This article explores the underestimated teaching of the 'five tears' as mystical expression in the text Il dialogo by the Dominican nun and philosopher-theologian, Catherine of Siena. The objective of the article is to indicate the significance of the teaching of the 'five tears', against the backdrop of the wider symbolic function of tears and 'holy grief' in Late Medieval mysticism. After presenting a biographical introduction, the contemplative, communicative and secretive import of the meaning of tears in the Middle Ages (...) are reappraised and applied to The dialogues. By synthesising the scarce references in the relevant secondary literature, the teaching of the five tears are henceforth discussed: the tears of damnation, which are the tears of 'evil and sinful people'; the tears of fear, which are the tears of fallen humankind in the presence of God's judgement; the tears of gratitude, cried by a 'saved humanity' who now 'see and taste God's goodness' ; the perfect tears, cried by people in their selfless disposition toward and love for the human Other; and the sweet tears of tenderness, cried by those who love God and humankind, in a radicalisation of Jesus of Nazareth's summary of the Law, 'more than thyself'. Catherine's teaching of the 'five tears' certainly presents unique features and its own considerations, but should, nevertheless, be interpreted as an extension of the contemplative and secretive functions of 'holy grief' as already presented in Scripture and reconsidered by the Eastern and Western church fathers in the second to the fifth centuries. Catherine's contribution to Medieval mysticism is established therein that she expanded those initial contents by presenting the teaching of the five tears as a ritualised prerequisite for development in the Medieval pilgrim's spiritual itinerary to God.CONTRIBUTION: This article contributes to scholarship in Medieval philosophy by contextualising Catherine of Siena's teaching of the 'five tears' within the wider symbolic realm of tears and 'holy grief' in late Medieval mysticism, stressing the contemplative, communicative and secretive import of tears throughout the Middle Ages. (shrink)

This article addresses the underestimation of Medieval philosophy in the contemporary curriculum by engaging its very origins in the ‘postmodern’ dislocation of philosophy. The leading question is what would be the prospects in the 21st century of reorienting Western philosophy from its idea-historical sources, which would include its ancient traditions and the Medieval exposition, as well as the Renaissance elucidation thereof. Critically engaging the works of numerous ‘postmodern’ philosophers as well as critics of the ‘postmodern’ departure from traditional philosophy, this (...) article argues for the re-establishment of the late Medieval notion of sensus communis, both as common sense and community sense. Against this backdrop, the article reappraises Medieval thought within the context of sensus communis to combat the contemporary dislocation of philosophy, by raising the possibility of the presentation of first-order judgments via sensus communis in a new pursuit for wijsbegeerte. (shrink)

This article presents a contextualisation of Belgian philosopher and historian of psychiatry and sexuality, Patrick Vandermeersch’s (1946–), unpublished analysis of French philosopher Michel Foucault’s (1926–1984) interpretation of Methodius of Olympus’ (d.ca.311) views on virginity and chastity, in Histoire de la sexualité 4 ( Les aveux de la chair ), published in February 2018 at Gallimard in Paris under the editorship of Frédéric Gros. The article contributes to the reception and the ongoing analyses of Les aveux de la chair by exploring (...) Foucault’s reading while highlighting both the importance of Vandermeersch’s analysis and the sexological-historiographical significance of his broader oeuvre that spans over four decades. Vandermeersch shows that Foucault, as many other commentators of Methodius, did not substantially engage Methodius’ explicit indebtedness and persistent references to Plato (already evident in the title Symposium but especially regarding the Phaedrus ). Platonic homoeroticism is, according to Vandermeersch, as a consequence often too hastily, and therefore problematically, transposed on contexts of female virginity. Likewise, Foucault, when indicating already at the end of Histoire de la sexualité 2 ( L’usage des plaisirs 1984), the particular relevance of homoeroticism in the development of Western sexuality, seemed to adhere to this transposition. Could ‘beautiful boys’ truly be transposed onto ‘female virgins’ without severe sexual-discursive complications? And could Methodius’ encomium of virginity in any way be understood independent of his understanding of the ‘resurrection of the body’, with the integrity of its (virginised) sexual desire intact? These are among Vandermeersch’s valid and challenging questions to both Foucault and his contemporary readership. Contribution: Foucault’s reading of the church- and desert fathers in Histoire de la sexualité 4 ( Les aveux de la chair ) impacts early Medieval philosophy, early Medieval history, church history, patristics, philosophy of religion, psychology of religion and sociology of religion. Since these proximate disciplines are drawn towards Foucault’s text, they may well note its ongoing examinations. Foucault’s direct impact on these disciplines is illustrated in Vandermeersch’s significant analysis of Foucault’s reading of Methodius in Les aveux de la chair. Vandermeersch’s broader oeuvre in philosophy, theology, psychiatry, psychology, psychology of religion and the history of sexuality is concurrently contextualised as of ongoing contemporary importance for these disciplines. (shrink)