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Texte remanié de: Diss.--Philosophische Fakultät--Universität Köln, 1997. / Bibliogr. p. 530-558. Index.

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In the history of the philosophy of seventeenth century England, empiricism overshadows idealism, and the theological treatment of the thought of "old priest and new presbyter" is given preference. The Cambridge Platonists have been woefully neglected by philosophers and theologians alike. In this study we are primarily concerned with the rational theology of Benjamin Whichcote and his thought as reflected in the writings of his disciples and successors. It is natural that since he is the father of the Platonists, any thorough treatment of his life and thought will cast light upon the entire movement and its collective influence. Our purpose in this study is to bring Whichcote from a place of relative obscurity to a point of observation where the real man and his thought may be seen and examined. This being the burden of this study, the obvious place to begin is with the man himself. The clue to Whichcote's influence is to be found in his contemporary setting. A critical examination of his posthumous writings are in order since some works ascribed to him are spurious. Standing as he does at the head of a movement, it is essential to find Whichcote's place in the history of thought. He was not a systematic philosopher or theologian, but this does not minimise the pervasive influence of his thought upon his disciples and successors. He is a rational theologian who recognises truth from all spheres, but his intention is an apology for the Christian faith.

Thesis (Ph.D.)--Boston University. / The purpose of this dissertation is to compare the concepts of human freedom and bondage and the interrelationship of God's grace and man's free will in regeneration and salvation in the writings of Martin Luther and James Arminius. Luther seems to deny all free will to man in his salvation and insists that salvation comes by grace alone. Arminius affirms man's free will to accept or reject God's grace and believes that salvation is the product of God's grace and man's free will cooperating. Luther and Arminius agree that all men sin and become bound in sin in such a way that they are unable to obtain salvation without grace. Both agree that sinful man lacks spiritual freedom to do good which will merit salvation. Both allow that man enjoys some freedom coram deo. However Arminius clearly affirms man's freedom to accept or reject God's grace, while Luther makes room for such freedom through the paradox of grace, although he denies that man has a free will coram deo. The problem of man's freedom and bondage is traced through the history of Christian thought. The anthropologies of Luther and Arminius are then compared. Luther's principles of Sola Gratia et Soli Deo Gloria are explored. They make God and His Spirit the active agent in salvation and man becomes but the passive recipient of God's work in him. Arminius with his principle of man's free will affirms that there are two active agents in man's salvation, God's grace and man's free will. Then an attempt is made to resolve these apparent differences by comparing the monergistic idea of a paradox of grace with the synergistic argument for free will. Finally, problems posed by these two views are summarized and criticised and a reconstruction of Luther's teaching of the will in bondage is attempted. [TRUNCATED]

Th.--Théol.--Helsinki, 1974. / Bibliogr. p. 236-245. Index.

In the Deutsche Poemata the word Tod and its variant forms appear in over 130 different poems. The word may appear more than once in the same poem. Despite the frequency of this word, its use has not previously been researched in depth. Secondary sources fall into five basic catagories: l. the use of the word Tod is ignored completely; 2. its use may be isolated to borrowings from Roman Literature; 3. its use is Petrarchan; 4. if comprehensible at all, it is an expression of Fleming's Christian philosophy of nature; 5. Fleming's use of the word is typical for the entire Baroque era. This thesis attempts to show that Fleming's use of the word is predictable according to certain patterns. With only a few exceptions, Fleming retains the concrete meaning of the word. The word, however, becomes a series of motifs. The series of motifs builds a weltanschauung. This philosophy is expressed in Fleming's conception of God, Christ, nature, the cosmos and the loved-one. God is immanent, but He also intervenes directly in human affairs. In recognition of divine intervention, Fleming believes in an animi tranquillitas. Fleming also believes in a unification of the microcosm and macrocosm. There are strong Stoic elements in this Christian philosophy of nature. Although it cannot definitely be proven that Fleming was a believer in Stoicism, certain concepts of death are similar to those of the Stoic philosophers. The philosophy of nature, the cosmos and ever-changing human destiny is expressed throughout the Deutsche Poemata. Fleming's use of Petrarchan elements is isolated, however, to his love poetry. By limiting the use of Petrarchism to the love poetry, Fleming rejects the religious Petrarchism of Sarvievsky and Spee. Some themes are borrowed from the rhetorical structure of the memento mori. But, in contrast to the memento mori, Fleming does not show any strong influence from the Erbauungsliterature. The Roman influence usually does not extend beyond a borrowing of naked motifs. The Latin expression is used to elicit a certain effect but the original context, although understood, is not retained in Fleming’s poem. The original form is given free expression. The thesis also investigates Fleming’s views on the Thirty Years war and its destruction of Germany. The war hero has a significant place in Fleming's concept of Heaven; however, Fleming always expresses a disdain for the tragedy of war, and he seeks peace. Death motifs are integrally connected to Fleming's view of the poet and his creation. The thesis also shows how Fleming's conception of his own death relates to his philosophy of the tranquil acceptance of divine intervention. Several different themes, systems and philosophies are joined together by Fleming into a clearly conceived, if somewhat eclectic weltanschauung. In general, Fleming's use of death motifs is subjective, even though material may be borrowed from traditional sources.

André Du Laurens (1558-1609), professeur à la prestigieuse Université de Montpellier et futur premier médecin de Henri IV, fait publier en 1594 les Discours de la conservation de la vue, des maladies mélancoliques, des catarrhes et de la vieillesse. C’est dans ce recueil que se trouve Le second discours des maladies mélancoliques et du moyen de les guérir, le pendant français de l’Anatomy of Melancholy de Robert Burton, et la première monographie sur le sujet dans notre langue. Ce manuel pratique synthétise, à la fin de l’Humanisme, le savoir médico-moral sur le traitement de l’illusoire « humeur noire », réputée projeter les esprits affaiblis dans la prostration, la démence et la pulsion suicidaire. L’ouvrage mêle des descriptions pathologiques insolites à des anecdotes pittoresques et des ordonnances saugrenues, le tout en une langue transparente, libérée des tics de l’écriture érudite. Tombé dans l’oubli après de nombreuses rééditions et traductions à travers tout le Grand Siècle, nous l’offrons aujourd’hui pour la première fois au lecteur moderne qui y verra comme un bréviaire plaisant venu de la préhistoire de la psychopathologie et offrant un jour inattendu et indispensable à la généalogie de nos inquiétudes et de nos mélancolies modernes. / It is in 1594 that André Du Laurens (1558-1609), professor at Montpellier University and future physician to Henri IV first published his Discours de la conservation de la vue, des maladies mélancoliques, des catarrhes et de la vieillesse. The Discours des maladies mélancoliques [A Discourse of Melancholic Diseases], which forms part of this volume, is the first medical guide book on melancholy written directly in French. Appearing at the end of the Renaissance, it synthesizes fifteen centuries of medical and moral knowledge on the treatment of the dreaded and yet illusory black bile, thought to be at the origin of numerous fears, sorrows, dementia and suicide attempts. It also represents the French source of (and counterpart to) Robert Burton’s Anatomy of Melancholy, which was to be published only three decades later (1621). Du Laurens’ work brings together odd and often hilarious pathological descriptions with improbable therapies and prescriptions in a language which is easy to understand, and far removed from the complex medical jargon. Reprinted throughout the 17th century, but forgotten thereafter, we now present the modern reader with this unusual medical treatise from the prehistory of psychopathology, a text that will help us better grasp and understand the long genealogy of all our sorrows and modern melancholies.

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