By Rita Copeland
This publication is set where of pedagogy and the function of intellectuals in medieval dissent. targeting the medieval English heresy referred to as Lollardy, Rita Copeland exhibits how how radical academics reworked inherited principles approximately school rooms and pedagogy as they introduced their instructing to grownup newbies. The pedagogical imperatives of Lollard dissent have been additionally embodied within the paintings of sure public figures, intellectuals whose dissident careers remodeled the social classification of the medieval highbrow.
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Additional resources for Pedagogy, Intellectuals, and Dissent in the Later Middle Ages: Lollardy and Ideas of Learning
Obviously this is a question of national, cultural factors that shape particular historiographical traditions. As noted earlier, the concept of an intellectual ‘‘class’’ that would cross academic, political, and professional lines has had a mixed reception in English history and social thought from the late eighteenth century. Such ideological suspicion of this broad concept may be reXected in traditions of scholarship on the history of the university that resist such a large conceptual category, especially one that would displace a strong and positivist model of academic professionalism with one that has less well-deWned (if also more far-reaching) sociocultural implications.
General introduction What we can assume is that literacy began in the ways that it did for many lay people, in their homes. Lollard texts do not indicate, with any consistent clarity or detail, how they would have been used for literacy teaching. Of course, many Lollards did not become literate. ÃÃ One possible indication of an environment of literacy instruction in Lollard circles is the presence of orthodox materials associated with elementary learning, especially primers. Primers were liturgical or catechetical books.
Thus it is also within and among those interested sectors that debates about the autonomy or groundedness of intellectuals are conducted. Julien Benda’s La Trahison des clercs (1927) provides one of the now-classic arguments for a kind of pure and unconstrained autonomy of intellectuals, a detached, disinterested form of humanistic service, transcendent or universal rather than yielding autonomy to partisan political interests. ’’œ– In other words, the arena of speculation, the academic ‘‘priesthood,’’ is not in itself understood here as a sphere of practice.