Davidson, Audrey Ekdahl ( Kalamazoo, MI: Medieval Institute Publications, 1992) Google Scholar Ulrich, Ingeborg, Hildegard of Bingen: Mystic, Healer, Companion of Angels, trans. ( Albany, NY: State University of New York, 1991) Google Scholar The Ordo Virtutum of Hildegard of Bingen, ed. Hildegard's Theology of the Feminine ( Berkeley, CA: University of California Press, 1987) Google Scholar Flanagan, Sabina, Hildegard of Bingen, 1098–1179: A Visionary Life ( London: Routlege, 1989) Google Scholar Dreyer, Elizabeth, Passionate Women: Two Medieval Mystics ( New York: Paulist Press, 1989) Google Scholar Ford-Grabowsky, Mary, “ Angels and Archetypes: A Jungian Approach to Saint Hildegard,” in The American Benedictine Review 41: 1 (March 1990): 1– 19 Google Scholar Lochrie, Karma, “The Language of Transgression: Body, Flesh, and Word in Mystical Discourse,” Speaking Two Languages: Traditional Disciplines and Contemporary Theory in Medieval Studies, ed. ( Albany, NY: State University of New York, 1984) Google Scholar Newman, Barbara, Sister of Wisdom: St.
See, for example, Lagorno, Valerie, “The Medieval Continental Women Mystics: An Introduction,” in An Introduction to the Medieval Mystics of Europe, ed. I am currently working on a project that will deal with the issues concerning representational practices in the post-Christian Europe (1215).ģ4. Margull, Hans Jochen ( Philadelphia, PA: Fortress Press, 1966), 141– 145 Google Scholar See, for example, Jedin, Hubert, Ecumenical Councils of the Catholic Church ( New York: Herder and Herder, 1960), 78– 79 Google Scholar The Councils of the Church, ed. The famous Chapter 21, which states that every Christian who has attained the age of reason must receive the sacraments of Penance and the Eucharist at least once a year, retains its binding force to this day. The doctrine emphasized the real, substantial presence of Christ in the bread and wine of the sacrament, even apart from the activities of the Mass. Specifically I am referring here to the dogma of transubstantiation enunciated at the Fourth Lateran Council. I will argue that this tension was substantially modified by the Fourth Lateran Council in 1215, which determined a precise definition, materiality, and location of the body of Christ in theological discourse on the Eucharist. This process is authorized by an institutional structure that safeguards the promise, its execution, and its use.Ĩ. Such an act signifies that the “I” or “we” making the promise understands or knows the problem, the object, or the text and will be able to transfer it from nature, that is, from the real space, to the theatrical, “imaginary” space where the declaration of its existence and the formulation of its speech will be staged in a tight spotlight. Both Plato and Aristotle perceive mimesis as the process of either epistemological or ontological repetition or doubling in which “one” (thought or subject) becomes “two” (thought or subject doubles as idea or object), in theatre studies, for example, the prevailing tradition defines representation in terms of a promise of a performative act.
According to Plato, whenever “you see one, you conceive of the other.” According to Aristotle, the relationship between techne and phusis is contained in the formulation that, on the one hand, art imitates nature on the other hand, art carries to its end what nature is incapable of effecting. Understandably, Plato's and Aristotle's definitions of mimesis have acquired new currency. Ever since the project of supplying objective knowledge was challenged by the debates about colonialism, gender, sexual orientation, and ethnicity, academics from different fields have begun to share a conception of knowledge as representational, differing primarily in the accounts of how their, “representations” are related to objects that are represented.
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