This work attempts to trace back the models for the various Berenice stories in French literature. Two different trends seem to emerge. The first one is related to the unhappy relationship between Titus and Berenice, the Judaic queen of the first century A.D. The other goes back to the events of the Ptolemaic period when a series of queens also bear the name of Berenice. Present day literature tends thus to show a return to the facts that originally gave birth to the myth.

This thesis attempts to provide a complete textual analysis of Ivan Timofeyev's Vremennik. The first three chapters establish Timofeyev's biographical data, examine the extant manuscript and review prior research. Timofeyev's biography has been restored by putting together the data from earlier biographical studies and by utilising the information hidden within the text of Vremennik. The production of the extant manuscript should be dated to the 1650s rather than the 1630s. The remaining four chapters of this dissertation deal with the elements of Vremennik which were largely ignored by other scholars. Timofeyev expressed an outlook on the state based on his "Novgorodian vision", his understanding of Novgorod's role in the development of the new Russian state. I believe that this Novgorodian element is the key to the correct interpretation of Vremennik. Timofeyev also formulated on original concept of the "ideal tsar". He perceived a monarch's legitimacy not only on his hereditary rights but also on the basis of his moral behaviour, in a way creating a moral code for a Christian monarch. He viewed the events of Smuta as a total degradation of the country and attempted to provide the solutions by developing a distinct political theory. It was based on the traditional notion of a possibility of cleansing and redemption of the whole country through an adherence to the Christian doctrine and consequently a return to the paradise of pre-Smuta days. Timofeyev recognized his own apostolic mission of revealing the truth in order to facilitate this process.

No description available.

This composition is arranged for string ensemble (first and second violin, viola and cello), flute, oboe, piano, electric guitar, electric bass guitar, drum set and auxiliary percussion. Overall, the work follows a standard four-section format in a fast-slow-fastfast order. However, the individual sections experiment with the nested repeats form and with bifurcation of the Fibonacci Sequence to determine the length of the cells which make up the form. The individual sections display various styles including a Webern-like pointillism and Latin rhythms. The concept of non-narrative performance instructions is also experimented with in the work. Throughout the piece, projected (or otherwise displayed) words are to shown to the audience. These words along with the music are intended to comment upon the nature of the search for knowledge. The accompanying narrative details each of the four sections in regards to form, instrumentation, harmonic material and melodic content. The discussion at the end of the narrative covers the composer's impressions about the success of this musical experiment. / School of Music

This thesis uses a study of the collocation of words for treasure to address the question of the relationship between the conventionality and originality of Old English verse. Collocation will be defined as the tendency for words to appear together. Such a definition allows for the examination of patterns of repetition beyond the half-line while also including the half-line formula thereby including stylistic features which have been considered, negatively, as constraints and restrictions on the freedom of the Old English poet, as well as other stylistic features which have been considered positively, as evidence of the rhetorical skill of the Old English poet. Rather than restrict the number of poems which I study, I have chosen to restrict the number of words to five words (mađm, hord, gestreon, sinc and frætwe) for treasure. This restriction allows for a wide spectrum of Old English verse to be examined since the words appear widely throughout the corpus. I hope thus to avoid the tendency common in scholarship to study not the whole of Old English poetry but to focus on Beowulf and verse at one time thought to be at least partly heroic. With few exceptions, the study of the style of Old English verse has largely ignored meaning. The restriction of this study to five words will allow for comments on stylistic features to be drawn with reference not only to the needs of verse form but with careful attention to the subtlety of the semantic fields of the words involved. In Chapter One, I review past scholarship on the lexis and style of Old English Verse with particular emphasis on the question of conventionality and originality. Chapter Two examines the place of treasure in Old English verse. Chapter Three focuses on the semantic analysis of the five words for treasure. I devote attention to the referents of each word and also include an account of such semantic aspects as nuance, connotation and themes associated with each word. Chapter Four consists of a study of the lexical collocations associated with each of these five words for treasure. Chapter Five considers the implications of the collocations of words for treasure for the conventionality and originality of the style and lexis of Old English verse. The conclusion attempts to comment on the style and quality of individual Old English poems. Lexical collocation is an aspect of lexis and style which has been largely ignored and which offers a new vantage point from which to consider Old English poetics further.

Christian ethics are ecclesial. The aim of this study is to sustain this conviction in the case of St John Chrysostom. The pastoral concern "The Counsel against Despair" provides the interpretative key to his ethics. The full spectrum of his works, most of which are homilies, are examined in this study. The thesis begins with an account of the wider theological issues involved. This is particularly necessary because pastoral ministry has generally been regarded as peripheral to theology proper, and homiletical material has usually been dismissed as an improper source for understanding patristic ethics. In the main body of the thesis, the problem of despair is situated in Chrysostom's overall theological vision. The intrinsic connection of ethics to ecclesiology is explored through an analysis of the pivotal role which a community in mutual consolation and exhortation plays in the overcoming of moral impotence and moral confusion. The implications for the moral commitments of an individual are also examined. Attention is given throughout the analysis to the crucial points of departure between Chrysostom and those among his predecessors and contemporaries who maintain a more rational and volitional interpretation of ethics. A concluding chapter reflects on Chrysostom's contribution to the understanding of the nature of pastoral ministry in the modern age. An Augustinian and a post-Vatican II Roman Catholic approach to the problem of ecclesiastical discipline are analysed and found unsatisfactory. Chrysostom's line of reasoning offers a way to situate pastoral ministry in a wider moral framework. The thesis aims to show that homiletical material and the place of the affections in theological ethics should receive more attention from patrologists and systematic theologians.

The present work deals with establishing of the exact meaning of the technical terms used by al-Kindi in the longest of his extant philosophical treatises, The Letter on the First Philosophy. On many occasions, however, when the meaning of a term appeared to be obscure in the Letter, the evidence of al-Kindī's usage of such a term has had to be brought forward from his other philosophical works in order to elucidate its meaning as accurately as possible. / Much attention has been paid to the original significance of the terms that are al-Kindī's translation of Aristotle's philosophical vocabulary. In some instances, when the difference between the Aristotelian usage and that of al-Kindī appeared to be crucial (as for example, in case of the terms ή κοvιή άίσθησις (the common sense), and al-ḥiss al-kullī (the universal sense), both usages have been given in a detailed exposition. / Whenever helpful to clarify the meaning of the terms, the definitions of philosophical terms given by al-Tahānawī in the Ka shshaf, have been included with the definitions proper to al-Kindī. / Most of the philosophical terms have been analyzed in their proper philosophical contexts, which allows not only elucidating more distinctly their meanings but also delineating the main themes of al-Kindī's philosophy.

Transmutation is explored with respect to the sixteenth century text L'Idea del Theatro, by Giulio Camillo, linking the arts of alchemy, eloquence and divination. Alchemy establishes the doctrine of transmutation; eloquence is founded on the creative movement of deviation, while divination points to symbolization. The 'corporeal visions' of Camillo are set in opposition to the 'single eye' vision from which originate theories on perspective by the architects Leon Bastista Alberti and Sebastiano Serlio.

This study is intended to investigate the concept of pleasure as developed by Nasir-i Khusraw, a prominent Isma'ili philosopher and theologian of the fifth century hijrah. This concept seems to be one of the central themes of Nasir's thought system. / From Nasir's works, it appears that according to him the concept of pleasure is not simply an ethical problem but a cosmic principle active and functional on all the existential levels. Every being experiences pleasure in its specific way by performing the function assigned to it. Through this function or activity every being perpetuates its existence and preserves its well-being. On the sub-human levels i.e. mineral, vegetative and animal, the principle of pleasure is a driving force which enables these levels to preserve their respective well-being. However, from the human level till the level of the Universal Soul this principle gains an increasingly epistemological character as it is connected with the soul's activity of acquiring knowledge. / Nasir has extensively quoted and criticised Muhammad-i Zakariyya-yi Raji's views on pleasure. This situation has called for a comparative study of their concepts of pleasure in their respective metaphysical and historical contexts. This comparative study reveals that Nasir and Razi's concepts of pleasure are ultimately grounded in their metaphysical principles, and their interpretations of pleasure are influenced by Aristotelian and Platonic interpretations respectively, as these models suited their respective metaphysical world-views.

国立情報学研究所で電子化したコンテンツを使用している。