Thesis (M.A.) Brigham Young University. Department of History. / Electronic thesis. Also available in print ed.

Thesis (Ph. D.)--Ohio State University, 2005. / Title from first page of PDF file. Includes bibliographical references (p. 210-224).

Ce doctorat croise les apports de deux champs historiographiques distincts : l’histoire de la criminalité et de la justice et l’histoire des communautés régulières au Moyen Âge. Il analyse la criminalité interne au cloître, commise par des religieux à l’encontre de leurs confrères du XIIe siècle à la fin du XVe siècle (violence, homicide, vol...). Dans une perspective comparatiste, il s’intéresse aux communautés d’hommes et de femmes, qu’elles appartiennent à un ordre (Cluny, Cîteaux, Prémontré, Chartreux), ou à une nébuleuse moins définie sur le plan juridique, comme les moines adoptant la règle de saint Benoît ou les chanoines réguliers vivant sous la règle de saint Augustin. L’étude embrasse l’ensemble de l’Occident, mais la majorité des cas criminels recensés concernent les royaumes de France et d’Angleterre. L’analyse des pratiques criminelles, du profil des coupables et des victimes, des circonstances et des motivations du crime invite, tout d’abord, à interroger la porosité du cloître aux valeurs de la société laïque médiévale. Cette analyse révèle que les idéaux monastiques exaltant l’humilité, la maîtrise de soi et le primat du pardon entrent parfois en conflit avec la nécessité de défendre son honneur en recourant à la vengeance. Le doctorat étudie, par ailleurs, le fonctionnement d’une justice régulière, qui est à la fois disciplinaire et administrative, pénitentielle et pénale. À partir du XIIe siècle, la correction des criminels dépasse la sphère interne du monastère pour être prise en charge par les instances supérieures des nouvelles structures d’ordre, comme le chapitre général, ou de l’Église (évêques, offices pontificaux). Entre le XIIe et le XVe siècle, se met en place un véritable système judiciaire et pénal. Dans le même temps, si la correction vise à préserver l’intégrité de l’Eglise en évitant le scandale, elle recherche aussi l’amendement du coupable, toujours susceptible d’être absous et réconcilié. / This thesis weaves together two distinct historiographical strands: research on crime and criminal justice and that on religious orders and communities. It offers an analysis of criminality in the cloister, by examining crimes committed by religious against other religious (forms of violence, homicide, theft…), from the 12th to the 15th century. A comparative framework allowed for a comprehensive study of male and female religious, belonging to orders such as Cluniacs, Cistercians, Premonstratensians and Carthusians or to a less juridically defined communities, i.e. the monks, who followed the rule of St Benedict, or the Regular Canons, who lived according to the rule of St Augustine. The scope is European with a special interest in French and British kingdoms. A study of criminal practices, the profiles of offenders and victims, the circumstances and motivations of the crime reveals the permeability of the monastery to worldy attitudes. Indeed, monastic ideals, which exalt humility, self-control and forgiveness, at times came into conflict with the individual’s desire to defend his/her honour by seeking revenge. Finally, the present study focuses on the way monastic justice operated – which is, simultaneously, disciplinary and administrative, penitential and penal. By the 12th century, monastic delinquents had ceased to be disciplined only by the abbot and were examined and chastised by new monastic authorities of the religious orders (general chapter, definitorium) or by the bishop or the pope. From the 12th to the end of the 15th century, the religious orders and communities developed a judicial and penal system. Nevertheless, if the correctio was aimed at preserving the Church’s integrity by avoiding scandal, it also sought to amend the culprit, whose absolution and reconciliation to community remained the ultimate goal.

This dissertation investigates the changes in the legal, economic and political status as well as the topographical location of the monasteries in Constantinople between the fourth and the ninth centuries. Roughly from the late fourth up until the end of the sixth century, there was a gradual increase in the number of monasteries. This trend was counterweighted by almost complete silence in the sources throughout the seventh and the eighth centuries. The ninth century, however, constituted a return to the trend of the early centuries. Monks and monasteries "returned" to the city with a vengeance. This "return" was inevitably linked to the prevailing conditions during the previous centuries marked by, first, the final decline of the late Roman world and its institutions, and second, the Iconoclast controversy in Byzantium between the early eighth and the mid-ninth centuries. Overall, following primarily the evidence preserved in the vitae and the acts of the councils, one can conclude that, by the end of the ninth century, the integration of the monks into Byzantine society was complete. The monasteries had become an integral part of Constantinople and its Christian topography.

This thesis is concerned with the formulation of a suitable notion of monotonicity of discrete and continuous-time dynamical systems on Lie groups and homogeneous spaces. In a linear space, monotonicity refers to the property of a system that preserves an ordering of the elements of the space. Monotone systems have been studied in detail and are of great interest for their numerous applications, as well as their close connections to many physical and biological systems. In a linear space, a powerful local characterisation of monotonicity is provided by differential positivity with respect to a constant cone field, which combines positivity theory with a local analysis of nonlinear systems. Since many dynamical systems are naturally defined on nonlinear spaces, it is important to seek a suitable adaptation of monotonicity on such spaces. However, the question of how one can develop a suitable notion of monotonicity on a nonlinear manifold is complicated by the general absence of a clear and well-defined notion of order on such a space. Fortunately, for Lie groups and important examples of homogeneous spaces that are ubiquitous in many problems of engineering and applied mathematics, symmetry provides a way forward. Specifically, the existence of a notion of geometric invariance on such spaces allows for the generation of invariant cone fields, which in turn induce notions of conal orders. We propose differential positivity with respect to invariant cone fields as a natural and powerful generalisation of monotonicity to nonlinear spaces and develop the theory in this thesis. We illustrate the ideas with numerous examples and apply the theory to a number of areas, including the theory of consensus on Lie groups and order theory on the set of positive definite matrices.

Pure Yang-Mills amplitudes with all external gluons carrying positive helicity, known as all-plus amplitudes, have an especially simple structure. The tree amplitudes vanish and, up to at least two loops, the loop-level amplitudes are related to those of N = 4 super-Yang-Mills (SYM) theory. This makes all-plus amplitudes a useful testing ground for new methods of simplifing more general classes of amplitudes. In this thesis we consider three new approaches, focusing on the structure before integration. We begin with the planar (leading-colour) sector. A D-dimensional local-integrand presentation, based on four-dimensional local integrands developed for N = 4 SYM, is developed. This allows us to compute the planar six-gluon, two-loop all-plus amplitude. Its soft structure is understood before integration, and we also perform checks on collinear limits. We then proceed to consider subleading-colour structures. A multi-peripheral colour decomposition is used to find colour factors based on underlying tree-level amplitudes via generalised unitarity cuts. This allows us to find the integrand of the full-colour, two-loop, five-gluon all-plus amplitude. Tree-level BCJ relations, satisfied by amplitudes appearing in the cuts, allow us to deduce all the necessary non-planar information for the full-colour amplitude from known planar data. Finally, we consider representations satisfying colour-kinematics duality. We discuss obstacles to finding such numerators in the context of the same five-gluon amplitude at two loops. The obstacles are overcome by adding loop momentum to our numerators to accommodate tension between the values of certain cuts and the symmetries of certain diagrams. Control over the size of our ansatz is maintained by identifying a highly constraining, but desirable, symmetry property of our master numerator.

No description available.

This thesis examines John Cassian's attempts to influence the course of Gallic asceticism through the medium of his first ascetic work, De institutis coenobiorum et de octo principalium vitiorum remediis, I-IV. Rather than viewing Cassian as a cloistered, proto-Benedictine monk or an inept monastic legislator, it attempts to locate him in his broader, Late Antique context. The thesis first argues that the traditional view which holds that Cassian was a monk/abbot of Marseilles is flawed; in fact Cassian wrote his ascetic works while living in the province of Narbonensis Secunda and only moved to Marseilles sometime after AD 430. The thesis then turns to a consideration of the strategies Cassian employed to win a hearing for his ascetic works. It examines how he played on his own experience as the quality that gave him the right to overrule both native Gallic ascetic experiments and the works of other western ascetic writers. It also examines how Cassian created a semi-mythical set of monastic laws (the instituta Aegyptiorum) and used this construct as an additional source of authority for his recommendations. Having established Cassian's method for winning a hearing for his work, the thesis then examines what Cassian offered that was in some way different from the practices offered by his contemporaries. The most important difference was Cassian's emphasis on a literal renunciation of all ties with the world before someone could enter the ascetic life. Finally, this thesis argues that a proposal made by Owen Chadwick in 1968, that certain chapters in Book III of De institutis were later forgeries, is indeed correct. This is demonstrated by examining these chapters in the broader context of Cassian's thought and work. This traditional, textual analysis is then followed by a computerized stylometric study of the disputed passages, which confirms the likelihood that these chapters were written by someone other than John Cassian.

La diversité des ordres juridiques, ainsi que leur multiplication, ont engendré un besoin croissant d'articulation entre eux. Les seuls mécanismes de coordination ne suffisent plus et s'accompagnent désormais de méthodes d'interaction plus active, durant l'instance et à l'issue de l'instance, formant un tout qu'est le phénomène de coopération judiciaire. Derrière l'analyse de la diversité des méthodes de coopération employées dans l'ordre international (commission rogatoire, notification des actes de procès à l'étranger, extradition, exequatur), et dans l'ordre européen mû par le principe de reconnaissance mutuelle (mandat d'arrêt européen, reconnaissance des décisions civiles et pénales, décision d'enquête européenne), l'étude révèle une unité profonde de la notion de coopération. Les critères de celle-ci, analysée comme un acte de procès, accompli librement par un ordre juridique, à la demande d'un autre, pour les besoins d'une procédure relevant de l'ordre juridique requérant, permettent de remonter à son essence. Elle est un processus d'aide réciproque, fondé sur la réciprocité et dont la finalité de résolution d'un litige transfrontalier dicte les offices respectifs des juges requérant et requis. / The diversity of legal orders and their multiplication have led to a growing need to articulate them. Mechanisms of coordination are no longer sufficient and are complemented by more active methods of interaction both during proceedings in court and upon their completion, thus forming an integral whole, known as the phenomenon of judicial cooperation. Behind the analysis of the diversity of the methods of cooperation that are implemented in the international order (letters rogatory, service of process, extradition, exequatur) and in the European order by virtue of the principle of mutual recognition (European arrest warrant, recognition of civil and criminal judgments, European investigation order), the thesis reveals a prefound unity of the notion of judicial cooperation. Its criteria, analysed as procedural act, free/y accomplished by one legal order upon the request of another, for the needs of judicial proceedings pending before or ended in the requesting legal order, allow to trace the essence of judicial cooperation. At the core of judicial cooperation lies the process of mutual aid, based on reciprocity for the purposes of resolving a transborder litigation, and which defines respective powers of the requesting and the requested judge.

Esta dissertação tem como tema o martírio cristão em escritos mendicantes no século XIII. Busca aprofundar reflexões sobre a temática martirológica da seguinte maneira: primeiramente, posiciona o martírio em relação a outros tipos de morte, destaca os fatores de aproximação e distanciamento entre o morto comum e o mártir e levanta, a partir da análise dos conceitos de “sagrado” e “violência”, duas hipóteses explicativas para a diminuição de canonizações oficias de mártires no século XIII. Uma trata dos problemas em torno do sujeito que executa o papel ativo na cena do martírio, ou seja, o assassino. Outra reflete sobre dispositivos de controle da violência e a possibilidade de terem diminuído o status oficial do mártir. Após, visa analisar como os conceitos de martírio e mártir eram trabalhados nos escritos das ordens franciscana e dominicana e como se distanciavam de alguns conceitos que antecederam essas ordens. A partir da história intelectual, percebe-se que em alguns momentos após as perseguições aos cristãos no âmbito do Império Romano, a morte deixou de ser exigida, sendo enfatizado o sofrimento para a configuração do mártir. Os mendicantes efetuam um retorno à exigência da morte. Por último, centra a atenção sobre Pedro de Verona, mártir dominicano morto em 1252 e canonizado em 1253. Propõe-se, por um viés de antropologia histórica, analisar as relações de intercâmbio em que o frade foi visto como participante pelos produtores dominicanos de textos sobre sua vida, morte e culto. / This paper works with the Christian martyrdom in the mendicant writings of the thirteenth century. In three chapters, it seeks to deepen reflections on the subject of martyrology as follows: in the first one, it positions martyrdom in relation to other types of death, highlights the factors of approximation and distance between the common dead and the martyr and raises, from the analysis of the concepts of “sacred” and “violence”, two explanatory hypotheses for the reduction of official canonizations of martyrs in the thirteenth century. One deals with the problems surrounding the subject who performs the active role in the scene of martyrdom, that is, the killer. Another reflects on the mechanisms to control violence and the possibility of it having diminished the official status of the martyr. The second chapter aims at analyzing how the concepts of martyrdom and martyr were worked out in the writings of the Franciscan and Dominican orders and how they deviated from some concepts that preceded these Orders. Through intellectual history, it can be seen that at some moments after the persecution of Christians under the Roman Empire, death was no longer required, and the suffering was emphasized for the configuration of the martyr. The mendicants make a return to the requirement of death. The third chapter focuses on Peter of Verona, a Dominican martyr who died in 1252 and was canonized in 1253. It is proposed, through a bias of historical anthropology, to analyze the relations of exchange in which the friar was seen as a participant by the Dominican producers of texts about his life, death and cult.