Thesis (M.A.)--Capital Bible Seminary, 1986. / Includes bibliographical references (leaves 52-55).

Thesis (Ph.D)--Boston University / This dissertation is devoted to a study of the life and thought of Hosea Ballou (1771-1852), the most prominent of the leaders of American Universalism. No major work has been published in this field since 1889; there has never been a careful examination of his thought and an attempt to trace its sources. Ballou was the son of a Calvinistic Baptist minister. At eighteen he was converted to Universalism and began preaching the new "heresy" in about 1791 on a Calvinistic basis. Between 1791 and 1795 Ballou's thought went through a radical transformation. This study attempts to show that the resultant unitarianism of Ballou was the fruit of his reading of Ethan Allen's deistical work, Reason Only Oracle of Man. Allen, with his great stress on reason, destroyed Ballou's faith in the doctrines of the trinity and the divinity of Christ, the infinity of sin, and the traditional theories of the atonement. With the help of Charles Chauncy's Salvation of All Men, which justified not only his belief in Universal salvation but also helped him to substitute the Arian for the trinitarian view of Christ, and to view the atonement as the reconciliation of man to God and not vice versa; and Ferdinand Olivier Petitpierrets Thoughts on the Divine Goodness, which helped him to see Christ's atonement as an expression of God's love, and also gave him a firm base for a theory of determinism; Ballou began the reconstruction of his religious thought. His first sermon on a unitarian and Arian base was preached in 1795. Within ten years, through the power of his argumentation, and against the opposition of the prominent Universalist John Murray, Ballou had converted the Universalist ministry to Unitarianism. In 1805 his new thought was fully systematized in! Treatise on Atonement, a brilliant piece of reasoning and debating expressed in the language of rural America [TRUNCATED]

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Dans son livre Espaces lointains, espaces rêvés dans la fiction romanesque du Grand Siècle, Marie-Christine Pioffet termine l’examen du « pays de la soie » (159) par un constat que l’image de la Chine au XVIIe siècle est en fait véhiculée par « les mythes de la chorographie romanesque » (32), et qu’« il faudra attendre encore un siècle pour qu’émerge un véritable exotisme chinois » (176) dans l’écriture de fiction. Qu’est-ce qui explique et définit ce véritable exotisme chinois? Comment l’Autre chinois est-il construit dans divers genres romanesques du XVIIIe siècle? Quel rôle cet Autre joue-t-il dans une réflexion idéologique et esthétique des auteurs sur les dichotomies très discutées à l’époque, soit Moi/Autre, général/particulier et universalisme/relativisme? Telles sont les questions que cette thèse se propose de traiter, en analysant les représentations de l’altérité dans les œuvres romanesques incluant les figures de la Chine et des Chinois. Notre travail commencera par une présentation de l’évolution historique des relations franco-chinoises. Il s’agira de définir, ensuite, le concept d’altérité même et ses implications dans les sciences humaines et sociales, vu que ces domaines influencent les images littéraires de l’Autre. En exploitant des développements élaborés par Todorov, Segalen, Levinas, Bakhtine, Genette et d’autres encore, nous examinerons les multiples représentations de l’altérité chinoise dans 27 récits de fiction écrits au XVIIIe siècle. Il sera question de repérer des nuances dans les figures de l’Autre créées par trois formes de fiction : le conte, l’histoire galante et le roman. Quatre ouvrages seront étudiés en détail pour mettre au jour divers enjeux de l’intérêt pour l’Autre à cette époque: les Nouvelles et galanteries chinoises (1712) attribuées à Mme de Villedieu, La Princesse de Babylone (1768) de Voltaire, les Lettres chinoises ou correspondance philosophique, historique et critique (1739-1740) du marquis d’Argens et le Roman historique, philosophique et politique de Bryltophend (1789) de Le Breton. Ces analyses feront voir que si le XVIIIe siècle marque l’avènement d’un véritable exotisme chinois, son intérêt croissant pour l’Autre particulier fait partie intégrante de la recherche des valeurs universelles, partagées par tous les peuples, laquelle caractérise l’esprit et la démarche des Lumières. / Thesis (Ph.D, French) -- Queen's University, 2013-03-25 11:02:58.324

Once holding an esteemed literary reputation as author of The Gleaner (1798), an eclectic collection of prose and poetry serialized and sold by advance subscription, Judith Sargent Murray (1751-1820) was virtually forgotten for nearly two centuries. The 1986 discovery of manuscripts believed to have been lost prompted critics to evaluate anew Sargent Murray’s literary accomplishments. Previously unpublished poems and letters mark the prolific author as an important figure in early America’s self-conscious attempt to establish a national literature. This dissertation makes available Volume One of Sargent Murray’s poetry manuscript journals: two hundred and twenty previously unpublished poems and two that were published in The Massachusetts Magazine. The poems in Volume One serve as a representative sampling of the poet’s oeuvre, and the critical introduction and annotations of the first volume provide evidence of her stature as an important figure in early American political activism. She stands out as an early feminist, as a keen observer of social and historical issues (most notably the contest with Great Britain), and as a staunch proponent of the Universalist Church in America.

Thesis (Ph. D.)--University of Texas at Austin, 2001. / Vita. Includes bibliographical references (leaves 310-318). Available also in a digital version from Dissertation Abstracts.

Thesis (doctoral)--University of Queensland, 2002.

Thesis (M. A.)--Trinity Evangelical Divinity School, 1996. / Abstract. Includes bibliographical references (leaves 94-98).

Though he is generally known as one of the key voices in conservative Christianity, this thesis demonstrates that C. S. Lewis was in fact far more liberal in his view of salvation than many would expect. Lewis argued for a universalist interpretation of salvation, in which the death of Christ opened up the possibility of salvation for all of humanity, not merely those people who could be identified as Christians. Lewis did believe that people could and did choose Hell over Heaven, however, and still saw evangelism as the duty of every Christian. All of Lewis's writings are in a sense evangelistic, and all attempt to effect the conversion of the reader in the same manner in which Lewis himself was first drawn to Christianity: by baptizing the imagination in the hope that the reason will follow. / Master of Arts

Hur påverkar kulturrelativism tillämpningen av de Mänskliga Rättigheterna i Iran? Hur används kulturrelativistiska argument för att kringå Mänskliga Rättigheter? Går det att utforma universella deklarationer om Mänskliga Rättigheter? En doktrin som är utformad i en västerländsk kontext, kan den anses som universell? Kan relativism och universalism mötas?