As we know, the sacred books of the three religions are not characterized by a gender-friendly approach. In the very beginning of the Old Testament we find the tale of the Fall of Man, where the serpent tempts Eve, who in turn tempts Adam to commit the original sin: to eat the fruit of the Tree of Knowledge. Eve’s guilt is taken for granted, and rarely discussed. The question of Eve’s guilt was first taken up in Augustine’s De Genesi ad (...) Litteram, and was then later further systematized in Peter Lombard’s Sentences. Isotta Nogarola was a pioneer in taking this discussion beyond university walls, to the intellectual Veronese circles. When Isotta Nogarola pleads for Eve’s case in her Dialogue on the Equal or Unequal Sin of Adam and Eve, she may not be the first to defend Eve, but she has the merit of being a woman who is pleading for a woman’s case. We examine the background of this discussion in Isotta, focusing especially on the scholastic antecedents to this debate. Although most of the quotations cited by Isotta are attributed to early Christian and pagan authors—sources that are typical of humanistic literature—we will demonstrate that many of them are in fact taken from scholastic sources discussing original sin, which are the true immediate sources of Isotta’s dialogue. (shrink)

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)

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 cum gentili 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. (shrink)

This article focuses on the sections 49-56 of the De angelo perdito by Gilbert Crispin, where he intended to solve the problem between free will and divine Providence. It aims to show how Gilbert draws on the argumentative scheme of the fifth book of the Consolatio philosophiae, and uses this source in a personal manner. On that basis, its purpose is both to highlight the lack of references to Boethius in the apparatus fontium of the critical edition and to provide (...) further evidence that the philosophical production of the fourth Abbot of Westminster is not a rehashed summary of Anselm's, as it was usually believed. (shrink)

El siguiente trabajo tiene por objeto el descubrimiento y análisis de los diversos pecados de la lenguaque aparecen en el epistolario de Pedro Abelardo y Eloísa. Para ello, sigue la clasificación de los peccataoris establecida por Rodolfo Ardente en Speculum Universalis, la cual sirve para esquematizar la ubicacióny gravedad de cada pecado, y para realizar una conclusión que permite tanto reorganizar lacorrespondencia desde una nueva perspectiva, como dar cuenta de la concepción general que el Medioevotenía de esta clase de faltas.This (...) paper aims at the detection and analysis of the various sins of the tongue that appear in the lettersof Peter Abelard and Eloisa. It follows the classification of peccata oris as established by Rodolfo Ardentein Speculum Universalis, which is useful to outline the location and severity of each sin, and thatallows to draw a conclusion that allows us rearrange the letters from a new perspective and to give accountfor the general conception that the middle age had regarding this kind of faults. (shrink)