Basel, Phil.-hist. Diss. (Nur in beschr. Anzahl f. d. Austausch.) - Auch im Buchh. als : Basler Studien z. deutschen Sprache u. Literatur. H. 9.

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Dissertation--Philosophische Fakultät--Köln, 1976. / Bibliogr. p. 402-410.

This thesis is first and foremost the result of my grappling with the works of Meister Eckhart. Accordingly, I intend to present here my reading of Eckhart's thought. This reading, my struggle to interpret the Meister, was, from the beginning, however, motivated by the aim to join a certain conversation. This conversation is what I have come to know as 'Christian philosophy'. I am new to the circles of those who admit to be participating in this scandalous project, yet already I have become quite aware of the controversy pervading this notion. It comes to the fore not only in the critical voices from the 'outside', questioning its meaning, relevance and legitimacy, but also in a lack of 'internal' consensus concerning its entailments. This is not necessarily a point of criticism on my part. In fact, I am much a proponent of conversations or projects that have an openness to them and lack clear cut deliminations. It does, however, make a brief apologia in preparation to this thesis necessary. I have no ambition whatsoever to state here what Christian philosophy is or should be. God forbid! I merely deem it important to place my project in context, and for that purpose I intend here to point out to the reader the direction I am facing. Thus, what needs to be clarified at the outset of my argument is that particular understanding of Christian philosophy this thesis intends to engage. The question here is, where and how to locate the conversation this thesis hopes to join. [from Prologue, p. 3]

This thesis is an examination of the use Edward III made of various resources at his disposal in order to patronize a number of individuals destined for the parliamentary peerage or beyond. Primarily through a judicious use of escheats, forfeitures and expectancies, though also through his control over the marriages of his tenants-in-chief, Edward managed to endow a considerable number of new men with properties both suitable to their existing estates and commensurate with their new ranks. Edward's use of these sources, along with temporary forms of patronage such as wardships, annuities, offices and smaller token forms of favour, unsurprisingly sparked a considerable amount of contemporary reaction. However, unlike previous favourites, though Edward's new men did have to contend with a substantial amount of opposition at an individual level - especially in the law courts - popular reaction in general was surprisingly mute. Though there were instances when these men were singled out for criticism, for the most part landed society as a whole, and the established nobility in particular, received them with a degree of toleration rarely exhibited to parvenus. In part due to Edward's use of propaganda, but also to the terms on which he granted out a large portion of the patronage, Edward's new creations were seen as complementing rather than threatening the existing order. Indeed, it was Edward himself who may be said to have limited the powers of his 'new nobility' not only by making them dependent on his goodwill, but also by not allowing for much of the patronage granted out to remain out indefinitely. In the end, then, this thesis is about the first coherent realization by an English monarch of the importance of controlling the composition of the parliamentary peerage at a time when its membership was becoming increasingly predetermined.

Orientador: Francisco Benjamin Souza Netto / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T00:50:09Z (GMT). No. of bitstreams: 1 Raschietti_Matteo_M.pdf: 710891 bytes, checksum: fca9a5e7fd2be876b23c19938740d7a9 (MD5) Previous issue date: 2004 / Resumo: ¿Fundo da alma¿ (Grund der Seele) é uma das muitas expressões que em Eckhart indicam, antes de tudo, a realidade mais verdadeira e profunda do ser humano. É o ser do homem enquanto homem, o homem universal, a natureza humana. Mas, enquanto ser, e pelo fato de que ¿esse est deus¿, é também o ser de Deus no homem, do homem em Deus ¿ portanto o fim da alteridade do ser. No fundo da alma não há nem representações nem modos, mas apenas Deus: e não o Deus determinado, mas o ¿Deus sine modis¿, a Divinitas (Gottheit) que é o Deus verdadeiro, o uno que está acima de todas as contradições. Essa presença de Deus é a geração no homem, pelo homem e por Deus, do logos, do Filho (Gottesgeburt). O tema da geração é desenvolvido a partir da reflexão trinitária, mas estende-se além do dogma. Para ilustrar as etapas do percurso racional de Meister Eckhart e compreender o significado da geração eterna do logos, esta dissertação analisa quatro questões fundamentais do pensamento de Eckhart a partir do poema Granum sinapsis, que condensa os aspectos principais da sua especulação filosófico-teológica: o conceito de uno e de ser, o conceito de alma, a questão do tempo, o nascimento do logos no fundo da alma. A mensagem de Eckhart revela a urgência de restabelecer o equilíbrio e o ritmo vital de exterioridade e interioridade, de unidade e multiplicidade, junto com a necessidade de redescobrir as riquezas escondidas no fundo da alma, para transformar as relações humanas que, somente por uma renovação interior dos indivíduos, podem ser salvas / Abstract: The ground of soul (Grund der Seele, in german) is one of the several expressions that, in Eckhart¿s thought, points to, first of all, the deepest and truthfull reality of the human being. He¿s the man being as man, the universal man, the human nature. But, as he is a being, and for the reason that ¿esse est deus¿ (the being is God), is also the being of God into the man, and of the man in God ¿ therefore, the end of being alterity. In the ground of soul there are neither representations, nor ways, but only God: He¿s not the God determined, however, but the ¿Deus sine modis¿ (God without ways), the Divinitas (Gottheit, Divinity) that is the true God, the One that¿s above all contradictions. This presence of God is the generation into the man, by the man and by God, of logos, the Son (Gottesgeburt, God¿s borning). The theme of generation is developed from the trinity reflexion, but extend itself over the dogma. In order to show the stages of Master Eckhart¿s rational journey and understand the meaning of the logos¿ eternal generation, this dissertation analyses four fundamental questions of Eckhart¿s thought, starting from the poem Granum sinapsis, which condenses the main issues of his philosophical and theological speculation: the concept of one and being, the concept of soul, the issue of time, the birth of logos in the ground of soul. Eckhart¿s message reveals the urgency to restore the balance and the rhythm of life between exteriority and interiority, unity and multiplicity, with the need to rediscover the richness hidden in the ground of soul, to transform human relationships that can only be saved through the inner renovation of the individual / Mestrado / Mestre em Filosofia

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This thesis is a full political biography of Alice Perrers, the mistress of Edward III from the early 1360s until his death in June 1377 and mother to three of his children. It argues on the basis of the progression of her career that after the death of Edward's queen consort Philippa of Hainault in August 1369 Alice was able to extend the scope of her power and influence to the point that she became a ‘quasi' or ‘uncrowned' queen and, consequently, that her contribution to the political crisis of the 1370s can only be fully understood in terms of queenship. More generally, despite the recent increase on work on Alice, this study suggests that her life deserves a more thorough and nuanced appraisal than it has so far received. Various aspects of Alice's life are explored: her birth, family and first marriage; her early years as Edward III's mistress; the change in her status after Philippa of Hainault's death; her commercial activity as a moneylender and businesswoman; her accumulation of a landed estate and moveable goods; what happened to her in the Good Parliament; her trial in 1377; her marriage to William Wyndesore; and her life after Edward III's death. By examining Alice's career in this fashion it is shown that she took a leading role in the court party during the 1370s. Ultimately, by taking the original approach of applying ideas about queenship to a royal mistress this thesis demonstrates that Alice was perceived to have ‘inverted' or undermined the traditional role that the queen played in complementing and upholding the sovereignty and kingship of her husband, something that has implications for the wider study of not only mistresses, but also queens and queenship and even male favourites.

Cecco d'Ascoli (1269?-1327), was burned at the stake in Florence as a heretic on 16 September, 1327. The Inquisitor also set aflame his texts: a Latin textbook on astronomy and Acerba, a 4867 verse "scientific epic" written in his particular Italian vernacular. The Inquisitor also banned the possession of either text on pain of excommunication. Despite the ban, the texts survived and even flourished. However, Acerba never engaged the public to the extent that the tragedy suffered by the text's author has. For almost seven hundred years, this "anti-Comedy" has gone largely uninterrupted due to the difficulty of the language, an enigmatic hybrid of several vernaculars, and due to the difficulty of the content, technical medieval science written in verse by an author habituated to syncopating his arguments for a university audience familiar with the material. In this dissertation, I provide a reading of the two most difficult chapters, Acerba I.i and I.ii, where Cecco sets forth his system of "applied astrology" that serves as a General Unifying Theorem to explain all phenomena in the cosmos. In Acerba, Cecco presents a cosmos bound tightly together by principles of interactions that I term "applied astrology", his Grand Unifying Theorem that unites God, angels and humanity. Just as twentieth and now twenty-first century physics tries to find a "Theory of Everything" that can account for both quantum mechanics and general relativity, theories that seem mutually exclusive, Cecco's intellectual goal was to unite a theory of causative astral influences and independent human intellects. The crux of the problem is this: if we believe that astral influences alter earthly life, how can we claim that we, as humans, are independent agents? Cecco wants to account for astral influences, which he sees as a link between man and God, and save free will, and this forms the base of his ethical theories expounded throughout Acerba but especially in Acerba I.i and I.ii. These chapters are thus key to understanding the entire work. To arrive at an understanding Acerba requires a summation of Cecco's life, an understanding of the intellectual and cultural stakes in his work and a thorough knowledge of his scholastic commentaries in Latin. These, written specifically to make medieval astronomy comprehensible to fourteenth-century undergraduates, are a clear prose exposition of the same "system of everything" that he sets out in Acerba. Before I approach the poem, I will review the content of his Latin prose. Once the basic features of his applied-astrological system are understood, we will then be in a position to understand this notoriously difficult text and examine the merits of Cecco's solution to the problem of free will and material determinism.

by Michael Athans. / Bibliography: leaf [3]. / "August 1983." / Supported by the Office of Naval Research under Grant ONR/N00014-82-K-0582 NR 606-003 NASA Ames and Langley Research Centers under Grant NGL-22-009-124