By Ellen Shaw Bakalian
Through the stories within the "Confessio Amantis", John Gower proposes that reciprocal love is the therapy to what ails guy and society. This e-book explores how Gower makes use of the elements of affection within the "Confessio" - the notions of sort, or passionate love, and cause within the sphere of affection.
Read Online or Download Aspects of Love in John Gower's Confessio Amantis (Studies in Medieval History Andculture, 25) PDF
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Extra info for Aspects of Love in John Gower's Confessio Amantis (Studies in Medieval History Andculture, 25)
1495–1501) Accepting responsibility for one’s actions in love and in life is a precept Genius hopes Amans will learn from this tragic tale. 84 Gower is a firm believer in man’s reasoning capabilities, and he writes on this theme continuously. He recognizes that there is a constant struggle between man’s kinde or natural impulses and his reason, but nonetheless he believes man must choose reason over passion at all costs. He is not a fatalist; he believes that man has the free will to choose his own destiny, and that is one of the reasons why he is incensed by irrational behavior.
Gower describes the word “pride” as “unkynde”; it is unnatural to man’s soul and Nature, and a sin against God. Pride is the greatest and the first sin, and Albinus and his wife will suffer horridly for it. Once dinner is over, Rosemund pleads an illness and excuses herself from the feast. Rosemund’s pride has been sorely wounded and wounded publicly. 2580). The love she had for her father has been ridiculed, as has the love and the pride she had for her country and countrymen. Furthermore, she has been reduced to a spoils from the war, and she may feel cheapened by her husbands boasts of how he won her love.
MO 1249) St. Thomas Aquinas quotes Cicero in a section in the Summa Theologiæ on vainglory: Cicero says, We must beware of coveting glory, for it robs us of freedom of spirit, in defense of which magnanimous men ought to strain every nerve. So vainglory is opposed to magnanimity (ST Q. 3). 2): But as regards what he thinks of himself, the vainglorious man is opposed to the magnanimous by excess, because he considers as important the glory which he seeks, and strives for it beyond his real worth (ST Q.