The Ideas Of Man And Woman In Renaissance France

The Ideas of Man and Woman in Renaissance France provides the first comprehensive comparison of the printed debates in the 1500s over the superiority or inferiority of woman - the Querelle des femmes - and the dignity and misery of man. Analysing these writings side by side, Lyndan Warner reveals the extent to which Renaissance authors borrowed commonplaces from both traditions as they praised or blamed man or woman and habitually considered opposite and contrary points of view. In the law courts reflections on the virtues and vices of man and woman had a practical application-to win cases-and as Warner demonstrates, Parisian lawyers employed this developing rhetoric in family disputes over inheritance and marriage, and amplified it in the published versions of their pleadings. Tracing these ideas and modes of thinking from the writer's quill to the workshops and boutiques of printers and booksellers, Warner uses probate inventories to follow the books to the households of their potential male and female readers. Warner reveals the shifts in printed discussions of human nature from the 1500s to the early 1600s and shows how booksellers adapted the ways they marketed and sold new genres such as essays and lawyers' pleadings.

The Ideas of Man and Woman in Renaissance France provides the first comprehensive comparison of the printed debates in the 1500s over the superiority or inferiority of woman - the Querelle des femmes - and the dignity and misery of man. Analysing these writings side by side, Lyndan Warner reveals the extent to which Renaissance authors borrowed commonplaces from both traditions as they praised or blamed man or woman and habitually considered opposite and contrary points of view. In the law courts reflections on the virtues and vices of man and woman had a practical application-to win cases-and as Warner demonstrates, Parisian lawyers employed this developing rhetoric in family disputes over inheritance and marriage, and amplified it in the published versions of their pleadings. Tracing these ideas and modes of thinking from the writer's quill to the workshops and boutiques of printers and booksellers, Warner uses probate inventories to follow the books to the households of their potential male and female readers. Warner reveals the shifts in printed discussions of human nature from the 1500s to the early 1600s and shows how booksellers adapted the ways they marketed and sold new genres such as essays and lawyers' pleadings.

Why did people talk so much about avarice in late Renaissance France, nearly a century before Molière's famous comedy, L'Avare? As wars and economic crises ravaged France on the threshold of modernity, avarice was said to be flourishing as never before. Yet by the late sixteenth century, a number of French writers would argue that in some contexts, avaricious behaviour was not straightforwardly sinful or harmful. Considerations of social rank, gender, object pursued, time, and circumstance led some to question age-old beliefs. Traditionally reviled groups (rapacious usurers, greedy lawyers, miserly fathers, covetous women) might still exhibit unmistakable signs of avarice — but perhaps not invariably, in an age of shifting social, economic and intellectual values. Across a large, diverse corpus of French texts, Jonathan Patterson shows how a range of flexible genres nourished by humanism tended to offset traditional condemnation of avarice and avares with innovative, mitigating perspectives, arising from subjective experience. In such writings, an avaricious disposition could be re-described as something less vicious, excusable, or even expedient. In this word history of avarice, close readings of well-known authors (Marguerite de Navarre, Ronsard, Montaigne), and of their lesser-known contemporaries are connected to broader socio-economic developments of the late French Renaissance (c.1540-1615). The final chapter situates key themes in relation to Molière's L'Avare. As such, Representing Avarice in Late Renaissance France newly illuminates debates about avarice within broader cultural preoccupations surrounding gender, enrichment and status in early modern France.

Twenty original perspectives on such authors as Marguerite de Navarre, Rabelais, Montaigne, Marot, Labé, and Hélisenne de Crenne, as well as on less familiar works of religious polemics, emblems, cartography, geomancy, bibliophilism, and ichthyology.

In its six case studies, The Dynamics of Gender in Early Modern France works out a model for (early modern) gender, which is articulated in the introduction. The book comprises essays on the construction of women: three in texts by male and three by female writers, including Racine, Fénelon, Poulain de la Barre, in the first part; La Guette, La Fayette and Sévigné, in the second. These studies thus also take up different genres: satire, tragedy and treatise; memoir, novella and letter-writing. Since gender is a relational construct, each chapter considers as well specific textual and contextual representations of men. In every instance, Stanton looks for signs of conformity to-and deviations from-normative gender scripts. The Dynamics of Gender adds a new dimension to early modern French literary and cultural studies: it incorporates a dynamic (shifting) theory of gender, and it engages both contemporary critical theory and literary historical readings of primary texts and established concepts in the field. This book emphasizes the central importance of historical context and close reading from a feminist perspective, which it also interrogates as a practice. The Afterword examines some of the meanings of reading-as-a-feminist.

Although attention to the Book of Judith and its heroine has grown in recent years, this is the first full-length study to focus on adaptations of the Bible’s Old Testament Book of Judith across a range of literary genres written in French during the early modern era. Author Kathleen Llewellyn bases her analysis on references to Judith in a number of early modern sermons as well as the ’Judith’ texts of four early modern writers. The texts include two theatrical dramas, Le Mystère de Judith et Holofernés (c. 1500), believed to have been written by Jean Molinet, and Le Miroir des vefves: Tragédie sacrée d'Holoferne & Judith by Pierre Heyns (1596), as well as two epic poems, La Judit (1574) by Guillaume de Salluste Du Bartas, and Gabrielle de Coignard’s Imitation de la victoire de Judich (1594). Llewellyn’s goal is to see Judith as she was envisioned by early modern French writers and their readers, and to understand how the sixteenth century shaped their view of the heroine. Noting aspects of that story that were emphasized by sixteenth-century authors, as well as elements that those writers altered to suit their purposes, she also examines the ways in which writers of this era made use of Judith’s story as a means to explore interests and concerns of early modern writers, readers, and spectators. Representing Judith in Early Modern French Literature provides a deeper understanding of early modern ideas regarding the role of women, the use of exemplary stories in preaching and teaching, theories of vision, and the importance of community in Renaissance France.