The cinematic experience: iconography in the age of mechanical reproduction -- Constructing mascu... more The cinematic experience: iconography in the age of mechanical reproduction -- Constructing masculinities -- Envisioning desire -- Engendering violence -- Visualizing rhetoric.
The book is salutary insofar as it reminds us that celibacy and marriage were de facto not the on... more The book is salutary insofar as it reminds us that celibacy and marriage were de facto not the only alternatives in the Middle Ages, but does it amount to more than the sum of its parts? Karras proposes “to analyze pair bonds without privileging marriage, while still recognizing that medieval people did, in fact, privilege marriage” (p. 5). But can one examine how marriage was privileged without privileging marriage? And is a merely privative category, such as unmarriage, a fit subject for coherent study and argument?
about? The answer does not come easily. The author acknowledges that “parts of the foregoing chap... more about? The answer does not come easily. The author acknowledges that “parts of the foregoing chapters will have passed too close to the rocky ground of detailed medieval scholarship for the comfort of some readers; this conclusion may seem to go up to an unpleasantly high altitude of abstraction” (164). I admit that I consider the whole book from the second point of view. It is not about history or medieval religion, though d’Avray illustrates his views by copious examples drawn from medieval sources. My problem is the ill-defined, slippery use of the word rationalities. The author defines rationality as “thinking which involves some general principles and strives for internal consistency, where the key causes of the idea or actions are different from the reasons the person or people would give for it, even to themselves” (2). This sounds more like “rationalization” than “rationality.” It is also unclear how d’Avray knows the “real explanation” (2) or “real motivation” (9) behind this self-deception. He affirms that “modern scholars can safely assume” that the belief in question was not “warranted by actual facts” (3). The author’s aim is to elucidate how “different forms of rationality . . . relate to and react with one another” (2). These forms are “conviction rationality, also called value rationality, and instrumental rationality” (164). I would simply— perhaps too simply—call these ways of thinking beliefs and methods to realize those beliefs.
Chapter in The Liturgy of the Medieval Church. This volume seeks to address the needs of teachers... more Chapter in The Liturgy of the Medieval Church. This volume seeks to address the needs of teachers and advanced students who are preparing classes on the Middle Ages or who find themselves confounded in their studies by reference to the various liturgies that were fundamental to the lives of medieval peoples. In a series of essays, scholars of the liturgy examine The Shape of the Liturgical Year, Particular Liturgies, The Physical Setting of the Liturgy, The Liturgy and Books, and Liturgy and the Arts. A concluding essay, which originated in notes left behind by the late C. Clifford Flanigan, seeks to open the field, to examine liturgy within the larger and more inclusive category of ritual. The essays are intended to be introductory but to provide the basic facts and the essential bibliography for further study. They approach particular problems assuming a knowledge of medieval Europe but little expertise in liturgical studies per se.https://digitalcommons.usm.maine.edu/facbooks/1363/thumbnail.jp
University of Pennsylvania Press eBooks, Dec 31, 1995
The miracle stories surrounding Sainte Foy form one of the most complete sets of material relatin... more The miracle stories surrounding Sainte Foy form one of the most complete sets of material relating to a medieval saint's cult and its practices. Pamela Sheingorn's superb translation from the Medieval Latin texts now makes this literature available in English. "The Book of Sainte Foy" recounts the virgin saint's martyrdom in the third century ("Passio"), the theft of her relics in the late ninth century by the monks of the monastery at Conques ("Translatio"), and her diverse miracles ("Liber miraculorum"); also included is a rendering of the Provencal Chanson de Sainte Foy, translated by Robert L. A. Clark.The miracles distinguish Sainte Foy as an unusual and highly individualistic child saint displaying a fondness for gold and pretty things, as well as a penchant for playing practical jokes on her worshippers. In his record of Sainte Foy, Bernard of Angers, the eleventh-century author of the first parts of the "Liber miraculorum," emphasized the saint's "unheard of" miracles, such as replacing missing body parts and bringing dead animals back to life.The introduction to the volume situates Sainte Foy in the history in the history of hagiography and places the saint and her monastery in the social context of the high Middle Ages. Sheingorn also evokes the rugged landscape of south central France, the picturesque village of Conques on the pilgrimage road, and, most important, the golden, jewel-encrusted reliquary statue that medieval believers saw as the embodiment of Sainte Foy's miracle-working power. In no other book will readers enjoy such a comprehensive portrait of Sainte Foy and the culture that nurtured her.
... Bibliotheque municipale BL London, British Library BnF Paris, Bibliotheque nationale de Franc... more ... Bibliotheque municipale BL London, British Library BnF Paris, Bibliotheque nationale de France BR Brussels, Bibliotheque royale de Belgique BUV Valencia, Universitat de Valencia, Biblioteca Historica Othea Christine de Pizan, Epistre Othea PML New York, Pierpont Morgan ...
The cinematic experience: iconography in the age of mechanical reproduction -- Constructing mascu... more The cinematic experience: iconography in the age of mechanical reproduction -- Constructing masculinities -- Envisioning desire -- Engendering violence -- Visualizing rhetoric.
The book is salutary insofar as it reminds us that celibacy and marriage were de facto not the on... more The book is salutary insofar as it reminds us that celibacy and marriage were de facto not the only alternatives in the Middle Ages, but does it amount to more than the sum of its parts? Karras proposes “to analyze pair bonds without privileging marriage, while still recognizing that medieval people did, in fact, privilege marriage” (p. 5). But can one examine how marriage was privileged without privileging marriage? And is a merely privative category, such as unmarriage, a fit subject for coherent study and argument?
about? The answer does not come easily. The author acknowledges that “parts of the foregoing chap... more about? The answer does not come easily. The author acknowledges that “parts of the foregoing chapters will have passed too close to the rocky ground of detailed medieval scholarship for the comfort of some readers; this conclusion may seem to go up to an unpleasantly high altitude of abstraction” (164). I admit that I consider the whole book from the second point of view. It is not about history or medieval religion, though d’Avray illustrates his views by copious examples drawn from medieval sources. My problem is the ill-defined, slippery use of the word rationalities. The author defines rationality as “thinking which involves some general principles and strives for internal consistency, where the key causes of the idea or actions are different from the reasons the person or people would give for it, even to themselves” (2). This sounds more like “rationalization” than “rationality.” It is also unclear how d’Avray knows the “real explanation” (2) or “real motivation” (9) behind this self-deception. He affirms that “modern scholars can safely assume” that the belief in question was not “warranted by actual facts” (3). The author’s aim is to elucidate how “different forms of rationality . . . relate to and react with one another” (2). These forms are “conviction rationality, also called value rationality, and instrumental rationality” (164). I would simply— perhaps too simply—call these ways of thinking beliefs and methods to realize those beliefs.
Chapter in The Liturgy of the Medieval Church. This volume seeks to address the needs of teachers... more Chapter in The Liturgy of the Medieval Church. This volume seeks to address the needs of teachers and advanced students who are preparing classes on the Middle Ages or who find themselves confounded in their studies by reference to the various liturgies that were fundamental to the lives of medieval peoples. In a series of essays, scholars of the liturgy examine The Shape of the Liturgical Year, Particular Liturgies, The Physical Setting of the Liturgy, The Liturgy and Books, and Liturgy and the Arts. A concluding essay, which originated in notes left behind by the late C. Clifford Flanigan, seeks to open the field, to examine liturgy within the larger and more inclusive category of ritual. The essays are intended to be introductory but to provide the basic facts and the essential bibliography for further study. They approach particular problems assuming a knowledge of medieval Europe but little expertise in liturgical studies per se.https://digitalcommons.usm.maine.edu/facbooks/1363/thumbnail.jp
University of Pennsylvania Press eBooks, Dec 31, 1995
The miracle stories surrounding Sainte Foy form one of the most complete sets of material relatin... more The miracle stories surrounding Sainte Foy form one of the most complete sets of material relating to a medieval saint's cult and its practices. Pamela Sheingorn's superb translation from the Medieval Latin texts now makes this literature available in English. "The Book of Sainte Foy" recounts the virgin saint's martyrdom in the third century ("Passio"), the theft of her relics in the late ninth century by the monks of the monastery at Conques ("Translatio"), and her diverse miracles ("Liber miraculorum"); also included is a rendering of the Provencal Chanson de Sainte Foy, translated by Robert L. A. Clark.The miracles distinguish Sainte Foy as an unusual and highly individualistic child saint displaying a fondness for gold and pretty things, as well as a penchant for playing practical jokes on her worshippers. In his record of Sainte Foy, Bernard of Angers, the eleventh-century author of the first parts of the "Liber miraculorum," emphasized the saint's "unheard of" miracles, such as replacing missing body parts and bringing dead animals back to life.The introduction to the volume situates Sainte Foy in the history in the history of hagiography and places the saint and her monastery in the social context of the high Middle Ages. Sheingorn also evokes the rugged landscape of south central France, the picturesque village of Conques on the pilgrimage road, and, most important, the golden, jewel-encrusted reliquary statue that medieval believers saw as the embodiment of Sainte Foy's miracle-working power. In no other book will readers enjoy such a comprehensive portrait of Sainte Foy and the culture that nurtured her.
... Bibliotheque municipale BL London, British Library BnF Paris, Bibliotheque nationale de Franc... more ... Bibliotheque municipale BL London, British Library BnF Paris, Bibliotheque nationale de France BR Brussels, Bibliotheque royale de Belgique BUV Valencia, Universitat de Valencia, Biblioteca Historica Othea Christine de Pizan, Epistre Othea PML New York, Pierpont Morgan ...
Uploads
Papers by Pamela Sheingorn