By J. Allan Mitchell
Can early recommendations of being and changing into increase our figuring out of the human?
In turning into Human, J. Allan Mitchell argues that human identification was once articulated and prolonged throughout a variety of textual, visible, and artifactual assemblages from the 12th to the 15th centuries. whereas it makes major contributions to medieval scholarship at the physique, kin, and fabric tradition, the booklet theorizes anew what can be known as a medieval ecological imaginary.
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Additional resources for Becoming Human: The Matter of the Medieval Child
44 But speculation often substituted for experience. Dante has Statius explain the idea in the Purgatorio 25, referring to the inbreathing of divine breath as the signal point of hominization. 47 Spirit and matter therefore work together to form the human gradually. But the timing is uncertain. ”48 Albertus Magnus, whose work on animal reproduction was extremely influential, also has difficulty in accounting for the interval. 49 Given the central role of spirit, Albertus is hewing closely to an Aristotelian entelechy in which a governing principle drives change and results in an inspirited human being, but the sheer amount of data distracts us from the issue: when exactly is the matter animated thereby?
For our medievals, such was obviously the case beginning with childbirth. 100 24 BEING BORN Writers and practitioners approached the perinatal period in ways that suggest a keen sense of the risks involved for prospective parents and children, understanding that pregnancy and parturition inevitably pose physical and emotional perils, especially given high rates of infant mortality. 101 Much energy was expended on avoiding the sad lot of about one-third of all births. And so everyone needed to be pragmatic.
Becoming posed urgent problems for parents, midwives, lawyers, and pastoral writers alike, who were vexed by the vulnerability and intercorporeality of early life, and who either worked with or against the awareness that the human cohabits with a plethora of others. Later medieval literature made a virtue of that sort of contingency, too, and addressed ontogeny at diverse scales. Here I turn, for example, to the figure of the confessional writer as infant in Thomas Usk’s Testament of Love. I also have in mind the postmortem body of the resurrected person who is, in Dante’s neologism, trasumanar (transhumanized).