근대 초기 영국의 인문주의적 여성 교육에 관해: 비베스의 『기독교도 여인의 훈육』을 중심으로
Early Modern Implications of Juan Louis Vives's Educational Philosophy in The Instruction of Christian Woman
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This paper reads Juan Louis Vives’s The Instruction of Christian Woman(1524), one of the most prominent educational manuals for women in the sixteenth century England. It attempts to analyze in the text the ways in which the notion of women’s education was reconfigured by the early sixteenth century humanist reinterpretation of matrimonial relationships and marital sexuality. It also points out that Vives’s text exemplifies the early modern socio-linguistic control of female chastity, as it emphasizes that a woman’s chastity constitutes her identity, and that she should submit to the man whom she owes her chastity to, including her father and her husband. In doing so, this paper also pays particular attention to the ways in which the new humanist approach to women’s education provided a new cultural discourse for elite men of mobile standing, whose primary aspiration was to move upward on the social scale into genteel establishments. More specifically, this paper argues that the newly emerging merchants and professional men were acutely aware of the myth of native nobility, and that they attempted to solidify their unstable social and subject position by reconstituting discourses of body and sexuality. And then the paper goes to investigate how the ideological construction of male supremacy in the matrimonial space reveals that socio-economic mobility desired by masculine members of the society is confirmed by sexual stability forced on their feminine counterparts, which Vives’s text clearly confirms.
Abstract
This paper reads Juan Louis Vives’s The Instruction of Christian Woman(1524), one of the most prominent educational manuals for women in the sixteenth century England. It attempts to analyze in the text the ways in which the notion of women’s education was reconfigured by the early sixteenth century humanist reinterpretation of matrimonial relationships and marital sexuality. It also points out that Vives’s text exemplifies the early modern socio-linguistic control of female chastity, as it emphasizes that a woman’s chastity constitutes her identity, and that she should submit to the man whom she owes her chastity to, including her father and her husband. In doing so, this paper also pays particular attention to the ways in which the new humanist approach to women’s education provided a new cultural discourse for elite men of mobile standing, whose primary aspiration was to move upward on the social scale into genteel establishments. More specifically, this paper argues that the newly emerging merchants and professional men were acutely aware of the myth of native nobility, and that they attempted to solidify their unstable social and subject position by reconstituting discourses of body and sexuality. And then the paper goes to investigate how the ideological construction of male supremacy in the matrimonial space reveals that socio-economic mobility desired by masculine members of the society is confirmed by sexual stability forced on their feminine counterparts, which Vives’s text clearly confirms.
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