<rdf:RDF xmlns:rdf="http://www.w3.org/1999/02/22-rdf-syntax-ns#" xmlns:dcterms="http://purl.org/dc/terms/">
<rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263231">
    <dcterms:title><![CDATA[Chaucer&#039;s Working Wyf: The Unraveling of a Yarn-Spinner]]></dcterms:title>
    <dcterms:description><![CDATA[Interpretations of the Wife of Bath through socioeconomic readings work less well than symbolic-aesthetic readings.  The Wife&#039;s weaving reveals her less a businesswoman than an archetypal woman such as Eve or Mary, both portrayed as weavers of life.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/273655">
    <dcterms:title><![CDATA[Chaucer&#039;s World: A Pictorial Companion.]]></dcterms:title>
    <dcterms:description><![CDATA[Compiles more than 100 maps and images that illustrate the Chaucer&#039;s world and the imagery therein, arranged loosely around the GP descriptions of Chaucer&#039;s pilgrims, with additional topics. The accompanying text includes appreciation of Chaucer&#039;s art and descriptions of various medieval buildings, manuscripts, and activities.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/273870">
    <dcterms:title><![CDATA[Chaucer&#039;s Worldly Monk.]]></dcterms:title>
    <dcterms:description><![CDATA[Distinguishes between the &quot;clerical&quot; and &quot;non-clerical&quot; traditions of &quot;de casibus&quot; tragedy in medieval tradition, observing the emphasis on the goddess Fortuna in the latter, and claiming that MkT &quot;belongs to the non-clerical tradition.&quot; In ignoring or rejecting Boethian consolation and not regarding Fortune as God&#039;s agent, MkT &quot;advocates a dignified hedonism&quot; (rather than &quot;contemptus mundi&quot;), a view consistent with the &quot;worldly, unbookish Monk&quot; of GP.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/276390">
    <dcterms:title><![CDATA[Chaucer&#039;s Worste Shrewe: The Pardoner.]]></dcterms:title>
    <dcterms:description><![CDATA[Examines the characterization of the Pardoner as the &quot;wretchedest and vilest of the ecclesiastical sinners&quot; among Chaucer&#039;s pilgrims in CT, arguing that &quot;not covetousness, but wrath against the Divine was the Pardoner&#039;s prime motivation.&quot; Tallies a wide variety of the Pardoner&#039;s sins of commission and omission, using the seven deadly sins as a structural guide, and exploring the opinions of the other pilgrims and of Chaucer toward the Pardoner.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/276985">
    <dcterms:title><![CDATA[Chaucer&#039;s Worthiest Knight: Heroic Identity in &quot;Troilus and Criseyde.&quot;]]></dcterms:title>
    <dcterms:description><![CDATA[Questions how and to what extent recurrent mention of Hector in TC helps to characterize Troilus as a knight. Instances and collocations of &quot;knight,&quot; &quot;worthy,&quot; related terms, and references to Hector, generally not found in Chaucer&#039;s source text, Boccaccio&#039;s &quot;Filostrato,&quot; help to establish Troilus&#039;s &quot;archetypal&quot; knightly virtues.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/264983">
    <dcterms:title><![CDATA[Chaucer&#039;s Worthless Butterfly]]></dcterms:title>
    <dcterms:description><![CDATA[In Chaucer&#039;s age, the image of the butterfly primarily suggested the self-destructive nature of human sinfulness.  This aspect of butterfly symbolism occurs in MkT (B2.3978-81), MerT (E.303-04), and possibly ShT (B2.1360-61).]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271123">
    <dcterms:title><![CDATA[Chaucer&#039;s Wycliffite Critique of the Pardoner]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer uses Wycliffite discourse sympathetically in order to &quot;satirize church corruption which the Pardoner represents,&quot; particularly the literal understanding of Scripture and allegories. The Pardoner&#039;s treatment of Scripture aligns with the views of anti-Wycliffites, such as William Woodword, William Butler, and Thomas Palmer; his vexed sexuality is tied to the &quot;problem of hermeneutics.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/273676">
    <dcterms:title><![CDATA[Chaucer&#039;s Wyf of Bath.]]></dcterms:title>
    <dcterms:description><![CDATA[Reads WBPT (with attention to the GP description of the Wife) as a &quot;crucial example&quot; of the way Chaucer &quot;sees the relation between deception and self-deception&quot; and a &quot;median&quot; among the Canterbury pilgrims as a gauge of hypocrisy. Balanced between the robust comedy of the Miller and self-defeating vice of the Pardoner, the Wife perches between truth and deception, or &quot;more precisely,&quot; between &quot;disclosure . . . and concealment of her nature.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/274944">
    <dcterms:title><![CDATA[Chaucer&#039;s Yeoman Again.]]></dcterms:title>
    <dcterms:description><![CDATA[Argues that the Yeoman attends the Knight rather than the Squire in GP, considering evidence of dress and character, and adducing William Caxton&#039;s &quot;The Book of the Ordre of Chyvalry.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/276562">
    <dcterms:title><![CDATA[Chaucer&#039;s Yeoman and Richard II&#039;s Archers of the Crown.]]></dcterms:title>
    <dcterms:description><![CDATA[Focuses on the Yeoman of GP, suggesting that the figure may have been based on Richard II&#039;s archers of the crown. Examines the life of Thomas Forster of Drybek, one of these archers, catalogues biographical information about him, and suggests he is a possible exemplar for the Yeoman.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/263456">
    <dcterms:title><![CDATA[Chaucer&#039;s Yeoman and the Rank of His Knight]]></dcterms:title>
    <dcterms:description><![CDATA[The presence and function of the Knight&#039;s Yeoman have been neglected:  to a contemporary audience he would represent a retainer of great authority and responsibility; hence the Knight&#039;s status is high indeed.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/277537">
    <dcterms:title><![CDATA[Chaucer&#039;s Yeoman&#039;s Wasting Body: Pollution and Contagion.]]></dcterms:title>
    <dcterms:description><![CDATA[Reads CYP in the context of late medieval English concerns about waste as &quot;ecosystemic misconduct par excellence,&quot;  linking to the plague the Canon&#039;s Yeoman&#039;s social contagion and the damage done to him by his working environment. Explicates the lexical, sonic, and rhythmic nature of the Yeoman&#039;s lists to show how they evoke &quot;ecosystemic danger&quot; in &quot;weird&quot; and &quot;wonderful&quot; ways.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272621">
    <dcterms:title><![CDATA[Chaucer&#039;s Zanzis and a Possible Source for &#039;Troilus and Criseyde,&#039; IV, 407-413]]></dcterms:title>
    <dcterms:description><![CDATA[Proposes that Cicero&#039;s &quot;De Inventione&quot; is the source of TC 4.407-13; the subsequent reference (4.414-15) to &quot;Zanzis&quot; is Chaucer&#039;s corruption of &quot;Zeuxis.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/262206">
    <dcterms:title><![CDATA[Chaucer&#039;s Zephirus, Dante&#039;s Zefiro, St. Dominic, and the Idea of the &#039;General Prologue&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Examines several mythological winds and traces the use of Zephirus as a &quot;revivifying wind&quot; in Isidore, Bersuire, and Boethius.  Chaucer uses the myth of Zephirus and Flora in BD to suggest psychological healing; in TC 5.10, for ironic effect; in LGWP, to suggest the marriage of heaven and earth; in the &quot;Legend of Hypermnestra&quot; (LGW 2681), for ironic purposes; and in GP as a &quot;poetic correlative for spiritual renewal.&quot;]]></dcterms:description>
    <dcterms:description><![CDATA[Authors before Chaucer (Dante, Boccaccio), and Chaucer in his early work, used Zephirus as an &quot;agent of macrocosmic amd microcosmic life and generation understood on the physical and spiritual--even Christian--levels.&quot;  Appropriate to the tensions in CT, Zephirus in GP represents a tension between pagan and Christian.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272097">
    <dcterms:title><![CDATA[Chaucer&#039;s Zodiac of Tales]]></dcterms:title>
    <dcterms:description><![CDATA[Argues that CT reflects &quot;astrological schema&quot; and traces the evidence of a single cycle of the twelve signs in GP (Aries and Taurus), KnT (Gemini), MilT (Cancer), RvT (Leo), CkT (Virgo), MLT (Libra), WBPT (Scorpio), FrT (Sagittarius), SumT (Capricorn), ClT (Aquarius), and MerT (Pisces), reading details of plot, character, and theme in light of astrological tradition.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/277629">
    <dcterms:title><![CDATA[Chaucer’s Man of Law and Clerk as Rhetoricians: Narrative and Dramatic Levels of Decorum.]]></dcterms:title>
    <dcterms:description><![CDATA[Shows how MLT and ClT &quot;prove Chaucer&#039;s functional use of rhetoric for purposes of decorum,&quot; considering the characterizations of the narrators&#039;, their uses of rhetoric, and their intentions. Considers source materials, comments on the Wife of Bath, and argues for Chaucer&#039;s &quot;hitherto unrecognized achievement in decorum.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272735">
    <dcterms:title><![CDATA[Chaucerian &#039;Game&#039;-&#039;Earnest&#039; and the &#039;Argument of Herbergage&#039; in &#039;The Canterbury Tales&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Explores in CT the dynamic between with expansive spaces and narrow ones, especially as they correlate with views of the world that are variously serious or playful. Considers the intertextuality of KnT and the fabliaux of Part 1 of CT as a paradigm of this dynamic and comments on how it is evident elsewhere in the poem, particularly in the pilgrimage itself.  Paradoxically, Chaucer seems to indicate that the opposed principles &quot;are inseparable in the human condition.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261822">
    <dcterms:title><![CDATA[Chaucerian &#039;Pryvetee&#039; and the Opposition to Time]]></dcterms:title>
    <dcterms:description><![CDATA[Medieval and classical notions of space and time cause &quot;pryvetee&quot; to be related to &quot;oiseuse&quot; and &quot;otium.&quot;  Spatial relationships emphasize that major events, like the little fall which occurs in the carpenter&#039;s house in MilT, are arranged around a downward view.  Throughout the First Fragment that view reduces steadily.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266767">
    <dcterms:title><![CDATA[Chaucerian &#039;Rekenynges&#039;: Modeling Authority]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer&#039;s uses of political discourse intersect with his concerns about poetic authority.  In PF, &quot;commune profyt&quot; represents both an equivocal political ideal and an idealized community of readers.  In KnT, just as Theseus aestheticizes his reign, the narrator casts his narrative as a foundation myth.  ClT comments on political tyranny and the tyranny of poetic authority.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/275066">
    <dcterms:title><![CDATA[Chaucerian &quot;Tone&quot;: A Tentative Study on Chaucer&#039;s Poetic Language.]]></dcterms:title>
    <dcterms:description><![CDATA[Examines words and expressions that generate the &quot;&#039;emotive&#039; or &#039;lyrical&#039; mood&quot; in Chaucer&#039;s works, especially those in TC.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/269817">
    <dcterms:title><![CDATA[Chaucerian Aesthetics]]></dcterms:title>
    <dcterms:description><![CDATA[Applies Kantian aesthetic principles to &quot;display the interanimation of sensible detail with intelligible order&quot; in TC and CT and considers the two poems in light of Hans-Georg Gadamer (on art of the past), Ludwig Wittgenstein (intellectual play), and Antonio Damasio and Daniel Dennett (cognitive theory).]]></dcterms:description>
    <dcterms:description><![CDATA[&quot;Why Aesthetics?&quot; is the topic of the initial chapter, and the second chapter explores Augustinian roots of Chaucer&#039;s ideas of beauty in verisimilitude, coherence, proportionality, clarity, and usefulness, along with distrust of imagination. Five subsequent chapters apply these concerns to TC and CT, focused on topics of play and genre, &quot;individual personhood&quot; and typicality, the lures and joys of female beauty, humor and disinterestedness, and community and nuances of social good.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/271822">
    <dcterms:title><![CDATA[Chaucerian Afterlives: Reception and Eschatology]]></dcterms:title>
    <dcterms:description><![CDATA[Claims that &quot;Chaucer is eschatological&quot; with a recurrent focus on &quot;death, judgment, hell, and heaven,&quot; but that he also anticipates in Ret how readers might associate Chaucer the author with Chaucer&#039;s texts, thus encouraging &quot;a dynamic of textual dispossession.&quot;]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/272063">
    <dcterms:title><![CDATA[Chaucerian Apocrypha]]></dcterms:title>
    <dcterms:description><![CDATA[A bibliography of the resources that pertain to the study of Chaucerian apocrypha (background studies, manuscripts and editions, and critical essays), arranged by the titles of the works.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/261982">
    <dcterms:title><![CDATA[Chaucerian Attitudes towards Joy with Particular Consideration of the &#039;Nun&#039;s Priest&#039;s Tale&#039;]]></dcterms:title>
    <dcterms:description><![CDATA[Chaucer sees joy in Boethian terms as arising form what a man loves.  Unlike the Man of Law and the Monk, the Nun&#039;s Priest affirms both worldly joy and heavenly bliss; he suggests that lost joy may be recovered if one, like Chauntecleer, actively uses one&#039;s perception and will.]]></dcterms:description>
</rdf:Description><rdf:Description rdf:about="https://chaucer.lib.utsa.edu/items/show/266036">
    <dcterms:title><![CDATA[Chaucerian Authority and Inheritance]]></dcterms:title>
    <dcterms:description><![CDATA[Explores relations between literary inheritance and father-child relations in Chaucer&#039;s works.  Chaucer&#039;s &quot;unfavourable attitude toward the power of the father&quot; is reflected in his plots and his attitudes toward his literary ancestry.  Of Chaucer&#039;s descendants, Skelton, Henryson, and Douglas inherited &quot;skeptical independence&quot; from Chaucer.]]></dcterms:description>
</rdf:Description></rdf:RDF>