By Vincent F. Hopper
Interlinear translation of chosen Cantrbury stories through Chaucer.
Note that this can be a 1959 printing of the 1948 variation.
Hopper later increased the interpretation and an "expanded and revised" variation was once released within the 70s. i'm going to upload the more moderen version in a couple of months...stay tuned.
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Extra resources for Chaucer's Canterbury Tales Selected An Interlinear Translation
82 The cross is an invincible sign and a sign of invincibility. It signifies the very power of the melancholic sign to turn suffering into militancy, isolation into inclusiveness, dreadful twist of fate into the acme of vigilance and preparedness (felix culpa) that is salvation history. The cross is a sign that “the world and the devil [are] . . Introduction completely conquered,” a “means of demonstrating the Christian realization that . . ”83 According to Rabanus Maurus, All things come together in this cross because on it suffered Christ, the creator of all things.
But nothing obviates the foundational senselessness of the Law, or the obscenity of submission to it. One submits for no good reason, and no “good” will come of it. The Law is inseparable from desire because it designs the drives, which is to say that submission to the Law is a form of obscene enjoyment. Rescue, Help, Charity: Sacrifice and the Group Courtly love dignifies the oscillation between sentience and insentience that fascinates and constructs the subject. Courtly culture exalts the erogenic and divisive power of the image, making spectacular arts out of Introduction sacrifice.
81 Our vulnerability to transformation is, for Freud, the common ground of religious feeling and of love, and it is fundamental to sacrifice as it is to jouissance. Excess enjoyment shatters the subject; at the same time, the sense of risk that characterizes our approaches to 31 32 Introduction jouissance honors the irreplaceability of the living being. Sacrifice and charity seem to diminish the risks of approaching jouissance by emphasizing the equivalence among subjects-objects of desire. This is why they are difficult to distinguish from the asceses that break apart one assemblage of “forces” so that another can take its place (by emphasizing equivalence, sacrifice also remakes identity), and this is why they are so seductive.