Conscience, once a core concept for ethics, has mostly disappeared from modern moral theory. In this book Douglas Langston traces its intellectual history to account for its neglect while arguing for its still vital importance, if correctly understood. In medieval times, Langston shows in Part I, the notions of "conscientia" and "synderesis" from which our contemporary concept of conscience derives were closely connected to Greek ideas about the virtues and practical reason, although in Christianized form. As modified by Luther, Butler, and Kant, however, conscience later came to be regarded as a faculty like will and intellect, and when faculty psychology fell into disrepute, so did the role of conscience in moral philosophy. A view of mature conscience that sees it as relational, with cognitive, emotional, and conative dimensions, can survive the criticisms of conscience as faculty. In Part II, through discussions of Freud, Ryle, and other modern thinkers, Langston proceeds to reconstruct conscience as a viable philosophical concept. Finally, in Part III, this better grounded concept is connected with the modern revival of virtue ethics, and Langston shows how crucial conscience is to a theory of virtue because it is fundamental to the training of any morally good person.

Conspiracy is a thread that runs throughout the tapestry of Roman history. From the earliest days of the Republic to the waning of the Empire, conspiracies and intrigues created shadow worlds that undermined the openness of Rome’s representational government. To expose these dark corners and restore a sense of order and safety, Roman historians frequently wrote about famous conspiracies and about how their secret plots were detected and the perpetrators punished. These accounts reassured readers that the conspiracy was a rare exception that would not happen again—if everyone remained vigilant. In this first book-length treatment of conspiracy in Roman history, Victoria Pagán examines the narrative strategies that five prominent historians used to disclose events that had been deliberately shrouded in secrecy and silence. She compares how Sallust, Livy, and Tacitus constructed their accounts of the betrayed Catilinarian, Bacchanalian, and Pisonian conspiracies. Her analysis reveals how a historical account of a secret event depends upon the transmittal of sensitive information from a private setting to the public sphere—and why women and slaves often proved to be ideal transmitters of secrets. Pagán then turns to Josephus’s and Appian’s accounts of the assassinations of Caligula and Julius Caesar to explore how the two historians maintained suspense throughout their narratives, despite readers’ prior knowledge of the outcomes.

Taking its title from Umberto Eco’s postscript to The Name of the Rose, the novel that inaugurated the New Historical Fiction in the early 1980s, Constructing the World provides a guide to the genre’s defining characteristics. It also serves as a lively account of the way Shakespeare, Marlowe, Raleigh, Queen Elizabeth I, and their contemporaries have been depicted by such writers as Anthony Burgess, George Garrett, Patricia Finney, Barry Unsworth, and Rosalind Miles. Innovative historical novels written during the past two or three decades have transformed the genre, producing some extraordinary bestsellers as well as less widely read serious fiction. Shakespearean scholar Martha Tuck Rozett engages in an ongoing conversation about the genre of historical fiction, drawing attention to the metacommentary contained in “Afterwords” or “Historical Notes”; the imaginative reconstruction of the diction and mentality of the past; the way Shakespearean phrases, names, and themes are appropriated; and the counterfactual scenarios writers invent as they reinvent the past.

La corónica is a refereed journal published every spring and fall by the Modern Language Association’s Division on Medieval Hispanic Languages, Literatures, and Cultures. It publishes groundbreaking articles written in English or Spanish on topics in medieval Spanish cultural studies, literature, and historical linguistics. Devoted to Hispanomedievalism in its broadest sense, La corónica also welcomes scholarship that transcends the linguistic and/or cultural borders of Spanish and explores the interconnectedness of those languages and cultures that coexisted in medieval Iberia. In addition to articles, La corónica features book reviews, reports, discussion forums, professional notices, and special thematic issues.

Selected by Choice magazine as an Outstanding Academic Book

In Covert Operations, Karma Lochrie brings the categories and cultural meanings of secrecy in the Middle Ages out into the open. Isolating five broad areas—confession, women's gossip, medieval science and medicine, marriage and the law, and sodomitic discourse—Lochrie examines various types of secrecy and the literary texts in which they are played out. She reads texts as central to Middle English studies as the "Parson's Tale," the "Miller's Tale," the Secretum Secretorum, and Sir Gawain and the Green Knight as well as a broad range of less familiar works, including a gynecological treatise and a little-known fifteenth-century parody in which gossip and confession become one. As she does so she reveals a great deal about the medieval past—and perhaps just as much about the early development of the concealments that shape the present day.

In The Crane's Walk, Jeremy Barris seeks to show that we can conceive and live with a pluralism of standpoints with conflicting standards for truth--with the truth of each being entirely unaffected by the truth of the others. He argues that Plato's work expresses this kind of pluralism, and that this pluralism is important in its own right, whether or not we agree about what Plato's standpoint is.The longest tradition of Plato scholarship identifies crucial faults in Plato's theory of Ideas. Barris argues that Plato deliberately displayed those faults, because he wanted to demonstrate that basic kinds of error or illogic have dimensions that are crucial to the establishing of truth. These dimensions legitimate a paradoxical coordination of logically incompatible conceptions of truth. Connecting this idea with emerging currents of Plato scholarship, he emphasizes, in addition to the dialogues' arguments, the importance of their nonargumentative features, including drama, myths, fictions, anecdotes, and humor. These unanalyzed nonargumentative features function rigorously, as a lever with which to examine the enterprise of rational argument itself, without presupposing its standards or illegitimately assimilating any position to the standards of another.Today, communities are torn apart by conflicts within and between a host of different pluralist and absolutist commitments. The possibility developed in this book-a coordination of absolute and relative truth that allows an understanding of some relativist and some absolutist positions as being fully legitimate and as capable of existing in a relation to their opposites-may contribute to perspectives for resolving these conflicts.

As the Ottoman Empire advanced westward from the fourteenth to the sixteenth centuries, humanists responded on a grand scale, leaving behind a large body of fascinating yet understudied works. These compositions included Crusade orations and histories; ethnographic, historical, and religious studies of the Turks; epic poetry; and even tracts on converting the Turks to Christianity. Most scholars have seen this vast literature as atypical of Renaissance humanism. Nancy Bisaha now offers an in-depth look at the body of Renaissance humanist works that focus not on classical or contemporary Italian subjects but on the Ottoman Empire, Islam, and the Crusades. Throughout, Bisaha probes these texts to reveal the significant role Renaissance writers played in shaping Western views of self and other.

Medieval concepts of Islam were generally informed and constrained by religious attitudes and rhetoric in which Muslims were depicted as enemies of the faith. While humanist thinkers of the Renaissance did not move entirely beyond this stance, Creating East and West argues that their understanding was considerably more complex, in that it addressed secular and cultural issues, marking a watershed between the medieval and modern. Taking a close look at a number of texts, Bisaha expands current notions of Renaissance humanism and of the history of cross-cultural perceptions. Engaging both traditional methods of intellectual history and more recent methods of cross-cultural studies, she demonstrates that modern attitudes of Western societies toward other cultures emerged not during the later period of expansion and domination but rather as a defensive intellectual reaction to a sophisticated and threatening power to the East.