Michael I Allen | University of Chicago (original) (raw)
Natura Educans project by Michael I Allen
Unjustly ignored as a result of a thirteenth-century condemnation, the thought of Johannes Scottu... more Unjustly ignored as a result of a thirteenth-century condemnation, the thought of Johannes Scottus Eriugena (ca. 810-877) has only been subject to critical study in the twentieth century. Now, with the completion of the critical edition of Eriugena's masterwork – the Periphyseon – the time has come to explore what is arguably the most intriguing and vital theme in his work: creation and nature.
In honor of Edouard Jeauneau – Institute Professor at the Pontifical Institute of Mediaeval Studies, University of Toronto and Honorary Research Director at the C.N.R.S. in Paris – to whom the field of Eriugenian studies is enormously indebted, this volume seeks to undertake a serious examination of the centrality of Eriugena's thought within the Carolingian context, taking into account his Irish heritage, his absorption of Greek thought and his place in Carolingian culture; of Eriugena as a medieval thinker, both his intellectual influences and his impact on later medieval thinkers; and of Eriugena's reception by modern philosophy, from considerations of philosophical idealism to technology.
Willemien Otten and Michael I. Allen are medieval colleagues at the University of Chicago, teaching respectively in the Divinity School and the Classics Department. They share a passion for Carolingian thought.
Papers by Michael I Allen
Classical Review, Oct 1, 2001
important mediators of classical culture so they will inevitably colour any modern reading of Rom... more important mediators of classical culture so they will inevitably colour any modern reading of Roman art and literature’ (pp. 111–12). It never ceases to amaze me that literary scholars happily juxtapose pictorial images in a fashion that would cause outcry if they were dealing with literary sources: Vasari to understand Roman statues? Yun Lee Too cites Apuleius’ written example of an image of Mercury as the ‘appropriate emblem for himself’ but ignores surviving images of ‘philosophers’ in her discussion and the question of how such statues might also relate to Apuleius’ self-image. Fowler’s and Laird’s pieces are purely literary: they engage with the rhetoric of the texts in question but not with the rhetoric of the visual. They chase up the literary echoes, but pay little attention to the visual echoes invoked by the text. Morales’s piece is the one place where text and the visual do come together, exploring Roman attitudes as μltered through a piece ostensibly testing orators’ rhetorical skills. Only four of the ten papers (Huet, Koortbojian, Elsner, and Currie) are concerned μrstly with the visual objects and how they might have worked within Roman society, but they barely (bar Elsner) deal with literary texts. At this point, a paper cast along Fowler’s lines (‘does it mean anything if no-one is there to interpret it?’) which worked from the visual material to the textual might have formed an interesting addition. In a sense, therefore, this is not a book about art and text in Roman culture but one about text and art, and the ways in which (primarily) literary scholars discuss text and art, often with little sympathy for the visual. I gained a sense of what texts about art tell us about Roman literature but not what they tell us about Roman art and Roman use of, attitudes to, and understanding of the visual. That Roman writing appears to us to be ambivalent about di¶erentiating between reading and looking is interesting—but why? Did they care or is this our concern?
Historiography in the Middle Ages, 2003
Servatus Lupus ranks as one of the leading classical scholars of mid-ninth-century Francia. He un... more Servatus Lupus ranks as one of the leading classical scholars of mid-ninth-century Francia. He understood himself as a pupil of Einhard and Hrabanus, who abetted and oversaw, respectively, his studies during an extended visit at Fulda in the mid-830s. From late 840 until at least mid-862, when he abruptly quits the historical record and doubtless died, he interacted with other leading figures of the day as the abbot of his monastic home at Ferrières. His renown rests on a small but significan..
Name/Nom: Allen Vorname/Prenom: Michael I. Titel/Fonction: Associate Professor (Classics, Medi... more Name/Nom: Allen Vorname/Prenom: Michael I. Titel/Fonction: Associate Professor (Classics, Medieval Latin and Latin Palaeography) Universitat/Universite: University of Chicago Email/Couriel: frechulf@uchicago.edu Adresse/Adresse: 1115 East 58th Street, Dept. of Classics, Chicago, IL 60637 Gewunschte Kooperationen/Cooperations souhaitees: Gastaufenthalte; Lehrkooperationen; Sommerakademien; Studierenden- oder Promovendenaustausch; Tagungen; Gemeinsame Forschungsvorhaben Forschungsin...
Proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9-12 November 2011, 2014
Proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9-12 November 2011, 2014
Studies on Medieval Empathies, 2013
The Journal of Medieval Latin, 2013
The Journal of Medieval Latin, 1997
The Journal of Ecclesiastical History, 1997
translations of relics, thefts and the testing of'true' relics, the relics of Christ and ... more translations of relics, thefts and the testing of'true' relics, the relics of Christ and the Cross, thaumaturgy, processions and the ceremonial viewing of holy bones, and styles and materials used for reliquaries, which then leads the reader from small caskets and, for example, head-reliquaries, to the creation of sacred spaces around relics and relic-altars and, finally, to the physical accommodation of these centres within churches. Styles of relic-altars are examined, as are the architectural aspects of relic chapels and chambers. The chapters on busts and statues, and the enclosing of holy heads, provide particularly interesting fare, as does a chapter on the 'ornamental' use of holy bones. Legner concludes with an overview of criticism and defence of relics and reliquaries in the post-Reformation period. Many of Legner's interpretations and ideas will perhaps have been encountered by historians interested in this aspect of medieval Christianity, but this is nevertheless a convenient summation of current (and older) thought; unquestionably, however, Legner has created a treasure trove with his illustrations. The photos and plates are exceptional, constituting perhaps one of the richest collections of such images, in a single book, currently available: the colour plates are superb, the monochromes sharp, and all are expertly selected photographs of reliquaries enclosing everything from fragments to entire bodies; some are pictures of strikingly interesting drawings. Sources for the 723 notes to the text are provided in an eleven-page bibliography, which includes several very recent works; there is a Personenregister, a Topographisches Register and an Objectund Begriffsregister.
The Classical Review, 2001
important mediators of classical culture so they will inevitably colour any modern reading of Rom... more important mediators of classical culture so they will inevitably colour any modern reading of Roman art and literature’ (pp. 111–12). It never ceases to amaze me that literary scholars happily juxtapose pictorial images in a fashion that would cause outcry if they were dealing with literary sources: Vasari to understand Roman statues? Yun Lee Too cites Apuleius’ written example of an image of Mercury as the ‘appropriate emblem for himself’ but ignores surviving images of ‘philosophers’ in her discussion and the question of how such statues might also relate to Apuleius’ self-image. Fowler’s and Laird’s pieces are purely literary: they engage with the rhetoric of the texts in question but not with the rhetoric of the visual. They chase up the literary echoes, but pay little attention to the visual echoes invoked by the text. Morales’s piece is the one place where text and the visual do come together, exploring Roman attitudes as μltered through a piece ostensibly testing orators’ rhetorical skills. Only four of the ten papers (Huet, Koortbojian, Elsner, and Currie) are concerned μrstly with the visual objects and how they might have worked within Roman society, but they barely (bar Elsner) deal with literary texts. At this point, a paper cast along Fowler’s lines (‘does it mean anything if no-one is there to interpret it?’) which worked from the visual material to the textual might have formed an interesting addition. In a sense, therefore, this is not a book about art and text in Roman culture but one about text and art, and the ways in which (primarily) literary scholars discuss text and art, often with little sympathy for the visual. I gained a sense of what texts about art tell us about Roman literature but not what they tell us about Roman art and Roman use of, attitudes to, and understanding of the visual. That Roman writing appears to us to be ambivalent about di¶erentiating between reading and looking is interesting—but why? Did they care or is this our concern?
The Journal of Ecclesiastical History, 1999
establish this point. Tout comprendre, if one accepts Lynch's line of argument, does not inevitab... more establish this point. Tout comprendre, if one accepts Lynch's line of argument, does not inevitably lead to tout pardonner. If this question does not seem to be answered fully or satisfactorily, this does not diminish the value of much of the analysis, especially of certain figures, particularly Dynadan and Palamides. The latter forms the main subject of chapter 5. Palamides serves to underscore the prowess of those who have bested him, notably Tristram. Yet their relationship embodies a dynamic that regularly brings them back together, however often circumstances drive them apart. Ultimately this relationship leads to Palamides' redemption through a form of fellowship achieved through the multiple humiliations of combat. Lynch's final chapter seeks to examine "the emotional cast of his work" (p. 135). In Malory feeling "is encountered as an aspect of behaviour rather than consciousness" (p. 139), something that is demonstrated through knightly action rather than through any intrinsic life of its own. In such a view, other figures, particularly women, have only a limited and inferior role. Interestingly, though, Lynch is able to show that, as the narrative moves to its climax and the hope of successful martial resolution disappears, so knights themselves become more sensitive to feeling and descriptions of fighting becomes less frequent. This is a subtle and sensitive account of aspects of Malory's work. Lynch probes Malory's narrative, its inconsistencies, discordances, and not infrequent incongruities, to discover illuminating dimensions to Malory's martial narratives. His concentration on often-neglected parts of Le Morte Darthur, like "The Book of Tristram," is particularly stimulating. This book should become fully integrated into the still-developing discourse concerning Malory's great work.
The American Historical Review, 1993
Figures Acknowledgements Abbreviations Introduction 1. Tracking an Elusive Institution: The Histo... more Figures Acknowledgements Abbreviations Introduction 1. Tracking an Elusive Institution: The Historiographic Problem 2. Rule vs. Reality: Monastic Ideals and Edicational Imperatives 3. Carolingian Monastic and Educational Policy 4. Royal Abbeys and the Plan of St. Gall 5. Educational Exchange: The Monastic Network 6. External Schooling at Proprietary Churches Appendices Bibliography Index
(Chair) with Michael I. Allen and Celia Chazelle. “Pierre Riché,” Speculum 95/4 (2020), 1249-50., 2020
Tabularia, 2008
Pendant les années 820, Fréculf de Lisieux composa une Histoire universelle qui devait être le pl... more Pendant les années 820, Fréculf de Lisieux composa une Histoire universelle qui devait être le plus grand travail historiographique de l'époque carolingienne. Les nombreuses sources réunies ont permis à l'évêque de mériter d'une renommée de bibliographe avisé et énergique. En revanche, en raison d'un parcours événementiel insolite qui s'achève dès le septième siècle de notre ère, on a souvent refusé de lui reconnaître un statut de témoin historique et l'on a, de ce fait, sous-estimé l'originalité de sa pensée historique. À partir des acquis de la nouvelle édition critique de Fréculf, on fait ici le point sur les origines et les relations de l'évêque-auteur, lesquelles mettent en lumière le développement de sa pensée augustinienne et l'enjeu politique actif de son entreprise historique.
![Research paper thumbnail of “Pilgrims on earth: Some rethinking of the Itinerarium Einsidlense (Codex Einsidlensis 326),” Gedenkschrift für Jochen Bepler, ed. C. Heitzmann and G. Lutz (Regensburg, 2016) [= Jahrbuch für kirchliches Buch- und Bibliothekswesen, NF 3 (2015)], pp. 43–53](https://attachments.academia-assets.com/51482336/thumbnails/1.jpg)
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Unjustly ignored as a result of a thirteenth-century condemnation, the thought of Johannes Scottu... more Unjustly ignored as a result of a thirteenth-century condemnation, the thought of Johannes Scottus Eriugena (ca. 810-877) has only been subject to critical study in the twentieth century. Now, with the completion of the critical edition of Eriugena's masterwork – the Periphyseon – the time has come to explore what is arguably the most intriguing and vital theme in his work: creation and nature.
In honor of Edouard Jeauneau – Institute Professor at the Pontifical Institute of Mediaeval Studies, University of Toronto and Honorary Research Director at the C.N.R.S. in Paris – to whom the field of Eriugenian studies is enormously indebted, this volume seeks to undertake a serious examination of the centrality of Eriugena's thought within the Carolingian context, taking into account his Irish heritage, his absorption of Greek thought and his place in Carolingian culture; of Eriugena as a medieval thinker, both his intellectual influences and his impact on later medieval thinkers; and of Eriugena's reception by modern philosophy, from considerations of philosophical idealism to technology.
Willemien Otten and Michael I. Allen are medieval colleagues at the University of Chicago, teaching respectively in the Divinity School and the Classics Department. They share a passion for Carolingian thought.
Classical Review, Oct 1, 2001
important mediators of classical culture so they will inevitably colour any modern reading of Rom... more important mediators of classical culture so they will inevitably colour any modern reading of Roman art and literature’ (pp. 111–12). It never ceases to amaze me that literary scholars happily juxtapose pictorial images in a fashion that would cause outcry if they were dealing with literary sources: Vasari to understand Roman statues? Yun Lee Too cites Apuleius’ written example of an image of Mercury as the ‘appropriate emblem for himself’ but ignores surviving images of ‘philosophers’ in her discussion and the question of how such statues might also relate to Apuleius’ self-image. Fowler’s and Laird’s pieces are purely literary: they engage with the rhetoric of the texts in question but not with the rhetoric of the visual. They chase up the literary echoes, but pay little attention to the visual echoes invoked by the text. Morales’s piece is the one place where text and the visual do come together, exploring Roman attitudes as μltered through a piece ostensibly testing orators’ rhetorical skills. Only four of the ten papers (Huet, Koortbojian, Elsner, and Currie) are concerned μrstly with the visual objects and how they might have worked within Roman society, but they barely (bar Elsner) deal with literary texts. At this point, a paper cast along Fowler’s lines (‘does it mean anything if no-one is there to interpret it?’) which worked from the visual material to the textual might have formed an interesting addition. In a sense, therefore, this is not a book about art and text in Roman culture but one about text and art, and the ways in which (primarily) literary scholars discuss text and art, often with little sympathy for the visual. I gained a sense of what texts about art tell us about Roman literature but not what they tell us about Roman art and Roman use of, attitudes to, and understanding of the visual. That Roman writing appears to us to be ambivalent about di¶erentiating between reading and looking is interesting—but why? Did they care or is this our concern?
Historiography in the Middle Ages, 2003
Servatus Lupus ranks as one of the leading classical scholars of mid-ninth-century Francia. He un... more Servatus Lupus ranks as one of the leading classical scholars of mid-ninth-century Francia. He understood himself as a pupil of Einhard and Hrabanus, who abetted and oversaw, respectively, his studies during an extended visit at Fulda in the mid-830s. From late 840 until at least mid-862, when he abruptly quits the historical record and doubtless died, he interacted with other leading figures of the day as the abbot of his monastic home at Ferrières. His renown rests on a small but significan..
Name/Nom: Allen Vorname/Prenom: Michael I. Titel/Fonction: Associate Professor (Classics, Medi... more Name/Nom: Allen Vorname/Prenom: Michael I. Titel/Fonction: Associate Professor (Classics, Medieval Latin and Latin Palaeography) Universitat/Universite: University of Chicago Email/Couriel: frechulf@uchicago.edu Adresse/Adresse: 1115 East 58th Street, Dept. of Classics, Chicago, IL 60637 Gewunschte Kooperationen/Cooperations souhaitees: Gastaufenthalte; Lehrkooperationen; Sommerakademien; Studierenden- oder Promovendenaustausch; Tagungen; Gemeinsame Forschungsvorhaben Forschungsin...
Proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9-12 November 2011, 2014
Proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9-12 November 2011, 2014
Studies on Medieval Empathies, 2013
The Journal of Medieval Latin, 2013
The Journal of Medieval Latin, 1997
The Journal of Ecclesiastical History, 1997
translations of relics, thefts and the testing of'true' relics, the relics of Christ and ... more translations of relics, thefts and the testing of'true' relics, the relics of Christ and the Cross, thaumaturgy, processions and the ceremonial viewing of holy bones, and styles and materials used for reliquaries, which then leads the reader from small caskets and, for example, head-reliquaries, to the creation of sacred spaces around relics and relic-altars and, finally, to the physical accommodation of these centres within churches. Styles of relic-altars are examined, as are the architectural aspects of relic chapels and chambers. The chapters on busts and statues, and the enclosing of holy heads, provide particularly interesting fare, as does a chapter on the 'ornamental' use of holy bones. Legner concludes with an overview of criticism and defence of relics and reliquaries in the post-Reformation period. Many of Legner's interpretations and ideas will perhaps have been encountered by historians interested in this aspect of medieval Christianity, but this is nevertheless a convenient summation of current (and older) thought; unquestionably, however, Legner has created a treasure trove with his illustrations. The photos and plates are exceptional, constituting perhaps one of the richest collections of such images, in a single book, currently available: the colour plates are superb, the monochromes sharp, and all are expertly selected photographs of reliquaries enclosing everything from fragments to entire bodies; some are pictures of strikingly interesting drawings. Sources for the 723 notes to the text are provided in an eleven-page bibliography, which includes several very recent works; there is a Personenregister, a Topographisches Register and an Objectund Begriffsregister.
The Classical Review, 2001
important mediators of classical culture so they will inevitably colour any modern reading of Rom... more important mediators of classical culture so they will inevitably colour any modern reading of Roman art and literature’ (pp. 111–12). It never ceases to amaze me that literary scholars happily juxtapose pictorial images in a fashion that would cause outcry if they were dealing with literary sources: Vasari to understand Roman statues? Yun Lee Too cites Apuleius’ written example of an image of Mercury as the ‘appropriate emblem for himself’ but ignores surviving images of ‘philosophers’ in her discussion and the question of how such statues might also relate to Apuleius’ self-image. Fowler’s and Laird’s pieces are purely literary: they engage with the rhetoric of the texts in question but not with the rhetoric of the visual. They chase up the literary echoes, but pay little attention to the visual echoes invoked by the text. Morales’s piece is the one place where text and the visual do come together, exploring Roman attitudes as μltered through a piece ostensibly testing orators’ rhetorical skills. Only four of the ten papers (Huet, Koortbojian, Elsner, and Currie) are concerned μrstly with the visual objects and how they might have worked within Roman society, but they barely (bar Elsner) deal with literary texts. At this point, a paper cast along Fowler’s lines (‘does it mean anything if no-one is there to interpret it?’) which worked from the visual material to the textual might have formed an interesting addition. In a sense, therefore, this is not a book about art and text in Roman culture but one about text and art, and the ways in which (primarily) literary scholars discuss text and art, often with little sympathy for the visual. I gained a sense of what texts about art tell us about Roman literature but not what they tell us about Roman art and Roman use of, attitudes to, and understanding of the visual. That Roman writing appears to us to be ambivalent about di¶erentiating between reading and looking is interesting—but why? Did they care or is this our concern?
The Journal of Ecclesiastical History, 1999
establish this point. Tout comprendre, if one accepts Lynch's line of argument, does not inevitab... more establish this point. Tout comprendre, if one accepts Lynch's line of argument, does not inevitably lead to tout pardonner. If this question does not seem to be answered fully or satisfactorily, this does not diminish the value of much of the analysis, especially of certain figures, particularly Dynadan and Palamides. The latter forms the main subject of chapter 5. Palamides serves to underscore the prowess of those who have bested him, notably Tristram. Yet their relationship embodies a dynamic that regularly brings them back together, however often circumstances drive them apart. Ultimately this relationship leads to Palamides' redemption through a form of fellowship achieved through the multiple humiliations of combat. Lynch's final chapter seeks to examine "the emotional cast of his work" (p. 135). In Malory feeling "is encountered as an aspect of behaviour rather than consciousness" (p. 139), something that is demonstrated through knightly action rather than through any intrinsic life of its own. In such a view, other figures, particularly women, have only a limited and inferior role. Interestingly, though, Lynch is able to show that, as the narrative moves to its climax and the hope of successful martial resolution disappears, so knights themselves become more sensitive to feeling and descriptions of fighting becomes less frequent. This is a subtle and sensitive account of aspects of Malory's work. Lynch probes Malory's narrative, its inconsistencies, discordances, and not infrequent incongruities, to discover illuminating dimensions to Malory's martial narratives. His concentration on often-neglected parts of Le Morte Darthur, like "The Book of Tristram," is particularly stimulating. This book should become fully integrated into the still-developing discourse concerning Malory's great work.
The American Historical Review, 1993
Figures Acknowledgements Abbreviations Introduction 1. Tracking an Elusive Institution: The Histo... more Figures Acknowledgements Abbreviations Introduction 1. Tracking an Elusive Institution: The Historiographic Problem 2. Rule vs. Reality: Monastic Ideals and Edicational Imperatives 3. Carolingian Monastic and Educational Policy 4. Royal Abbeys and the Plan of St. Gall 5. Educational Exchange: The Monastic Network 6. External Schooling at Proprietary Churches Appendices Bibliography Index
(Chair) with Michael I. Allen and Celia Chazelle. “Pierre Riché,” Speculum 95/4 (2020), 1249-50., 2020
Tabularia, 2008
Pendant les années 820, Fréculf de Lisieux composa une Histoire universelle qui devait être le pl... more Pendant les années 820, Fréculf de Lisieux composa une Histoire universelle qui devait être le plus grand travail historiographique de l'époque carolingienne. Les nombreuses sources réunies ont permis à l'évêque de mériter d'une renommée de bibliographe avisé et énergique. En revanche, en raison d'un parcours événementiel insolite qui s'achève dès le septième siècle de notre ère, on a souvent refusé de lui reconnaître un statut de témoin historique et l'on a, de ce fait, sous-estimé l'originalité de sa pensée historique. À partir des acquis de la nouvelle édition critique de Fréculf, on fait ici le point sur les origines et les relations de l'évêque-auteur, lesquelles mettent en lumière le développement de sa pensée augustinienne et l'enjeu politique actif de son entreprise historique.