By J. Mitchell
Medieval writers have been excited about fortune and misfortune, but the serious difficulties raised through such explorations haven't been effectively theorized. Allan Mitchell invitations us to contemplate those contingencies relating to an "ethics of the event." His booklet examines how center English writers together with Chaucer, Gower, Lydgate, and Malory deal with unpredictable occasions equivalent to sexual allure, political catastrophe, social pageant, anxious injuries, and the textual itself - finding in fortune the very potentiality of moral lifestyles. whereas prior scholarship has special the iconography of girl Fortune, this booklet alters and advances the dialog in order that we see fortune much less as a detrimental exemplum than as a favorable signal of radical phenomena.
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Extra resources for Ethics and Eventfulness in Middle English Literature
Fallen consciousness, Scotus claims, knows such individuals derivatively—not in their proper primary diversity. Thus, for instance, the individual entity as “singular does not have its own definition, but only has the definition of the species. ”33 The human intellect considers things the same when they are actually finely differentiated, and consequently haecceitas eludes cognitive mastery. So, far from being epistemologically secure, haecceitas introduces something accident-like or eventful into the very ground of being; fidelity to the event, as it were, remains always limited and compromised by generic understanding.
What possible rationale could one find in the divine dispensation? If the wicked man “is so reckless and violent that poverty might drive him to crime, Providence may cure his morbid tendency by making him wealthy. When such a man recognizes his viciousness and contrasts his guilt with his fortune, he may perhaps become alarmed at the painful consequences of losing what he enjoys so much. 6). There are several consequences to this reasoning. First, Philosophy has not beaten a path from 18 ETHICS A N D EV ENTFU LN ESS the contingent world into the pure, immovable condition of the soul.
30 How indeed can one discern “thisness”? ”31 Entities “agree in nothing the same,”32 and in their concrete singularity threaten to remain imperceptible. Fallen consciousness, Scotus claims, knows such individuals derivatively—not in their proper primary diversity. Thus, for instance, the individual entity as “singular does not have its own definition, but only has the definition of the species. ”33 The human intellect considers things the same when they are actually finely differentiated, and consequently haecceitas eludes cognitive mastery.
Ethics and Eventfulness in Middle English Literature by J. Mitchell