La conversación en la mesa : ingenio y deleite
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Publication date
2022
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University of California
Citation
Díez Yáñez, María. «La conversación en la mesa : ingenio y deleite». eHumanista : Journal of Iberian Studies, vol. 51, 2022, pp. 42-58, https://www.ehumanista.ucsb.edu/.
Abstract
RESUMEN:
La conversación es también asunto de los manuales de comportamiento en la mesa. La evolución de dichos tratados, desde un ámbito monástico hasta un entorno secular y cortesano, implica nuevas consideraciones sobre los códigos de una conversación educada entre los comensales y, por lo tanto, forma parte de la creación de nuevos espacios de sociabilidad. Este trabajo se centra en las virtudes de la templanza, la afabilidad y la eutrapelia como ingredientes fundamentales de la conversación en la mesa. Se muestra, por un lado, cómo las raíces monacales de la conducta se adaptan a unas coordenadas propiamente cortesanas y, por otro, cómo hay virtudes específicamente seculares en la creación de modelos de conducta.
ABSTRACT: Table manners treatises also consider the conversation at the table. The development from monastic to secular and courtesans’ contexts makes the conversation a constituent element for diners. Consequently, the conversation takes part in the creation of news spaces of sociability. The present paper focuses on the virtues of temperance, affability, and eutrapely as essential ingredients in the conversation at the table. It also shows how the monastic roots of behaviour are adapted to courtesans’, and specific virtues are developed explicitly in creating new secular patterns of conduct.
ABSTRACT: Table manners treatises also consider the conversation at the table. The development from monastic to secular and courtesans’ contexts makes the conversation a constituent element for diners. Consequently, the conversation takes part in the creation of news spaces of sociability. The present paper focuses on the virtues of temperance, affability, and eutrapely as essential ingredients in the conversation at the table. It also shows how the monastic roots of behaviour are adapted to courtesans’, and specific virtues are developed explicitly in creating new secular patterns of conduct.