边缘人的呼喊与细语—欧洲中世纪晚期女性作家研究
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摘要
欧洲中世纪的女性写作是欧洲中世纪文学不可或缺的组成部分之一，自20世纪下半叶以来日益受到西方研究者的重视，并且成为了中世纪文学和文化研究领域中最活跃的组成部分。在国内，学术界对于欧洲中世纪女性作家的研究刚刚起步，还存在着诸多空白有待填补。本论文选取中世纪晚期最具有代表性的女作家梅希蒂尔德、海德薇希、玛格丽特·波蕾特和克里斯蒂娜·德·皮桑作为研究对象，试图通过对这些作家的分析和阐释来揭示作为文化领域边缘人的女性作家们如何以自己的写作对中世纪晚期的社会生活和思想文化产生广泛、持续的影响。
在13世纪以降的中世纪晚期，世俗宗教运动和新神秘主义思潮的结合促成了俗语神秘主义写作的兴盛，贝居因修女是这一时期俗语神秘主义写作最重要的参与者之一。贝居因修会“半宗教”式的修行模式，使得她们对于教会所宣扬的教阶制度和宗教特权感到不满，并且试图通过俗语写作来为宗教信仰领域的边缘人争取话语权。意大利的人文主义思潮在中世纪晚期延伸至西欧各国，并且得到了世俗知识分子阶层的普遍认同。法国女作家克里斯蒂娜·德·皮桑是中世纪晚期最具有代表性的女性知识分子作家，她笔下一系列涉及社会性别问题和政治问题的作品深刻表达了被主流文化边缘化的女性作家对于社会公共事务的介入和思考。
本论文主要分为三个部分。第一部分包括绪论和中世纪晚期女性写作的历史背景。第一章绪论介绍了国内外对于中世纪女性写作研究的概况，并且对于欧洲中世纪的女性作家进行了简要介绍。第二章则对于中世纪晚期的社会历史状况和文化背景做出简要分析。
论文的第二部分包括四章的内容，主要涉及对于贝居因神秘主义写作的分析和解读。第三章是对于贝居因运动的概述，将贝居因修会的产生、发展和衰微与中世纪晚期的社会生活和宗教运动联系在一起，探讨这一女性宗教运动所具有的深层次文化内涵。神秘合一是中世纪晚期新神秘主义的核心主题，三位贝居因女作家以女性神秘主义者的身份，站在被教会边缘化的立场上，借助于对这一命题的重新阐释，展现了这一时期女性神秘写作独特的文化建构意义。第四章以梅希蒂尔德的作品《流溢的神性之光》为例，着重考察她如何通过神秘主义写作来颠覆信仰领域中的二元对立和等级制度，并在此基础上为被教会边缘化的平信徒确立信仰领域中的核心性地位。梅希蒂尔德放弃了教会这一外在中介，转而在作品中描述灵魂之内的圣餐仪式并且重构救赎之链，自觉地以边缘人的姿态向教会的正统教义提出挑战。第五章通过对海德薇希作品的分析，来探讨女性神秘主义者如何借用基督教神秘主义中盛行的爱欲话语来建构一种全新的人神关系。人神之间无中介的神秘之爱使得被教会贬抑的平信徒能够挣脱外在的精神束缚，在一灵之中认识上帝并与上帝合一。在海德薇希的笔下，神秘之爱不再仅仅局限于灵魂的自我解脱，她希望读者效仿基督，在社会生活中以服务大众来践行信仰。第六章以玛格丽特·波蕾特的作品为研究对象，通过对《单纯灵魂之镜》的解读来考察中世纪晚期思想观念的变革所导致的对传统神学理论的冲击，以及来自城镇的平信徒如何在教会之外寻觅新的信仰与救赎之路。波蕾特通过宣扬灵魂与上帝之间无区分的合一来反抗教会的中介特权，其写作风格的多样化和对于信仰与理性的反思表达了中世纪晚期个人身份的多元化诉求。
论文的第三部分以法国女作家克里斯蒂娜·德·皮桑为研究对象。相较于贝居因女作家们对于信仰与救赎问题的关注，皮桑将她的目光更多地投向人类的社会生活，两性关系与政治问题是她作品的核心所在。皮桑通过自传性写作为自己建构出合格的作者身份与权威，并且对于由厌女症思想所引发的性别矛盾和由于统治阶层的贪婪昏聩所导致的国内政局动荡进行大胆地揭露和评判。在皮桑笔下，无论是驳斥厌女症言论的性别写作抑或是追求和平与公义的政治写作，都笼罩于道德伦理的维度之中并且将道德视为评价是非曲直的标准。在皮桑的作品中，她不仅致力于为受到厌女症思想贬抑的女性建构全新的社会身份，同时还通过对于女英雄贞德的歌颂唤醒民众对于法兰西民族身份的觉醒与认同。
论文的结语部分简要概括了中世纪晚期的女性写作对于后世的影响。贝居因修女的俗语神秘主义写作表达了中世纪晚期的民众对于宗教信仰自由的渴望，她们的作品对16世纪的宗教改革运动产生了潜在的推动作用。皮桑的政治写作在15、16世纪的西欧宫廷中广为流传，并且在一定程度上推动了法兰西民族身份的形成和确立；她的性别写作则引发了后世人文主义者对于两性关系和女性身份的反思与探讨，堪称欧洲现代女性写作的先驱。
The female writing is an essential part of literature in Medieval Europe, whichhas received much attention of Western researchers since the later half of the20thcentury, and is the hot topic in the field of Medieval literature and cultural research.In China, the research of female writers in Medieval Europe has just started and thereare many things to do. The dissertation studies the representative female writers, suchas Mechthild, Hadewijch, Marguerite Porete, Christine de Pizan and tries to analyzethe wide and constant influence of these female writers on social life and culture inlate Middle Ages.
From the late Middle Ages after the13thcentury, the combination of secularreligious movement and New Mysticism promoted the booming of vernacular writingof mysticism. The Beguines was the most important branch at that time, who wereunsatisfied with the religious hierarchy system and religious privilege of the Church,Because of their “quasi-religious” practice mode and tried to get discourse power ofmarginal people in religious field through vernacular writing. Humanism, which wasoriginated from Italy, spread to Western European countries in the late Middle Agesand was widely accepted by intellectuals. Christine de Pizan, a French female writerand the most representative female intellectual writer of the perior, wrote a series ofworks that concerned social gender and politics and deeply expressed the interventionand thinking of female writers about social public affairs.
The dissertation contains three parts. The first part includes introduction and thebackground of female writing in the late Middle Ages. The first chapter introduces thegeneral situation about the research of female writing in the late Middle Ages at homeand abroad, and introduces Medieval female writers briefly. The second chaptermakes a brief analysis of the social historical situation and cultural background in thelate Middle Ages.
The second part includes four chapters, mainly covering the analysis andinterpretation of the Beguine mystical writings. On the background of the social lifeand religious movements in the late Middle Ages, the third chapter gives introduction to the cause and the development of the Beguine writers, and tries to explore thein-depth cultural connotation embodied by this female religious movement. Thechapter studies the three Beguine writers, marginalized mystics, and tries toreinterpret the mystical union which is the core of New Mysticism in the late MiddleAges and reveals the unique cultural constructional significance of female mysticalwritings in this period. The fourth chapter, taking the example of Mechthild's TheFlowing Light of The Godhead, inspects how she subverts the binary oppositions andhierarchy system in the belief fields and how she establishes the core position for theLaity who were marginalized by the church in the belief fields. Mechthild gives upthe external medium--church, represents the Eucharist within the soul, reconstructsthe chain of redemption in her work, and challenges the orthodox doctrine of churchconsciously.The fifth chapter, through analyzing Hadewijch's writings, explores howfemale mystics construct a new god-human relationship by adopting the erotic wordsin the Christian mysticism. The mystic love between god and human without mediumenables the Laity to get rid of the external spirit shackles and thus get to know andbecome oneness with God in one spirit. For Hadewijch, the mystic love is no longerlimited to the soul's self-emancipation. She hopes the readers will imitate Christ andpractice their faith by serving others in the social life. The sixth chapter studies thewritings of Marguerite Porete. Through interpretation of The Mirror of Simple Souls,this chapter explores the impact of the change of ideology in the late Middle Ages onthe traditional theology and how the Laity from cities find new route of faith andredemption outside the church. Porete resists the church's privileges of being amedium by promoting the indistinctive union of soul and God. Her diversified writingstyle and introspection on faith and reason expressed the diversified demands ofpersonal identity in the late middle ages.
The third part studies the French female writer Christine de Pizan. Compared withBeguine writers who are concerned with issues of faith and redemption, Pizan paysmore attention to people's social life. Sexual relations and politics are the core themesof her works. Pizan establishes her eligible identity of author and authority throughautobiographical writing, in which she criticizes and exposes the unsettled politicalcondition caused by greed and dotage of the ruling class, as well as gender contradiction caused by misogyny. In her works, no matter the sexual writing againstmisogyny or the political writing to pursue peace and justice, both of them are guidedby the ethics and moral views. In her works, she not only commits herself to establishcompletely a new social identity for women belittled by misogyny, but also arouses inthe French people the sense of their national identity through eulogizing Joan of Arc,the female hero.
The epilogue of the dissertation briefly sums up the influence of female writingsin the late Middle Ages on posterity. The Beguine mystical writings expressedpeople’s desire for freedom of religion in the late Middle Ages and promoted theReformation in the16thcentury. Pizan’s political writings were widely circulated inthe Western European courts in the15thand the16thcenturies. To some degree, Pizanpromoted the development and establishment of French national identity, whosegender writings also initiated the introspection and discussion on sexual relations andfemale identity of the following humanists. She is undoubtedly rated as the pioneer ofmodern feminism writing in Europe.
在13世纪以降的中世纪晚期，世俗宗教运动和新神秘主义思潮的结合促成了俗语神秘主义写作的兴盛，贝居因修女是这一时期俗语神秘主义写作最重要的参与者之一。贝居因修会“半宗教”式的修行模式，使得她们对于教会所宣扬的教阶制度和宗教特权感到不满，并且试图通过俗语写作来为宗教信仰领域的边缘人争取话语权。意大利的人文主义思潮在中世纪晚期延伸至西欧各国，并且得到了世俗知识分子阶层的普遍认同。法国女作家克里斯蒂娜·德·皮桑是中世纪晚期最具有代表性的女性知识分子作家，她笔下一系列涉及社会性别问题和政治问题的作品深刻表达了被主流文化边缘化的女性作家对于社会公共事务的介入和思考。
本论文主要分为三个部分。第一部分包括绪论和中世纪晚期女性写作的历史背景。第一章绪论介绍了国内外对于中世纪女性写作研究的概况，并且对于欧洲中世纪的女性作家进行了简要介绍。第二章则对于中世纪晚期的社会历史状况和文化背景做出简要分析。
论文的第二部分包括四章的内容，主要涉及对于贝居因神秘主义写作的分析和解读。第三章是对于贝居因运动的概述，将贝居因修会的产生、发展和衰微与中世纪晚期的社会生活和宗教运动联系在一起，探讨这一女性宗教运动所具有的深层次文化内涵。神秘合一是中世纪晚期新神秘主义的核心主题，三位贝居因女作家以女性神秘主义者的身份，站在被教会边缘化的立场上，借助于对这一命题的重新阐释，展现了这一时期女性神秘写作独特的文化建构意义。第四章以梅希蒂尔德的作品《流溢的神性之光》为例，着重考察她如何通过神秘主义写作来颠覆信仰领域中的二元对立和等级制度，并在此基础上为被教会边缘化的平信徒确立信仰领域中的核心性地位。梅希蒂尔德放弃了教会这一外在中介，转而在作品中描述灵魂之内的圣餐仪式并且重构救赎之链，自觉地以边缘人的姿态向教会的正统教义提出挑战。第五章通过对海德薇希作品的分析，来探讨女性神秘主义者如何借用基督教神秘主义中盛行的爱欲话语来建构一种全新的人神关系。人神之间无中介的神秘之爱使得被教会贬抑的平信徒能够挣脱外在的精神束缚，在一灵之中认识上帝并与上帝合一。在海德薇希的笔下，神秘之爱不再仅仅局限于灵魂的自我解脱，她希望读者效仿基督，在社会生活中以服务大众来践行信仰。第六章以玛格丽特·波蕾特的作品为研究对象，通过对《单纯灵魂之镜》的解读来考察中世纪晚期思想观念的变革所导致的对传统神学理论的冲击，以及来自城镇的平信徒如何在教会之外寻觅新的信仰与救赎之路。波蕾特通过宣扬灵魂与上帝之间无区分的合一来反抗教会的中介特权，其写作风格的多样化和对于信仰与理性的反思表达了中世纪晚期个人身份的多元化诉求。
论文的第三部分以法国女作家克里斯蒂娜·德·皮桑为研究对象。相较于贝居因女作家们对于信仰与救赎问题的关注，皮桑将她的目光更多地投向人类的社会生活，两性关系与政治问题是她作品的核心所在。皮桑通过自传性写作为自己建构出合格的作者身份与权威，并且对于由厌女症思想所引发的性别矛盾和由于统治阶层的贪婪昏聩所导致的国内政局动荡进行大胆地揭露和评判。在皮桑笔下，无论是驳斥厌女症言论的性别写作抑或是追求和平与公义的政治写作，都笼罩于道德伦理的维度之中并且将道德视为评价是非曲直的标准。在皮桑的作品中，她不仅致力于为受到厌女症思想贬抑的女性建构全新的社会身份，同时还通过对于女英雄贞德的歌颂唤醒民众对于法兰西民族身份的觉醒与认同。
论文的结语部分简要概括了中世纪晚期的女性写作对于后世的影响。贝居因修女的俗语神秘主义写作表达了中世纪晚期的民众对于宗教信仰自由的渴望，她们的作品对16世纪的宗教改革运动产生了潜在的推动作用。皮桑的政治写作在15、16世纪的西欧宫廷中广为流传，并且在一定程度上推动了法兰西民族身份的形成和确立；她的性别写作则引发了后世人文主义者对于两性关系和女性身份的反思与探讨，堪称欧洲现代女性写作的先驱。
The female writing is an essential part of literature in Medieval Europe, whichhas received much attention of Western researchers since the later half of the20thcentury, and is the hot topic in the field of Medieval literature and cultural research.In China, the research of female writers in Medieval Europe has just started and thereare many things to do. The dissertation studies the representative female writers, suchas Mechthild, Hadewijch, Marguerite Porete, Christine de Pizan and tries to analyzethe wide and constant influence of these female writers on social life and culture inlate Middle Ages.
From the late Middle Ages after the13thcentury, the combination of secularreligious movement and New Mysticism promoted the booming of vernacular writingof mysticism. The Beguines was the most important branch at that time, who wereunsatisfied with the religious hierarchy system and religious privilege of the Church,Because of their “quasi-religious” practice mode and tried to get discourse power ofmarginal people in religious field through vernacular writing. Humanism, which wasoriginated from Italy, spread to Western European countries in the late Middle Agesand was widely accepted by intellectuals. Christine de Pizan, a French female writerand the most representative female intellectual writer of the perior, wrote a series ofworks that concerned social gender and politics and deeply expressed the interventionand thinking of female writers about social public affairs.
The dissertation contains three parts. The first part includes introduction and thebackground of female writing in the late Middle Ages. The first chapter introduces thegeneral situation about the research of female writing in the late Middle Ages at homeand abroad, and introduces Medieval female writers briefly. The second chaptermakes a brief analysis of the social historical situation and cultural background in thelate Middle Ages.
The second part includes four chapters, mainly covering the analysis andinterpretation of the Beguine mystical writings. On the background of the social lifeand religious movements in the late Middle Ages, the third chapter gives introduction to the cause and the development of the Beguine writers, and tries to explore thein-depth cultural connotation embodied by this female religious movement. Thechapter studies the three Beguine writers, marginalized mystics, and tries toreinterpret the mystical union which is the core of New Mysticism in the late MiddleAges and reveals the unique cultural constructional significance of female mysticalwritings in this period. The fourth chapter, taking the example of Mechthild's TheFlowing Light of The Godhead, inspects how she subverts the binary oppositions andhierarchy system in the belief fields and how she establishes the core position for theLaity who were marginalized by the church in the belief fields. Mechthild gives upthe external medium--church, represents the Eucharist within the soul, reconstructsthe chain of redemption in her work, and challenges the orthodox doctrine of churchconsciously.The fifth chapter, through analyzing Hadewijch's writings, explores howfemale mystics construct a new god-human relationship by adopting the erotic wordsin the Christian mysticism. The mystic love between god and human without mediumenables the Laity to get rid of the external spirit shackles and thus get to know andbecome oneness with God in one spirit. For Hadewijch, the mystic love is no longerlimited to the soul's self-emancipation. She hopes the readers will imitate Christ andpractice their faith by serving others in the social life. The sixth chapter studies thewritings of Marguerite Porete. Through interpretation of The Mirror of Simple Souls,this chapter explores the impact of the change of ideology in the late Middle Ages onthe traditional theology and how the Laity from cities find new route of faith andredemption outside the church. Porete resists the church's privileges of being amedium by promoting the indistinctive union of soul and God. Her diversified writingstyle and introspection on faith and reason expressed the diversified demands ofpersonal identity in the late middle ages.
The third part studies the French female writer Christine de Pizan. Compared withBeguine writers who are concerned with issues of faith and redemption, Pizan paysmore attention to people's social life. Sexual relations and politics are the core themesof her works. Pizan establishes her eligible identity of author and authority throughautobiographical writing, in which she criticizes and exposes the unsettled politicalcondition caused by greed and dotage of the ruling class, as well as gender contradiction caused by misogyny. In her works, no matter the sexual writing againstmisogyny or the political writing to pursue peace and justice, both of them are guidedby the ethics and moral views. In her works, she not only commits herself to establishcompletely a new social identity for women belittled by misogyny, but also arouses inthe French people the sense of their national identity through eulogizing Joan of Arc,the female hero.
The epilogue of the dissertation briefly sums up the influence of female writingsin the late Middle Ages on posterity. The Beguine mystical writings expressedpeople’s desire for freedom of religion in the late Middle Ages and promoted theReformation in the16thcentury. Pizan’s political writings were widely circulated inthe Western European courts in the15thand the16thcenturies. To some degree, Pizanpromoted the development and establishment of French national identity, whosegender writings also initiated the introspection and discussion on sexual relations andfemale identity of the following humanists. She is undoubtedly rated as the pioneer ofmodern feminism writing in Europe.
引文
1朱迪师·M·本内特、C·沃伦·霍利斯特著，《欧洲中世纪史》，杨宁、李韵译，上海：上海社会科学院出版社，2007年，第68页。
1Katharina M. Wilson, The Saxon Canoness: Hrotsvit of Gandersheim, in Medieval Women Writers, ed KatharinaM. Wilson, Georgia: The University of Georgia Press,1984. P30.
2Peter Dronke, Women Writers of the Middle Ages, New York: Cambridge University Press,1984. P144.
1R. Howaed Bloch, The Anonymous Marie de France, Chicago: The University of Chicago Press,2003. P209.
2Ibid., PP9-11.
3McNamara, Joann. The Rhetoric of Orthodoxy: Clerical Authority and Female Innovation in the Struggle withHeresy. In Ulrike Wiethaus ed. Maps of Flesh and Light: The Religious Experience of Medieval Women Mystics.New York: Syracuse University Press,1993. P12.
1参见苏拉密斯·萨哈著，《第四等级——中世纪欧洲妇女史》，林英译，广州：广东人民出版社，2003年，第141页。
2Sarah Gwyneth Ross, The Birth of Feminism：Woman as Intellect in Renaissance Italy and England，Massachusetts：Harvard University Press,2009. PP2－3.
1Elizabeth A. Dreyer, Passionate Spirituality: Hildegard of Bingen and Hadewijch of Brabant, New Jersey:Paulist Press,2005. P6.
2Kate Langdon Forhan, The Political Theory of Christine de pizan, Burlington: Ashgate Pub Ltd,2002. P160.
1Bonnie A. Brik, Christine de pizan and Biblical wisdom: A Feminist-theological Point of View, Wisconsin:Marquette University Press,2005. P13.
1Rosalynn Voaden, God’ Words, Women’s Voice: The Discernment of Spirits in the Writing of Late-MedievalWomen Visionaries, New York: Boydell Press,1999. PP111-112.
1田薇著，《信仰与理性：中世纪基督教文化的兴衰》，保定：河北大学出版社，2001年，第3页。
1霍莱斯特著，陶松寿译，《欧洲中世纪简史》，北京：商务印书馆，1988年，第2页。
2汤普逊著，耿淡如译，《中世纪经济社会史》下册，北京：商务印书馆，1997年，第429页。
1海斯汀·拉斯达尔著，邓磊译，《中世纪的欧洲大学——博雅教育的兴起》，重庆：重庆大学出版社，2011年，第278－279页。
2雅克·勒戈夫著，张弘译，《中世纪的知识分子》，北京：商务印书馆，1996年，第4页
3Sarah Gwyneth Ross, The Birth of Feminism：Woman as Intellect in Renaissance Italy and England，Massachusetts：Harvard University Press,2009. PP5-6.
1杨慧林、黄晋凯著，《欧洲中世纪文学史》，南京：译林出版社，2001年，第68－69页。
2Renate Blumenfeld, Duncan Robertson, and Nancy Bradley Warren, The Vernacular Spirit: Essay on MedievalReligious Literature, New York: Palgrave MacMillan,2002. PP1-2
1约翰·赫伊津哈著，《中世纪的衰落》，刘军舒炜吕滇雯愈国强等译，杭州：中国美术学院出版社，2007年，第107－108页。
2威尔·杜兰著，幼狮文化公司译，《世界文明史·信仰的时代》，北京：华夏出版社，2010年，第599页。
3Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995. P141.
1威尔·杜兰著，幼狮文化公司译，《世界文明史·信仰的时代》，北京：华夏出版社，2010年，第568页。
1Elizabeth Alvilda Petroff, Body and Soul: Essays on Medieval Women and Mysticism, New York: OxfordUniversity Press,1994. PP66-67.
1王亚平著，《基督教的神秘主义》，北京：东方出版社，2001年，第143页。
1亨利·皮雷纳著，陈国墚译，《中世纪的城市》，北京：商务印书馆，2007年，第134页。
1王亚平著，《基督教的神秘主义》，北京：东方出版社，2001年，第177页。
1安德鲁·洛思著，孙毅游冠辉译，《神学的灵泉——基督教神秘主义传统的起源》，北京：中国致公出版社，2001年，第1－2页。
1转引自Bernard McGinn, The Foundation of Mysticism：Presence of God, New York: The CrossroadPublication Company,1991. Pxiii.
2Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, NewYork: The Crossroad Publication Company,1998. Pix.
1Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, P14.
2Bernard McGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P6.
1Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P9.
2Luce Irigaray, Speculum of The Other Woman, Trans Gillian C. Gill, New York: Cornell University Press,1985.P191.
1例如福音书中记述的见证耶稣复活的抹大拉的马利亚的故事，耶稣与马大和马利亚的故事，以及《罗马书》中的尤尼亚、百居拉、非比等。
1Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, Philadelphia:
University of Pennsylvania Press,2001. P143.
2Saskia Murk-Jansen. Bride in Desert:The Spirituality of the Beguines, London: Longman and Todd Ltd,1998.P26.
3Ibid., P26.
4Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P48.
5Ibid, PP56－59.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995. P28.
2这种类型的修道院同时接纳修士和修女，男性和女性修道者们遵守同样的院规，在相同的时间祈祷、劳作、用餐、休息，但是居室是分离的。
3Katharina M. Wilson, The Saxon Canoness: Hrotsvit of Gandersheim, in Medieval Women Writers, ed KatharinaM. Wilson, Georgia: The University of Georgia Press,1984. P31.
4Emilie Zum Brunn&Georgette Epiney-Burgard, Women Mystics in Medieval Europe, Minnesota: ParagonHouse,1989. P6.
1Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, New York: Zone Books,1992. P58.
1苏拉密斯·萨哈著，林英译《第四等级——中世纪欧洲妇女史》，广州：广东人民出版社，第193页。
1Saskia Murk-Jansen. Bride in Desert:The Spirituality of the Beguines, PP47－50.
2Carol Neel, The Origins of the Beguines, Signs, Vol.14, No.2(Winter,1989). P323.
3Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, P59.
1Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P50-51.
2Ellen Kittell&Mary Suydam, The Texture of Society: Medieval Women in the Southern Low Countries, NewYork: Palgrave Macmillan,2004. P132.
3Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P143.
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. PP5-6.
2Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, P69.
1苏拉密斯·萨哈著，林英译《第四等级——中世纪欧洲妇女史》，广州：广东人民出版社，2003年，第56－57页。
2转引自Tanya Stabler Miller, What’s in a name? Clerical representation of Parisian beguines (1200-1328),Journal of Medieval History, Vol33, Issus1,(Mar,2007). PP77-78.
1Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P82.
2George Ferzoco&Carolyn Muessig, Medieval Monastic Education, London: Leicester University Press,2000.P155.
1Jo Ann Mcnamara, The Rhetoric of Orthodoxy: Clerical Authority and Female Innovation in the Struggle withHeresy, in Maps of Flesh and Light: The Religious Experience of Medieval Women Mystics, ed Ulrike Wiethaus,New York: Syracuse University Press,1993. PP9-10
2Laurie A. Finke, Mystical Bodies and the Dialogics of Vision, in Maps of Flesh and Light: The ReligiousExperience of Medieval Women Mystics, ed Ulrike Wiethaus, New York: Syracuse University Press,1993. P29.
1Saskia Murk-Jansen. Bride in Desert: The Spirituality of the Beguines, London: Longman and Todd Ltd,1998.P113.
2Andres Janelle Dickens, The Female Mystic: Great Women Thinkers of the Middle Ages, New York：I. B.Tauris,2009. P4.
1Jance Chance, The literary Subversions of Medieval Women, New York: Palgrave Macmillan,2007. P8.
2Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P7.
1Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, P141.
2Ibid., P199.
3Maria Lichtmann, Marguerite Porete and Meister Eckhart: The Mirror of Simple Souls Mirrored, in Meister
Eckhart and the Beguine Mystics, ed Bernard McGinn, New York: The Continuum Publishing Company,2001.
P67.
4Suzanne Kocher. Allegory of Love in Marguerite Porete’s Mirror of Simple Souls, Turnhout: Brepols Publishers,2008. P27.
1Marguerite Porete, The Mirror of Simple Souls，Trans. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P11.
2李建军著，《试析中世纪晚期的伯格音运动》，《史学理论研究》2007年第3期，第99页。
1Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, P77.
1关于梅希蒂尔德的生卒年现存多重说法，但是研究者们基本都认为她出生于13世纪初叶，卒于13世纪
80年代之后。
1Emilie Zum Brum and Georgette Epiney-Burgard, Women Mystics in Medieval Europe, Minnesota: ParagonHouse,1989. P40.
2Caroline Walker Bynum, Jesus as Mother: Studies in the Spirituality of the High Middle Ages, California:University of California Press,1982. P176.
1Frank J. Tobin, Mechthild von Magdeburg: A Medieval Mystic in Modern Eyes, Camden House,1995. PP3-4.
1Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P96.
2Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. P225.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. P96.
1转引自Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority,Philadelphia: Pennsylvania State University Press,2004. P18。
1转引自Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority, P18。
2Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. P72.
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. P223.
2Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P22.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. P39.
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, NewYork: The Crossroad Publication Company,1998. P223.
2Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P150.
3Rosalynn Voaden, God’s Almighty Hand: Women Co-Writing The Book, in Women, the Book and the Godly, Ed.Lesley Smith and Jane H.M.Taylor, Cambridge: D.S.Brewer,1995. P57.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. PP96－97.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P97.
2Ibid.
1Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P113.
1R. Howard Bloch, Medieval Misogyny and the Invention of Western Romantic Love, Chicago: University ofChicago Press,1991, P65.
2Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority, Philadelphia:Pennsylvania State University Press,2004, P59.
3Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, P11.
4Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,Indiana: University of Notre Dame Press,2001, P51.
1Elizabeth A. Dreyer, Passionate Spirituality: Hildergard of Bingen and Hadewijch of Brabant, Now York:Paulist Press,2005, PP14-16.
2Ibid., P72.
3Ibid., P73
4Ibid., P74.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P75.
2Ibid.
3Ibid.
4Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority, PP73－75.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995, P111.
2Caroline Walker Bynum, The Resurrection of the Body in Western Christian,200－1336, Now York,Columbia University Press,1995, PP280－282.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P77.
2Ibid., P77.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P77.
2Ibid.
3Ibid., P78.
1Barbara Newman, God and Goddesses: Vision, Poetry, and Belief in the Middle Ages, Philadelphia:
Pennsylvania State University Press,2005, P171.
2Paul Mommaers&Elisabeth Dutton, Hadewijch: Writer, Beguine, Love Mystic, Leuven: Peeters Publisher,2004,Pvi.
1Hadewijch, The Complete works, Tr. Mother Columba Hart, O.S.B, New Jersey: Paulist Press,1980, P112.
2Paul Mommaers&Elisabeth Dutton, Hadewijch: Writer, Beguine, Love Mystic, Leuven: Peeters Publisher,2004,P1.
1Hadewijch, The Complete works, P4.
1Elizabeth A. Dreyer, Passionate Spirituality: Hildegard of Bingen and Hadewijch of Brabant, New York: Paulist
2Press,2005, P12.Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,
3Philadelphia: Pennsylvania State University Press,1995, P137.Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987,P8.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature, P137.
2奥古斯丁著，《英文学术名著：忏悔录》，上海：世界图书出版公司，2011，第110页。
3Andrew Louth, The Origins of Christian Mystical Tradition: From Plato to Denys, New York: OxfordUniversity Press,2007, P134.
1Bernard of Clairvaux, Honey and Salt: Slected Spiritual Writings of Saint Bernard of Clairvaux, Ed. John F.Thornton&Susan B. Varenne, New York: Vintage,2007, P69.
2圣·波纳文图拉著，《中世纪的心灵之旅：波纳文图拉神哲学著作选》，溥林译，北京：华夏出版社，2003年，第55－56页。
3Caroline Walker Bynum, Jesus as Mother:Studies in the Spirituality of the High Middle Ages, California:University of California Press,1982, P85.
1（托名）狄奥尼修斯著，《神秘神学》，包利民译，北京：三联书店，1998年，第100页
2圣·波纳文图拉著，《中世纪的心灵之旅：波纳文图拉神哲学著作选》，溥林译，北京：华夏出版社，2003年，150页
3Hadewijch, The Complete works, P86.
4参考Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987, P13.
5Hadewijch, The Complete works, P77.
1Hadewijch, The Complete works, P86.
2Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987, P7
3Andrew Louth, The Origins of Christian Mystical Tradition: From Plato to Denys, New York: OxfordUniversity Press,2007, Pxiv.
1《圣经》，上海：中国基督教两会出版部发行组，2007年，第297页，第425页。
2Bernard of Clairvaux, Honey and Salt: Slected Spiritual Writings of Saint Bernard of Clairvaux, Ed. John F.Thornton&Susan B. Varenne, New York: Vintage,2007, PP32－33.
3转引自Gordon Rudy, Mystical Language of Sensation in The Late Middle Ages, New York: Routledge Press,2002, P57.
4圣·波纳文图拉著，《中世纪的心灵之旅：波纳文图拉神哲学著作选》，溥林译，北京：华夏出版社，2003年，第150页。
1Hadewijch, The Complete works, P66.
2Ibid., P280.
3Ibid., P111.
1Hadewijch, The Complete works, P66.
2John Giles Milhaven, Hadewijch and Her Sister: Other Way of Loving and Knowing, New York: StateUniversity of New York Press,1993, P28.
3Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995, PP144－146.
4Hadewijch, The Complete works, P149.
5Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987,216.
6Hadewijch, The Complete works, P86.
1Hadewijch, The Complete works, P73.
2Ibid., P89.
3溥林著，《中世纪的信仰与理解：波纳文图拉神哲学导论》，香港：道风书社，2006年，第79页。
1Cloister一词源自拉丁语claudere，其意指正是“关闭”（to close）。
2参见黄瑞成，《中世纪隐修主义与神秘主义》，《神秘与反思》，赵林杨熙楠主编，桂林：广西师范大学出版社，2008年，第68页。
3Beatrijs of Nazareth, There Are Seven Manners of Loving, Ed. Elizabeth Alvilda Petrof, Medieval Women’sVisionary Literature, NewYork:Oxford University Press,1986, P205.
1Carol Neel, The Origins of the Beguines, Signs, Vol.14, No.2(Winter,1989). P323.
2Hadewijch, The Complete works, P49.
1Hadewijch, The Complete works, P61.
2Saskia Murk-Jansen. Bride in Desert:The Spirituality of the Beguines, London: Longman and Todd Ltd,1998.PP43－45.
3Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,
Philadelphia: Pennsylvania State University Press,1995, P31.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature, P43.
2Kate Greenspan，Autohagiography and Medieval Women’s Spiritual Autobiography，in ed. Jane Chance，Genderand Text in the Later Middle Ages，Gainesville：University of Florida Press,1996. PP219－232.
3Hadewijch, The Complete works, P263.
1（托名）狄奥尼修斯著，包利民译，《神秘神学》，北京：三联书店，1998年，第122页。
2Hadewijch, The Complete works, P266.
3Ibid., P267.
1Hadewijch, The Complete works, P268－269..
2Ibid., P270-271.
1Hadewijch, The Complete works, P89, P272, P299.
2Ibid., P271.
1Hadewijch, The Complete works, P276.
2Ibid., P282.
1Hadewijch, The Complete works, P283.
2Ibid., P284.
3Ibid.
4海德薇希作品的译者认为，向导这一形象有可能是影射12世纪的经院哲学家阿伯拉尔，但是也有可能指的是圣维克多的理查德。参考Hadewijch, The Complete works, P382.
5《圣经》，南京：中国基督教协会，2007年，第651页。
6Hadewijch, The Complete works, P285.
7Ibid.
8Veerle Fraeters, Handing on Wisdom and Knowledge in Hadewijch of Brabant’s Book of Visions, ed AnnekeB.Mulder-Bakker and Liz Herbert McAvoy, in Women and Experience in Later Medieval Writing, New York:Palgrave Macmillan,2009. P156.
1（托名）狄奥尼修斯著，包利民译，《神秘神学》，北京：三联书店，1998年，第122页。
2Hadewijch, The Complete works, P285.
3Ibid., P290.
1Hadewijch, The Complete works, P291.
2Ibid., PP292－293.
3在中世纪神秘主义者的主流观念中，“爱本身就是知的一种形式”（amor ipse notitia est），这种一体性在灵魂的上升之途中表现得尤为明显。参考Bernard McGinn, Love, Knowledge, and Mystical Union in WesternChristianity: Twelfth to Sixteenth Centuries, Church History, Vol56, No.1, Cambridge university Press,1987.P9。
1Hadewijch, The Complete works, P271.
2Ibid., P278
3Ibid.
4Ibid., PP279－280.
1Hadewijch, The Complete works, P280.
2Ibid., P281.
3Ibid.
4Ibid, P280.
5John Giles Milhaven, Hadewijch and Her Sister: Other Way of Loving and Knowing, New York: StateUniversity of New York Press,1993. P28.
1Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. P218.
2Hadewijch, The Complete works, P288.
3《圣经》，上海：中国基督教两会出版部发行组，2007年，第456页。
1Hadewijch, The Complete works, P299.
1Hadewijch, The Complete works, P300.
2Ibid., P301.
1Hadewijch, The Complete works, P301.
2Ibid., P303.
1Suzanne Kocher, Allegory of Love in Marguerite Porete, Turnhout: Brepols Publishers,2008. P22.
2Marguerite Porete, The Mirror of Simple Souls. Trs. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P26.
3Suzanne Kocher, Allegory of Love in Marguerite Porete. P33.
1Marguerite Porete, The Mirror of Simple Souls. Trs. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P50.
2Bernard McGinn, The Foundation of Mysticism：Presence of God, New York: The Crossroad Publication
Company,1999. P138-139.
1Margaret Porete, The Mirror of Simple Soul, Tr. Edmund Colledge, O.S.B, J.C.Marler,and Judith Grant,Indiana: University of Notre Dame Press,1999. Pxxii.
2Ibid., Pxxxix.
1Elizabeth Alvilda Petroff, Body and Soul: Essays on Medieval Women and Mysticism, New York: OxfordUniversity Press,1994. P16.
2Marguerite Porete, The Mirror of Simple Soul, Tr. Edmund Colledge, O.S.B, J.C.Marler,and Judith Grant,Indiana: University of Notre Dame Press,1999. P181.
1Marguerite Porete, The Mirror of Simple Souls, Plxxxiii.
2Bernard McGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P73, P116.
1Barbara Newman. The Mirror and The Rose: Marguerite Porete’s Encounter With the Dieu D’Amours. InRenate Blumenfeld-Kosinski, Duncan Robertson, and Nancy Bradley Warren, ed. The Vernacular Spirit: Essay onMedieval Religious Literature, Philadelphia: University of Pennsylvania Press,1995. P110.
2波蕾特在《单纯灵魂之镜》中模仿了俗语传奇文学中的修辞模式，将至高的上帝比作传奇故事里遥不可及的恋人，并称之为远方的爱人。参见Suzanne Kocher. Allegory of Love in Marguerite Porete’s Mirror of SimpleSouls, Turnhout: Brepols Publishers,2008. PP86－91。
3Marguerite Porete, The Mirror of Simple Souls. Trans. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P80.
1Ibid.
2Ibid.
3Ibid., P81.
4Suzanne Kocher, Allegory of Love in Marguerite Porete’s Mirror of Simple Souls, Turnhout: Brepols Publishers,2008. PP8-9.
1Marguerite Porete, The Mirror of Simple Souls, P80.
2Maria Lichtmann, Marguerite Porete and Meister Eckhart: The Mirror of Simple Souls Mirrored. in BernardMcGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P76.
1Guillaume de Lorris&Jean de Meun. The Romance of the Rose, Trans. Frances Horgan, New York: OxfordUniversity Press. P287.
2Joanne Maguier Robinson. Nobility and Annihilation in Marguerite Porete’s Mirror of Simple Soul, New York:State University of New York Press,2001. P8.
3“教会之外无救恩”是公元3世纪的迦太基主教西普瑞阿奴斯（Cyprianus，200－285）的名言，意指不接受洗礼，不进入教会之人不能获得基督的救恩。参见雷立柏主编，《汉语神学术语词典》，北京：宗教文化出版社，2007年，第65页。
1Marguerite Porete, The Mirror of Simple Souls, P176.
2Ibid., P216.
1Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,University of Notre Dame Press,2001. P51.
2Jane Chance, The Literature Subversions of Medieval Women, New York: Palgrave Macmillan,2007. P59.
3Marguerite Porete, The Mirror of Simple Souls, P115.
1Marguerite Porete, The Mirror of Simple Souls. P209.
2Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,University of Notre Dame Press,2001. P119.
3Marguerite Porete, The Mirror of Simple Souls, PP214－215.
1Marguerite Porete, The Mirror of Simple Souls, P167.
2Ibid., P169.
1Marguerite Porete, The Mirror of Simple Souls, P190.
2Ibid., P191.
3Ibid., P192.
1Marguerite Porete, The Mirror of Simple Souls, P193.
2Ibid., P104.
1Marguerite Porete, The Mirror of Simple Souls, P144.
2Ibid., P132.
3Marguerite Porete, The Mirror of Simple Souls, P134.
1Ibid., P191.
2Joanne Maguier Robinson. Nobility and Annihilation in Marguerite Porete’s Mirror of Simple Soul, New York:State University of New York Press,2001. P59.
1转引自托马斯·卡西尔著，《中世纪的奥秘：天主教欧洲的崇拜与女权、科学及艺术的兴起》，朱东华译，北京：北京大学出版社，2011年，第246页。
2Marguerite Porete, The Mirror of Simple Souls, P122.
3Marguerite Porete, The Mirror of Simple Souls, P122.
1Ibid., P217.
2Jane Chance, The Literature Subversions of Medieval Women, New York: Palgrave Macmillan,2007. P63.
3Marguerite Porete, The Mirror of Simple Souls, P186.
4Marguerite Porete, The Mirror of Simple Souls, P122.
5Ibid., P128.
1Ibid., P132.
2Ibid., P144.
3Ibid., P161.
4Michael A.Sells, Mystical Languages of Unsaying, Chicago: The University of Chicago Press,1994. P117.
1Bernard McGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P10.
1Marguerite Porete, The Mirror of Simple Souls, P165.
2Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,University of Notre Dame Press,2001. PP43-44.
1Peter Dronke. Women Writers of the Middle Ages, New York: Cambridge University Press,1984. PP130-131.
2Michael A.Sells, Mystical Languages of Unsaying, Chicago: The University of Chicago Press,1994. P141.
3Peter Dronke. Women Writers of the Middle Ages, P218.
4Michael A.Sells, Mystical Languages of Unsaying, P119.
5Joann McNamara, The Rhetoric of Orthodoxy: Clerical Authority and Female Innovation in the Struggle withHeresy. In Ulrike Wiethaus, ed. Maps of Flesh and Light: The Religious Experience of Medieval WomenMystics, New York: Syracuse University Press,1993. PP10-12.
1转引自毛峰著，《神秘主义诗学》，北京：三联书店，1998年，第192页。
2《圣经》，上海：中国基督教两会出版部发行组，2007年，第12页。
3转引自毛峰著，《神秘主义诗学》，北京：三联书店，1998年，第193页。
1安瑟伦著，《信仰寻求理解——安瑟伦著作选》，溥林译，北京：中国人民大学出版社，2005年，第275页。
2Maurice de Wulf, Philosophy and Civilization in the Middle Ages, New York: Dover Publications Inc,1953. P63
3章安祺黄克剑杨慧林著，《西方文艺理论史——从柏拉图到尼采》，北京：中国人民大学出版社，2007年，第114页。
1Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987, P10.
1Marguerite Porete, The Mirror of Simple Souls, P162.
2Ibid., P163.
3Michael A.Sells, Mystical Languages of Unsaying, Chicago: The University of Chicago Press,1994. P130.
4Ibid., P93.
5Ibid., P183.
6沈嘉仪译，《教会内的圣经诠释》，第61页，转引自杨慧林，《圣言·人言——神学阐释学》，上海：上海译文出版社，2002年，第19页。
7杨慧林著，《圣言·人言——神学阐释学》，上海：上海译文出版社，2002年，第19页。
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, NewYork: The Crossroad Publication Company,1998. P249.
1Marguerite Porete, The Mirror of Simple Souls. P135.
2Kocher, Suzanne. Allegory of Love in Marguerite Porete’s Mirror of Simple Souls, Turnhout: Brepols Publishers,2008. P190.
1Bonnie A. Brik, Christine de Pizan and Biblical Wisdom: A Feminist-Theological Point of View,Wisconsin:Marquette University Press,2005. P21.
1Charity Cannon Willard, Christine de pizan: Her Life and Works, Persea Book, Inc.,1990. PP19-20.
2Margarete Zimmermann, Christine de pizan－Memory Architect, in in Christine de Pizan: A Casebook, ed.Barbara K. Altmann and Deborah L.McGrady, New York: Routladge Press,2003. P65.
1Christine de Pizan, The Vision of Christine de Pizan，Tr. Glenda Mcleod&Charity Cannon Willard，Cambridge：D. S. Brewer,2005. P94.
2Charity Cannon Willard, Christine de pizan: Her Life and Works, P44.
1Charity Cannon Willard, Christine de pizan: Her Life and Works, P60.
1马格丽特·金著，《文艺复兴时期的妇女》，刘耀春杨美艳译，北京：东方出版社2008年，第243－244页。
2Charity Cannon Willard, Christine de pizan: Her Life and Works, PP73-74.
1Christine de Pizan, Debate Of The Romance Of The Rose，Ed&Tr. David F. Hult，Chicago: The University ofChicago Press，2010. P51.
2Ibid., P56.
3Ibid., P58.
4Ibid., P63.
5Ibid., P61.
1Christine de Pizan, Debate Of The Romance Of The Rose, P92.
2Ibid., P95.
3Ibid., P144.
4Ibid., P197.
1Christine de Pizan, Debate Of The Romance Of The Rose, P111.
2Ibid., P120.
3Ibid., P143.
4Ibid., PP149-150.
5Ibid., P155.
1Christine de Pizan, Debate Of The Romance Of The Rose, P172.
2Ibid., P174.
3Ibid., P177.
4Ibid., P179.
5Ibid., P183.
1Christine de Pizan, Debate Of The Romance Of The Rose, P184
2A. J. Minnis and A. B. Scott, Medieval Literary Theory and Criticism c.1100－c.1375, Oxford: OxfordUniversity Press,2003. PP13－14.
1马格丽特·金著，《文艺复兴时期的妇女》，北京：东方出版社，2008年。第293页。
1克里斯蒂娜·德·皮桑著，《淑女的美德》，张宁译，南昌：江西人民出版社，2009年，第35页。
2Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, Trans. Jane Chance, Newburyport: FocusInformation Group, Inc.,1990. P1.
1Kate Langdon Forhan, The Political Theory of Christine de pizan, Burlington: Ashgate Pub Ltd,2002. P161.
2Kate Langdon Forhan, The Political Theory of Christine de pizan, Burlington: Ashgate Pub Ltd,2002. P28.
1沃格林著，《政治观念史稿·卷二：中世纪（至阿奎那）》，叶颖译，上海：华东师范大学出版社，2009年，第119页。
2Kate Langdon Forhan, Polycracy, obligation, and Revolt: The Body Politic in John of Salisbury and Christine dePizan, in Politics, Gender,&Genre: The Political Thought of Christine de Pizan, ed Margaret Brabant, Colorado:Westview Press, Inc.1992. P36.
1Charity Cannon Willard, Christine de pizan: Her Life and Works, P118.
2Kate Langdon Forhan, The Political Theory of Christine de pizan, PP83－84.
1Ibid, PP83－84.
2Ibid., P151.
1Sandra M. Gilbert&Susan Gubar, The Madwoman in the Attic, New Haven and London: Yale University Press,2000. PP48－49.
1朱迪斯·M·本内特C·沃伦·霍利斯特著，《欧洲中世纪史》，杨宁李韵译，上海：上海社会科学出版社，2007，第314页
2A·J·Minnis，Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, Aldershot：Wildwood House Ltd,1988, P36.
1A·J·Minnis, Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, P12.
2Ibid., P118.
3Ibid., PP164－165.
4Christine de Pizan, Debate Of The Romance Of The Rose, P152.
1Cynthia ho，Communal and Individual Autobiography in Christine de Pizan’s Book of the City of Ladies, CEACritic: An Official Journal of the College English Association57.1,1994. P32.
2Maureen Quilligan, The Allegory Of The Female Authority：Christine De Pizan’s Cité Des Dames, New York：Cornell University Press,1991, P28
3但丁著，《神曲·天国篇》，田德望译，北京：人民文学出版社，2006，第201页。
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P167.
1Kate Greenspan，Autohagiography and Medieval Women’s Spiritual Autobiography，in ed. Jane Chance，Genderand Text in the Later Middle Ages, Gainesville：University of Florida Press,1996, P219.
2Ibid., P232.
3赵山奎著，《精神分析与西方现代传记理论》，北京：中国社会科学出版社，2010，第174页。
4赵山奎著，《精神分析与西方现代传记理论》，第184页。
1Nancy Chodorow, The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender, California:University of California Press,1978, P169.
2Susan Stanford Friedman, Women’s Autobiographical Selves: Theory and Practice, in ed., Sidonie Smith&Julia Waston，Women, Autobiography, theory: A Reader, Wisconsin：University of Wisconsin Press,1998, P76.
1Mary G. Mason, The Other Voice：Autobiographies of Women Writers, in ed., Sidonie Smith&Julia Waston,Women, Autobiography, theory: A Reader, Wisconsin：University of Wisconsin Press,1998, P321.
2A. J. Minnis，Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, P78, P80,P81.
1Christine de Pizan，The Book of the City of Ladies, Tr. Rosalind Brown-Grant, London: Penguin Books,1999.P223.
1Christine de Pizan, The Book of the City of Ladies, P16.
2Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, PP146－
147.
1Christine de Pizan, The Book of the City of Ladies, P18.
2Christine de Pizan, The Book of the City of Ladies,, P19.
1Ibid., P16.
2Sandra M. Gilbert&Susan Gubar, The Madwoman in the Attic, New Haven and London: Yale University Press,2000, P97.
3Christine de Pizan, The Book of the City of Ladies, P59.
1Ibid., P60.
2但丁著，《神曲·天国篇》，田德望译，北京：人民文学出版社，2006，第229页。
3Sarah Gwyneth Ross，The Birth of Feminism：Woman as Intellect in Renaissance Italy and England,Massachusetts: Harvard University Press,2009, P1.
1转引自A. J. Minnis，Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, P xv.
2Christine de Pizan，Debate Of The Romance Of The Rose, P62.
1转引自Sarah Gwyneth Ross，The Birth of Feminism：Woman as Intellect in Renaissance Italy and England, P12.
1Christine de Pizan, The Book of the City of Ladies, P59.
2Christine de Pizan, The Book of the City of Ladies, P140.
1Sarah Gwyneth Ross, The Birth of Feminism：Woman as Intellect in Renaissance Italy and England, P21.
2Christine de Pizan, The Book of the City of Ladies, PP140－141.
3Ibid., P141.
4Ibid.
1Bonnie A. Brik, Christine de pizan and Biblical wisdom: A Feminist-theological Point of View, Wisconsin:Marquette University Press,2005. P89.
2Ibid., P90
3Charity Cannon Willard, Christine de pizan: Her Life and Works, PP153－163.
4Rosalind Brown-Grant, L’Avision Christine: Autobiographical Narrative or Mirror for the Prince? in Politic,Gender, and Genre: The Politic Thought of Christine de pizan, ed. Margaret Brabant, Westview Press,1992.PP95－111.
5Christine Reno and Liliabe Dulac, The Livre de l’advision Cristine, in Christine de Pizan: A Casebook, ed.Barbara K. Altmann and Deborah L.McGrady, New York: Routladge Press,2003. P199－P214.
6Ibid., P201.
1Rosalind Brown-Grant, L’Avision Christine: Autobiographical Narrative or Mirror for the Prince? In Politic,Gender, and Genre: The Politic Thought of Christine de pizan, P96.
2Christine de Pizan, The Vision of Christine de Pizan, Trans. Glenda Mcleod&Charity Cannon Willard,Cambridge：D. S. Brewer,2005. P22.
1Christine de Pizan, The Vision of Christine de Pizan, P86.
1Ibid., P96.
2Ibid., P97.
3Ibid., P104.
4Christine de Pizan, The Vision of Christine de Pizan, P104.
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, PP98－99.
2Christine de Pizan, The Vision of Christine de Pizan, P105.
1Christine Reno and Liliabe Dulac, The Livre de l’advision Cristine, in Christine de Pizan: A Casebook, P204.
1亚里士多德，《论动物生成》，崔延强译，田力苗主编，《亚里士多德全集》（第五卷），北京：中国人民大学出版社，1997，第205－206页，第244页
1Galen, On the Usefulness of the Parts of the Body, Trans. Margaret Tallmadge May, in ed. Alcuin Blamires，Woman defamed and woman defended：An Anthology of Medieval Texts, New York:Oxford University Press,1992. P41.
2St Augustine, The Literal Meaning of Genesis, Trans. John Hammond Taylor, in ed. Alcuin Blamires, Womandefamed and woman defended：An Anthology of Medieval Texts, P79.
3St Thomas Aquinas, Summa Theologiae, Trans. Edmund Hill OP, in ed. Alcuin Blamires，Woman defamed andwoman defended：An Anthology of Medieval Texts, P92.
1Isidore of Seville, Etymologies, Trans. Alcuin Blamires, in ed. Alcuin Blamires, Woman defamed and womandefended：An Anthology of Medieval Texts, P43.
2Renate Blumenfeld-Kosinski, Reading Myth: Classical Mythology and It’s Interpretations in Medieval FrenchLiterature, California: Stanford University Press,1997. P206.
1Ibid., P3.
2Ibid., P7.
3Renate Blumenfeld-Kosinski, Reading Myth: Classical Mythology and It’s Interpretations in Medieval FrenchLiterature, P10.
1Ibid., P53.
1Guillaume de Lorris&Jean de Meun. The Romance of the Rose, Trans. Frances Horgan, P287.
1Renate Blumenfeld-Kosinski, Reading Myth: Classical Mythology and It’s Interpretations in Medieval FrenchLiterature, P129.
2Betsy McCormick, Building the Ideal City: Female Memorial Praxis in Christine de Pizan’s Cité des Dames,Studies in the Literary Imagination36.1, Spring2003. P152.
3Mary Carruthers, The Book of Memory: A Study of Memory in Medieval Culture, New York: CambridgeUniversity Press,2008. P191.
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P179.
1C. S.路易斯著，《中世纪和文艺复兴时期的文学研究》，胡虹译，上海：华东师范大学出版社，2010，第57－58页。
2Sandra M. Gilbert&Susan Gubar, The Madwoman in the Attic, New Haven and London：Yale UniversityPress,2000. P73.
3Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P54.
1意指写作经典神话的评注和阐释的作家，参考Christine de Pizan, Christine de Pizan’s Letter of Othea toHector,1990. P1。
2Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P33.
3Ibid., P34.
4Ibid., PP35－36.
1Ibid., P38.
1Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P45.
2Ibid.
3Ibid.
1Ibid., P73.
2Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P93.
1Ibid., P100.
1Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P59.
1奥古斯丁著，《上帝之城》，王晓朝译，北京：人民出版社，2006年，第631。
2奥古斯丁著，《上帝之城》，第894。
1A. J. Minnis, Medieval Theory of Authorship: Scholastic Literary Attitude in the Late Middle Ages, P174.
1Christine de Pizan，The Book of the City of Ladies, PP6－7.
2Ibid., P11.
1Bonnie A. Brik, Christine de pizan and Biblical wisdom: A Feminist-theological Point of View, PP131－132.
2Maureen Quilligan, The Allegory Of The Female Authority：Christine De Pizan’s Cité Des Dames, P26.
1薄伽丘著，《名女》，肖聿译，北京：中国社会科学出版社，2003，第6页。
2Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P163.
1Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, New York: Zone Books,1992. P202.
2Christine de Pizan, The Book of the City of Ladies, PP68－69.
1薄伽丘著，《名女》，肖聿译，北京：中国社会科学出版社，2003，第14－15页
2“黄金时代”的神话源自于古罗马作家奥维德的《变形记》，他认为人类最初生活在一片无需劳作大地就能够产出丰饶的五谷的时代，同时那也是一个没有法律、国家和战争的时代。但是由于世代的更替，使得黄金时代永远的失落了，成为后世赞美和怀念的对象。波爱修斯在《哲学的慰籍》中将“黄金时代”的失落归结为人类始祖在伊甸园中的堕落。在欧洲中世纪，“黄金时代”日渐成为一个神话原型，并逐步与厌女症思想结合，成为厌女症言论贬低、诋毁女性的例证。参考H. David Brumble, Classical Myths and Legendsin the Middle Ages and Renaissance: A Dictionary of Allegorical Meanings, Westport，Conn：Greenwood Press,1998. P126－128。
3皮桑通过《女性之城》驳斥“黄金时代”神话中包含的厌女症思想的同时阐述了她对于文明和人类进步的乐观主义态度，参考Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyondgender, PP160－161。
1Christine de Pizan，The Book of the City of Ladies, P71.
2Rosalind Brown-Grant，Christine de Pizan and Moral Defence of Women: Reading beyond gender, P162.
3Christine de Pizan, The Book of the City of Ladies, P82.
1薄伽丘著，《名女》，肖聿译，北京：中国社会科学出版社，2003，第14－15页。
2同上，第5页。
1Earl Jeffrey Richards, Somewhere between Destructive Glosses and Chaos: Christine de Pizan and MedievalTheology, in Barbara K. Altann&Deborah L. McGrady ed, Christine de Pizan: A Case Book,2003. P46.
1Mary Carruthers, The Book of Memory: A Study of Memory in Medieval Culture, P11.
2Rosalind Brown-Grant, Christine de pizan as a Defender of Women, in Barbara K. Altann&Deborah L.McGrady ed, Christine de Pizan: A Case Book,2003. P92.
1Christine de Pizan, The Writing of Christine de Pizan, Ed&Tr. Charity Cannon Willard, New York: PerseaBooks Inc.,1994. P270.
2Christine de Pizan, The Writing of Christine de Pizan, P273.
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P187.
2Ibid., P188.
3克里斯蒂娜·德·皮桑著，《淑女的美德》，张宁译，南昌：江西人民出版社，2009年，第22页。
1同上，第23页。
2Renate Blumenfeld-Kosinski,“Femm de Corps et Femme par Sens”: Christine de Pizan’s Saintly Women,Romanic Review87.2(Mar.1996), P160.
3克里斯蒂娜·德·皮桑著，《淑女的美德》，张宁译，南昌：江西人民出版社，2009年，第30页。
4同上，第34页。
5同上，第35页。
6同上。
1同上。
2克里斯蒂娜·德·皮桑著，《淑女的美德》，第47页。
3同上，第74页。
1同上，第128页。
1转引自Roberta L. Kuieger, Christine’s Treasure Women’s Honor and Household Economies in the Livre destrios vertus, in Christine de Pizan: A Case Book, P102.
1Christine de Pizan, The Book of the City of Ladies, P193.
2克里斯蒂娜·德·皮桑著，《淑女的美德》，第26页。
3同上，第39页。
1克里斯蒂娜·德·皮桑著，《淑女的美德》，第72页。
2同上，第131页。
1同上，第139页。
2Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, PP193－
195.
1克里斯蒂娜·德·皮桑著，《淑女的美德》，第66页。
2克里斯蒂娜·德·皮桑著，《淑女的美德》，第160页。
1约瑟夫·R·斯特雷耶著，《现代国家的起源》，华佳王夏宗福常译，上海：上海人民出版社，2011，第2页。
1休·希顿－沃森著，《民族与国家：对民族起源和民族主义政治的探讨》，吴洪英黄群译，北京：中央民族大学出版社，2009年，第57页。
2埃里克·霍布斯鲍姆著，《民族与民族主义》，李金梅译，上海：上海世纪出版集团，2006年，第6－7页。
3本尼迪克特·安德森著，《想象的共同体：民族主义的起源与散布》，吴叡人译，上海：上海世纪出版集团，2006年，第7页。
1里亚·格林菲尔德著，《民族主义：走向现代的五条道路》，王春华祖国霞魏万磊谢虎胡婷婷译，上海：上海三联书店，2010年，第90页。
2同上，第92页。
3参见里亚·格林菲尔德著，《民族主义：走向现代的五条道路》，第103页。
4Kate Langdon Forhan, The Political Theory of Christine de pizan, PP67-68.
1Kavin Brownlee, Structures of Authority in Christine de Piazan’s Ditié de Jehanne d’Arc, in Kavin Brownleeand Walter Stephens, Discourses of Authority in Medieval and Renaissance Literature, Hanover: University Pressof New England,1989. P131.
2Earl Jeffrey Richards,French Cultural Nationalism and Christian Universalism in the Works of Christine depizan, in Margaret Brabant, Politic, Gender, and Genre: The Politic Thought of Christine de pizan, P77.
1Christine de Pizan, The Selected Writings of Christine de Pizan, Trans. Renate Blumenfeld-Kosinski&KevinBrownlee, New York: W.W.Norton&Company, Inc.1997. P253.
2Ibid., P254.
3Christine de Pizan, The Selected Writings of Christine de Pizan, P255.
4Ibid., P256.
1Ibid., P257.
2Christine de Pizan, The Selected Writings of Christine de Pizan, P258.
3Ibid..
4Earl Jeffrey Richards, French Cultural Nationalism and Christian Universalism in the Works of Christine depizan, P88.
1Christine de Pizan, The Selected Writings of Christine de Pizan, P259.
2Christine de Pizan, The Selected Writings of Christine de Pizan, P260.
3Ibid.
4Ibid.
1吉尔·德拉诺瓦著，《民族与民族主义》，郑文斌洪晖译，北京：三联书店，2005年，第10页。
1转引自Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P16。
2转引自Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P19。
1Beatrice Gottlieb, The Problem of feminism in the Fifteenth Century, in Christine de Pizan,in The SelectedWritings of Christine de Pizan, Trans. Renate Blumenfeld-Kosinski&Kevin Brownlee, New York: W.W.Norton&Company, Inc.1997. PP292-293.
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[56]王美秀段琪文庸乐峰等著，《基督教史》，南京：江苏人民出版社，2006年。
[57]王亚平著，《基督教的神秘主义》，北京：东方出版社，2001年。
[58]王亚平著，《西欧中世纪社会中的基督教教会》，北京：中央编译出版社，2011年。
[59]威尔·杜兰著，《世界文明史·信仰的时代》，幼师文化公司译，北京：东方出版社，1998年。
[60]威尔·杜兰著，《世界文明史·宗教改革》，幼师文化公司译，北京：东方出版社，1998年。
[61]沃尔特·厄尔曼著，《中世纪政治思想史》，夏洞齐译，南京：译林出版社，2011年。
[62]沃格林，《政治观念史稿卷二·中世纪（至阿奎那）》，叶颖译，上海：华东师范大学出版社，2009年。
[63]沃格林，《政治观念史稿卷三·中世纪晚期》，段保良译，上海：华东师范大学出版社，2009年。
[64]伍尔夫著，《中古哲学与文明》，庆泽彭译，上海：华东师范大学出版社，2005年。
[65]夏洞奇著，《尘世的权威：奥古斯丁的社会政治思想》，上海：上海三联书店，2007年。
[66]休·希顿－沃森著，《民族与国家：对民族起源和民族主义政治的探讨》，吴洪英黄群译，北京：中央民族大学出版社，2009年。
[67]雅克·勒高夫著，《钱袋与永生：中世纪的经济与宗教》，周嫄译，上海：上海人民出版社，2007年。
[68]雅克·勒高夫著，《中世纪文明：400－1500年》，徐家玲译，上海：格致出版社，2011年。
[69]雅克·勒戈夫著，《中世纪的知识分子》，张弘译，北京：商务印书馆，1996年。
[70]雅克·韦尔热著，《中世纪大学》，王晓辉译，上海：上海人民出版社，2007年。
[71]阎国忠著，《美是上帝的名字——中世纪神学美学》，上海：上海社会科学出版社，2003年。
[72]杨慧林、黄晋凯著，《欧洲中世纪文学史》，南京：译林出版社，2001年。
[73]杨慧林著，《圣言·人言：神学阐释学》，上海，上海译文出版社，2002年。
[74]杨克勤著，《夏娃、大地与上帝》，上海：华东师范大学出版社，2008年。
[75]杨正润著，《现代传记学》，南京：南京大学出版社，2009年。
[76]约阿希姆·布姆克著，《宫廷文化：中世纪盛期的文学与社会》，何珊、刘华新译，北京：三联书店，2006年。
[77]约翰·赫伊津哈著，《中世纪的衰落》，刘军等译，杭州：中国美术学院出版社，1997年。
[78]约翰·马仁邦主编，《劳特利奇哲学史第三卷·中世纪哲学》，孙毅等译，北京：中国人民大学出版社，2009年。
[79]约瑟夫·R·斯特雷耶著，《现代国家的起源》，华佳王夏宗福常译，上海：上海人民出版社，2011。
[80]章安祺黄克剑杨慧林著，《西方文艺理论史：从柏拉图到尼采》，北京：中国人民大学出版社，2007年。
[81]赵敦华著，《基督教哲学1500年》，北京：人民出版社，2007年。
[82]赵林、杨熙楠著，《神秘与反思》，桂林：广西师范大学出版社，2008年。
[83]赵山奎著，《精神分析与西方现代传记》，北京：中国社会科学出版社，2010年。
[84]朱迪斯·M·本内特、C·沃伦·霍利斯特著，《欧洲中世纪史》，杨宁、李韵译，上海：上海社会科学院出版社，2007年。
1Katharina M. Wilson, The Saxon Canoness: Hrotsvit of Gandersheim, in Medieval Women Writers, ed KatharinaM. Wilson, Georgia: The University of Georgia Press,1984. P30.
2Peter Dronke, Women Writers of the Middle Ages, New York: Cambridge University Press,1984. P144.
1R. Howaed Bloch, The Anonymous Marie de France, Chicago: The University of Chicago Press,2003. P209.
2Ibid., PP9-11.
3McNamara, Joann. The Rhetoric of Orthodoxy: Clerical Authority and Female Innovation in the Struggle withHeresy. In Ulrike Wiethaus ed. Maps of Flesh and Light: The Religious Experience of Medieval Women Mystics.New York: Syracuse University Press,1993. P12.
1参见苏拉密斯·萨哈著，《第四等级——中世纪欧洲妇女史》，林英译，广州：广东人民出版社，2003年，第141页。
2Sarah Gwyneth Ross, The Birth of Feminism：Woman as Intellect in Renaissance Italy and England，Massachusetts：Harvard University Press,2009. PP2－3.
1Elizabeth A. Dreyer, Passionate Spirituality: Hildegard of Bingen and Hadewijch of Brabant, New Jersey:Paulist Press,2005. P6.
2Kate Langdon Forhan, The Political Theory of Christine de pizan, Burlington: Ashgate Pub Ltd,2002. P160.
1Bonnie A. Brik, Christine de pizan and Biblical wisdom: A Feminist-theological Point of View, Wisconsin:Marquette University Press,2005. P13.
1Rosalynn Voaden, God’ Words, Women’s Voice: The Discernment of Spirits in the Writing of Late-MedievalWomen Visionaries, New York: Boydell Press,1999. PP111-112.
1田薇著，《信仰与理性：中世纪基督教文化的兴衰》，保定：河北大学出版社，2001年，第3页。
1霍莱斯特著，陶松寿译，《欧洲中世纪简史》，北京：商务印书馆，1988年，第2页。
2汤普逊著，耿淡如译，《中世纪经济社会史》下册，北京：商务印书馆，1997年，第429页。
1海斯汀·拉斯达尔著，邓磊译，《中世纪的欧洲大学——博雅教育的兴起》，重庆：重庆大学出版社，2011年，第278－279页。
2雅克·勒戈夫著，张弘译，《中世纪的知识分子》，北京：商务印书馆，1996年，第4页
3Sarah Gwyneth Ross, The Birth of Feminism：Woman as Intellect in Renaissance Italy and England，Massachusetts：Harvard University Press,2009. PP5-6.
1杨慧林、黄晋凯著，《欧洲中世纪文学史》，南京：译林出版社，2001年，第68－69页。
2Renate Blumenfeld, Duncan Robertson, and Nancy Bradley Warren, The Vernacular Spirit: Essay on MedievalReligious Literature, New York: Palgrave MacMillan,2002. PP1-2
1约翰·赫伊津哈著，《中世纪的衰落》，刘军舒炜吕滇雯愈国强等译，杭州：中国美术学院出版社，2007年，第107－108页。
2威尔·杜兰著，幼狮文化公司译，《世界文明史·信仰的时代》，北京：华夏出版社，2010年，第599页。
3Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995. P141.
1威尔·杜兰著，幼狮文化公司译，《世界文明史·信仰的时代》，北京：华夏出版社，2010年，第568页。
1Elizabeth Alvilda Petroff, Body and Soul: Essays on Medieval Women and Mysticism, New York: OxfordUniversity Press,1994. PP66-67.
1王亚平著，《基督教的神秘主义》，北京：东方出版社，2001年，第143页。
1亨利·皮雷纳著，陈国墚译，《中世纪的城市》，北京：商务印书馆，2007年，第134页。
1王亚平著，《基督教的神秘主义》，北京：东方出版社，2001年，第177页。
1安德鲁·洛思著，孙毅游冠辉译，《神学的灵泉——基督教神秘主义传统的起源》，北京：中国致公出版社，2001年，第1－2页。
1转引自Bernard McGinn, The Foundation of Mysticism：Presence of God, New York: The CrossroadPublication Company,1991. Pxiii.
2Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, NewYork: The Crossroad Publication Company,1998. Pix.
1Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, P14.
2Bernard McGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P6.
1Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P9.
2Luce Irigaray, Speculum of The Other Woman, Trans Gillian C. Gill, New York: Cornell University Press,1985.P191.
1例如福音书中记述的见证耶稣复活的抹大拉的马利亚的故事，耶稣与马大和马利亚的故事，以及《罗马书》中的尤尼亚、百居拉、非比等。
1Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, Philadelphia:
University of Pennsylvania Press,2001. P143.
2Saskia Murk-Jansen. Bride in Desert:The Spirituality of the Beguines, London: Longman and Todd Ltd,1998.P26.
3Ibid., P26.
4Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P48.
5Ibid, PP56－59.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995. P28.
2这种类型的修道院同时接纳修士和修女，男性和女性修道者们遵守同样的院规，在相同的时间祈祷、劳作、用餐、休息，但是居室是分离的。
3Katharina M. Wilson, The Saxon Canoness: Hrotsvit of Gandersheim, in Medieval Women Writers, ed KatharinaM. Wilson, Georgia: The University of Georgia Press,1984. P31.
4Emilie Zum Brunn&Georgette Epiney-Burgard, Women Mystics in Medieval Europe, Minnesota: ParagonHouse,1989. P6.
1Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, New York: Zone Books,1992. P58.
1苏拉密斯·萨哈著，林英译《第四等级——中世纪欧洲妇女史》，广州：广东人民出版社，第193页。
1Saskia Murk-Jansen. Bride in Desert:The Spirituality of the Beguines, PP47－50.
2Carol Neel, The Origins of the Beguines, Signs, Vol.14, No.2(Winter,1989). P323.
3Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, P59.
1Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P50-51.
2Ellen Kittell&Mary Suydam, The Texture of Society: Medieval Women in the Southern Low Countries, NewYork: Palgrave Macmillan,2004. P132.
3Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P143.
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. PP5-6.
2Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, P69.
1苏拉密斯·萨哈著，林英译《第四等级——中世纪欧洲妇女史》，广州：广东人民出版社，2003年，第56－57页。
2转引自Tanya Stabler Miller, What’s in a name? Clerical representation of Parisian beguines (1200-1328),Journal of Medieval History, Vol33, Issus1,(Mar,2007). PP77-78.
1Walter Simons, Cities of Ladies: Beguine Communities in the Medieval Low Countries,1200-1565, P82.
2George Ferzoco&Carolyn Muessig, Medieval Monastic Education, London: Leicester University Press,2000.P155.
1Jo Ann Mcnamara, The Rhetoric of Orthodoxy: Clerical Authority and Female Innovation in the Struggle withHeresy, in Maps of Flesh and Light: The Religious Experience of Medieval Women Mystics, ed Ulrike Wiethaus,New York: Syracuse University Press,1993. PP9-10
2Laurie A. Finke, Mystical Bodies and the Dialogics of Vision, in Maps of Flesh and Light: The ReligiousExperience of Medieval Women Mystics, ed Ulrike Wiethaus, New York: Syracuse University Press,1993. P29.
1Saskia Murk-Jansen. Bride in Desert: The Spirituality of the Beguines, London: Longman and Todd Ltd,1998.P113.
2Andres Janelle Dickens, The Female Mystic: Great Women Thinkers of the Middle Ages, New York：I. B.Tauris,2009. P4.
1Jance Chance, The literary Subversions of Medieval Women, New York: Palgrave Macmillan,2007. P8.
2Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P7.
1Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, P141.
2Ibid., P199.
3Maria Lichtmann, Marguerite Porete and Meister Eckhart: The Mirror of Simple Souls Mirrored, in Meister
Eckhart and the Beguine Mystics, ed Bernard McGinn, New York: The Continuum Publishing Company,2001.
P67.
4Suzanne Kocher. Allegory of Love in Marguerite Porete’s Mirror of Simple Souls, Turnhout: Brepols Publishers,2008. P27.
1Marguerite Porete, The Mirror of Simple Souls，Trans. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P11.
2李建军著，《试析中世纪晚期的伯格音运动》，《史学理论研究》2007年第3期，第99页。
1Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, P77.
1关于梅希蒂尔德的生卒年现存多重说法，但是研究者们基本都认为她出生于13世纪初叶，卒于13世纪
80年代之后。
1Emilie Zum Brum and Georgette Epiney-Burgard, Women Mystics in Medieval Europe, Minnesota: ParagonHouse,1989. P40.
2Caroline Walker Bynum, Jesus as Mother: Studies in the Spirituality of the High Middle Ages, California:University of California Press,1982. P176.
1Frank J. Tobin, Mechthild von Magdeburg: A Medieval Mystic in Modern Eyes, Camden House,1995. PP3-4.
1Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P96.
2Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. P225.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. P96.
1转引自Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority,Philadelphia: Pennsylvania State University Press,2004. P18。
1转引自Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority, P18。
2Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. P72.
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. P223.
2Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P22.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. P39.
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, NewYork: The Crossroad Publication Company,1998. P223.
2Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P150.
3Rosalynn Voaden, God’s Almighty Hand: Women Co-Writing The Book, in Women, the Book and the Godly, Ed.Lesley Smith and Jane H.M.Taylor, Cambridge: D.S.Brewer,1995. P57.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, Trans. Frank Tobin, New Jersey: PaulistPress,1998. PP96－97.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P97.
2Ibid.
1Elizabeth A. Andersen, The Voice of Mechthild of Magdeburg, New York: Peter Lang,2000. P113.
1R. Howard Bloch, Medieval Misogyny and the Invention of Western Romantic Love, Chicago: University ofChicago Press,1991, P65.
2Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority, Philadelphia:Pennsylvania State University Press,2004, P59.
3Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, P11.
4Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,Indiana: University of Notre Dame Press,2001, P51.
1Elizabeth A. Dreyer, Passionate Spirituality: Hildergard of Bingen and Hadewijch of Brabant, Now York:Paulist Press,2005, PP14-16.
2Ibid., P72.
3Ibid., P73
4Ibid., P74.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P75.
2Ibid.
3Ibid.
4Sara S. Poor, Mechthild of Magdeburg and Her Book: Gender and Making of Textual Authority, PP73－75.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995, P111.
2Caroline Walker Bynum, The Resurrection of the Body in Western Christian,200－1336, Now York,Columbia University Press,1995, PP280－282.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P77.
2Ibid., P77.
1Mechthild of Magdeburg, The Flowing Light OF The Godhead, P77.
2Ibid.
3Ibid., P78.
1Barbara Newman, God and Goddesses: Vision, Poetry, and Belief in the Middle Ages, Philadelphia:
Pennsylvania State University Press,2005, P171.
2Paul Mommaers&Elisabeth Dutton, Hadewijch: Writer, Beguine, Love Mystic, Leuven: Peeters Publisher,2004,Pvi.
1Hadewijch, The Complete works, Tr. Mother Columba Hart, O.S.B, New Jersey: Paulist Press,1980, P112.
2Paul Mommaers&Elisabeth Dutton, Hadewijch: Writer, Beguine, Love Mystic, Leuven: Peeters Publisher,2004,P1.
1Hadewijch, The Complete works, P4.
1Elizabeth A. Dreyer, Passionate Spirituality: Hildegard of Bingen and Hadewijch of Brabant, New York: Paulist
2Press,2005, P12.Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,
3Philadelphia: Pennsylvania State University Press,1995, P137.Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987,P8.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature, P137.
2奥古斯丁著，《英文学术名著：忏悔录》，上海：世界图书出版公司，2011，第110页。
3Andrew Louth, The Origins of Christian Mystical Tradition: From Plato to Denys, New York: OxfordUniversity Press,2007, P134.
1Bernard of Clairvaux, Honey and Salt: Slected Spiritual Writings of Saint Bernard of Clairvaux, Ed. John F.Thornton&Susan B. Varenne, New York: Vintage,2007, P69.
2圣·波纳文图拉著，《中世纪的心灵之旅：波纳文图拉神哲学著作选》，溥林译，北京：华夏出版社，2003年，第55－56页。
3Caroline Walker Bynum, Jesus as Mother:Studies in the Spirituality of the High Middle Ages, California:University of California Press,1982, P85.
1（托名）狄奥尼修斯著，《神秘神学》，包利民译，北京：三联书店，1998年，第100页
2圣·波纳文图拉著，《中世纪的心灵之旅：波纳文图拉神哲学著作选》，溥林译，北京：华夏出版社，2003年，150页
3Hadewijch, The Complete works, P86.
4参考Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987, P13.
5Hadewijch, The Complete works, P77.
1Hadewijch, The Complete works, P86.
2Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987, P7
3Andrew Louth, The Origins of Christian Mystical Tradition: From Plato to Denys, New York: OxfordUniversity Press,2007, Pxiv.
1《圣经》，上海：中国基督教两会出版部发行组，2007年，第297页，第425页。
2Bernard of Clairvaux, Honey and Salt: Slected Spiritual Writings of Saint Bernard of Clairvaux, Ed. John F.Thornton&Susan B. Varenne, New York: Vintage,2007, PP32－33.
3转引自Gordon Rudy, Mystical Language of Sensation in The Late Middle Ages, New York: Routledge Press,2002, P57.
4圣·波纳文图拉著，《中世纪的心灵之旅：波纳文图拉神哲学著作选》，溥林译，北京：华夏出版社，2003年，第150页。
1Hadewijch, The Complete works, P66.
2Ibid., P280.
3Ibid., P111.
1Hadewijch, The Complete works, P66.
2John Giles Milhaven, Hadewijch and Her Sister: Other Way of Loving and Knowing, New York: StateUniversity of New York Press,1993, P28.
3Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,Philadelphia: Pennsylvania State University Press,1995, PP144－146.
4Hadewijch, The Complete works, P149.
5Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987,216.
6Hadewijch, The Complete works, P86.
1Hadewijch, The Complete works, P73.
2Ibid., P89.
3溥林著，《中世纪的信仰与理解：波纳文图拉神哲学导论》，香港：道风书社，2006年，第79页。
1Cloister一词源自拉丁语claudere，其意指正是“关闭”（to close）。
2参见黄瑞成，《中世纪隐修主义与神秘主义》，《神秘与反思》，赵林杨熙楠主编，桂林：广西师范大学出版社，2008年，第68页。
3Beatrijs of Nazareth, There Are Seven Manners of Loving, Ed. Elizabeth Alvilda Petrof, Medieval Women’sVisionary Literature, NewYork:Oxford University Press,1986, P205.
1Carol Neel, The Origins of the Beguines, Signs, Vol.14, No.2(Winter,1989). P323.
2Hadewijch, The Complete works, P49.
1Hadewijch, The Complete works, P61.
2Saskia Murk-Jansen. Bride in Desert:The Spirituality of the Beguines, London: Longman and Todd Ltd,1998.PP43－45.
3Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature,
Philadelphia: Pennsylvania State University Press,1995, P31.
1Barbara Newman, From Virile Woman to WomanChrist: Studies in medieval Religion and Literature, P43.
2Kate Greenspan，Autohagiography and Medieval Women’s Spiritual Autobiography，in ed. Jane Chance，Genderand Text in the Later Middle Ages，Gainesville：University of Florida Press,1996. PP219－232.
3Hadewijch, The Complete works, P263.
1（托名）狄奥尼修斯著，包利民译，《神秘神学》，北京：三联书店，1998年，第122页。
2Hadewijch, The Complete works, P266.
3Ibid., P267.
1Hadewijch, The Complete works, P268－269..
2Ibid., P270-271.
1Hadewijch, The Complete works, P89, P272, P299.
2Ibid., P271.
1Hadewijch, The Complete works, P276.
2Ibid., P282.
1Hadewijch, The Complete works, P283.
2Ibid., P284.
3Ibid.
4海德薇希作品的译者认为，向导这一形象有可能是影射12世纪的经院哲学家阿伯拉尔，但是也有可能指的是圣维克多的理查德。参考Hadewijch, The Complete works, P382.
5《圣经》，南京：中国基督教协会，2007年，第651页。
6Hadewijch, The Complete works, P285.
7Ibid.
8Veerle Fraeters, Handing on Wisdom and Knowledge in Hadewijch of Brabant’s Book of Visions, ed AnnekeB.Mulder-Bakker and Liz Herbert McAvoy, in Women and Experience in Later Medieval Writing, New York:Palgrave Macmillan,2009. P156.
1（托名）狄奥尼修斯著，包利民译，《神秘神学》，北京：三联书店，1998年，第122页。
2Hadewijch, The Complete works, P285.
3Ibid., P290.
1Hadewijch, The Complete works, P291.
2Ibid., PP292－293.
3在中世纪神秘主义者的主流观念中，“爱本身就是知的一种形式”（amor ipse notitia est），这种一体性在灵魂的上升之途中表现得尤为明显。参考Bernard McGinn, Love, Knowledge, and Mystical Union in WesternChristianity: Twelfth to Sixteenth Centuries, Church History, Vol56, No.1, Cambridge university Press,1987.P9。
1Hadewijch, The Complete works, P271.
2Ibid., P278
3Ibid.
4Ibid., PP279－280.
1Hadewijch, The Complete works, P280.
2Ibid., P281.
3Ibid.
4Ibid, P280.
5John Giles Milhaven, Hadewijch and Her Sister: Other Way of Loving and Knowing, New York: StateUniversity of New York Press,1993. P28.
1Bernard McGinn, The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, New York:The Crossroad Publication Company,1998. P218.
2Hadewijch, The Complete works, P288.
3《圣经》，上海：中国基督教两会出版部发行组，2007年，第456页。
1Hadewijch, The Complete works, P299.
1Hadewijch, The Complete works, P300.
2Ibid., P301.
1Hadewijch, The Complete works, P301.
2Ibid., P303.
1Suzanne Kocher, Allegory of Love in Marguerite Porete, Turnhout: Brepols Publishers,2008. P22.
2Marguerite Porete, The Mirror of Simple Souls. Trs. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P26.
3Suzanne Kocher, Allegory of Love in Marguerite Porete. P33.
1Marguerite Porete, The Mirror of Simple Souls. Trs. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P50.
2Bernard McGinn, The Foundation of Mysticism：Presence of God, New York: The Crossroad Publication
Company,1999. P138-139.
1Margaret Porete, The Mirror of Simple Soul, Tr. Edmund Colledge, O.S.B, J.C.Marler,and Judith Grant,Indiana: University of Notre Dame Press,1999. Pxxii.
2Ibid., Pxxxix.
1Elizabeth Alvilda Petroff, Body and Soul: Essays on Medieval Women and Mysticism, New York: OxfordUniversity Press,1994. P16.
2Marguerite Porete, The Mirror of Simple Soul, Tr. Edmund Colledge, O.S.B, J.C.Marler,and Judith Grant,Indiana: University of Notre Dame Press,1999. P181.
1Marguerite Porete, The Mirror of Simple Souls, Plxxxiii.
2Bernard McGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P73, P116.
1Barbara Newman. The Mirror and The Rose: Marguerite Porete’s Encounter With the Dieu D’Amours. InRenate Blumenfeld-Kosinski, Duncan Robertson, and Nancy Bradley Warren, ed. The Vernacular Spirit: Essay onMedieval Religious Literature, Philadelphia: University of Pennsylvania Press,1995. P110.
2波蕾特在《单纯灵魂之镜》中模仿了俗语传奇文学中的修辞模式，将至高的上帝比作传奇故事里遥不可及的恋人，并称之为远方的爱人。参见Suzanne Kocher. Allegory of Love in Marguerite Porete’s Mirror of SimpleSouls, Turnhout: Brepols Publishers,2008. PP86－91。
3Marguerite Porete, The Mirror of Simple Souls. Trans. Ellen L. Babinsky, New Jersey: Paulist Press,1993. P80.
1Ibid.
2Ibid.
3Ibid., P81.
4Suzanne Kocher, Allegory of Love in Marguerite Porete’s Mirror of Simple Souls, Turnhout: Brepols Publishers,2008. PP8-9.
1Marguerite Porete, The Mirror of Simple Souls, P80.
2Maria Lichtmann, Marguerite Porete and Meister Eckhart: The Mirror of Simple Souls Mirrored. in BernardMcGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P76.
1Guillaume de Lorris&Jean de Meun. The Romance of the Rose, Trans. Frances Horgan, New York: OxfordUniversity Press. P287.
2Joanne Maguier Robinson. Nobility and Annihilation in Marguerite Porete’s Mirror of Simple Soul, New York:State University of New York Press,2001. P8.
3“教会之外无救恩”是公元3世纪的迦太基主教西普瑞阿奴斯（Cyprianus，200－285）的名言，意指不接受洗礼，不进入教会之人不能获得基督的救恩。参见雷立柏主编，《汉语神学术语词典》，北京：宗教文化出版社，2007年，第65页。
1Marguerite Porete, The Mirror of Simple Souls, P176.
2Ibid., P216.
1Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,University of Notre Dame Press,2001. P51.
2Jane Chance, The Literature Subversions of Medieval Women, New York: Palgrave Macmillan,2007. P59.
3Marguerite Porete, The Mirror of Simple Souls, P115.
1Marguerite Porete, The Mirror of Simple Souls. P209.
2Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,University of Notre Dame Press,2001. P119.
3Marguerite Porete, The Mirror of Simple Souls, PP214－215.
1Marguerite Porete, The Mirror of Simple Souls, P167.
2Ibid., P169.
1Marguerite Porete, The Mirror of Simple Souls, P190.
2Ibid., P191.
3Ibid., P192.
1Marguerite Porete, The Mirror of Simple Souls, P193.
2Ibid., P104.
1Marguerite Porete, The Mirror of Simple Souls, P144.
2Ibid., P132.
3Marguerite Porete, The Mirror of Simple Souls, P134.
1Ibid., P191.
2Joanne Maguier Robinson. Nobility and Annihilation in Marguerite Porete’s Mirror of Simple Soul, New York:State University of New York Press,2001. P59.
1转引自托马斯·卡西尔著，《中世纪的奥秘：天主教欧洲的崇拜与女权、科学及艺术的兴起》，朱东华译，北京：北京大学出版社，2011年，第246页。
2Marguerite Porete, The Mirror of Simple Souls, P122.
3Marguerite Porete, The Mirror of Simple Souls, P122.
1Ibid., P217.
2Jane Chance, The Literature Subversions of Medieval Women, New York: Palgrave Macmillan,2007. P63.
3Marguerite Porete, The Mirror of Simple Souls, P186.
4Marguerite Porete, The Mirror of Simple Souls, P122.
5Ibid., P128.
1Ibid., P132.
2Ibid., P144.
3Ibid., P161.
4Michael A.Sells, Mystical Languages of Unsaying, Chicago: The University of Chicago Press,1994. P117.
1Bernard McGinn, Meister Eckhard and Beguine mystics: Hadewijch of Brabant, Mechthild of Magdeburg, andMarguerite Porete, New York: The Continuum Publishing Company,1994. P10.
1Marguerite Porete, The Mirror of Simple Souls, P165.
2Amy Hollywood, Soul as Virgin Wife: Mechthild of Magdeburg, Marguerite Porete and Meister Eckhard,University of Notre Dame Press,2001. PP43-44.
1Peter Dronke. Women Writers of the Middle Ages, New York: Cambridge University Press,1984. PP130-131.
2Michael A.Sells, Mystical Languages of Unsaying, Chicago: The University of Chicago Press,1994. P141.
3Peter Dronke. Women Writers of the Middle Ages, P218.
4Michael A.Sells, Mystical Languages of Unsaying, P119.
5Joann McNamara, The Rhetoric of Orthodoxy: Clerical Authority and Female Innovation in the Struggle withHeresy. In Ulrike Wiethaus, ed. Maps of Flesh and Light: The Religious Experience of Medieval WomenMystics, New York: Syracuse University Press,1993. PP10-12.
1转引自毛峰著，《神秘主义诗学》，北京：三联书店，1998年，第192页。
2《圣经》，上海：中国基督教两会出版部发行组，2007年，第12页。
3转引自毛峰著，《神秘主义诗学》，北京：三联书店，1998年，第193页。
1安瑟伦著，《信仰寻求理解——安瑟伦著作选》，溥林译，北京：中国人民大学出版社，2005年，第275页。
2Maurice de Wulf, Philosophy and Civilization in the Middle Ages, New York: Dover Publications Inc,1953. P63
3章安祺黄克剑杨慧林著，《西方文艺理论史——从柏拉图到尼采》，北京：中国人民大学出版社，2007年，第114页。
1Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987, P10.
1Marguerite Porete, The Mirror of Simple Souls, P162.
2Ibid., P163.
3Michael A.Sells, Mystical Languages of Unsaying, Chicago: The University of Chicago Press,1994. P130.
4Ibid., P93.
5Ibid., P183.
6沈嘉仪译，《教会内的圣经诠释》，第61页，转引自杨慧林，《圣言·人言——神学阐释学》，上海：上海译文出版社，2002年，第19页。
7杨慧林著，《圣言·人言——神学阐释学》，上海：上海译文出版社，2002年，第19页。
1Bernard McGinn，The Flowering of Mysticism：Man and Women in the New mysticism:1200-1350, NewYork: The Crossroad Publication Company,1998. P249.
1Marguerite Porete, The Mirror of Simple Souls. P135.
2Kocher, Suzanne. Allegory of Love in Marguerite Porete’s Mirror of Simple Souls, Turnhout: Brepols Publishers,2008. P190.
1Bonnie A. Brik, Christine de Pizan and Biblical Wisdom: A Feminist-Theological Point of View,Wisconsin:Marquette University Press,2005. P21.
1Charity Cannon Willard, Christine de pizan: Her Life and Works, Persea Book, Inc.,1990. PP19-20.
2Margarete Zimmermann, Christine de pizan－Memory Architect, in in Christine de Pizan: A Casebook, ed.Barbara K. Altmann and Deborah L.McGrady, New York: Routladge Press,2003. P65.
1Christine de Pizan, The Vision of Christine de Pizan，Tr. Glenda Mcleod&Charity Cannon Willard，Cambridge：D. S. Brewer,2005. P94.
2Charity Cannon Willard, Christine de pizan: Her Life and Works, P44.
1Charity Cannon Willard, Christine de pizan: Her Life and Works, P60.
1马格丽特·金著，《文艺复兴时期的妇女》，刘耀春杨美艳译，北京：东方出版社2008年，第243－244页。
2Charity Cannon Willard, Christine de pizan: Her Life and Works, PP73-74.
1Christine de Pizan, Debate Of The Romance Of The Rose，Ed&Tr. David F. Hult，Chicago: The University ofChicago Press，2010. P51.
2Ibid., P56.
3Ibid., P58.
4Ibid., P63.
5Ibid., P61.
1Christine de Pizan, Debate Of The Romance Of The Rose, P92.
2Ibid., P95.
3Ibid., P144.
4Ibid., P197.
1Christine de Pizan, Debate Of The Romance Of The Rose, P111.
2Ibid., P120.
3Ibid., P143.
4Ibid., PP149-150.
5Ibid., P155.
1Christine de Pizan, Debate Of The Romance Of The Rose, P172.
2Ibid., P174.
3Ibid., P177.
4Ibid., P179.
5Ibid., P183.
1Christine de Pizan, Debate Of The Romance Of The Rose, P184
2A. J. Minnis and A. B. Scott, Medieval Literary Theory and Criticism c.1100－c.1375, Oxford: OxfordUniversity Press,2003. PP13－14.
1马格丽特·金著，《文艺复兴时期的妇女》，北京：东方出版社，2008年。第293页。
1克里斯蒂娜·德·皮桑著，《淑女的美德》，张宁译，南昌：江西人民出版社，2009年，第35页。
2Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, Trans. Jane Chance, Newburyport: FocusInformation Group, Inc.,1990. P1.
1Kate Langdon Forhan, The Political Theory of Christine de pizan, Burlington: Ashgate Pub Ltd,2002. P161.
2Kate Langdon Forhan, The Political Theory of Christine de pizan, Burlington: Ashgate Pub Ltd,2002. P28.
1沃格林著，《政治观念史稿·卷二：中世纪（至阿奎那）》，叶颖译，上海：华东师范大学出版社，2009年，第119页。
2Kate Langdon Forhan, Polycracy, obligation, and Revolt: The Body Politic in John of Salisbury and Christine dePizan, in Politics, Gender,&Genre: The Political Thought of Christine de Pizan, ed Margaret Brabant, Colorado:Westview Press, Inc.1992. P36.
1Charity Cannon Willard, Christine de pizan: Her Life and Works, P118.
2Kate Langdon Forhan, The Political Theory of Christine de pizan, PP83－84.
1Ibid, PP83－84.
2Ibid., P151.
1Sandra M. Gilbert&Susan Gubar, The Madwoman in the Attic, New Haven and London: Yale University Press,2000. PP48－49.
1朱迪斯·M·本内特C·沃伦·霍利斯特著，《欧洲中世纪史》，杨宁李韵译，上海：上海社会科学出版社，2007，第314页
2A·J·Minnis，Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, Aldershot：Wildwood House Ltd,1988, P36.
1A·J·Minnis, Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, P12.
2Ibid., P118.
3Ibid., PP164－165.
4Christine de Pizan, Debate Of The Romance Of The Rose, P152.
1Cynthia ho，Communal and Individual Autobiography in Christine de Pizan’s Book of the City of Ladies, CEACritic: An Official Journal of the College English Association57.1,1994. P32.
2Maureen Quilligan, The Allegory Of The Female Authority：Christine De Pizan’s Cité Des Dames, New York：Cornell University Press,1991, P28
3但丁著，《神曲·天国篇》，田德望译，北京：人民文学出版社，2006，第201页。
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P167.
1Kate Greenspan，Autohagiography and Medieval Women’s Spiritual Autobiography，in ed. Jane Chance，Genderand Text in the Later Middle Ages, Gainesville：University of Florida Press,1996, P219.
2Ibid., P232.
3赵山奎著，《精神分析与西方现代传记理论》，北京：中国社会科学出版社，2010，第174页。
4赵山奎著，《精神分析与西方现代传记理论》，第184页。
1Nancy Chodorow, The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender, California:University of California Press,1978, P169.
2Susan Stanford Friedman, Women’s Autobiographical Selves: Theory and Practice, in ed., Sidonie Smith&Julia Waston，Women, Autobiography, theory: A Reader, Wisconsin：University of Wisconsin Press,1998, P76.
1Mary G. Mason, The Other Voice：Autobiographies of Women Writers, in ed., Sidonie Smith&Julia Waston,Women, Autobiography, theory: A Reader, Wisconsin：University of Wisconsin Press,1998, P321.
2A. J. Minnis，Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, P78, P80,P81.
1Christine de Pizan，The Book of the City of Ladies, Tr. Rosalind Brown-Grant, London: Penguin Books,1999.P223.
1Christine de Pizan, The Book of the City of Ladies, P16.
2Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, PP146－
147.
1Christine de Pizan, The Book of the City of Ladies, P18.
2Christine de Pizan, The Book of the City of Ladies,, P19.
1Ibid., P16.
2Sandra M. Gilbert&Susan Gubar, The Madwoman in the Attic, New Haven and London: Yale University Press,2000, P97.
3Christine de Pizan, The Book of the City of Ladies, P59.
1Ibid., P60.
2但丁著，《神曲·天国篇》，田德望译，北京：人民文学出版社，2006，第229页。
3Sarah Gwyneth Ross，The Birth of Feminism：Woman as Intellect in Renaissance Italy and England,Massachusetts: Harvard University Press,2009, P1.
1转引自A. J. Minnis，Medieval Theroy Of Authorship: scholastic literary attitudes in the later Middle Ages, P xv.
2Christine de Pizan，Debate Of The Romance Of The Rose, P62.
1转引自Sarah Gwyneth Ross，The Birth of Feminism：Woman as Intellect in Renaissance Italy and England, P12.
1Christine de Pizan, The Book of the City of Ladies, P59.
2Christine de Pizan, The Book of the City of Ladies, P140.
1Sarah Gwyneth Ross, The Birth of Feminism：Woman as Intellect in Renaissance Italy and England, P21.
2Christine de Pizan, The Book of the City of Ladies, PP140－141.
3Ibid., P141.
4Ibid.
1Bonnie A. Brik, Christine de pizan and Biblical wisdom: A Feminist-theological Point of View, Wisconsin:Marquette University Press,2005. P89.
2Ibid., P90
3Charity Cannon Willard, Christine de pizan: Her Life and Works, PP153－163.
4Rosalind Brown-Grant, L’Avision Christine: Autobiographical Narrative or Mirror for the Prince? in Politic,Gender, and Genre: The Politic Thought of Christine de pizan, ed. Margaret Brabant, Westview Press,1992.PP95－111.
5Christine Reno and Liliabe Dulac, The Livre de l’advision Cristine, in Christine de Pizan: A Casebook, ed.Barbara K. Altmann and Deborah L.McGrady, New York: Routladge Press,2003. P199－P214.
6Ibid., P201.
1Rosalind Brown-Grant, L’Avision Christine: Autobiographical Narrative or Mirror for the Prince? In Politic,Gender, and Genre: The Politic Thought of Christine de pizan, P96.
2Christine de Pizan, The Vision of Christine de Pizan, Trans. Glenda Mcleod&Charity Cannon Willard,Cambridge：D. S. Brewer,2005. P22.
1Christine de Pizan, The Vision of Christine de Pizan, P86.
1Ibid., P96.
2Ibid., P97.
3Ibid., P104.
4Christine de Pizan, The Vision of Christine de Pizan, P104.
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, PP98－99.
2Christine de Pizan, The Vision of Christine de Pizan, P105.
1Christine Reno and Liliabe Dulac, The Livre de l’advision Cristine, in Christine de Pizan: A Casebook, P204.
1亚里士多德，《论动物生成》，崔延强译，田力苗主编，《亚里士多德全集》（第五卷），北京：中国人民大学出版社，1997，第205－206页，第244页
1Galen, On the Usefulness of the Parts of the Body, Trans. Margaret Tallmadge May, in ed. Alcuin Blamires，Woman defamed and woman defended：An Anthology of Medieval Texts, New York:Oxford University Press,1992. P41.
2St Augustine, The Literal Meaning of Genesis, Trans. John Hammond Taylor, in ed. Alcuin Blamires, Womandefamed and woman defended：An Anthology of Medieval Texts, P79.
3St Thomas Aquinas, Summa Theologiae, Trans. Edmund Hill OP, in ed. Alcuin Blamires，Woman defamed andwoman defended：An Anthology of Medieval Texts, P92.
1Isidore of Seville, Etymologies, Trans. Alcuin Blamires, in ed. Alcuin Blamires, Woman defamed and womandefended：An Anthology of Medieval Texts, P43.
2Renate Blumenfeld-Kosinski, Reading Myth: Classical Mythology and It’s Interpretations in Medieval FrenchLiterature, California: Stanford University Press,1997. P206.
1Ibid., P3.
2Ibid., P7.
3Renate Blumenfeld-Kosinski, Reading Myth: Classical Mythology and It’s Interpretations in Medieval FrenchLiterature, P10.
1Ibid., P53.
1Guillaume de Lorris&Jean de Meun. The Romance of the Rose, Trans. Frances Horgan, P287.
1Renate Blumenfeld-Kosinski, Reading Myth: Classical Mythology and It’s Interpretations in Medieval FrenchLiterature, P129.
2Betsy McCormick, Building the Ideal City: Female Memorial Praxis in Christine de Pizan’s Cité des Dames,Studies in the Literary Imagination36.1, Spring2003. P152.
3Mary Carruthers, The Book of Memory: A Study of Memory in Medieval Culture, New York: CambridgeUniversity Press,2008. P191.
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P179.
1C. S.路易斯著，《中世纪和文艺复兴时期的文学研究》，胡虹译，上海：华东师范大学出版社，2010，第57－58页。
2Sandra M. Gilbert&Susan Gubar, The Madwoman in the Attic, New Haven and London：Yale UniversityPress,2000. P73.
3Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P54.
1意指写作经典神话的评注和阐释的作家，参考Christine de Pizan, Christine de Pizan’s Letter of Othea toHector,1990. P1。
2Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P33.
3Ibid., P34.
4Ibid., PP35－36.
1Ibid., P38.
1Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P45.
2Ibid.
3Ibid.
1Ibid., P73.
2Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P93.
1Ibid., P100.
1Christine de Pizan, Christine de Pizan’s Letter of Othea to Hector, P59.
1奥古斯丁著，《上帝之城》，王晓朝译，北京：人民出版社，2006年，第631。
2奥古斯丁著，《上帝之城》，第894。
1A. J. Minnis, Medieval Theory of Authorship: Scholastic Literary Attitude in the Late Middle Ages, P174.
1Christine de Pizan，The Book of the City of Ladies, PP6－7.
2Ibid., P11.
1Bonnie A. Brik, Christine de pizan and Biblical wisdom: A Feminist-theological Point of View, PP131－132.
2Maureen Quilligan, The Allegory Of The Female Authority：Christine De Pizan’s Cité Des Dames, P26.
1薄伽丘著，《名女》，肖聿译，北京：中国社会科学出版社，2003，第6页。
2Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P163.
1Caroline Walker Bynum, Fragmentation and Redemption: Essay on Gender and Human Body in MedievalReligion, New York: Zone Books,1992. P202.
2Christine de Pizan, The Book of the City of Ladies, PP68－69.
1薄伽丘著，《名女》，肖聿译，北京：中国社会科学出版社，2003，第14－15页
2“黄金时代”的神话源自于古罗马作家奥维德的《变形记》，他认为人类最初生活在一片无需劳作大地就能够产出丰饶的五谷的时代，同时那也是一个没有法律、国家和战争的时代。但是由于世代的更替，使得黄金时代永远的失落了，成为后世赞美和怀念的对象。波爱修斯在《哲学的慰籍》中将“黄金时代”的失落归结为人类始祖在伊甸园中的堕落。在欧洲中世纪，“黄金时代”日渐成为一个神话原型，并逐步与厌女症思想结合，成为厌女症言论贬低、诋毁女性的例证。参考H. David Brumble, Classical Myths and Legendsin the Middle Ages and Renaissance: A Dictionary of Allegorical Meanings, Westport，Conn：Greenwood Press,1998. P126－128。
3皮桑通过《女性之城》驳斥“黄金时代”神话中包含的厌女症思想的同时阐述了她对于文明和人类进步的乐观主义态度，参考Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyondgender, PP160－161。
1Christine de Pizan，The Book of the City of Ladies, P71.
2Rosalind Brown-Grant，Christine de Pizan and Moral Defence of Women: Reading beyond gender, P162.
3Christine de Pizan, The Book of the City of Ladies, P82.
1薄伽丘著，《名女》，肖聿译，北京：中国社会科学出版社，2003，第14－15页。
2同上，第5页。
1Earl Jeffrey Richards, Somewhere between Destructive Glosses and Chaos: Christine de Pizan and MedievalTheology, in Barbara K. Altann&Deborah L. McGrady ed, Christine de Pizan: A Case Book,2003. P46.
1Mary Carruthers, The Book of Memory: A Study of Memory in Medieval Culture, P11.
2Rosalind Brown-Grant, Christine de pizan as a Defender of Women, in Barbara K. Altann&Deborah L.McGrady ed, Christine de Pizan: A Case Book,2003. P92.
1Christine de Pizan, The Writing of Christine de Pizan, Ed&Tr. Charity Cannon Willard, New York: PerseaBooks Inc.,1994. P270.
2Christine de Pizan, The Writing of Christine de Pizan, P273.
1Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, P187.
2Ibid., P188.
3克里斯蒂娜·德·皮桑著，《淑女的美德》，张宁译，南昌：江西人民出版社，2009年，第22页。
1同上，第23页。
2Renate Blumenfeld-Kosinski,“Femm de Corps et Femme par Sens”: Christine de Pizan’s Saintly Women,Romanic Review87.2(Mar.1996), P160.
3克里斯蒂娜·德·皮桑著，《淑女的美德》，张宁译，南昌：江西人民出版社，2009年，第30页。
4同上，第34页。
5同上，第35页。
6同上。
1同上。
2克里斯蒂娜·德·皮桑著，《淑女的美德》，第47页。
3同上，第74页。
1同上，第128页。
1转引自Roberta L. Kuieger, Christine’s Treasure Women’s Honor and Household Economies in the Livre destrios vertus, in Christine de Pizan: A Case Book, P102.
1Christine de Pizan, The Book of the City of Ladies, P193.
2克里斯蒂娜·德·皮桑著，《淑女的美德》，第26页。
3同上，第39页。
1克里斯蒂娜·德·皮桑著，《淑女的美德》，第72页。
2同上，第131页。
1同上，第139页。
2Rosalind Brown-Grant, Christine de Pizan and Moral Defence of Women: Reading beyond gender, PP193－
195.
1克里斯蒂娜·德·皮桑著，《淑女的美德》，第66页。
2克里斯蒂娜·德·皮桑著，《淑女的美德》，第160页。
1约瑟夫·R·斯特雷耶著，《现代国家的起源》，华佳王夏宗福常译，上海：上海人民出版社，2011，第2页。
1休·希顿－沃森著，《民族与国家：对民族起源和民族主义政治的探讨》，吴洪英黄群译，北京：中央民族大学出版社，2009年，第57页。
2埃里克·霍布斯鲍姆著，《民族与民族主义》，李金梅译，上海：上海世纪出版集团，2006年，第6－7页。
3本尼迪克特·安德森著，《想象的共同体：民族主义的起源与散布》，吴叡人译，上海：上海世纪出版集团，2006年，第7页。
1里亚·格林菲尔德著，《民族主义：走向现代的五条道路》，王春华祖国霞魏万磊谢虎胡婷婷译，上海：上海三联书店，2010年，第90页。
2同上，第92页。
3参见里亚·格林菲尔德著，《民族主义：走向现代的五条道路》，第103页。
4Kate Langdon Forhan, The Political Theory of Christine de pizan, PP67-68.
1Kavin Brownlee, Structures of Authority in Christine de Piazan’s Ditié de Jehanne d’Arc, in Kavin Brownleeand Walter Stephens, Discourses of Authority in Medieval and Renaissance Literature, Hanover: University Pressof New England,1989. P131.
2Earl Jeffrey Richards,French Cultural Nationalism and Christian Universalism in the Works of Christine depizan, in Margaret Brabant, Politic, Gender, and Genre: The Politic Thought of Christine de pizan, P77.
1Christine de Pizan, The Selected Writings of Christine de Pizan, Trans. Renate Blumenfeld-Kosinski&KevinBrownlee, New York: W.W.Norton&Company, Inc.1997. P253.
2Ibid., P254.
3Christine de Pizan, The Selected Writings of Christine de Pizan, P255.
4Ibid., P256.
1Ibid., P257.
2Christine de Pizan, The Selected Writings of Christine de Pizan, P258.
3Ibid..
4Earl Jeffrey Richards, French Cultural Nationalism and Christian Universalism in the Works of Christine depizan, P88.
1Christine de Pizan, The Selected Writings of Christine de Pizan, P259.
2Christine de Pizan, The Selected Writings of Christine de Pizan, P260.
3Ibid.
4Ibid.
1吉尔·德拉诺瓦著，《民族与民族主义》，郑文斌洪晖译，北京：三联书店，2005年，第10页。
1转引自Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P16。
2转引自Bernard McGinn, Love, Knowledge, and Mystical Union in Western Christianity: Twelfth to SixteenthCenturies, Church History, Vol56, No.1, Cambridge university Press,1987. P19。
1Beatrice Gottlieb, The Problem of feminism in the Fifteenth Century, in Christine de Pizan,in The SelectedWritings of Christine de Pizan, Trans. Renate Blumenfeld-Kosinski&Kevin Brownlee, New York: W.W.Norton&Company, Inc.1997. PP292-293.
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