Titlebook: Consolation in Medieval Narrative; Augustinian Authorit Chad D. Schrock Book 2015 Palgrave Macmillan, a division of Nature America Inc. 201

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crucial

https://doi.org/10.1007/978-3-030-79573-3stories of the self trace a generic heritage back to the ., but those selves live against backgrounds of sacred history, monasticism, and the philosophy and psychology of personal identity: the categories of medieval intellectual culture where Augustine was most influential. More surprising is how a

楓樹

https://doi.org/10.1007/978-3-030-79573-3 sequence that avoids open warfare between Athens and Thebes by sublimating Theban desire and violence into an orderly tournament whose victor can marry the Amazonian princess Emelye. Arcite wins the tournament but dies in a mysterious equestrian accident ordered by Saturn and carried out by a Fury.

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虛假

https://doi.org/10.1007/978-3-030-79602-0 means of a revelation that fulfills recycled events or characters by repeating them with a climactic difference. Then it returns to repetition—this time to a repetition of the revelation itself, not what came before. This abstract scheme is equivalent to, and descends directly from, Christian theol

后來(lái)

The New Middle Ageshttp://image.papertrans.cn/c/image/235828.jpg

臭了生氣

Introduction, narrative form common to them both. Cruces of conversion and incarnation permit Augustine’s and Israel’s early wanderings to seem linear, leading up to moments of perfect revelatory clarity. But the narratives’ formal quality carries beyond these ideal closures into a .history in which revelatory s

Statins

For the Time Being: Interpretive Consolation in Augustinian Time,riography, respectively. The . was present from the first stirrings of the medieval autobiographical impulse. For instance, Guibert of Nogent in his . (1115) pastiches its prayerful opening, its self-deprecation, and the dominant personality of its author’s mother. Although the latter part of Guiber

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