In this thesis, I am investigating the nature of e[rwV (eros) and filiva (philia) in Plato and Aristotle. I have confined this project to Aristotle's Nicomachean Ethics (EN) and Metaphysics, with a background discussion of Plato's Symposium and Phaedrus. I will argue for the following claims. First, Plato's Symposium poses a dilemma with respect to the object and nature of e[rwV. The dilemma is that the objects of e[rwV must be either particular individuals or the Beautiful itself. Second, Plato's Phaedrus may be seen as Plato's attempt to solve the dilemma by giving a synthesis: e[rwV is a virtuous maniva and should be directed to particular individuals en route to the Beautiful. However, another problem arises; viz., given Platonic metaphysics, it is difficult to see how the lovers can genuinely love one another in and of themselves when the ultimate object of love is the Form of Beauty. Third, Aristotle's Nicomachean Ethics sees e[rwV as an excess of filiva. ErwV in human relationships must be avoided because it is seen as something bad and irrational, even though it is not a vice. The account of e[rwV and filiva in EN may be seen as Aristotle's attempt to propose another kind of solution to the dilemma by escaping the horns, i.e., by deprioritizing e[rwV in favor of filiva with respect to achieving the virtuous life. Fourth, this negative view of e[rwV does not appear in Metaphysics L. In 1072b3-4, Aristotle writes that the Unmoved Mover moves all things as being loved (wJV ejrwvmenon). The best interpretation of the phrase wJV ejrwvmenon is that the Unmoved Mover moves all things by letting them follow their nature. There is a shift of emphasis in Aristotle's philosophy from e[rwV to filiva, which brings another dilemma with respect to the objects of filiva, namely between filiva for particular individuals and filiva for the good. I will not try to solve the dilemma, but will try to circumscribe the issue.

Thesis (Th. M.)--Regent College, 1998. / Abstract and vita. Includes bibliographical references (leaves 147-158).

Thesis (Th. M.)--Detroit Baptist Theological Seminary, 1983. / "Agape" appears in Greek letters on t.p. Includes bibliographical references (leaves [108]-118).

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This thesis is an exploratory qualitative study whereby 21 randomly selected participants made meaning of their experiences while engaged in Seven Traditional Indigenous Teaching Practices (STITP). The particular seven practices used were the Smudge, Oral Knowledge Transmission, Teaching and Sharing Circles, Storytelling, an Oracle and Sweat Lodge. I incorporated the STITP into Summer Institutes on Aboriginal education (1994-2007) as an integrated approach for providing the link between the practise of our ancestors and the andragogical theory of adult learning. I conducted 3 Sharing Circles and 13 interviews (of the 21 participants) resulting in the voices and stories that revealed how the participants made meaning of their experiences as the focus of this research. They described their relationships and their responses to the educational transactions that took place for them while in the learning circle of the institute. They described what they learned, what was important to them, and how they are using STITP today. The participants’ stories build upon an earlier study where Elder/Knowledge Keepers, as participants and witnesses to the STITP, were interviewed for their perspectives and experiences. The Elder/Knowledge Keepers’ voices emerged with four learning themes that provided a link between Indigenous pedagogies and adult learning theory and supported the importance of these in pedagogies in teacher education. The student participants also discussed the importance of these four major themes. The viability for the use of STITP in teacher education have proven positive and important for shifting paradigms, changes in perceptions, and learning growth as reflected in the participants’ narratives. Serious consideration to the use of Indigenous practices like STITP in future teacher education, preparation for certification and postgraduate study is suggested. This study resulted in a development of a concept of ‘seven footprints’ connecting the Indigenous learning lodges to the academic classroom a model for teacher education that further emerged as an ‘eighth footprint’ reflecting an a Prophecy of the ‘Eight Fires’ as outlined in this thesis. Since this model referred to as Mekiniiwak Kayas Itutooskewin Kiskinomakewin: Indigenous Life-Long Learning Model is in its early stages of exploration and development, further research is feasible and necessary.

This thesis is an exploratory qualitative study whereby 21 randomly selected participants made meaning of their experiences while engaged in Seven Traditional Indigenous Teaching Practices (STITP). The particular seven practices used were the Smudge, Oral Knowledge Transmission, Teaching and Sharing Circles, Storytelling, an Oracle and Sweat Lodge. I incorporated the STITP into Summer Institutes on Aboriginal education (1994-2007) as an integrated approach for providing the link between the practise of our ancestors and the andragogical theory of adult learning. I conducted 3 Sharing Circles and 13 interviews (of the 21 participants) resulting in the voices and stories that revealed how the participants made meaning of their experiences as the focus of this research. They described their relationships and their responses to the educational transactions that took place for them while in the learning circle of the institute. They described what they learned, what was important to them, and how they are using STITP today. The participants’ stories build upon an earlier study where Elder/Knowledge Keepers, as participants and witnesses to the STITP, were interviewed for their perspectives and experiences. The Elder/Knowledge Keepers’ voices emerged with four learning themes that provided a link between Indigenous pedagogies and adult learning theory and supported the importance of these in pedagogies in teacher education. The student participants also discussed the importance of these four major themes. The viability for the use of STITP in teacher education have proven positive and important for shifting paradigms, changes in perceptions, and learning growth as reflected in the participants’ narratives. Serious consideration to the use of Indigenous practices like STITP in future teacher education, preparation for certification and postgraduate study is suggested. This study resulted in a development of a concept of ‘seven footprints’ connecting the Indigenous learning lodges to the academic classroom a model for teacher education that further emerged as an ‘eighth footprint’ reflecting an a Prophecy of the ‘Eight Fires’ as outlined in this thesis. Since this model referred to as Mekiniiwak Kayas Itutooskewin Kiskinomakewin: Indigenous Life-Long Learning Model is in its early stages of exploration and development, further research is feasible and necessary.

It is often assumed that love in Old french romances derives from Provençal fin'amors, in which love and marriage are incompatible. Yet in at least half the surviving octosyllabic romances written before 1300, love leads to marriage. The present thesis studies these "marital" romances. Part I discusses modern critics' views on the importance of Provençal influence, later sections look at marriage as it affects heroes and heroines of romances. Love and marriage are very closely associated for these protagonists, who normally reject both marriage without love, and love without marriage. However, the idea of marriage for love conflicts with the feudal concept of marriage for profit or political advantage. These problems are generally solved by the combination of both concepts in the wedding of hero and heroine. Since the heroine is generally an heiress, while the hero is of lower rank, and may be poor, marriage to the heroine brings him wealth and status, as well as fulfilment in love. After his wedding, the hero acts as a good feudal lord, arranging rich marriages for his followers. Such heroes embody the aspirations of landless knights of the period, performing military service in the hope of being rewarded by a wife and lands. However, the difference in rank creates problems for both partners; these are studied, as are the problem of the couple's decision on pre-marital chastity, and the position of the heroine forced into an unwelcome match. A separate section describes the developing canon law of marriage at the period. This enables comparisons to be made between the romances and contemporary Church doctrine. Although the romances reflect some aspects of canon law, in many cases they reflect instead the matrimonial customs of the feudal aristocracy, which frequently conflicted with the pattern the Church was currently seeking to impose.

Thesis (M.A.)--Western Conservative Baptist Seminary, 1989. / Abstract. Includes bibliographical references (leaves 65-70).

Thesis (M. Div.)--Grace Theological Seminary, 1984. / Typescript. Abstract. Bibliography: leaves 47-52.

Thesis (M.A.B.S.)--Multnomah Biblical Seminary, 2006. / Includes bibliographical references (leaves 98-101).