Medieval, Renaissance and Enlightenment Women Philosophers: A.D. 500 - 1600. 2M.E. Waithe Springer Science & Business Media, 31 Ara 1989 - 349 sayfa aspirations, the rise of western monasticism was the most note worthy event of the early centuries. The importance of monasteries cannot be overstressed as sources of spirituality, learning and auto nomy in the intensely masculinized, militarized feudal period. Drawing their members from the highest levels of society, women's monasteries provided an outlet for the energy and ambition of strong-willed women, as well as positions of considerable authority. Even from periods relatively inhospitable to learning of all kinds, the memory has been preserved of a good number of women of education. Their often considerable achievements and influence, however, generally lie outside even an expanded definition of philo sophy. Among the most notable foremothers of this early period were several whose efforts signal the possibility of later philosophical work. Radegund, in the sixth century, established one of the first Frankish convents, thereby laying the foundations for women's spiritual and intellectual development. From these beginnings, women's monasteries increased rapidly in both number and in fluence both on the continent and in Anglo-Saxon England. Hilda (d. 680) is well known as the powerful abbsess of the double monastery of Whitby. She was eager for knowledge, and five Eng lish bishops were educated under her tutelage. She is also accounted the patron of Caedmon, the first Anglo-Saxon poet of religious verse. The Anglo-Saxon nun Lioba was versed in the liberal arts as well as Scripture and canon law. |
İçindekiler
Murasaki Shikibu by Mary Ellen Waithe | 1 |
Biography | 7 |
Summary | 24 |
Works | 31 |
The Special Nuances of Hildegards Image of God and of | 51 |
The Weakness of Male Strength | 58 |
Heloise by Mary Ellen Waithe | 67 |
III | 73 |
Birgitta of Sweden by Cornelia Wolfskeel | 167 |
Birgittas Doctrine | 176 |
Summary | 189 |
The Sources of Religious Knowledge | 203 |
The Limits of Knowledge | 213 |
Catherine of Siena by Cornelia Wolfskeel | 223 |
Summary | 254 |
Oliva Sabuco de Nantes Barrera by Mary Ellen Waithe | 261 |
IV | 81 |
III | 90 |
Beatrice of Nazareth by Cornelia Wolfskeel | 99 |
III | 111 |
Works | 117 |
Anthropology and Epistemology | 127 |
Hadewych of Antwerp by Cornelia Wolfskeel 1441 | 141 |
Works | 147 |
A Question of Authorship | 278 |
Marie le Jars de Gournay by Beatrice H Zedler | 285 |
Philosophical Works | 293 |
Conclusion | 303 |
Roswitha of Gandersheim Christine Pisan Margaret | 309 |
Conclusions | 316 |
341 | |
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Abelard according Aquinas Augustine Augustinian Beatrice Beatrice of Nazareth Birgitta body Buddhism Cael Catherine Catherine's century Christ Christian Church concept considered contemporary convent creation Dial Dialogo divine doctrine Dronke edition epistemology eternal ethical experience faith Father Genji God's Gournay grace Hadewych heaven Helfta Heloise Heloise's Herrad Hildegard von Bingen Hohenbourg Holy Spirit Hortus Hortus deliciarum human nature ibid Ilsley influence intellectual Japanese Julian of Norwich knowledge Latin learning letter Licht live Magdeburg male man's mankind Marie de Gournay marriage Mary Ellen Waithe Mechtild Mechtild of Magdeburg medieval Middle Ages Minne Montaigne moral Murasaki Murasaki Shikibu mystical obedience Oliva Sabuco passion Patrologia Latina perfection person political Pope reason religious revelation role salvation says senses Sermo Shinto Siena soul soul's spiritual suffering theology tion translation Trinity Truth Ukifune understanding virtues vision Vita wisdom woman women philosophers writings