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For Nederman, Christine’s work forms part of a broader shift in 14 th- and 15 th-century political philosophy towards a more reciprocal and egalitarian notion of how the political community should be organized. Nederman, “Body Politics: the Diversification of Organic Metaphors in the Later Middle Ages” (.)ĢIn particular, the view of Christine’s political theory as being characterised by its inclusivity has been set out in a number of important articles by Cary J. Rigby, “Aristotle for Aristocrats and Poets: Giles of Rome's De regimine principum as Theodi (.) 5 In this approach, the stress is not so much on Christine’s debt to earlier writers but rather on the originality of her political philosophy, either in its foreshadowing of the work of later thinkers, such as Machiavelli or Erasmus, or in its anticipation of modern political values in being inclusive, proto-democratic, pacifist, anti-clerical, secular and egalitarian. 4 By contrast, others have characterized Christine’s political theory in very different terms, portraying it as highlighting the “democratic currents” which were present in the France of Christine’s own day and as being consistent with her inclusive and egalitarian feminism in its advocacy of “involving the people in government” and in offering an expansion of the political realm as “a solution to the problem posed by tyranny”.

3 As a result, her views are interpreted as being “consistently conservative” in their emphasis on hierarchy within the community as a precondition of social and political order. 2 For some scholars, the outlook developed by Christine in works such as the Livre des fais et bonnes meurs du sage roy Charles V, (1404), the Livre du corps de policie ( c.1404-07), and the Livre de paix (1412-13) is very similar to that of the earlier political thinkers whom she drew upon.

1364- c.1430) now enjoys a central place in the canon of late medieval literature and thought, the nature and originality of her political and social theory remains extremely controversial. Reno, “Christine de Pizan: ‘At Best a Contradictory Figure’?”, in Brabant, Politics, Gender an (.)ġAlthough the work of Christine de Pizan ( c. Krueger, “Christine’s Anxious Lessons: Gender, Morali (.)

4 Willard, Christine de Pizan, p. 182 R.

3 For the convenience of readers, references to works by Christine de Pizan are given in the form of (.).

2 For excellent introductions to Christine’s life and works, see C.

1 Part II of this article will appear in the next issue of CRMH.

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Dans la deuxième partie de cet article, nous tenons à replacer cet aspect de la pensée politique de Christine dans le contexte de sa conception plus large de la société, conception basée sur l’idée aristotélicienne de la “justice distributive” afin de concilier les idéaux de la hiérarchie et de l’obéissance avec l’instauration de la justice et de l’équité. À notre avis, Christine, tout en soulignant l’importance de la réciprocité et de la solidarité dans la communauté politique, met néanmoins l’accent sur la nécessité de la hiérarchie et de la déférence dans celle-ci en effet, elle se distingue de ses contemporains par son degré de méfiance quant à toute participation du peuple dans la vie politique. En revanche, d’autres érudits ont insisté sur l’originalité de la pensée christinienne en ce qui concerne sa conception de la société qu’ils estiment plus inclusive et égalitaire que celle préconisée d’habitude dans le discours médiéval sur le corps de policie. Pour certains commentateurs de l’œuvre de Christine de Pizan, la pensée politique de cette dernière est presque identique à celle de ses prédécesseurs, dans la mesure où c’est la hiérarchie qui servirait de fondement essentiel du bon ordre.

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