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Мотив дворске љубави постоји, не само у средњевековној књижевности, већ и у озбиљним и комичним делима Елизабетанске ере. [[Vilijam Šekspir|Шекспир]] у свом делу [[Ромео и Јулија]] приказује Ромеове покушаје да воли Розалину у маниру дворске љубави, док му се Меркуцио руга.
==Kontroverze==
==Points of controversy==
===SexualitySeksualnost===
Prelomna tačka oko koje se naučnici lome jeste do koje mere je dvorska ljubav bila seksualna. Bila je svakako erotska, donekle, a ne samo platonska - trubaduri pišu o izgledu svojih dama i osećanjima koje one bude u njima. Nije jasno šta pesnik po tom pitanju treba da učini - da usmerava želju ka višim sferama, ili fizički konzumira.
{{Love table}}
A point of ongoing controversy about courtly love is to what extent it was sexual. All courtly love was erotic to some degree, and not purely [[platonic love|platonic]]—the troubadours speak of the physical beauty of their ladies and the feelings and desires the ladies rouse in them. However, it is unclear what a poet should do: live a life of perpetual desire channeling his energies to higher ends, or physically consummate. Scholars have seen it both ways<!--as we describe below-->.
Većina naučnika poistovećuje dvorsku ljubav sa "čistom ljubavi" koju je objasnio 1184. Andreas Kapelan u svome delu.
[[Denis de Rougemont]] said that the troubadours were influenced by [[Cathar]] doctrines which rejected the pleasures of the flesh and that they were metaphorically addressing the spirit and soul of their ladies. Rougemont also said that courtly love subscribed to the code of [[chivalry]], and therefore a knight's loyalty was always to his King before his mistress.<ref name="ReferenceA"/> [[Edmund Reiss]] claimed it was also a spiritual love, but a love that had more in common with Christian love, or ''[[caritas]]''.<ref>[[Edmund Reiss]] (1979). "Fin'amors: Its History and Meaning in Medieval Literature", in ''Journal of Medieval and Renaissance Studies'' 8.</ref> On the other hand, scholars such as [[Mosché Lazar]] claim it was adulterous sexual love with physical possession of the lady the desired end.<ref>[[Mosché Lazar]] (1964). ''Amour courtois et "fin'amors" dans le littérature du XII siècle''.</ref>
{{quote|Čista ljubav veže srca dvoje ljubavnika osećajem potpunoga zadovoljstva. To je ništa više do li promisli uma i strasti u srcu; ne ide dalje od poljupca, zagrljaja i jednostavnoga kontakta nagih ljubavnika, sa izostavkom krajnjega čina, jer oni koji žele da vole čisto to ne čine...To se zove mešovita ljubav, koja svoj učinak i svako zadovoljstvo crpe iz tela i završava u krajnjem činu [[Venera|Venus]].
Many scholars identify courtly love as the "pure love" described in 1184 by [[Andreas Capellanus]] in ''[[De amore (Andreas Capellanus)|De amore libri tres]]'':
U okviru trubadurske poezije, postoji mnogo stavova. Neki pesnici su vrlo fizički i senzualni, čak i hrabro zamišljaju zagrljaje sa svojom nagom damom, dok su drugi visoko duhovni, na granici sa platonskim.
{{quote|It is the pure love which binds together the hearts of two lovers with every feeling of delight. This kind consists in the contemplation of the mind and the affection of the heart; it goes as far as the kiss and the embrace and the modest contact with the nude lover, omitting the final solace, for that is not permitted for those who wish to love purely.... That is called mixed love which gets its effect from every delight of the flesh and culminates in the final act of Venus.<ref>[[Andreas Capellanus]], ''The Art of Courtly Love'' (New York: Columbia University Press, 1964), p. 122.</ref>}}
===Stvaran život i dvorska ljubav===
Within the corpus of troubadour poems there is a wide range of attitudes, even across the works of individual poets. Some poems are physically sensual, even bawdily imagining nude embraces, while others are highly spiritual and border on the platonic.<ref name=Bornstein>[[Dian Bornstein]] (1986). "Courtly Love," in ''[[Dictionary of the Middle Ages]]'', volume 3, pp.668-674.</ref>
Sledeća stvar koja je izazvala polemike jeste da li je dvorska ljubav bila samo književno sredstvo, ili se primenjivala i u stvarnom životu. Nema istorijskih dokaza da se praktikovala u stvarnom životu - o tome ne piše ništa u zakonicima, dvorskim arhivama, hronikama, niti drugim istorijskim izvorima.
Postojanje ne-književnih žanrova knjiga o dvorskoj ljubavi može biti dokaz o postojanju prakse dvorske ljubavi. Knjiga [[Kristina od Pizana|Kristine od Pizana]] ''Knjiga triju Vrlina'' (1405.), izražava negodovanje prema dvorskoj ljubavi, budući da se koristila za skrivanje zabranjenih preljubničkih afera. Dvorska ljubav je najverovatnije našla svoju ekspresiju u običajima, poput krunisanja Kraljice Ljubavi i Kraljice lepote na viteškim turnirima.
===Real-world practice===
A continued point of controversy is whether courtly love was purely literary or was actually practiced in real life. There are no historical records that offer evidence of its presence in reality. Historian [[John Benton]] found no documentary evidence in law codes, court cases, chronicles or other historical documents.<ref name="John Benton">John F. Benton, "The Evidence for Andreas Capellanus Re-examined Again", in ''Studies in Philology'', '''59''' (1962); and "The Court of Champagne as a Literary Center", in ''Speculum'', '''36'''(1961).</ref> However, the existence of the non-fiction genre of [[courtesy book]]s is perhaps evidence for its practice. For example, according to the courtesy book by [[Christine de Pizan]] called ''Book of the Three Virtues'' (ca. 1405), which expresses disapproval of courtly love, the convention was being used to justify and cover up illicit love affairs. Courtly love probably found expression in the real world in customs such as the crowning of Queens of Love and Beauty at [[tournament (medieval)|tournaments]]. Philip le Bon, in his Feast of the Pheasant in 1454, relied on [[parable]]s drawn from courtly love to incite his nobles to swear to participate in an anticipated crusade, while well into the 15th century numerous actual political and social conventions were largely based on the formulas dictated by the "rules" of courtly love.{{Citation needed|date=August 2008}}
===CourtsDvorovi of loveljubavi===
Postojanje "Dvorova ljubavi" je takođe vrlo upitno. To su bili sudovi, sa 10, do 70 žena koje su preslušavale slučajeve ljubavi i sudile im prema pravilima ljubavi. Naučnici XIX veka uzimali su u obzir mogućnost da jsu takvi dvorovi postojali, ali su kasniji naučnici zaključili da "ni jedno pismo, hronika, pesma, ili posveta" ne govore da je to postojalo, izvan knjiga.
<!--NOTE: [[Courts of love]] and [[Court of love]] redirect here as #REDIRECT[[Courtly love#Courts of love]] - Please keep this section name in sync.-->
A point of controversy was the existence of "courts of love", first mentioned by Andreas Capellanus. These were supposed courts made up of tribunals staffed by 10 to 70 women who would hear a case of love and rule on it based on the rules of love. 19th century historians took the existence of these courts as fact, however later historians such as Benton noted "none of the abundant letters, chronicles, songs and pious dedications" suggest they ever existed outside of the poetic literature.<ref name="John Benton"/> According to [[Diane Bornstein]], one way to reconcile the differences between the references to courts of love in the literature, and the lack of documentary evidence in real life, is that they were like literary salons or social gatherings, where people read poems, debated questions of love, and played word games of flirtation.<ref name="Bornstein"/>
<ref> Postoji objašnjenje da su ti sudovi bili ništa drugo do literarna "salonska" okupljanja, nalik onima u doba Romantizma, na kojima su se ljudi okupljali i čitali poeziju, raspravljali o ljubavi, različitim polemikama, vodili igre rečima i flertovali<ref>
== Фазе дворске љубави ==
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