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The work of one of Islam’s most celebrated philosophers, Mulla Sadra Shirazi(d. 1045/1635 or 1050/1640), is characterized by a unique synthesis of the main strands of Islamic thought. Yet Sadra’s role as a philosopher was not simply to synthesize. His penetrating intellect and ability to cast new light on some of the fundamental problems of Islamic thought ensured that all of his books would be landmarks of intellectual achievement in their own right. Amongst his most significant but seriously neglected writings are his compositions on the Qur’an and its sciences. Broadly speaking, the present study investigates the manner in which scriptural exegesis, philosophy, and mysticism came together in Sadra’s writings on the Qur’an. More specifically, this study aims to examine the sophistication of the discussions to be found in Sadra’s Qur’anic works by focusing on his last complete and most mature tafsir, the Tafsir Surat al-fatiha. After surveying the history, reception, and content of Sadra’s writings on the Qur’an and presenting a coherent picture of the theoretical dimensions of his scriptural hermeneutics, we will go on to examine the Tafsir Surat al-fatiha’s structure and sources. This will set the stage for a careful analysis of the problems in cosmology, metaphysics, anthropology, theology, and soteriology addressed by Sadra in the work. Not only will our study demonstrate the manner in which Sadra reads scripture, but it will also afford us a window into the development of his religious thought, since the Fatiha provides him with the opportunity to recast many of his philosophical concerns within the Qur’an’s universe of discourse.

The subject of this project is Cotton Mather's relationship to science. As a minister, Mather's desire to harmonize science with religion is an excellent medium for understanding the effects of the early Enlightenment upon traditional views of Scripture. Through "Biblia Americana" and The Christian Philosopher, I evaluate Mather's effort to relate Newtonian science to the six creative days as recorded in Genesis 1. Chapter One evaluates Mather's support for the scientific theories of Isaac Newton and his reception to natural philosophers who advocate Newton's theories. Chapter Two highlights Mather's treatment of the dominant cosmogonies preceding Isaac Newton. The Conclusion returns the reader to Mather's principal occupation as a minister and the limits of science as informed by his theological mind. Through an exploration of Cotton Mather's views on science, a more comprehensive understanding of this significant early American and the ideological assumptions shaping his place in American history is realized.

The work of one of Islam’s most celebrated philosophers, Mulla Sadra Shirazi(d. 1045/1635 or 1050/1640), is characterized by a unique synthesis of the main strands of Islamic thought. Yet Sadra’s role as a philosopher was not simply to synthesize. His penetrating intellect and ability to cast new light on some of the fundamental problems of Islamic thought ensured that all of his books would be landmarks of intellectual achievement in their own right. Amongst his most significant but seriously neglected writings are his compositions on the Qur’an and its sciences. Broadly speaking, the present study investigates the manner in which scriptural exegesis, philosophy, and mysticism came together in Sadra’s writings on the Qur’an. More specifically, this study aims to examine the sophistication of the discussions to be found in Sadra’s Qur’anic works by focusing on his last complete and most mature tafsir, the Tafsir Surat al-fatiha. After surveying the history, reception, and content of Sadra’s writings on the Qur’an and presenting a coherent picture of the theoretical dimensions of his scriptural hermeneutics, we will go on to examine the Tafsir Surat al-fatiha’s structure and sources. This will set the stage for a careful analysis of the problems in cosmology, metaphysics, anthropology, theology, and soteriology addressed by Sadra in the work. Not only will our study demonstrate the manner in which Sadra reads scripture, but it will also afford us a window into the development of his religious thought, since the Fatiha provides him with the opportunity to recast many of his philosophical concerns within the Qur’an’s universe of discourse.

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The subject of demons and demonology has fascinated scholars and non-scholars, ancient and modern alike; it is not surprising that much work has been done on the topic by biblical scholars too. Chapter 1 places the present study within the existing scholarship showing that the early works on ‘OT demonology’ were influenced by comparative religion, anthropology, and an increasing interest in Mesopotamian and Canaanite parallels as well as a concern to seek and find vestiges of ancient religious beliefs in the Old Testament. The consensus of early 20th century scholars regarding what constitutes a ‘demon’ in the Old Testament has not been challenged by modern scholarship. Chapter 2 shows that biblical scholars still commonly turn to the ancient Near Eastern religions and cultures to explain difficult passages in the Hebrew Bible, to find parallels or the ‘original’ of difficult terms and concepts. Since it is generally accepted without challenge that azazel, lilith, deber, qeteb and reshef are the personal names of ‘demons’ appearing in the Hebrew Bible, the necessity arises to return to the texts in order to examine each term in its context. The present study seeks to answer the question whether these five terms are names of ‘demons’ in the Hebrew texts as we have them today. To accomplish its goal the present study will provide an exegesis based on Close Reading of all the relevant biblical passages in which the terms azazel (chapter 3), lilith (chapter 4), deber (chapter 5), qeteb (chapter 6), and reshef (chapter 7) appear. Attention is paid to the linguistic, semantic, and structural levels of the texts. The emphasis is on a close examination of the immediate context in order to determine the function (and if possible the meaning) of each term. The reading focuses on determining how the various signals within the text can guide towards meaning, noting how the (implied) poet/author uses the various poetical/rhetorical devices, especially personification, but also parallelism, similes, irony, and mythological elements. The present study shows that contrary to former and current scholarship there is nothing in the texts to support the view that azazel, lilith, deber, qeteb and reshef are the names of ‘demons’. Azazel appears as the personification of the forces of chaos that threaten the order of creation; his role is to stand in contrast to Yahweh. The context requires that lilith is regarded as a bird, a night bird being the most plausible explanation of the term. Deber, qeteb and reshef are personifications of destructive forces and appear as agents of Yahweh, members of his ’Angels of Evil’ who bring punishment (death) on the people of Israel for disobedience. There is no evidence to suggest that there are mythological figures behind azazel, lilith or the personifications of deber and qeteb. In case of reshef there is a possible connection to the Semitic deity Reshef. However, the mythological motifs are used merely as a poetic device.

Thesis advisor: James F. Keenan / For a variety of reasons, in the field of biblical ethics, Scripture scholars do not use much ethical theory, while theological ethicists do little actual exegesis. Even those recent attempts to bridge better Scripture with Christian ethics have either stressed the importance of the scriptural text or the importance of ethical hermeneutics. Throughout this entire work I advocate for a more integrated approach for a Scripture-based Christian theological ethics. In so doing I first propose using Allen Verhey's distinction of Scripture as 'scripted' and 'script': The former refers to exegesis and the latter to admonitions for ethical living. A more integrated approach will therefore treat Scripture as both 'scripted' and 'script', taking exegesis seriously and interpreting the text by using a sound hermeneutical framework. Subsequently, we can both acquire a more accurate understanding of the original meaning of the text and obtain a more complete and consistent interpretation of the text for today. From the perspective of Christian ethics, I further suggest virtue ethics as a worthy hermeneutical tool in treating Scripture as 'script'. Virtue ethics complements principle-based ethical theories by emphasizing practices and the importance of exemplary models. It also attends to the character formation and identity of both individuals and the moral community. Moreover, as I argue, there exists an explicit link between Scripture and virtue. Both the biblical link and the uniqueness of virtue ethics make it suitable as the hermeneutical tool for doing Scripture-based Christian ethics. In order to demonstrate concretely how the methodological shift into a more integrated scriptural ethics as such leads to actual benefits and improvements, I offer a three-step illustration. I begin with treating the Beatitudes in Matthew 5:3-12 as first `scripted'; that is, I exegete the text. Then I look at the text as 'script' through the hermeneutics of virtue ethics. I identify a new set of core virtues (and corresponding practices) not just for personal formation but also for the formation of the community and the larger society. Third, I then bring the fruits of this treatment forward by exploring the possible reception of the Beatitudes and its core virtues by the Confucian tradition. Methodologically speaking, Confucianism goes to its own texts in its search of ethical teachings; and Confucian ethics is primarily the fruit of careful interpretation of their 'sacred' texts. In other words, it is both text-based and interpretative, and shares a common methodological approach with the Scripture-based Christian ethics proposed here. Subsequently, we find significant parallel virtues in Confucian texts although dissimilarities (such as worldview) exist between the two traditions. As a whole, the proposed methodological shift into a Scripture-based Christian ethics produces a more accurate, complete and consistent interpretation of the biblical text for our contemporary audience and makes Christian ethics more explicable to Confucian society and more supportive of cross-cultural dialogue with Confucian ethics. / Thesis (PhD) — Boston College, 2010. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

This thesis will probe selected Arabic commentary material on the Hippocratic Aphorisms. The aim is, first, to shed light on the development of Arabic medical commentary; second, to draw attention to issues of continuity and change in medical ideas and debates; third, to shed light on wider debates about women and medicine in the medieval world. Due to limitations on space, the main focus is on the second point. The sample of Arabic commentary material investigated here relates to Aph. 5. 31, Aph. 5. 35 and Aph. 5. 48. The material is situated within the wider context of the Islamic scientific commentary genre. The Arabic material is taken from the preliminary online edition now available due to the culmination of the Project on the Hippocratic Aphorisms (2012-2017) led by Peter Pormann at the University of Manchester.

Ano da defesa é 2010 / Orientador: Irineu Bicudo / Banca: Inocêncio Fernandes Balieiro Filho / Banca: Paulo Isamo Hiratsuka / Resumo: O objetivo dessa pesquisa é participar da discussão acerca das diferentes concepções de Platão e Aristóteles a respeito da natureza e do estatuto ontológico dos entes matemáticos. Enquanto Platão situa o âmbito ontológico dos entes matemáticos entre dois mundos, o sensível e o inteligível, Aristóteles nega o caráter supra-sensível dos objetos matemáticos e oferece como resposta a sua filosofia empirista da matemática. Aristóteles teria dirigido duras críticas contra Platão e os acadêmicos nos dois últimos livros da Metafísica, M e N, respectivamente. Desde a antiguidade, vários autores sustentam que tais críticas referem-se às "doutrinas não-escritas" de Platão, que seriam cursos por ele ministrados na Academia, cujo teor ele não quis escrever por considerar que somente à dialética oral caberia o ensinamento dos primeiros princípios. Utilizando uma metodologia de pesquisa filosófica e também a história da filosofia e da matemática, foram abordados diversos textos, que vão desde livros e artigos atuais, até as próprias obras de Platão e Aristóteles relacionadas ao tema. Como parte das reflexões finais, o presente trabalho destaca a importância da exegese para uma correta interpretação das filosofias da matemática de Platão e Aristóteles e ainda das relações entre elas. / Abstract: The research aim is the discussion about Plato and Aristotle's different conceiving about the nature and the ontological status of mathematical entities. While Plato located the ontological scope of mathematical entities between two worlds, the sensible and the intelligible, Aristotle denies the character "super-sensible" of the mathematical entities and offers in response his own empiricist philosophy of mathematics. Aristotle would have direct harsh criticism to Plato and the academics in two last books of his Metaphysics, M and N, respectively. Since ancient times several authors argue that these criticism refer to "unwritten doctrines" of Plato, that they would be courses that he taught at the Academy, whose contents he did not want to write because he had believe that only oral dialectic should teach the first principles. Using a philosophical methodology of research and also the history of philosophy and mathematics several texts were discussed, like current books and articles as well as works of Plato and Aristotle about the theme. As part of final reflection, the present work highlights the exegesis importance for a correct interpretation of the mathematics philosophy from Plato and Aristotle and even the relationships between them. / Mestre

This thesis offers a focused study on the benefits of discipleship in the Gospel of John (GJohn). While previous research has considered the meaning of the terms disciple and discipleship, characterization of the Johannine disciples, and various characteristics of discipleship, in the current study I investigate certain themes that can be understood as compensatory benefits of discipleship in GJohn. I argue that these benefits can be grouped under three primary benefits that John deploys to promote discipleship. These three primary benefits are: membership in the divine family, the Father and the Son abiding in the believer through the Spirit, and royal friendship with Jesus. I have identified these three primary benefits based on either the benefit’s strategic placement in the text, or prominence in the Gospel, or peculiar meaning in GJohn. In addition to the three primary benefits, I argue that John features corollary benefits that appear in the surrounding narrative of the three key benefits. The corollary benefits of membership in the divine family are life, love, knowledge of God and of the truth, freedom from sin, walking in the light, salvation, avoidance of judgment/destruction, resurrection, protection, performance of great works, affirmation of genuine discipleship, honor, glory, and unity/oneness of the Father and the Son with the other disciples. The corollary benefits to abiding—which are contingent upon the disciples’ abiding in Jesus—are the presence of the Paraclete, love, peace, joy, avoidance of judgment, answered requests, the ability to perform great works, fruit, and affirmation of genuine discipleship. The corollary benefits to royal friendship with Jesus are love, knowledge of the Father, fruit, joy, and answered requests. The corollary benefits that are constituent of more than one primary benefit—love, affirmation of genuine discipleship, avoidance of judgment, joy, knowledge, answered requests, fruit, and performance of great works—are examined in the context of the primary benefit that develops the accompanying benefit most thoroughly. My study is rooted in a close reading of the text, with an exegetical and a narratival analysis of John’s presentation of discipleship. In chapter 1, I frame my argument in light of the existing literature on discipleship. In chapters 2 through 4, I investigate the three primary benefits and the affiliated corollary benefits. In chapter 2, I argue that followers of Jesus are integrated into the family of God by divine initiation. The disciple is then granted eternal life that enables him to relate to God, Jesus, and other members within the divine family, which results in the aforementioned additional benefits. In chapter 3, I argue that the theme of abiding with God and Jesus has a present and a future dimension in GJohn. In chapter 4, I argue that John depicts Jesus as a royal figure who invites his disciples into a friendship in which they experience the privilege of being members of his royal circle. In chapter 5, I suggest that John presents the benefits of commitment to Jesus against the general backdrop of the hostility of “the Jews” and the world toward Jesus and his followers. This opposition might have been a factor in the then-current experience of Johannine believers, or it might be reflective of the experience of a prior time which continued to form part of the outlook of the Johannine believers. In light of the potential cost of following Jesus, we can understand certain Johannine themes as compensatory benefits that are deployed in GJohn to promote continuous discipleship. In chapter 6, I synthesize my findings.