By Margaret Frazer
On the behest of his strong purchaser, Joliffe trips to France to behave as a servant to the widowed duchess Jacquetta of Bedford—while really education in spycraft. but if a member of the duchess's family is murdered, Joliffe learns simply how harmful secrets and techniques can be...
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Additional resources for A Play of Treachery (Joliffe the Player, Book 5)
24). Vives (1538/1990, 116). self-love and pride 43 matters as unusual gesticulations and clothing. Like later religious thinkers, Vives criticised the proud man’s desire to be like God. Vives argued: “The idea of God does not even cross our minds. ”54 Vives noted that the devil’s words were “I made myself” (cf. Ezechiel 29:3). ”55 Men’s other qualities, however, were less divine. Vives remarked that in their social relationships, proud men were difficult, threatening and insolent, and they were always fighting, as they refused to share anything with others.
Atheism also occurred in the discussions of prohibited books and different academic sects, so I will briefly raise the issue of atheism in connection with these themes. 89 My reason for confining calumny (maledicentia) to a short discussion along with yet another scholarly vice, avarice (avaritia), stems from the same reason, even if abusing one’s colleagues was a vicious common practice in verbal disputation; calumny and avarice were discussed by Spitzel and Bartoli, for example, but scholarly dissertations on these vices were less numerous than on other iniquities.
8 Philautia was defined as blind love of one’s own excellence and the primary sin that gave rise to many other sins, whereas fastus was mainly used for excessive pride, which encompassed not only high self-esteem, but also involved contempt for others. Critics argued that pride made men angry at God and rude in their social relationships. Although proud scholars were often keenly perceptive in their studies, they failed to glimpse their own shadow, owing to the overwhelming darkness of pride, as some critics put it.