the institutions or people organizing the Spanish justas. Written by a team of experts, the contributions in this book explore how performative literary cultures shaped the exchange of public learning, knowledge, and ideas between the oral, theatrical, and literary spheres. Contributors include: Francisco J. Álvarez, Adrian Armstrong, Gabriele Ball , Anita Boele, Cynthia J. Brown, Susanna de Beer, Hilde de Ridder-Symoens, Ignacio García Aguilar, Laura Kendrick, Samuel Mareel, Inmaculada Osuna, Bart Ramakers, Dylan Reid, Catrien Santing, Susie Speakman Sutch, and Arjan van Dixhoorn"--

1. The body in space : describing the distribution of dismembered traitors in late medieval England -- 2. The case of the missing blood : silence and the semiotics of judicial violence -- 3. From Augustine to Aquinas : death, time and the body on the scaffold -- 4. Dressed for dying : contested visions, clothes and the construction of identity on the scaffold in early modern England -- 5. The last words of that 'cunning coiner' Henry Cuffe : revisiting the seventeenth-century execution narrative.

This essay proposes that between about 1200 and 1700, commerce was rescued from the margins of the European moral economy with the help of a gender binary that took shape among a rising class of European merchant and artisan families. Among this class, a more rigid sexual division of labour was accompanied by a cultural narrative that credited tradesmen with the ability to serve the social whole and charged their wives and daughters with the task of ridding consumption of the taint of sin. The story of the commercial revolution in Europe was, thus, in part a social, legal and cultural history that redefined male and female for a rising class of people and, in fact, helped define the class itself.

Max Weber a pu croire que le grand apport de la tradition judéo-chrétienne avait été de remplacer par une morale universelle, « rationnelle », kantienne, les liens moraux qui auparavant étaient fonction de la parenté et qui, au niveau de l'individu, divisaient le monde en deux catégories morales : il y avait d'abord les frères, qui avaient droit aux plus hauts égards, et puis les autres. Il voyait quatre étapes dans le processus conduisant à cette transcendance : chez les Juifs d'abord, la mise en place d'un monopole du culte public à Jérusalem qui interdisait les sacrifices privés et instituait un clergé professionnel ; l'intégration de Juifs et de Gentils dans les premières communautés chrétiennes ; le culte dans la cité médiévale qui, à rencontre de la cité antique, n'était plus une confédération de groupes de parenté mais une association d'individus ; et pour finir, l'économie morale des sectes protestantes de tendance « ascétique et morale » dont le puritanisme était à ses yeux un exemple.

How do people justify what others see as transgression? Taking that question to the Persian-Muslim and Latin-Christian worlds over the period 1200 to 1700, this book shows that people in both these worlds invested considerable energy in worrying, debating, and writing about proscribed practices. It compares how people in the two worlds came to terms with the proscriptions of sodomy, idolatry, and usury. When historians speak of the gap between premodern practice and the legal theory of the time, they tend to ignore the myriad of justifications that filled this gap. Moreover, a focus on justification evens out many of the contrasts that have been alleged to exist between the two worlds, or the Muslim and Christian worlds more generally. The similarities outweigh the differences in the ways people came to terms with the various rules of divine law. The level of flexibility of the theologians and jurists in charge of divine law varied more over time and by topic than between the two worlds. Both worlds also saw the development of ever more sophisticated justifications. Amid the increasing complexity of justifications, a particular kind of reasoning emerged: that good outcomes are more important than upholding rules for their own sake. ; How do people justify what others see as transgression? Taking that question to the Persian-Muslim and Latin-Christian worlds over the period 1200 to 1700, this book shows that people in both these worlds invested considerable energy in worrying, debating, and writing about proscribed practices. It compares how people in the two worlds came to terms with the proscriptions of sodomy, idolatry, and usury. When historians speak of the gap between premodern practice and the legal theory of the time, they tend to ignore the myriad of justifications that filled this gap. Moreover, a focus on justification evens out many of the contrasts that have been alleged to exist between the two worlds, or the Muslim and Christian worlds more generally. The similarities outweigh the differences in the ways people came to terms with the various rules of divine law. The level of flexibility of the theologians and jurists in charge of divine law varied more over time and by topic than between the two worlds. Both worlds also saw the development of ever more sophisticated justifications. Amid the increasing complexity of justifications, a particular kind of reasoning emerged: that good outcomes are more important than upholding rules for their own sake.