This book reveals the importance of personal letters in the history of European women between the year 1000 and the advent of the telephone. It explores the changing ways that women used correspondence for self-expression and political mobilization over this period, enabling them to navigate the myriad gendered restrictions that limited women’s engagement in the world. Whether written from the medieval cloister, or the renaissance court, or the artisan’s workshop, or the drawing room, letters crossed geographical and social distance and were mobile in ways that women themselves could not always be. Women wrote to govern, to argue, to plead, and to demand. They also wrote to express love and intimacy, and in so doing, to explain and to understand themselves. This book argues that the personal letter was a crucial place for European women’s self-fashioning, and that exploring the history of their letters offers a profound insight into their subjectivity and agency over time.

This book questions what sovereignty looks like when it is de-ontologised; when the nothingness at the heart of claims to sovereignty is unmasked and laid bare. Drawing on critical thinkers in political theology, such as Schmitt, Agamben, Nancy, Blanchot, Paulhan, The Politics of Nothing asks what happens to the political when considered in the frame of the productive potential of the nothing? The answers are framed in terms of the deep intellectual histories at our disposal for considering these fundamental questions, carving out trajectories inspired by, for example, Peter Lombard, Shakespeare and Spinoza. This book offers a series of sensitive and creative reflections that suggest the possibilities offered by thinking through sovereignty via the frame of nihilism. This book was originally published as a special issue of Culture, Theory and Critique.

This book questions what sovereignty looks like when it is de-ontologised; when the nothingness at the heart of claims to sovereignty is unmasked and laid bare. Drawing on critical thinkers in political theology, such as Schmitt, Agamben, Nancy, Blanchot, Paulhan, The Politics of Nothing asks what happens to the political when considered in the frame of the productive potential of the nothing? The answers are framed in terms of the deep intellectual histories at our disposal for considering these fundamental questions, carving out trajectories inspired by, for example, Peter Lombard, Shakespeare and Spinoza. This book offers a series of sensitive and creative reflections that suggest the possibilities offered by thinking through sovereignty via the frame of nihilism. This book was originally published as a special issue of Culture, Theory and Critique.

Our period opens at the end of the Roman Empire when intellectual currents are indebted to the Greek philosophical inheritance of Plato and Aristotle, as well as to a Romanized Stoicism. Into this mix entered the new, and from 313CE imperially sanctioned, religion of Christianity. In art, literature, music, and drama, we find an increasing emphasis on the arousal of individual emotions and their acceptance as a means towards devotion. In religion, we see a move from the ascetic regulation of emotions to the affective piety of the later medieval period that valued the believer's identification with the Passion of Christ and the sorrow of Mary. In science and medicine, the nature and causes of emotions, their role in constituting the human person, and their impact on the same became a subject of academic inquiry. Emotions also played an increasingly important public role, evidenced in populace-wide events such as conversion and the strategies of rulership. Between 350 and 1300, emotions were transformed from something to be transcended into a location for meditation upon what it means to be human.

Our period opens at the end of the Roman Empire when intellectual currents are indebted to the Greek philosophical inheritance of Plato and Aristotle, as well as to a Romanized Stoicism. Into this mix entered the new, and from 313CE imperially sanctioned, religion of Christianity. In art, literature, music, and drama, we find an increasing emphasis on the arousal of individual emotions and their acceptance as a means towards devotion. In religion, we see a move from the ascetic regulation of emotions to the affective piety of the later medieval period that valued the believer's identification with the Passion of Christ and the sorrow of Mary. In science and medicine, the nature and causes of emotions, their role in constituting the human person, and their impact on the same became a subject of academic inquiry. Emotions also played an increasingly important public role, evidenced in populace-wide events such as conversion and the strategies of rulership. Between 350 and 1300, emotions were transformed from something to be transcended into a location for meditation upon what it means to be human.

The Scholastic Project locates medieval theology within its unsaid. It explains the implicit ideological commitments that underscored the making of elite Christian ideas in the Middle Ages. Looking at canonical works by Lombard, Aquinas, and Scotus, this novel study explicates the political inhering within the abstract doctrinal argumentation of their dialectical thought. Much changed between the Middle Ages and the time of enlightenment. What did not change, however, was that the reasonable white man was the thinking subject who was allowed access to the life of the mind, and defined what it was to be reasonable. This book is the story of how scholastic theology defined this universal subject, and a catalogue of the exclusions which ensued. These exclusions still obtain today. The categories of woman, Jew, and heretic were core others against which ideal Christian subjectivity was implicitly defined. Theologians used these categories as sites of investigation, how did they tell us about God's presence in the world? What epistemological and ontological purpose did these "others" serve? The Scholastic Project offers an account of this intellectual work done by categories of difference in medieval theology. In so doing, it shows just how constitutive the woman, the heretic, and the Jew were for the production of orthodoxy in the Middle Ages.

Scholastic theologians made the Virgin Mary increasingly perfect over the Middle Ages in Europe. Mary became stainless, offering an impossible but ideologically useful vision of womanhood. This work offers an implicit theory of the utility and feelings of women in a Christian salvationary economy. The Virgin was put to use as a shaming technology, one that silenced and effaced women's affective lives. The shame still stands to this day, although in secularised mutated forms. This Element deploys the intellectual history of medieval thought to map the moves made in codifying Mary's perfection. It then uses contemporary gender and affect theory to consider the implications of Mary's perfection within modernity, mapping the emotional regimes of the medieval past upon the present.