La thèse porte sur la façon dont le De unitate et pluralitate creaturarum d’Achard de Saint-Victor recourt aux doctrines médio et néoplatoniciennes pour résoudre la question d’une coexistence de l’unité et de la pluralité en Dieu et dans les créatures. L’enjeu est ainsi de mieux comprendre la place de la métaphysique platonicienne dans l’école de Saint-Victor, et ce malgré la rareté des sources au XIIe siècle, œuvres de Platon ou de ses disciples grecs. La première partie introduit d’abord à la philosophie d’Achard et aux problèmes paléographiques et philologiques que soulève le manuscrit unique du De unitate ; puis elle déconstruit cet ouvrage en ceux de ses éléments (questions, doctrines, notions) qu’il emprunte au médio et au néoplatonisme. Les deux autres parties examinent comment pour Achard une pluralité est possible : en Dieu (pluralité de personnes, de raisons dans le Verbe) et dans le monde (en tant qu’il est connu par Dieu par les formes-prototypes). Chaque partie examine comment les principaux penseurs tardo-antiques et alto-médiévaux (Apulée, Augustin, Calcidius, Boèce, Erigène) et les auteurs victorins, Hugues et Richard de Saint-Victor ont repris les éléments platoniciens étudiés dans la première partie. Ensuite est proposée une reconstruction de la réponse d’Achard. La thèse contribue à résoudre deux problèmes de l’histoire de la philosophie : quels éléments et sources platoniciens ont été reçus au XIIe siècle et quelle place la pensée victorine fait-elle à l’héritage platonicien. Les problèmes philosophiques soulevés sont la multiplication des objets intelligibles et sensibles, la définition de la chose et l’identité des êtres. / The main goal of this dissertation is to describe how Achard of Saint-Victor uses Medio and Neoplatonic doctrines in his treatise De unitate et pluralitate creaturarum in order to answer the question about unity and plurality of God and his creatures. This will lead to a better comprehension of the role of platonic metaphysics in the doctrine of the school of St. Victor despite the weak presence of Plato’s heritage in the XIIth century. In the first part of the thesis, I introduce Achard’s philosophy and the paleographical and philological problems posed by the only manuscript of the De unitate. Then I consider the elements of the treatise (questions, doctrines, notions) which were borrowed from Middle Platonism and Neoplatonism. The two other parts are dedicated to the examination of the possibility of a plurality in God (persons and reasons in the Word of God) and in the world (as it is conceived by God through form-prototypes). In each part, I examine the way that main thinkers of Late Antiquity and High Middle Ages (Apuleius, Augustin, Chalcidius, Boethius, Erigena) and the Victorins (Hugues and Richard) absorbed the platonic doctrines described in the first part of my dissertation. At the end of each part, I propose the reconstruction of Achard’s development of those doctrines.This dissertation contributes to two problems of the history of philosophy: what Platonic doctrines and sources were received in the XIIth century and what is the place of the Platonic heritage in Victorin thought. The philosophical problems of the multiplication of intelligible and sensible objects, of the definition of things and of the identity of beings are also addressed.

Made available in DSpace on 2016-04-27T17:27:31Z (GMT). No. of bitstreams: 1 Wesley Rodrigues Athayde.pdf: 591283 bytes, checksum: 57985a2772e0bd8877c9bda8caa099f2 (MD5) Previous issue date: 2009-11-03 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This máster`s dissertation describes the research results in two years and six months period (2007 to 2009). At the first phase has occurred a scientific publication survey related to the research. They could be found in Brazil as outside. A comprehensive reading work has been done of Hugh of Saint Victor Didascalicon. The reading job has included also the book Christian Doctrine by St. Augustin because it is possible to observe that the Didascalicon is a retaking of this work. Finally, the Didascalicon presentation, in all, treating of the six books composition, three of them dedicated to the knowledge of human being works and the rest of them dedicated to the knowledge of God´s things. At the second phase of this dissertation, it has been investigated the problem involved in research; Hugh of Saint Victor in XII century makes a new division the arts, by which philosophy is constituted. The trivium, formed by grammar, dialetic (or logic) and rhetoric, and the quadrivium, consisting of arithmetic, music, geometry and astronomy, are not more all that constitute philosophy and the knowledge of the time and they begin to be a part of philosophy. In the new constitution of education organized by Hugh of Saint Victor, philosophy is divided in four sciences: theoretical, practical, mechanical and logic. Theoretical science, which is divided into theology, mathematics and physics, receives as a subdivision in mathematics, the quadrivium (astronomy, music, arithmetic and geometry). In this new divisions of philosophy practical science is divided in individual, private and public; mechanical science is divided in woollen fabrication art, armament, navigation, agriculture, hunt, medicine and theatre; finally, logical science, which contains the trivium arts, is divided into grammar and reasoning. Reasoning being divided in demonstration, sophistry and proof, wich contains both other sciences wich belong to trivium: dialectic and rhetoric. Our research has been to investigate according to Hugh of Saint Victor why the quadrivium with theology and physics constitute a special way to arrive to God´s Mind. In this sense, Hugh of Saint Victor says that, these sciences have the objective to investigate the truth of things and such truth belong God; discovering them, are reach knowledge of the Wisdom. Why does not Hugh include in the constitution of this way, grammar, which belongs to logical science, dialetic and rhetoric belonging to argumentation theory and also to logic? The practical triad and mechanical arts are also excluded by him. Here, Hugh answers that practical, mechanical and logic science, do not have as objective to investigate the truth of things, but to take care of man s life, preserve his body, and make easier his life in earth. Then, what would be the most important characteristic of the theorical triad, which would become detached from the other sciences, in such a way, as to make possible to their expert to arrive to the secrets of Divine Wisdom is the investigation of the truth of things. And more, which would be the reason of utmost importance for man to know the sciences and their respective arts? As will be observed in the course of the dissertation, such knowledge is made necessary so that the human being can, with knowledge, interpret several obscure passage of Holy Scripture / Esta dissertação de mestrado descreve os resultados da pesquisa realizada durante o período de dois anos e meio (2007 2009). Na primeira fase deu-se o levantamento de publicações científicas relacionadas à pesquisa, que poderiam ser encontradas tanto no Brasil, como no exterior. Realizou-se um trabalho de leitura, extensiva do Didascálicon de Hugo de São Vítor. O trabalho de leitura estendeu-se também ao livro A doutrina Cristã de Santo Agostinho, pois se percebe que o Didascálicon é uma retomada dessa obra. Finalmente, a apresentação do Didascálicon, em seu conjunto, abordando a composição dos seis livros; três dedicados ao conhecimento das obras do homem e três dedicados ao conhecimento das coisas de Deus. Na segunda fase da dissertação foi investigado o problema envolvido na pesquisa: no século XII, Hugo de São Vítor apresenta nova divisão das artes que constituem a filosofia. O trívio, composto pela gramática, dialética e retórica e o quadrívio, composto pela aritmética, música, geometria e astronomia, deixam de ser o todo que constitui a filosofia e o conhecimento da época e passam a ser parte dessa filosofia. Nessa nova constituição do ensino organizada pelo mestre, a filosofia é dividida em quatro ciências: teórica, prática mecânica e lógica. A ciência teórica, que se divide em teologia, matemática e física, recebe como subdivisão da matemática o quadrívio (astronomia, música, aritmética e geometria). Ainda nessa divisão da filosofia, a ciência prática se divide em individual, privada e pública; a ciência mecânica em fabricação da lã, armamento, navegação, agricultura, caça, medicina e teatro; finalmente, a ciência lógica, que contém as artes do trívio, divide-se em gramática e raciocínio, sendo o raciocínio dividido em demonstração, sofística e prova, contendo esta as outras duas ciências que pertencem ao trívio: dialética e retórica. Nossa pesquisa foi investigar segundo Hugo de São Vítor qual a razão de o quadrívium junto com a teologia e a física constituir uma via especial para se chegar à Mente de Deus. Nesse sentido, Hugo de São Vítor diz que, essas ciências têm o objetivo de investigar a verdade das coisas e tal verdade pertence a Deus; descobrindo-a, chega-se ao conhecimento da Sapiência. Por que Hugo não inclui na constituição dessa via a gramática que pertence à ciência lógica, a dialética e a retórica que pertencem à teoria da argumentação e também à lógica? A tríade prática e as artes mecânicas também são excluídas por ele. Aqui, Hugo responde que tanto a ciência prática, como a mecânica e a lógica, não têm o objetivo de investigar a verdade das coisas, mas sim, de cuidar da vida do homem, ou seja, preservar seu corpo, e tornar mais fácil sua vida na terra. Portanto, a investigação da verdade das coisas é a característica mais importante da tríade teórica que se destaca tanto das outras ciências, de tal maneira que, torna possível àquele que as conhece chegar aos segredos da Sabedoria Divina. Ainda, qual seria o motivo de suma importância para o homem ter de conhecer as ciências e suas respectivas artes? Como observa no decorrer da dissertação, tal conhecimento se faz necessário para que o ser humano possa com conhecimento interpretar os diversos trechos obscuros das Sagradas Escrituras

La présente étude se propose comme première tentative de lecture, interprétation et transcription intégrale duCentheologicon d’Heymeric de Campo, philosophe et théologien brabantin du XVème siècle, connu parmi lesspécialistes surtout pour sa relation intellectuelle avec son élève, Nicolas de Cuse.Ce travail se compose de deux volumes, le premier qui constitue le véritable noyau théorique de la recherche, c’est-à-direle problème théorique de la ‘citation’ considérée comme ars citandi dans la pratique des genres philosophiques etthéologiques notamment au moyen âge ; et le deuxième qui représente le travail philologique préparatoir à l’édition dutexte du Centheologicon, conservé dans un seul manuscrit qui se trouve à la Bibliothèque Royale de Bruxelles (ms.11571-75). Dans le premier volume on discute la relation entre ‘auteur et auctoritas’, ‘texte original et copie’, ‘écriture etplagiat’ tout en se concentrant sur la ‘pratique de la citation’ et l’emploi des sources ‘cachées’ dans le Centheologicond’Heymeric. Cette démarche a été possible grâce au repérage de certaines ‘sources implicites’ dans le texte, auparavantinconnues, et a permis d’interpréter la citation comme ‘travail tout à fait littéraire’ et non comme ‘plagiat’ dans le senspéjoratif du terme. Le deuxième volume complète l’étude avec la trascription intégrale du Centheologicon dans uneforme très proche à l’emendatio définitive du manuscrit latin et pourtant constitue un bon résultat en vue de l’achèvementde l’édition du Centheologicon. / The study represents the first attempt to read, interpret and transcribe the complete Centheologicon of Heymeric deCampo, fifteenth century Flemish philosopher and theologian from Brabant, known among experts especially for hisintellectual relationship with his student, Nicolas of Cues.The work consists of two volumes; the first one is the core of the research, that is to say, the theoretical problem of the'citation', considered as ars citandi, in the practice of the philosophical and theological genres in the Middle Ages; andthe second one represents the philological work that is preparatory to the edition of the Centheologicon, preserved in asingle manuscript, which is in the Bibliothèque Royale of Brussels (ms. 11571-75).In the first volume the relationship between ‘author and auctoritas', 'original and copies 'composition and plagiarism isconsidered, by focusing the 'practice of citation’, and the use of 'hidden' sources in the Centheologicon of Heymeric.This approach has been made possible by the identification of 'implicit sources' in the text, previously unknown, andhelped interpret citation as 'quite literary work' and not as 'plagiarism' in the negative sense.The second volume completes the study with full transcription of the Centheologicon in a form very close to the finalemendatio of the Latin manuscript, thus being a good result for the completion of the edition of Centheologicon.

The aim of this thesis is to analyse the construction of a historical event in late medieval chronicles, in a way that increases our understanding of the mechanisms behind historiography. The analysis is based on how the coronation of Pope Clement V in 1305 and the accident which then took place, in which a wall crashed and killed a number of people, is depicted in a selection of 14th century chronicles, mainly from France. This event has been largely overlooked by previous research on Clement V and the Avignon Papacy, which has tended to emphasise its meaning as a bad omen for the pope. Through a close reading of the chronicles inspired by a comparative methodological approach and the theoretical framework of Suzanne Fleischman this thesis proves that the French chronicles do not give much actual support for the interpretation of the accident as a bad omen and that the event occurs in multiple versions, which can be explained by the chroniclers’ different attitudes towards the alliance between Pope Clement and King Philip the Fair of France. The different versions are dependent on the texts’ contrasting aims and uses of narratives and facts, and is ultimately defined by the communicative situation between writer and reader.