During his lifetime, Dante was condemned as corrupt and banned from Florence on pain of death. But in 1329, eight years after his death, he was again viciously condemned—this time as a heretic and false prophet—by Friar Guido Vernani. From Vernani’s inquisitorial viewpoint, the author of the Commedia “seduced” his readers by offering them “a vessel of demonic poison” mixed with poetic fantasies designed to destroy the “healthful truth” of Catholicism. Thanks to such pious vituperations, a sulphurous fume of unorthodoxy has persistently clung to the mantle of Dante’s poetic fame. The primary critical purpose of Dante & the Unorthodox is to examine the aesthetic impulses behind the theological and political reasons for Dante’s allegory of mid-life divergence from the papally prescribed “way of salvation.” Marking the septicentennial of his exile, the book’s eighteen critical essays, three excerpts from an allegorical drama, and a portfolio of fourteen contemporary artworks address the issue of the poet’s conflicted relation to orthodoxy. By bringing the unorthodox out of the realm of “secret things,” by uncensoring them at every turn, Dante dared to oppose the censorious regime of Latin Christianity with a transgressive zeal more threatening to papal authority than the demonic hostility feared by Friar Vernani.

Dante and Heterodoxy: The Temptations of 13th Century Radical Thought, edited and with an introduction by Maria Luisa Ardizzone, collects several studies devoted to discussing Dante’s work in the light of the intellectual debate that developed in thirteenth century Europe after the entrance of new Aristotelian learning and the diffusion of Greek-Arabic thought, in particular the Latin translations of works by Ibn Rushd (Averroes). What takes form in the various articles is the emerging of an interest in the philosophical and scientific contents of Dante’s opus. Heterodoxy in this volume is thus linked to, but not always coincident with, what medieval scholars such as Ferdinand Van Steenberghen or Alain De Libera term “radical Aristotelianism” or “Integral Aristotelianism”. The word “temptations”, as its meaning clearly shows, delineates not an organic link with heterodox or radical ideas, but rather an intermittent inclination to include or evaluate themes related to these ideas. “Temptations” implies a search, an interrogation that consists of the doubts and uncertainties of a poet strongly involved in the intellectual debate of his time and culture, and for whom philosophy and theology are not fields of opposition but different modes of inquiry.

This book brings together, in a novel and exciting combination, three authors who have written movingly about mourning: two medieval Italian poets, Dante Alighieri and Francesco Petrarca, and one early twentieth-century French novelist, Marcel Proust. Each of these authors, through their respective narratives of bereavement, grapples with the challenge of how to write adequately about the deeply personal and painful experience of grief. In Jennifer Rushworth's analysis, discourses of mourning emerge as caught between the twin, conflicting demands of a comforting, readable, shared generality and a silent, solitary respect for the uniqueness of any and every experience of loss. Rushworth explores a variety of major questions in the book, including: what type of language is appropriate to mourning? What effect does mourning have on language? Why and how has the Orpheus myth been so influential on discourses of mourning across different time periods and languages? Might the form of mourning described in a text and the form of closure achieved by that same text be mutually formative and sustaining? In this way, discussion of the literary representation of mourning extends to embrace topics such as the medieval sin of acedia, the proper name, memory, literary epiphanies, the image of the book, and the concept of writing as promise. In addition to the three primary authors, Rushworth draws extensively on the writings of Sigmund Freud, Julia Kristeva, Jacques Derrida, and Roland Barthes. These rich and diverse psychoanalytical and French theoretical traditions provide terminological nuance and frameworks for comparison, particularly in relation to the complex term melancholia.

Dante's Persons explores the concept of personhood as it appears in Dante's Commedia and seeks out the constituent ethical modes that the poem presents as necessary for attaining a fullness of persona. The study suggests that Dante presents a vision of 'transhuman' potentiality in which the human person is, after death, fully integrated into co-presence with other individuals in a network of relations based on mutual recognition and interpersonal attention. The Commedia, Heather Webb argues, aims to depict and to actively construct a transmortal community in which the plenitude of each individual's person is realized in and through recognition of the personhood of other individuals who constitute that community, whether living or dead. Webb focuses on the strategies the Commedia employs to call us to collaborate in the mutual construction of persons. As we engage with the dead that inhabit its pages, we continue to maintain the personhood of those dead. Webb investigates Dante's implicit and explicit appeals to his readers to act in relation to the characters in his otherworlds as if they were persons. Moving through the various encounters of Purgatorio and Paradiso, this study documents the ways in which characters are presented as persone in development or in a state of plenitude through attention to the 'corporeal' modes of smiles, gazes, gestures, and postures. Dante's journey provides a model for the formation and maintenance of a network of personal attachments, attachments that, as constitutive of persona, are not superseded even in the presence of the direct vision of God.

"For all that has been written about the author of the Divine Comedy, Dante Alighieri (1265-1321) remains the best guide to his own life and work. Dante's writings are therefore never far away in this authoritative and comprehensive intellectual biography, which offers a fresh account of the medieval Florentine poet's life and thought before and after his exile in 1302. Beginning with the often violent circumstances of Dante's life, the book examines his successive works as testimony to the course of his passionate humanity: his lyric poetry through to the Vita nova as the great work of his first period; the Convivio, De vulgari eloquentia and the poems of his early years in exile; and the Monarchia and the Commedia as the product of his maturity. Describing as it does a journey of the mind, the book confirms the nature of Dante's undertaking as an exploration of what he himself speaks of as "maturity in the flame of love." The result is an original synthesis of Dante's life and work." --Amazon.com.

This book argues that Paradiso – Dante’s vision of Heaven – is not simply affirmative. It posits that Paradiso compensates for disappointment rather than fulfils hopes, and where it moves into joy and vision, this also rationalises the experience of exile and the failure of all Dante’s political hopes. The book highlights and addresses a fundamental problem in reading Dante: the assumption that he writes as a Catholic Christian, which can be off-putting and induces an overly theological and partisan reading in some commentary. Accordingly, the study argues that Dante must be read now in a post-Christian modernity. It discusses Dante's Christianity fully, and takes its details as a source of wonder and beauty which need communicating to a modern reader. Yet, the study also argues that we must read for the alterity of Dante’s world from ours.