Papers by Patricia Dailey
Promised Bodies
Promised Bodies, 2013
After decades of scholarship following the feminist turn, the linguistic turn, and the materialis... more After decades of scholarship following the feminist turn, the linguistic turn, and the materialist turn, one might think there was little more to be said about the bodies of medieval women mystics. But one would be wrong. In this formidable study of Hadewijch of Brabant, a thirteenth-century beguine, Patricia Dailey uses the second paradigm, the linguistic, to correct the excesses of the first and third. More strikingly, Promised Bodies heralds the return of the repressed, which is theology itself. Dailey argues that the category of gender has, for now, yielded all the wisdom it can, so it is time to stop reading women in a same-sex ghetto of our own ideological making. Nor is it enough to itemize, then dismiss, their theological influences. Building on carefully laid Pauline and Augustinian foundations, Promised Bodies develops an intricate theological interpretation of Hadewijch's writings in prose and verse. Other mystics furnish comparisons, but despite the title, Hadewijch is always front and center. Dailey contends that in women's mystical texts, the "body" beloved of a generation of critics is never simply the material, corporeal self, nor does it give access to a sensual immediacy absent in male writers. Instead, we must reckon with "the mystic's two bodies" as Kantorowicz did with the king's, acknowledging their correlation with two forms of temporality. The mystic's outer body-corresponding to the Pauline and Augustinian exterior homo, Hadewijch's materie, Julian's sensualite-is indeed the corporeal self, living in historical time. But its spiritual value lies in its ability to "host" the inner self (Paul's interior homo, Julian's substance). This is not simply the soul, for it has a figural body of its own (Hadewijch's lichame), with inner, spiritual senses and an orientation toward eternal time, where God dwells. In short, the inner self lives in the "already and not yet" of the gospel. In Dailey's preferred metaphor of hospitality, it is capable of hosting the divine, in particular the body of Christ. But this is still a promised body, not an
The Journal of Religion, Oct 1, 2006
1. Children of Promise, Children of the Flesh: Augustine’S Two Bodies
Columbia University Press eBooks, Jan 31, 2013
Time and Memory
Cambridge University Press eBooks, Sep 17, 2012
Terminal Iron Works
Quodlibet eBooks, Dec 23, 2022
Ruin, The
The Encyclopedia of Medieval Literature in Britain
4. Living Song: Dwelling in Hadewijch’S Liederen
1. Children of Promise, Children of the Flesh: Augustine’S Two Bodies
2. The Mystic’S Two Bodies: The Temporal and Material Poetics of Visionary Texts
New Medieval Literatures, 2006
But had they no witness? I omit God […] but had they not themselves and the testimony of Conscien... more But had they no witness? I omit God […] but had they not themselves and the testimony of Conscience?-J. Norris, Hierocles, 37 Hadewijch's works, written in Middle Dutch in the early thirteenth century (c. 1230), are 1 comprised of fourteen visions (Visionen) written in prose, thirty-one letters (Brieven) written in prose with some passages in rhyming couplets, twenty-nine poems in couplets (Mengeldichten), forty-five poems in stanzas (Strofische Gedichten), and a 'list of the perfect' written in prose. The only English editions of her work are The Complete Works, trans. by Columba Hart, OSB (New York, 1980), which omits the list of the perfect and poems 17-29 of the Mengeldichten, and the poems in stanzas in the dual language edition Poetry of Hadewijch, trans. by Marieke van Baest (Leuven, 1998). Letters 1-20 have been translated by E. Colledge in Medieval Netherlands Religious Literature (Leiden, 1965). For translated sections of her work see the bibliography in The Complete Works. The standard Middle Dutch editions of her works were first 'rediscovered' and edited by Joseph Van Mierlo but have subsequently been re-edited, with the exception of the Mengeldichten. While Van Mierlo's editions are still widely used, the following publications may be considered the standard editions: Strofische Gedichten, ed. by E.
The Mystic’s Two Bodies
Promised Bodies, 2013
Living Song
Promised Bodies, 2013
Time and Memory
The Cambridge Companion to Christian Mysticism
Transmissions
WSQ: Women's Studies Quarterly, 2008
Vesper, 2022
Vesper Rivista di architettura, arti e teoria Vesper è una rivista scienti ca semestrale, multidi... more Vesper Rivista di architettura, arti e teoria Vesper è una rivista scienti ca semestrale, multidisciplinare e bilingue, si occupa delle relazioni tra forme e processi del progetto e del pensiero. Ponendo lo sguardo al crepuscolo, quando la luce si confonde con il buio e l'oggetto illuminante non è più visibile, Vesper intende leggere l'atto progettuale seguendo e rendendo evidente il moto della trasformazione. Pitagora identi cò nel pianeta Venere sia la stella della sera (Hesperos) che quella del mattino (Phosphoros), i due nomi si riferiscono allo stesso astro ma posto in condizioni temporali di erenti. Vesper dichiara quindi una posizione più che un oggetto e privilegia il situarsi che ne pro la lo statuto. Non è qui accesa la luce tagliente dell'alba, che promette giorni completamente nuovi e alti sol dell'avvenire, ma quella che fa intravedere nella penombra una possibilità nell'esistente. Richiamando e rinnovando la tradizione delle riviste cartacee italiane, Vesper ospita un paesaggio articolato di modalità narrative, accoglie forme di scrittura e stili di erenti, privilegia l'intelligenza visiva del progetto, dell'espressione gra ca, dell'immagine e delle contaminazioni tra linguaggi. La rivista è pensata nella sua successione di numeri tematici come discorso sulla contemporaneità, nello spazio di ogni singolo numero è articolata in un insieme di rubriche che gettano luci di erenti sul tema. Nel procedere delle diverse sezioni-editoriale, citazione, progetto, racconto, lezione, saggio, inserto, traduzione, archivio, viaggio, ring, tutorial, dizionario-mutano i riverberi tra idee e realtà, si accende l'intreccio tra evidenze concrete e loro potenzialità, potenziali trasformativi, immaginari. Le rubriche sono pensate non per aggiornare istantaneamente ma per indagare condizioni progettuali e per fornire strumenti e materiali dall'ombra lunga.
Riddles, wonder and responsiveness in Anglo-Saxon literature
The Cambridge History of Early Medieval English Literature
Children of Promise, Children of the Flesh
Promised Bodies, 2013
Werke and the Postscriptum of the Soul
Promised Bodies, 2013
The Body and Its Senses
The Cambridge Companion to Christian Mysticism, 2012
We cannot presume to know to what medieval mystical texts refer when they call attention to the b... more We cannot presume to know to what medieval mystical texts refer when they call attention to the body. In the Christian tradition, the body is not presented as a united whole but is divided into at least two parts, inner and outer, united only in an unknowable future. When medieval mystical texts write of the body, they require that we make sense of the body in its multifaceted nature. Within these texts, human beings are composed of both inner and outer bodies and inner and outer senses, a model that finds its paradigmatic expression in the writings of Origen (ca. 185–254) and Augustine (354–430). In the Confessions and On the Trinity , Augustine draws upon the anatomy of the outer body to provide an intellectual physiognomy for the soul and its forms of apprehension. For Augustine, just as the outer body has eyes, ears, and other sensory organs, the inner body, the sign of the interior human being, has inner ears and inner eyes, and memory, part of its most spiritually nutritive element, which functions like a stomach, distilling the inner from the outer, the eternal from the temporal, the “I” from the eternal “thou” who punctuates Augustine’s prose and his person. Impressions are distilled from the outside in. From the limited human perspective, a kind of sensing is converted into knowing or striving for the inner spiritual life. Augustine does not invent the tradition; the notion of an inner human being is present in Hellenic thought and is linked to the soul and the afterlife. In Greek, it is often referred to as nous (mind) or psyche (the soul) and is tied to that part of creaturely existence that persists beyond physical death. In 2 Corinthians 4:16, the apostle Paul articulates this distinction between earthly and heavenly dwellings in terms of the difference between the “outer human being” ( ho exo anthropos ) and the “inner human being” ( ho eso anthropos ), the former characterized as a temporal earthly vessel that operates by means of things seen, and the latter as that aspect of the human being that renews itself according to the promised measure of eternal life.
Uploads
Papers by Patricia Dailey