An important part of making philosophy as a discipline gender equal is to ensure that female authors are not simply wiped out of the history of philosophy. This has implications for teaching as well as research. In this context, I reflect on my experience of teaching a text by medieval philosopher Christine de Pizan as part of an introductory history of philosophy course taught to Turkish students in law, political science, and international relations. I describe the challenges I (...) encountered, the ways in which I dealt with them, and draw some conclusions based on my observations and feedback obtained at the end of the course. (shrink)

O presente artigo busca oferecer elementos suficientes para localizar a filósofa e poetisa Christine de Pizan no contexto intelectual do humanismo francês no início do XV. Esse objetivo responde a uma dificuldade que acompanha o estudo da atividade filosófica do período medieval em meio laico. Enquanto mulher, Pizan é necessariamente laica, e sua produção literária se deu fora dos limites normalmente delineados como objeto de estudo dos historiadores da filosofia medieval, qual seja, a produção tipicamente escolástica.

In The Treasure of the City of Ladies, Christine de Pizan gives various categories of laywomen advice on how to love God (the teachings about loving God) and to lead their lives (the teachings of worldly prudence). This article explores the connection between the two kinds of teachings focusing on the relevance of manners for spirituality and morality. Worldly prudence is about manners, reputation, and self-discipline—that is, about how people should behave toward one another and present themselves to (...) each other. I argue that for de Pizan, manners are spiritually and morally relevant in two ways. On the one hand, they convey how individuals should practice the teachings about loving God in a way that agrees with these individuals’ status in their communities. On the other hand, by practicing the virtues with good manners, people can make surprising moral and spiritual gains and so deepen the teachings about loving God. (shrink)

Une œuvre majeure de Christine de Pizan vient de faire l'objet d'une édition : Le Livre de l'Advision Christine dont Liliane Dulac et Christine Reno ont établi le texte, précédé d'une longue et précieuse introduction. Événement éditorial de premier ordre, l'édition antérieure (en 1932) ne pouvant satisfaire aux exigences des médiévistes et plus largement de ceux qui s'intéressent à la voix des femmes au Moyen Âge. Dans le parcours de l'écrivaine, l'Advision, œuvre de maturité, associe...

The idea of self-fashioning that Stephen Greenblatt presents in his book Renaissance Self-Fashioning can be very useful in an effort to understand Christine de Pizan's work. Specifically, a reading of The Treasure of the City of Ladies or The Book of the Three Virtues in the light of self-fashioning may help explain the book's intent. In writing The Treasure, Christine is often criticized for what appears to be a departure from her vigorous defense of women presented in (...) The City of Ladies. The article argues, however, that quite the contrary is the case in the later book. Christine uses self-fashioning in The Treasure as a strategy of survival for herself and other women. For example, she frames an argument in which she casts the male literary establishment as well as the misogynistic texts produced by that establishment as Other. Consequently, what appears to be submission in The Treasure is really a textual strategy, a subversion which is aimed at giving women an identity and protecting them against the many dangers of a male-dominated world. (shrink)

À la fin du XVIe siècle, Christine de Pizan apparaît comme la première « intellectuelle » du monde occidental. Écrivaine consciente des bienfaits de l’éducation que lui a donnée son père, elle refuse de s’enfermer dans sa chambre de travail et s’engage dans un espace public jusqu’alors réservé aux hommes. À la jonction du Privé et du Public,elle prend le risque d’une longue marche vers un monde meilleur : le champ du savoir à ses yeux doit être mis (...) au service d’une parole efficace pour la cité des hommes. (shrink)

This paper argues that modern virtue ethics provides a useful background against which to read the philosophical import of Christine de Pizan’s works. By recognizing the origins of much of her thought in the Medieval tradition of virtue ethics, the paper brings out the continuity between her writing and a rich stream of contemporary ethical debate. It shows how Christine’s strand of feminism was deeply indebted to Medieval virtue ethics; both as found in Boethius and in contemporary (...) compilations on the virtues, on which Christine drew. At the same time, this tradition was subtly transformed by Christine, in order to elevate the status of women, as well as the traditional practical and worldly activities of women. Indeed, Christine’s feminism can be read as a direct application of her meditation on virtue and the good life. The paper concludes with a brief sketch of the way in which, during the three centuries subsequent to Christine, the nature of virtue and the virtues continued to provide a central focus in women’s philosophical writings. (shrink)

Grounded in a close reading of the records of Joan's trial and rehabilitation, on the early letters announcing her arrival at Chinon, and on three literary works; Christine de Pizan's Ditié, Martin le Franc's Le Champion des dames, and Alain Chartier's, Traité de l’Esperance, this controversial work argues that serious historians should accept that Joan was trained. It proposes that she was identified and taught how to behave in the expectation of the fulfillment of the Charlemagne Prophecy and (...) other prophecies from the Joachite tradition. It explores the possibility that Christine de Pizan, who had been promoting these prophecies from the beginning of the century, had some hand in the process that resulted in Joan's appearance and demonstrates, at the very least, that there are many links connecting Christine de Pizan to the knights who fought with Joan. (shrink)

El presente trabajo lleva a cabo una reflexión sobre el proceso de incorporación de la conciencia feminista en el imaginario occidental a partir de los casos de Christine de Pizan y sor Juana Inés de la Cruz, que permiten ejemplificar el concepto de heroicidad epistémica propuesto por José Medina. Para ello se expondrán las posiciones críticas de ambas autoras y se valorará el efecto que tuvieron en sus respectivos contextos, así como el rastro que dejaron en momentos posteriores. (...) Este recorrido servirá para problematizar dicho concepto y apuntará la necesidad de enmarcarlo históricamente desde las expectativas del presente. (shrink)

Depuis l’importante anthologie de textes féministes français parue en 1978 sous le titre Le Grief des femmes, depuis longtemps épuisée, aucun recueil similaire n’avait été composé. Nicole Pellegrin se propose de combler cette lacune, qui témoigne, selon elle, du retard français en matière d’enseignement et de vulgarisation sur l’histoire des femmes et du genre. Elle rassemble ici vingt extraits de textes, produits entre le début du XVe siècle et les années 1970. Peu d’entre eux ont été écrits...

O presente estudo investiga a seguinte questão: a natureza definida por Aristóteles na _Física _e no _De caelo_ como princípio intrínseco e causa de movimento, especialmente da locomoção, de fato, é o princípio e a causa da locomoção cósmica, para Alberto Magno, Boaventura de Bagnoregio e Christine de Pizan? A hipótese estabelecida aqui sustenta uma resposta negativa. Para tanto, primeiro contextualizarei brevemente o surgimento da cosmologia universitária parisiense, o que é feito mediante a articulação entre as noções de (...) _machina mundi_ e _impetus_ realizada por João de Sacrobosco. Com efeito, ao explicar a perene locomoção da máquina cósmica, Sacrobosco silencia no que toca à natureza do _impetus_. Alberto, Boaventura e Christine, por sua vez, entendem que a causalidade da natureza está limitada às esferas e às classes naturais determinadas, ou seja, no domínio do todo, do cosmo, a _causa motus_ se reduz à _causa essendi_, o _creator_, que é a divindade, razão pela qual o _impetus_ que locomove a máquina cósmica não parece ser natural. Assim sendo, a questão que surge na cosmologia ou física se estende para a metafísica e para a teologia natural, tonando a discussão complexa o suficiente para despertar interesse filosófico. (shrink)

In The City of Ladies and Bell in Campo, Christine de Pizan and Margaret Cavendish imagine women’s participation to war as a metaphor of the sexual conflict that they must fight in order to conquer their visibility in history. While Pizan rewrites history from women’s stand point and acknowledges the universal value of sexual difference for the plan of salvation, Cavendish moves within a modern frame and thinks history as the result of human action. In both cases, (...) the tale of women’s participation to war allows criticizing the moral and normative implications of «nature». (shrink)

Christine de Pizan da vida a su gobernante ideal a partir de la tradición medieval del aristotelismo político y su noción de lo “arquitectónico”. Construido a modo de una arquitectura viviente de ciencias, el rey sabio aparece dominando la paleta de saberes, que va desde la episteme hasta los conocimientos más prácticos. Teoría y práctica se encuentran, así, en la base de su construcción de lo político. Pero ¿en qué medida la autora se consagra a brindar una explicación (...) del pasaje de las ciencias, sobre todo, aquel que va de las especulativas al registro práctico de la ciencia política? Si el rey se distingue por ser un sabio al tiempo que un experto en las diversas ciencias, cabe preguntarse si acaso la autora teoriza sobre dicho pasaje de lo teórico a lo práctico que constituye la esencia de su pensamiento. ¿Cuál es el canal para volcar la episteme al servicio del Estado? Al respecto, sostengo la hipótesis de que tanto la prudencia como el entendimiento o intelecto parecen ser los dos componentes de la sabiduría perfecta que la escritora aúna en una perfecta díada; operación, esta, que le permite explicar el pasaje de todas las ciencias al plano de lo contingente. ¿Acaso no es, gracias a esta operación, que el rey sabio de Christine de Pizan aparece como el intelecto supremo de la comunidad política, encarnada en el reino de Francia? ¿No son las ciencias, de este modo, redituables en servicio del Estado? (shrink)

Trata-se de uma tradução parcial da primeira parte do Livre de la mutacion de Fortune (1403) de Christine de Pizan, feito a partir do francês médio para o português.

Examines the relationship between the Chapelet des vertues which has been claimed to be a source for Christine de Pizan's Epistre Othea and argues that the direction of influence was in the other direction.

Name der Zeitschrift: Frühmittelalterliche Studien Jahrgang: 46 Heft: 1 Seiten: 419-436.

The volume relates the controversy concerning competing knowledge claims to truth.

Majestueuse, puissante et révérée souveraine, ma dame Isabeau, reine de France par la grâce de Dieu. Très noble, puissante et révérée reine, Que Votre Haute Majesté veuille ne point mépriser ni dédaigner la voix éplorée de sa misérable servante, Christine, mais qu'elle condescende à entendre ces paroles dictées par un sentiment sincère qui ne cherche qu'à faire le bien. Vous pourriez certes croire qu'une personne aussi humble, indigne et ignorante que moi-même ne devrait pas se mêler...

Majestueuse, puissante et révérée souveraine, ma dame Isabeau, reine de France par la grâce de Dieu. Très noble, puissante et révérée reine, Que Votre Haute Majesté veuille ne point mépriser ni dédaigner la voix éplorée de sa misérable servante, Christine, mais qu'elle condescende à entendre ces paroles dictées par un sentiment sincère qui ne cherche qu'à faire le bien. Vous pourriez certes croire qu'une personne aussi humble, indigne et ignorante que moi-même ne devrait pas se mêler...

The essays in this collection focus on Christine as a political writer and provide an important resource for those wishing to understand her political thought. They locate her political writing in the late medieval tradition, discussing her indebtedness to Aristotle, Aquinas and Augustine as well as her transformations of their thought. They also illuminate Christines political epistemology her understanding of political wisdom as a part of theology, the knowledge of God. New light is thrown on the circumstances which prompted (...) Christine to write on political issues and on her attitude to Isabeau of Bavaria. These essays show that Christines originality consisted in her capacity to modify and feminise the tradition of Christian Aristotelianism through the use of elements of Christian imagery, in particular Mariology, in order to construct an image of the virtuous and prudent monarch which had lost the explicitly manly and warlike character of the Aristotelian phronimos. (shrink)

Can concepts represent subtleties in emotions, bodily sensations, and perceptions? What is the nature of mental representations in nonlinguistic and prelinguistic creatures? _The European Review of Philosophy, Volume 6_ tackles issues such as these by asking how far the analogy between conceptual and nonconceptual content can be carried. By bringing together contributions from both conceptualists and nonconceptualists, this volume sheds new light on an issue sure to interest cognitive scientists and philosophers of mind.