SZodixStudyAcademic Library
ShelvesOpen access
Study · an open academic library·Metadata from OpenAlex (CC0)·Shelves·OpenAlex metadata, de-duplicated
Margery Kempe and Translations of the Flesh
0 references·16 citing·49 second hop
Margery Kempe and Translations of the Flesh (1992)Margery Kempe and Translations of the Fle…Indecent Exposure: Gender, Politics, and Obscene Comedy in Middle English Literature (2016)Indecent Exposure: Gender, Po…The Bernward Gospels: Art, Memory, and the Episcopate in Medieval Germany (2014)The Bernward Gospels: Art, Me…Introduction (2012)IntroductionHeresy Trials and English Women Writers, 1400–1670 (2012)Heresy Trials and English Wom…Ethics and Power in Medieval English Reformist Writing (2010)Ethics and Power in Medieval …The Cambridge History of Medieval Philosophy (2009)The Cambridge History of Medi…Margery Kempe and the Animalization of Christ: Animal Cruelty in Late Medieval England (2009)Margery Kempe and the Animali…The Power of Books and the Practice of Mysticism in the Fourteenth Century: Heinrich of Nördlingen and Margaret Ebner on Mechthild'sFlowing Light of the Godhead (2007)The Power of Books and the Pr…Affective Politics in Chaucer’s Reeve’s Tale: “Cherl” Masculinity after 1381 (2007)Affective Politics in Chaucer…Carnal Relations: Embodied Sight in Merleau-Ponty, Roger Bacon and St Francis (2005)Carnal Relations: Embodied Si…Whose Story Is It?--The Appropriation of Medieval Mysticism (2004)Whose Story Is It?--The Appro…Of Stockfish and Stew: Feasting and Fasting in the Book of Margery Kempes (2002)Of Stockfish and Stew: Feasti…The “Elvyssh” Power of Constance: Christian Feminism in Geoffrey Chaucer’s The Man of Law’s Tale (2001)The “Elvyssh” Power of Consta…Affective Literacy: Gestures of Reading in the Later Middle Ages (2001)Affective Literacy: Gestures …The Middle English Mystics (1999)The Middle English MysticsRegimes of the Visual in Premodern England: Gaze, Body, and Chaucer's Clerk's Tale (1997)Regimes of the Visual in Prem…The Theory of Social and Economic Organization. (1948)The Concept of Law (1961)The Complete Works of Aristotle the Revised Oxford Translation (1984)Arabic Logic up to Avicenna (2016)The Cambridge Companion to Medieval Logic (2016)The Syllogism and Its Transformations (2016)The Logic of Practice (1990)Oneself as Another (1992)Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam. (1994)Reading Piers Plowman (2013)The Afterlife of St Cuthbert (2020)1.7 THIS SEX WHICH IS NOT ONE (1977)Discipline and Punish: The Birth of the Prison. (1978)Power/Knowledge: Selected Interviews and Other Writings 1972-1977 (1980)Naturalism and its Discontents in the Miller's Tale (2000)Griselda and the Problem of the Human inThe Clerk’s Tale (2020)The Pardoner and HisTale (2020)Of Woman Born: Motherhood as Experience and Institution (1978)Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women (1989)Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (1990)Dinner and a Movie (2006)The Cambridge Companion to Literature and Food (2020)Society and Culture in Early Modern France (1969)Critical Terms for Religious Studies (1998)Early Modern Reformations (2012)Raptus/Rapture (2012)The Play Called Corpus Christi (1966)The body in pain (1985)From The Book of Margery Kempe (1436) (1996)Chaucer and London English (2019)Manuscripts and Manuscript Culture (2019)The Reception of Chaucer from Dryden to Wordsworth (2019)The Implications of Literacy (1983)Voices of the Mind: A Sociocultural Approach to Mediated Action (1991):Corpus Christi: The Eucharist in Late Medieval Culture (1992)"This Living Hand": Thirteenth-Century Female Literacy, Materialist Immanence, and the Reader of the Ancrene Wisse (2003)Why critical literacy should turn to ‘the affective turn’: making a case for critical affective literacy (2015)Participatory reading in late-medieval England (2018)The varieties of religious experience: A study in human nature. (1902)Discipline and Punish: The Birth of the Prison (1978)Reproduction in Education, Society and Culture (1979)The Cambridge History of Medieval Philosophy (2009)The problem of evil (2009)Heterologies: Discourse on the Other (1987)Philosophy as a way of life: spiritual exercises from Socrates to Foucault (1996)Reading Autobiography: A Guide for Interpreting Life Narratives (2003)Grouping and regrouping Middle English documents (2020)Regional variation and supralocalization in late medieval English (2020)The geography of Middle English documentary texts (2020)
this work references cited by second hop

References

No references inside the corpus for this window.

Cited by

  • 1999The Middle English Mystics88 cited
  • 2009The Cambridge History of Medieval Philosophy82 cited
  • 2001Affective Literacy: Gestures of Reading in the Later Middle Ages76 cited
  • 2010Ethics and Power in Medieval English Reformist Writing60 cited
  • 2009Margery Kempe and the Animalization of Christ: Animal Cruelty in Late Medieval England58 cited
  • 1997Regimes of the Visual in Premodern England: Gaze, Body, and Chaucer's Clerk's Tale51 cited
  • 2012Heresy Trials and English Women Writers, 1400–167038 cited
  • 2012Introduction31 cited
  • 2007The Power of Books and the Practice of Mysticism in the Fourteenth Century: Heinrich of Nördlingen and Margaret Ebner on Mechthild'sFlowing Light of the Godhead30 cited
  • 2002Of Stockfish and Stew: Feasting and Fasting in the Book of Margery Kempes29 cited
  • 2007Affective Politics in Chaucer’s Reeve’s Tale: “Cherl” Masculinity after 138127 cited
  • 2001The “Elvyssh” Power of Constance: Christian Feminism in Geoffrey Chaucer’s The Man of Law’s Tale20 cited
  • 2016Indecent Exposure: Gender, Politics, and Obscene Comedy in Middle English Literature12 cited
  • 2004Whose Story Is It?--The Appropriation of Medieval Mysticism12 cited

Only edges whose both ends are imported exist here. Widen the year window, or show the whole map. Back to the work

  • 2014The Bernward Gospels: Art, Memory, and the Episcopate in Medieval Germany11 cited
  • 2005Carnal Relations: Embodied Sight in Merleau-Ponty, Roger Bacon and St Francis10 cited