... childe” strives to understand sin, guilt, and culpability within the constraints of humanity’s limited self- knowledge. Julian both works within and transcends established scriptural and penitential traditions of representing childhood, childlikeness, and the related quality of meekness, a key virtue...

... knowledge. The articles that follow, by the roundtable particpants themselves, bring microhistorical methodology to the study of social and cultural history, legal history, the history of crime, gender history (making use of the often overlooked potential in literary texts), and global history...

... Goodman, John Milton, John Wesley). There is evidence of a parallel development in scientific circles, as practitioners like Robert Boyle reflected on the necessary role of implicit faith in the collective production of knowledge, a project to which the ideal image of the self-determining individual...

... record narratives on Communion‐related superstition or crime to uncover variations of that script for specific local situations involving various individuals and groups of laypeople. The article suggests that while Communion was meant to create an experience of intimate knowledge between the divine...

... self-knowledge: the penitent shall nonetheless “trowe that he is thorugh grace reformed to the likenesse of God, though he neithir feele it ne see it.” Whereas Eucharis- tic ritual puts particular emphasis on the visibility of the elements, on the Journal of Medieval and Early...

... knowledge and power. The proposed stigma, according to Bitinna herself, represents Gastron’s self- knowledge, an ironic reference to the philosophical imperative to “know thyself ”; as C. P. Jones remarks, “Bitinna clearly intends that Gastron will 406Journal of Medieval and Early Modern Studies...

... neither free will nor full self-­knowledge, but, how- ever imperfectly self-­aware the actors, the search for agency forces us to res- urrect our dead “authors,” and microhistory, by its habits, then fleshes out their lives. Now, agency seldom turns up when we ponder the powerful. Char...

..., the world, and the self. Examining together these masterpieces, which only in later centuries have been assigned to very distinct disciplines, reveals the radical challenge of an epistemological model that positions knowledge production in the bodies of all, including women and lower-status men...

... to cleve unto hem when þei ben resceyved; and þat is ful perilous. (67) The author is quite firm here, making clear that the student's youthful lack of self-knowledge makes him too impulsive and eager to imitate others, and greater spiritual maturity is required. This is not to say he will not get...

... of virtue as the mirage of self-love or abandon pastoral as an ideological lure, but rather invites us to exercise the virtues of community with greater justice and more self-knowledge. In a world composed of multiple wisdom traditions, this process requires the continuous exercise of judgment in relation...

... when one gets close, that is, when one moves from Pascal’s reason to the heart. Now, if our students fall down on reason, they also fall down on heart. Their greater failing is the failing of heart, because their self-­knowledge is only half-­formed. They might know how someone else would...

.... Other more moderate criticisms have been advanced, as that this broadly “classical” focus on the passions distorts the picture of desire; see, e.g., Richard Moran, Author- ity and Estrangement: An Essay on Self-­Knowledge (Princeton, N.J.: Princeton Univer- sity Press, 2001), 116...

... / 41.1 / 2011 of “pictures that show themselves in order to know themselves,” that “stage the ‘self- knowledge’ of pictures” — Gaudio shows how the engraving keeps two contradictory readings in circulation, and thus offers “a visual medita- tion on how meaning is produced through images.”12...

.... 46 Brian Stock, Augustine the Reader: Meditation, Self-Knowledge, and the Ethics of Interpretation (Cambridge, Mass.: Belknap Press of Harvard University Press, 1996), 207–42. 47 Augustine, Confessions , 11.28.37. 48 Stock, Augustine the Reader , 239. 49 Augustine...

... that this moment could be quantified math- ematically at about forty days for boys and eighty to ninety for girls.37 Some medical writers even more directly questioned the reliability of women’s self-­ knowledge. According to Culpeper, “Some Women are so Ignorant they do not know when they are conceived...

... book was a manifesto for the creation of an open archive of heart knowledge to edify the elect and encourage other believers to reach the same level of self-realization. The present generation had a duty to do this for the sake of future ones. Experiences were thus envisaged as agents in the creation...

... bodily dethe: as to be brent, hanged, or heded, or suche other. Than saye or thynke unto your selfe: what and if I were in suche case: as that person was I knowe well, and knowledge unto our lorde: that I have deserved more cruel dethe (for every deedly synne, is worthy...

... of divine truths that, according to Aquinas, do not need to be proven but instead “reveal something of the mystery of God himself who allowed us to share in his self- knowledge (scientia) through his rev- elation, especially in Christ The articles of the faith are thus part of a body of knowledge...

... an air of mystique that drew in new members, it also should be understood as an outgrowth of the self-referential, differentiating tendency that marks ritual behavior in general and as a condition for generating and preserving knowledge through ritual. Like other ritual texts, Pantheisticon...

... that need to be performed on the self in order to render it a fit receptacle for knowledge: That it is improbable that even the hardest and most rigorous parts of Mortification itself should be injur’d by these Studies more than others; seeing many duties of which it is compos’d, do...