the rebels’ contempt for ecclesiastical and temporal authority. But
The pilgrimage road in late medieval English literature
what accounts for the ease and the frequency with which diverse
authors could use the pilgrimage road as a lens for understanding
everything from the human condition to a popular uprising?
The pilgrimage road as heterotopia
The rhetorical usefulness and versatility of the pilgrimage road in
medieval England is due in no small part to the fact that it functioned in cultural practice as what MichelFoucault calls a ‘heterotopia
“realistischer”: zwischen den Momenten, in denen jemand einer gesellschaftlichen Norm genügt, und jenen, in denen ihr jemand nicht genügt. So wird deutlich, dass kein Mensch eine bestimmte Norm stets erfüllen kann.’ Edgar Kellenberger, Der Schutz der Einfältigen. Menschen mit einer geistigen Behinderung in der Bibel und in weiteren Quellen (Zurich: Theologischer Verlag Zürich, 2011), 153.
14 MichelFoucault, History of Madness , ed. Jean Khalfa, trans. Jonathan Murphy and Jean Khalfa (London and New York: Routledge, 2006), 127.
on the phenomenological status of the
pilgrim road, how it is talked about and represented, whether as
the venerable allegory for spiritual life or as the morally doubtful pretext to go on holiday. Either way, such representations are,
suggests Legassie, what MichelFoucault would term ‘heterotopic’,
in that these pilgrim roads are simultaneously real (in a way that
‘ordinary’ utopias are not) and ideal, marked off by ritual. The heterotopic road has the ability to make a pilgrim reassess behaviours
and habits conducted in other spaces. This is demonstrated by the
Chaucer and the regulation of nuisance in post-plague London
Sarah Rees Jones
The word on the street: Chaucer
and the regulation of nuisance in
Sarah Rees Jones
How did writing about everyday life in towns reflect popular ideas
about society and government, if at all? In seeking to answer this
question this chapter will focus in particular on writing, both literary and pragmatic, about the street with a particular focus on the
city of London between about 1385 and 1425. MichelFoucault’s
observation that the history of government is usually written from
the perspective of the rulers rather than the ruled
Did it start with Bergson,
or before? Space was treated as the dead, the fixed, the
undialectical, the immobile. Time, on the contrary, was
richness, fecundity, life, dialectic.
The traditional ontology of the
Socio-cultural considerations of intellectual disability
117 Beek, Waanzin in de Middeleeuwen , 28.
118 MichelFoucault, History of Madness , ed. Jean Khalfa, trans. Jonathan Murphy and Jean Khalfa (London and New York: Routledge, 2006), 14.
119 Groß, ‘La Folie’ , 107.
120 V. A. Kolve, ‘God-Denying Fools and the Medieval “Religion of Love”’, in Lisa J. Kiser (ed.), Studies in the Age of Chaucer 19 (Columbus, OH: The New Chaucer Society, The Ohio State University, 1997), 3–59, at 13–14.
121 See Günther Haseloff
’s image of MichelFoucault’s work), is appropriate
for all intellectual approaches having at their heart relations between
the ‘products of discourse and social practices’.17 He goes on to describe
the ways that a set of scholars (Norbert Elias, Phillipe Aries, Michel
de Certeau, Louis Marin, D.F. McKenzie) have been influential in the
formation of his own now very influential version of cultural history that,
once emancipated from the traditional definitions of the history of
mentalities, came to pay more attention to the modalities of appropriation
than to statistical
in The Implied Reader: Patterns of Communication in Prose Fiction from
Bunyan to Beckett (Baltimore: Johns Hopkins University Press, 1974),
10 M. M. Bakhtin, The Dialogic Imagination: Four Essays, ed. Michael
Holquist, trans. Caryl Emerson and Michael Holquist (Austin:
University of Texas Press, 1981), p. 157.
11 MichelFoucault, ‘What is an author? (1969)’, in Essential Works of
Foucault 1954–1984, Vol. 2: Aesthetics, Method, and Epistemology, ed.
James D. Faubion, trans. Robert Hurley et al. (New York: New Press,
1998), pp. 205
Healing, reading, and perfection in the late-medieval household
, ‘The Secrees of Old
Philisoffres and John Lydgate’s Posthumous Reputation’, Journal of
the Early Book Society, 19 (2016), 31–64.
45 The Governayle is cited directly from London, British Library Add
MS 29301. Punctuation has been added where required. Folio numbers
are in the main text.
46 This is a point made by MichelFoucault in relation to classical dietetics. See MichelFoucault, The History of Sexuality: The Care of
the Self, Vol. III. trans. Robert Hurley (New York: Pantheon, 1986),
47 For biographical information on Daniel, see George R
us, we are fatally enmeshed today.
MichelFoucault, The Order of Things: An
Archaeology of the Human Sciences (London: Tavistock, 1970 ).
Bruno Latour, We Have Never Been Modern ,
trans. Catherine Porter (Cambridge, Mass.: Harvard University