Astell provides a penetrating discussion of the tensions between prayer and apostrophe in The Man of Law's Tale, but her interpretation of Troilus and Criseyde as 'Boethian
lovers', a reading which uses Boethius' retelling of the myth of Orpheus and Eurydice as a structural parallel for Chaucer's book, lacks any consideration of the possibility that here Boethian
philosophy may be subject to irony and qualification.
This sense emerged even from the first two, impressive, essays: Winthrop Wetherbee on the poets' relations to Boethian
traditions; and Alastair Minnis looking again at their sense of auctoritee.
1) corresponds to what Aquinas refers to as the intellect and the rational nature part of the Boethian
definition of a person.
Usk's Testament is a dream-vision in the Boethian
mode in which a prisoner is visited by an instructor named Lady Love who counsels him on how to win the love of Margaret.
Chief player in the Decameron is of course Boccaccio, whose opening pages engage him in a cultural debate with the Chartrian naturalists, Galenic medical theory, and Boethian
Reflections on God: Between Logic and Metaphysics, CLAUDIO MICAELLI
The result can be seen as a Boethian
satire on foolish love.
Boethius tells us in the opening remarks of the work that he relies upon a tradition of division indebted to the later Peripatetic writer Andronicus of Rhodes and the Neoplatonist Porphyry; Andronicus's approach to division was praised by both Plotinus and Porphyry, according to the Boethian
It imitates the Boethian
text in its alternation of verse and prose passages and, unlike some of the medieval vernacular adaptations of the Consolatio, refrains from interpolating narrative or expository digressions and commentary.
In addition to the different content, the two Boethian
texts (and thus Clarembald's glosses) differ in the style of argument.
Where the pagan Ovid is constricted and sad, the Boethian
Troilus is liberated and laughs.
16) Bacon's (2) shows he stands in the Boethian
tradition with respect to the answer to Aristotle's question.
4, Fabro notes the presence of the Boethian
formula in its title ("Quod in substantiis intellectualibus creatis differt esse et quod est") and the absence of the logical argument as well as of any reference to Avicenna in its text.
Accordingly, the Boethian
form encourages the inclusion of personal--even intensively personal--material because it uses the concrete particulars of one's life to construct a narrative whose details serve as a canvas on which transcendent truth may be written in miniature.
More broadly, the assimilation of Avarice and Honor is an act that expands Fortuna's power, inviting contingency into a spiritual realm that the Boethian
and (more apposite) Dantean traditions had deemed safe from mutability's onslaughts.