RESUMEN En el siglo xi, la literatura dialógica nacida en el seno del cristianismo latino ha incluido en su repertorio de interlocutores a uno que resulta en todos los casos ficcional: el gentil. De allí que quepa preguntarse cuál es el propósito de dialogar con una otredad imaginaria. Se examinan las construcciones identitarias de los dos primeros personajes gentiles de los que hasta ahora se tiene noticia: el de la Disputatio christiani cumgentili de Gilberto Crispino y el de la Disputatio (...) inter christianum et gentilem del Pseudo-Anselmo. A partir de estas construcciones, se discutirá la función que cada gentil desempeña en su respectivo diálogo, con el objetivo de establecer qué relación mantienen estas identidades dialogantes con la intentio operis. ABSTRACT In the 11th century, the dialogical literature that emerged in the context of Latin Christianity included, among its repertoire of interlocutors, one that was always fictional: the Gentile. Thus, the question arises as to the purpose of entering into dialogue with an imaginary other. The article examines the constructions of identity of the first two known Gentile characters: that of Gilberto Crispino's Disputatio christiani cum gentili and that of Pseudo-Anselm's Disputatio inter christianum et gentilem. On the basis of these constructions, we discuss the role played by each Gentile in his respective dialogue, in order to establish the relationship between these participating identities and the intentio operis. (shrink)

The Italian-born Lanfranc of Pavia and his more illustrious pupil and compatriot Anselm of Bec have long been considered pivotal figures in the theological and especially philosophical developments of the late eleventh century. Long ago dubbed the “father of Scholasticism” on account of his attempts to harmonize reason and faith, Anselm has occasioned increasing scrutiny in recent years as scholars have begun to target the cultural and pedagogical role of Anselm and his milieu in the early stages of the twelfth-century (...) renaissance. In a particularly stimulating interdisciplinary exploration of the cognitive relation between builders and their craft and masters and theirs, Charles M. Radding and William W. Clark have advanced an intriguing model suggesting that theologians and Romanesque builders of the eleventh and twelfth centuries were part of a larger transformative development in which thinkers and artisans developed new methods for solving new problems; these new methods, in turn, transformed practitioners of a craft into members of new and distinct disciplines. The verdict is still out on the precise nature of those important developments, but especially vexing is the question of the abbey of Bec's importance and influence under Lanfranc and Anselm during these changing times. As a leading scholar of Anselm has recently put it, “The character of the school of Bec emerges as a riddle to be solved. What was its focus, what did its teachers teach, and how long did it last?” Recent studies have modified Richard Southern's portrayal of the curriculum of Anselm's school at Bec as largely devoted to monastic ideals and demonstrated that history and law were also studied, that a good number of students went on to become able administrators, and that Anselm may have unwittingly contributed to the rise of courtly love. Much of the fog surrounding the authorial publication and dissemination of Anselm's writings has recently been cleared by Richard Sharpe's meticulous analysis in “Anselm as Author,” revealing a careful and more deliberate editorial planning on Anselm's part than previously recognized. However, even amidst the gathering attention directed toward these figures and their cultural context, it is the most basic and obvious feature of Lanfranc's and Anselm's written record that has been the most undeservedly neglected: their use of dialogue and its correlation to the early development of Scholastic disputation. To be sure, the revival of dialectic in the eleventh century and especially in the twelfth has long been known and rather well charted, particularly with regard to the growth of theology as an academic discipline. What follows is a somewhat more focused line of inquiry. Looking beyond the well-trodden ground of Anselm's philosophy and theology and instead examining his pedagogical innovations, this essay explores Anselm's contribution to the development of literary dialogue and to the origins of the Scholastic disputatio, both valuable tools indeed in his philosophical and theological endeavors. Anselm's influence as a prolific author of dialogues can especially be observed in a younger generation of writers and thinkers who studied with him or directly sought to imitate his style and whose oeuvres need also to be considered. By examining the circle of Lanfranc and Anselm, the methods embodied by their teachings, and the writings they produced, this essay aims to show that the Scholastic dialectical methods, later so prominent in medieval universities, have their origins within the general milieu of monastic learning. More specifically, these methods will be shown to have their origins in Lanfranc's and Anselm's engagement with dialogue and disputation at the school of Bec. (shrink)