Comment parler de « la femme » ? En effet, ce thème sollicite bon nombre de discours qui n’appartiennent pas au même domaine scientifique et n’ont pas la même méthode. Quelle science doit donc être employée pour déterminer la hiérarchie des discours qui ont la différence sexuelle pour objet ? Quelle est la place de la philosophie dans la constellation des savoirs que le XIIIème siècle a vu se croiser à l’occasion d’un tel « thème » ? Que ce soit dans les discours universitaires d’Albert le Grand, de Thomas d’Aquin, de Bonaventure ou de Gilles de Rome, il appert que l’objet d’étude qu’est la « femme » est épistémologiquement cohésif. Les autorités comme Aristote, Galien, Avicenne et Averroès sont confrontées à Augustin, Pierre Lombard, Paul de Tarse et aux « Saintes Ecritures ». Est-ce donc à la Révélation de donner les principes des discours sur « la femme », ou bien à la médecine de discriminer ou de prouver les thèses morales et politiques concernant la différence sexuelle ? Chaque auteur semble avoir une réponse qui témoigne de son épistémologie sous-jacente et c’est la cohérence scientifique pour parler de la sexuation et, en définitive, de la femme, qui est visée par ces auteurs du Bas Moyen-Age. / How can we speak about « woman »? Indeed, many discourses refer to this subject without belonging to the same scientific field and without sharing the same methodology. Which science should be selected to determine the hierarchy of the discourse about sexual difference? What part did philosophy play in this subject among the manifold fields of knowledge of the 13th century? In the academical corpus of Albert the Great, Thomas Aquinas, Bonaventure, Giles of Rome and many others, the study of woman looks epistemologically cohesive. Authoritative voices such as those of Aristotle, Galen, Avicenna and Averroes are confronted with those of Augustine, P. Lombard, Paul, and with the “Holy Scriptures”. Is it hence up to the Book of Revelation to provide the principles underpinning the discourses on “woman”, or up to medical authorities to distinguish between or prove the moral and political theses on sexual difference? Each author’s answer to this question seems to testify to his underlying epistemology and it is the scientific consistency which characterizes the talk about the gender, and ultimately about the woman, which is targeted by these Late Middle Ages authors.

La pertinence des parcs naturels de petite superficie pour la conservation de la flore et de la faune est parfois remise en question. Les bilans floristiques historiques, c'est-à-dire la comparaison de la flore actuelle avec celle du passé, sont des outils efficaces permettant d'évaluer si la flore d'une aire protégée est plus vulnérable si ce territoire est de petite superficie. À cet effet, l'île Bonaventure, une constituante du parc national de l'Île-Bonaventure-et-du-Rocher-Percé, dans l'Est du Québec, constitue un bon endroit pour établir le bilan floristique d'un petit parc en milieu rural. La flore actuelle (recensée en 2007 et 2008) de cette île a été comparée avec la flore inventoriée de 1907 à 1967 (dernière année d'inventaires floristiques d'importance avant 2007). Diverses sources historiques (spécimens d'herbier, inventaires floristiques, mémoires) ont été consultées pour faire le bilan. Au total, 355 taxons (dont 18 % sont des taxons exotiques) avaient été identifiés sur l'île entre 1907 et 1967. En 2007 et 2008, 386 taxons (dont 24 % sont des taxons exotiques) ont été trouvés dans le parc. Des 355 taxons qui avaient été identifiés dans le passé, seulement 21 (6 % des taxons du total) n'ont pu être retrouvés. La flore de l'île s'est enrichie de 52 nouveaux taxons depuis 1967 (dont 52 % des taxons sont exotiques). L'île Bonaventure semble moins vulnérable aux pertes d'espèces indigènes et aux introductions de plantes exotiques que les petits parcs en milieu urbain. Pour bien protéger la flore de l'île, il faudrait remettre en bon état les sentiers du parc national de l'Île-Bonaventure-et-du-Rocher-Percé. Il serait important de créer des accès pour les touristes à des points de vue sur le golfe du Saint-Laurent dans le secteur ouest de l'île pour éviter le piétinement de différentes zones vulnérables. Il serait aussi intéressant de mettre en valeur l 'histoire et la flore du territoire le long du sentier Chemin-du-Roy. Enfin, l'accès à un site envahi par l'anthrisque sylvestre, une plante exotique envahissante, devrait être interdit pour ne pas favoriser la dissémination de cette espèce.

In this thesis, my purpose is to determine why Augustine’s theory of knowledge by illumination was rejected by Franciscan theologians at the end of the thirteenth century. My main methodological assumption is that Medieval accounts of divine illumination must be interpreted in a theological context, or with attention to a scholar’s underlying doctrines of God and of the human mind as the image of God, inasmuch as the latter doctrine determines one’s understanding of the nature of the mind’s cognitive work, and illumination illustrates cognition. In the first chapter, I show how Augustine’s understanding of illumination derives from his Trinitarian theology. In the second chapter, I use the same theological methods of inquiry to identify continuity of thought on illumination in Augustine and Anselm. The third chapter covers the events of the twelfth and early thirteenth centuries that had an impact on the interpretation of illumination, including the Greek and Arabic translation movements and the founding of universities and mendicant orders. In this chapter, I explain how the first Franciscan scholars transformed St. Francis of Assisi’s spiritual ideals into a theological and philosophical system, appropriating the Trinitarian theology of Richard of St. Victor and the philosophy of the Arab scholar Avicenna in the process. Bonaventure is typically hailed the great synthesizer of early Franciscan thought and the last and best proponent of traditional Medieval Augustinian thought. In the fourth chapter, I demonstrate that Bonaventure’s Victorine doctrine of the Trinity both enabled and motivated him to assign originally Avicennian meanings to philosophical arguments of Augustine and Anselm that were incompatible with the original ones. In the name of Augustine, in other words, Bonaventure introduced a theory of knowledge that is not Augustinian. In the fifth chapter, my aim is to throw the non-Augustinian character of Bonaventure’s illumination theory into sharper relief through a discussion of knowledge and illumination in the thought of his Dominican contemporary Thomas Aquinas. Although Aquinas is usually supposed to reject illumination theory, I show that he only objects to the Franciscan interpretation of the account, even while he bolsters a genuinely Augustinian account of knowledge and illumination by updating it in the Aristotelian forms of philosophical argumentation that were current at the time. In the final chapter, I explain why late thirteenth-century Franciscans challenged illumination theory, even after Bonaventure had enthusiastically championed it. In this context, I explain that that they did not reject their predecessor’s standard of knowledge outright, but only sought to eradicate the intellectually offensive interference of illumination, as he had defined it, which they perceived as inconsistent with the standard, in the interest of promulgating it. In concluding, I reiterate the importance of interpreting illumination as a function of Trinitarian theology. This approach throws the function of illumination in Augustine’s thought into relief and facilitates the effort to identify continuity and discontinuity amongst Augustine and his Medieval readers, which in turn makes it possible to identify the reasons for the late Medieval decline of divine illumination theory and the rise of an altogether unprecedented epistemological standard.

As part of a major defence review meant to streamline and re-prioritize the Canadian Armed Forces (CAF), in 1969, the Trudeau government decommissioned Canada’s last aircraft carrier, HMCS Bonaventure. The carrier represented a major part of Maritime Command’s NATO oriented anti-submarine warfare (ASW) effort. There were three main reasons for the government’s decision. First, the carrier’s yearly cost of $20 million was too much for the government to afford. Second, several defence experts challenged the ability of the Bonaventure to fulfill its ASW role. Third, members of the government and sections of the public believed that an aircraft carrier was a luxury that Canada did not require for its defence. There was a perception that the carrier was the wrong ship used for the wrong role. In sum, the decision to decommission the Bonaventure was politically attractive because of economic reasons, but was made based on strategic rationale.

Thesis (M.A.)--Catholic Theological Union at Chicago, 1996. / Vita. Includes bibliographical references (leaves [44]-47).

Cette thèse consiste dans l'analyse des diverses façons d'envisager l'hylémorphisme substantiel, au cours de la deuxième moitié du XIIIe siècle. La recherche a été structurée de manière à rendre compte des rôles joués par la matière, ainsi que des rapports assumés par elle, à l'intérieur de la pensée des philosophes étudiés. Dans la première partie, nous suivons l'engagement de Bonaventure dans la constitution d'un concept métaphysique de la matière indépendant de celui de la forme. Cette problématique mène à trois autres : l'idée divine de matière, la composition des anges et le thème de la création. Dans la deuxième partie, dédiée à la pensée de Thomas d’Aquin, les analyses sur la nature de la matière aboutissent au problème de la connaissance. En effet, l'intelligibilité impliquant nécessairement l'actualité, la matière ne peut être connue de manière directe. Chez Thomas, la matérialité représente le critère négatif de la connaissance. Dans la troisième partie, les sujets sont envisagés selon trois axes : historique, philosophique et doctrinal. Il s’agit de réfléchir fondamentalement à deux questions. D'abord, la détermination, par l’historiographie, de la mise en valeur du rôle de l’individu et des procédures de singularisation, à partir de la fin du XIIe siècle. Ensuite, le problème métaphysique du principe d’individuation avant les condamnations de 1270 et de 1277. Dans ce cadre, nous cherchons à saisir les rôles joués par la matière dans les conceptions de l'individuation, notamment chez Avicenne, Averroès, Bonaventure et Thomas d’Aquin. / The central issue of this thesis is the analysis of the different ways of considering substantial hylemorphism, during the second half of 13th century. The research was structured so as to account for the parts played by matter, as well as the relations assumed by it, in the thought of the studied philosophers. In the first part, we follow Bonaventure’s engagement with the creation of a metaphysical concept of matter, absolutely independent from the concept of form. These problems culminate in three others subjects: the divine idea of matter, the composition of angels and the topic of the Creation. In the second part, dedicated to Thomas of Aquin’s thought, the analysis on the nature of matter results on the problem of knowledge. Indeed, as intelligibility means necessarily an act, matter cannot be known in a direct way. In Thomas' philosophy, materiality represents the negative criterion of knowledge. In the third part of this thesis, the subjects are considered according to three axes: historical, philosophical and doctrinal. It is a question of addressing basically two questions. Initially, the determination, by historiography, of the highlighting of the role of the individual and the procedures of singularisation, since the end of 12th century. Then, the metaphysical problem of the principle of individuation before the condemnations of 1270 and 1277. In this context, we seek to seize the parts played by matter in the theory of individuation, especially in the philosophical thoughts of Avicenna, Averroes, Bonaventure and Thomas of Aquin.

Thesis advisor: Boyd Taylor Coolman / This dissertation offers a new systematic interpretation and retrieval of the theology and spirituality of the 12th century master Hugh of St. Victor, an interpretation centered on the Triune LORD’s unifying and reforming work in history in the three days of Jesus Christ’s dying, burial, and rising. Seen from the vantage of Hugh’s treatise On the Three Days, these ‘three days’ of Jesus Christ’s ‘Passover’ are, for Hugh, the plenary revelation of the Trinity in history – and so an eschatological disclosure – and are at once the soteriological and spiritual center of his theology. The work of the dissertation is, in part one, to explore the objective polarity of the LORD’s work in the three days. This entails an in-depth treatment of Hugh’s christology, including the currently contested and historically misconstrued territory of Hugh’s doctrine of the hypostatic union. Moreover, the project brings out the integral connections between Hugh’s doctrine of the hypostatic union and his soteriology of the re-formation of all of history in the three days. This triadic soteriological scheme in turn correlates to three degrees of theological language and of Triune self-revelation in history. The task of part two of the dissertation is to study the subjective polarity of Spirit-enabled human participation in Christ’s dying, burial, and rising. Hugh’s spirituality and practice of theology are explored as means of human re-formation unto wonder, wisdom, and charity – in short, unto mystical and ultimately eschatological union with God – through participation in the paschal mystery. These chapters thus systematize and explore aspects of Hugh’s thought as diverse as the communal formation at the Abbey of St. Victor, humility, study of the liberal arts and memorization of Scripture, theological meditation, allegorical and tropological biblical interpretation, works of charity, and the responsive eros of Hugh’s contemplative mysticism, all as means of sharing, by turns, in Christ’s dying, burial, and rising. The third and final part of the dissertation attempts a contemporary practice of Hugonian theology. It places the Hugonian theology retrieved in parts one and two in the context of the reception of Laudato Si’ in order to offer a christological and mystical companion to Pope Francis’ encyclical. It argues that the ‘ecological conversion’ for which Pope Francis calls, as a subjective participation in Christ, implicitly depends upon a robust enough objective christology to make the summons to particularly ‘ecological’ conversion coherent and compelling. Hence the contemporary eco-christologies of Sallie McFague and Celia Deane-Drummond are studied and adjudicated. Finally, on the basis of the gains accrued in the course of those eco-christological engagements, a renewed Hugonian christology and soteriology is proposed as a framework for and aid to the spiritual and moral implementation of Laudato Si’. Ecological conversion is itself, most properly, a process of human re-formation in the three days of Jesus Christ’s Passover, and hence practical efforts to teach and implement Laudato Si’ benefit from a Hugonian theological and spiritual approach. / Thesis (PhD) — Boston College, 2018. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Québec Université Laval, Bibliothèque 2018

The goal of this dissertation is to address the influence of the Greek Fathers on the metaphysics of St. Bonaventure. Specifically, it looks at John of Damascus' and Dionysius' influence on Bonaventure's doctrine of divine ideas. It is argued that the former's influence contributed decisively to shaping the Seraphicus' exemplarism by giving it a distinctively voluntaristic framing. The subject is treated both from a historical and theoretical point of view. Accordingly, attention is not paid exclusively to systematic connections between the different authors but also to the means of historical transmission and interpretation. In this respect, the heritage of the School of St. Victor and of the first Franciscan masters in Paris (Alexander of Hales and John de la Rochelle) as mediators of the Greek Fathers to Bonaventure is brought forward and explored.

This dissertation explores the development of the concept of synderesis between 1150 and 1450. In medieval moral psychology, synderesis referred to the innate capacity of the mind to know the first principles of natural law, or, alternatively, the will to follow these principles. But it was also interpreted as a mystical power of the soul, capable of uniting it to God. synderesis also appears in Late Medieval vernacular literature, as a character in moralising texts. By approaching synderesis from the point of view of conceptual history I synthesise these fields and explore how synderesis operated beyond the formal treatises of scholastic theology. Chapter two explores how synderesis developed in medieval scholasticism from Peter Lombard up to Thomas Aquinas. Chapters three and four explore how the mystical interpretation of synderesis first proposed by Thomas Gallus of Vercelli was incorporated into the mystical treatise Itinerarium mentis in Deum by Bonaventure of Balneoregio. Here, I analyse when, where and how Bonaventure integrated this mystical interpretation into his pre-existing moral-psychological interpretation of it and how his use of synderesis relates to the historical context in which the Itinerarium was written. I argue that synderesis should be seen as existing on a continuum of interpretations between moral psychology and mysticism. After Bonaventure and Aquinas, the concept undergoes a period of stagnation in academia, which is the subject of Chapter five. However, synderesis also appears in a number of non-academic texts in which the moral-psychological and mystical interpretations of the term coexist. Chapter six explores how Late Medieval vernacular authors drew on previous scholastic discussions of the concept. I focus here in particular on Guillaume de Deguileville's Le pèlerinage de l'âme, where synderesis appears not as the moral guide of the soul, but as the accuser of the soul before the court of heaven.