Thesis (Ph. D.)--Catholic University of America, 1935. / Includes bibliographical references (p. xiii-xv).

Thesis (Ph. D.)--Catholic University of America, 1936. / "Select bibliography": p. xiii-xvi.

El presente informe tiene por objetivo comprender el surgimiento del funcionalismo como teoría, y desde allí, abordar qué ocurre en su desarrollo, para llegar a delinear las razones que pudo haber tenido Putnam para abandonar el funcionalismo, planteando como opción el sociofuncionalismo, que, desde su génesis, ya no es una teoría plausible. El afán es el de unir cabos en el cambio de perspectiva que se puede leer en los textos de Hilary Putnam, quien formaliza el funcionalismo para llegar a convertirse con el tiempo en uno de sus más ávidos críticos.

"Hilary Putnam conteste vivement ce qu'il appelle la "dichotomie fait/valeur". Il nuance toutefois en avoir contre une dichotomie fait/valeur, mais pas contre une distinction fait/valeur. Le problème est que Putnam n'est jamais clair sur la différence qu'il perçoit entre "distinction" et "dichotomie" fait/valeur. Cela a pour conséquence que le lecteur qui reconnaît la force des arguments de Putnam ne sait pas trop ce à quoi il doit renoncer après sa lecture. J'entreprends dans ce mémoire de lever cette ambiguïté. En exposant et analysant les principaux arguments de Putnam, et en tirant ensuite les conséquences qui en découlent, je détermine quel impact ceux-ci ont sur la distinction fait/valeur telle qu'elle est habituellement employée. Cela me permet de constater que l'impact réel des arguments de Putnam sur la distinction fait/valeur est très faible."

Thesis advisor: Brian P. Dunkle / The reception of the Mosaic Law was a source of perplexity for ancient Christians. The New Testament cites several of the laws set forth in the Books of Exodus, Leviticus, Numbers, and Deuteronomy (Mt 5:27, Lk 10:25-27, and 1 Cor 9:9-10). Yet the New Testament also suggests that the Mosaic legislation has been mitigated or abrogated (Acts 10, Rom 7:14, and Heb 10:1). Justin Martyr and Irenaeus of Lyon recount second century debates with Marcionites and Valentinians concerning the status of the Mosaic Law in ancient Christianity. This dissertation analyzes how similar debates played out in third and fourth-century interpretations of Psalm 118, an alphabetical acrostic whose 176 verses praise God’s laws (νόμος), commandments (ἐντολή), ordinances (δικαίωμα), testimonies (μαρτύριον), and judgments (κρίμα). Judith Lieu’s question – “Whose Marcion?” – provides a critical point of departure for this study, which focuses on how patristic authors conceptualized and attacked their own conceptions of “Marcion,” rather than on Marcion as an historical figure. Thus, Origen’s extant fragments from his commentary on Psalm 118, the earliest that survives, should be read within the context of his anti-Marcionite, Caesarean, exegetical homilies on the Books of Exodus, Leviticus, and Numbers. Using hermeneutical methods that systematize his attacks on Marcion, Origen inaugurated the anti- Marcionite tradition of interpretating Psalm 118 by emphasizing the figurative interpretation of the Mosaic Law, God’s role in teaching it, and the possibility of spiritual progress through understanding and acting on it. Origen, drawing on Philo of Alexandria’s figurative interpretations of the Pentateuch, responds to the Marcionite challenge by describing the contemplation of the Mosaic Law as a foundation for Christian ethics. During the fourth century, two western bishops – Hilary of Poitiers and Ambrose of Milan – received and developed Origen’s anti-Marcionite interpretation of Psalm 118. This study argues that both Hilary and Ambrose retain the anti-Marcionite orientation of Origen’s commentary and respond to the emergent threat posed by the Manichaeans, who in turn received and developed the Marcionites’ antinomian challenge. Hilary builds on Origen’s exegesis of Psalm 118 by describing divine law as a remedy for infirmitas. Hilary’s Tractatus on Psalm 118 recapitulates the main themes of Origen’s interpretation while giving greater emphasis to themes of theological anthropology. Rather than contemplation, Hilary calls for “exercise” (μελέτη/exercitiō) in the law as a means of Christian formation. Unlike his predecessors, Ambrose explicitly attacks Marcion in his Expositio on Psalm 118, unveiling the anti-heretical bearings of the tradition inaugurated by Origen. Ambrose comments on Psalm 118 within the liturgical context of offering post-baptismal catechesis to neophytes. Ambrose builds on Origen’s exegesis of Psalm 118 by describing David – the author of the Psalter – as an exemplary exegete of the figurative sense of the Mosaic Law. For the benefit of the neophytes, Ambrose contrasts David’s understanding of the Mosaic Law with the misunderstandings of the Marcionites, Manichaeans, and Jews. This study shows that the anti-Marcionite tradition of commenting on Psalm 118 was ultimately overshadowed in the fifth century and afterwards by Augustine’s anti-Pelagian Enarratio in Psalmum 118. Yet the anti- Marcionite tradition – which teaches Christians to read and profit spiritually from the Mosaic Law – is worthy of recovery. / Thesis (PhD) — Boston College, 2024. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

A Research Report submitted to the Faculty of Arts, University of the Witwatersrand, Johannesburg, in fulfilment of the requirements for the degree of Master of Arts / The Epistemological Realist (ER)project, recently initiated by John McDowell in Mind and World and Hilary Putnam in his 1994 series of Dewey Lectures, is an extremely promising one. This project aims to show how a 'commonsense realism' about the world and our relationship to it can be made tenable in a philosophical climate increasingly dominated by various forms of anti-realism. At least part of the reason for the prevalence of anti-realism is the unsatisfactory way in which realism has traditionally been developed. Epistemological Realism departs from Traditional Realism in at least three key areas: (a) its account of how perception enables empirical knowledge, (b) its account of perception itself and (c) its account of how our empirical knowledge claims bear on reality. The ability of the ER theorist to give perfectly satisfactory accounts of (a)-(c) does much to reinstate 'commonsense realism' as a philosophically respectable position. Epistemological Realism 'commonsense realism' Traditional Realism antirealism perception empirical knowledge reality John McDowell Mind and World Hilary Putnam / AC2017

Thesis (M.A.), Memorial University of Newfoundland, 1998. / Bibliography: leaves 130-131.

Thesis--Catholic University of America. / Description based on print version record. "Select bibliography": p. xvi-xix.

Thesis (Ph. D.)--Catholic University of America, 1934. / Includes bibliographical references (p. xi-xiv).

Thesis (Ph. D.)--Catholic University of America, 1938. / Bibliography: p. xv-xviii.