La iuris prudentia ou « prudence du droit » désignait le savoir des jurisconsultes romains. Bien que son importance soit capitale pour l’histoire de notre droit, nous n’en connaissons qu’une seule et unique définition inscrite aux Institutes et au Digeste de l’empereur Justinien. L’auteur originaire en serait Ulpien qui définit cette « jurisprudence » comme « la connaissance des choses divines et humaines, la science du juste et de l’injuste » (iuris prudentia est diuinarum atque humanarum rerum notitia, iusti atque iniusti scientia). Face à cette définition, les commentateurs ont souvent considéré que seul le second élément (« la science du juste et de l’injuste ») formait le véritable critère épistémologique de la science juridique en cause, diminuant ainsi la fonction de la connaissance des choses divines et humaines (diuinarum atque humanarum notitia). Or, nous pensons qu’au contraire cette rerum notitia n’est pas un simple accessoire rhétorique mais qu’elle réfère à une forme éminente du savoir antique : la sagesse. Forme suprême de l’intelligence et du vécu antique, elle n’est pas le fruit particulier d’une école philosophique ou d’une pensée religieuse. Relative à un savoir générique, la référence à la « sagesse » dans la définition de la iuris prudentia désigne la pensée même du jurisconsulte. Car comment abstraire les règles (regulae) depuis les cas (res) sans une médiation intellective entre les choses et le droit ? Comment opérer le choix entre le juste et l’injuste sans une forme de savoir conceptuel ? Toute science a besoin d’une théorie de la connaissance pour fonder sa méthode. Toutefois, la iuris prudentia dont l’objet était le droit d’une cité devenu empire, ne pouvait faire reposer sa pensée sur une doctrine philosophique déterminée. De même, léguée par les jurisconsultes païens aux princes législateurs chrétiens, elle ne pouvait se définir à travers le prisme d’une religion particulière. Or, la référence à la sagesse, but suprême de la connaissance, permet de neutraliser les différences dogmatiques pour faire ainsi de la « prudence du droit » la seule connaissance antique véritablement universelle. Ce qui explique selon nous que cette fameuse iuris prudentia connaîtra une longue postérité qui fera la fortune historique de la sagesse du droit d’origine romaine dont nous ressentons encore aujourd’hui les échos dans notre propre système juridique. / The iuris prudentia or wisdom in matters of law referred to Roman jurists’ knowledge. Even though its importance was primordial for the history of our law, we only know one and unique definition written in the Institutes and inside Emperor Justinian’s Digest. The original author could be Ulpian who defines this jurisprudence as “the awareness of divine and human things, knowledge of what is just or unjust” (iuris prudentia is diuinarum atque humanarum rerum notitia, iusti atque iniusti scientia). Faced with this definition, many critics have often considered that only the second element (knowledge of what is just and unjust) formed the genuine epistemic criteria of the legal science in question, thus decreasing the duty of the knowledge in divine and human things (diuinarum atque humanarum notitia). On the contrary, we believe that this rerum notitia is not only a simple rhetorical accessory but it refers to an eminent antique knowledge: wisdom. As the ultimate form of the antique intelligence and background, it is not the particular result of a philosophical school or a religious thought. Relating to a generic knowledge, reference to “wisdom” in the definition of iuris prudentia refers to Roman jurist real thinking. Indeed how to allow for abstract rules (regulae) for cases (res) without a spiritual mediation between things and the law? How to operate a choice between just and unjust without a kind of ideational knowledge? Every science needs a theory of knowledge to have a basis for its method. Nevertheless, the iuris prudentia (whose purpose was the law of a city-state which became an empire) was not able to base its way of thinking on a determined philosophical doctrine. Likewise, bequeathed by pagan Roman jurists to Christian Imperators, it could not define itself through the prism of a particular religion. Yet reference to wisdom, the ultimate goal of knowledge, allows neutralizing dogmatic differences. Wisdom in matters of law is the only truly universal antique knowledge. This therefore makes it clear to us why iuris prudentia will continue to have such an influence in posterity and why we still hear echos today of a legal system established by the Romans. [Tr. PHILIPPE JULLIEN]

An African Perspective on Poverty Proverbs in the Book of Proverbs: An Analysis for Transformational Possibilities. This thesis contributes to the emerging global scholarly discussion on prioritising the practical relevance of biblical interpretation, particularly in Africa. Taking poverty as a case study, this thesis employs the notion of the popular social origin of proverbs to critically analyse the subject in the Book of Proverbs. A social anthropological approach, historical-critical methods, rhetorical criticism and contextual exegesis are used to analyse proverbs regarding the poor in the Book of Proverbs and African proverbial material. On one hand, the investigation reveals that many Western scholars take their cue from the `official' social context of the Book of Proverbs. However, the impact of an unconscious subjectivity owing to the Western secularising influence on their studies into poverty has posited a conservative status quo in the way the Book of Proverbs addresses it. On the other hand, an investigation of similar traditional African proverbial material on the poor reveals a holistic transformative possibility. Its life-centred dynamism is located in an integrative worldview that comprises mutual assistance, collective responsibility, family, community, social, political, religious and economic networks as one whole. Because cultural parallels exist between the society of ancient Israel and traditional African societies, the thesis argues the use of the African proverbial performance context in the interpretation of proverbs concerning the poor in the Book of Proverbs. The result of such cross-cultural application highlights the possible transformative social, economic, political and religious supportive networks essential to a viable and sustainable holistic development of society. Consequently, such a holistic approach to poverty may enable Bible readers to make meaning and empower the will of African Christians to rise practically to the challenge of poverty eradication in all spheres of their lives. A caution also to the universal church is to be found in the fact that the Book of Proverbs made an essential contribution to the transformation of the social, economic, political and religious life of Israel. Approaching the Book of Proverbs in terms of a popular context is a fact that can no longer be simply ignored. / Old Testament and Ancient Near Eastern Studies / D.Th.

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v anglickém jazyce: This thesis mainly analyzes the five-part novel Gargantua and Pantagruel written by the French author Francois Rabelais. Emphasis is based particularly on an inclusion of Rabelais's work in historical and literary context of the period of transformation between medieval and Renaissance society. More specifically, it deals with the author's humanist opinion and his critique of contemporary society, which is the main line of the work itself. The aim of our thesis is especially an attempt to outline the various possible meanings of the terms « road or path » and « stranger » in Rabelais's work and explain the role of these thematic concepts in the author's concept of criticism of society.

Le discours des vices et des vertus est une étude qui porte sur la définition des notions de bien et de mal, de droit et d’interdit dans le cadre de la renouatio carolingienne, débutée sous le règne de Charlemagne et poursuivit sous ses successeurs, puis redynamisée sous le règne des Ottoniens. Les genres littéraires et artistiques où apparaissent les allégories des vices et des vertus constituent un corpus très varié de sources (judiciaire, morale, iconographique…). La diversité des sources permet de faire émerger la définition d’un idéal permettant de conduire l’homme à son salut, tout en mettant en place des codes moraux et une norme qui permettent d’encadrer la société dans tous les domaines. / The discourse of vices and virtues is a study which deals with the definition of the notions of good and evil, law and prohibition in the context of Carolingian renouatio, begun under the reign of Charlemagne and continued under his successors, then revitalized under the reign of Ottonians. The literary and artistic genres in which allegories of vices and virtues appear, constitute a very varied corpus of sources (judicial, moral, iconographic, etc.). The diversity of sources makes it possible to emerge the definition of an ideal allowing to lead the man to his salvation, while setting up moral codes and a norm which make it possible to regulate the society in all areas.

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An African Perspective on Poverty Proverbs in the Book of Proverbs: An Analysis for Transformational Possibilities. This thesis contributes to the emerging global scholarly discussion on prioritising the practical relevance of biblical interpretation, particularly in Africa. Taking poverty as a case study, this thesis employs the notion of the popular social origin of proverbs to critically analyse the subject in the Book of Proverbs. A social anthropological approach, historical-critical methods, rhetorical criticism and contextual exegesis are used to analyse proverbs regarding the poor in the Book of Proverbs and African proverbial material. On one hand, the investigation reveals that many Western scholars take their cue from the `official' social context of the Book of Proverbs. However, the impact of an unconscious subjectivity owing to the Western secularising influence on their studies into poverty has posited a conservative status quo in the way the Book of Proverbs addresses it. On the other hand, an investigation of similar traditional African proverbial material on the poor reveals a holistic transformative possibility. Its life-centred dynamism is located in an integrative worldview that comprises mutual assistance, collective responsibility, family, community, social, political, religious and economic networks as one whole. Because cultural parallels exist between the society of ancient Israel and traditional African societies, the thesis argues the use of the African proverbial performance context in the interpretation of proverbs concerning the poor in the Book of Proverbs. The result of such cross-cultural application highlights the possible transformative social, economic, political and religious supportive networks essential to a viable and sustainable holistic development of society. Consequently, such a holistic approach to poverty may enable Bible readers to make meaning and empower the will of African Christians to rise practically to the challenge of poverty eradication in all spheres of their lives. A caution also to the universal church is to be found in the fact that the Book of Proverbs made an essential contribution to the transformation of the social, economic, political and religious life of Israel. Approaching the Book of Proverbs in terms of a popular context is a fact that can no longer be simply ignored. / Old Testament and Ancient Near Eastern Studies / D.Th.

The popularization of academic spaces that combine Buddhist philosophy with the literature of the Romantic period – a discipline I refer to as Buddhist Romantic Studies – have exposed the lack of scholarly attention Samuel Taylor Coleridge and The Rime of the Ancient Mariner have received within such studies. Validating Coleridge’s right to exist within Buddhist Romantic spheres, my thesis argues that Coleridge was cognizant of Buddhism through historical and textual encounters. To create a space for The Rime within Buddhist Romantic Studies, my thesis provides an interpretation of the poem that centers on the concept of prajna, or wisdom, as a vital tool for cultivating the mind. Focusing on prajna, I argue that the Mariner’s didactic story traces his cognitive voyage from ignorance to enlightenment. By examining The Rime within the framework of Buddhism, readers will also be able to grasp the importance of cultivating the mind and transcending ignorance.

Abstracts in English, Xhosa and Afrikaans. / Using an interdisciplinary and multidisciplinary approach, this study investigates the eco-theological contributions of three main interlocutors from East and Southern Africa, namely Samson Gitau, Kapya Kaoma and Jesse Mugambi, all of whom are African theologians. The three theologians seek to address ecological degradation from an African ecological perspective, by drawing on African Indigenous Knowledge Systems and African Christianity and Religiosity. The contributions of the three theologians in their respective chapters enable the study to identify the systems and practices that are under-researched and not utilised even though they are ecologically sensitive systems. Owing to a number of factors, African Indigenous Wisdom Knowledge Systems have not been adequately explored. African Indigenous Wisdom is a body of knowledge systems with ecological overtones. From a theological and African religiosity perspective, Gitau, Kaoma and Mugambi highlight the need for natural theology to be adopted by the Church as an institution. Gitau stresses the importance of relations based on the African concept of God, humanity and creation. The study addresses the gap in the existing knowledge by drawing on the main interlocutors to investigate the ecological crisis and by adopting an interdisciplinary and multidisciplinary approach. According to this approach, as applied by Gitau, Kaoma and Mugambi, the indigene’s systems are not adequately explored and churches in Africa are ecologically insensitive. African churches ought to embrace Indigenous Wisdom Knowledge Systems and form an African eco-theology. The study has brought to the fore the ecological overtones of African religious belief systems and African Christianity that, together, provide the basis for Christian ecological ethics inside and outside the faith community. Gitau, Kaoma and Mugambi condemn the Church as an institution and other voices for not taking a leading role in addressing contemporary ecological issues. / Olu phando lusebenzisa iindidi ngeendidi zophando, esi sifundo siphanda ngegalelo labangeneleli abathathu – uGitau, uKaoma kwakunye noMugambi – kwela candelo lengqiqo-buThixo eligqale kulwalamano oluphakathi kwenkolo nendalo. Bobathathu ke aba baziingcali zengqiqo-buThixo zase-Afrika. Ezi ngcali zontathu zijongene nokuthotywa kwesidima sendalo, kwakunye nokonakaliswa kwayo, besebenzisa ukuqonda kwase-Afrika, betsala kwizimvo zeeNkqubo Zolwazi Lwemveli Lwama-Afrika, ubuKhristu ngokwama-Afrika kwakunye nenkolo. Igalelo lengcali nganye, ngokwezahluko abathe bazibhala, libangela olu phando luzibone izithuba ezikhokhelela kwiinkqubo nezithethe ezingaphandisiswanga, nezingasetyenziswayo, nangona zona ziyihlonipha indalo. Ngenxa yeemeko ngeemeko, ulwazi lwesintu alunikwanga ngqalelo ngokwaneleyo. Xa kujongwa intlalo ngokwesintu, kuyacaca ukuba ulwazi lwesintu lulwazi olucwangcisekileyo, olukwaquke nolondolozo lwendalo. Xa sisondela kulo mba wolondolozo lwendalo ngokwengqiqo-buThixo, uGitau, uKaoma kwakunye noMugambi bagxininisa ukubaluleka kwecandelo lengqiqo-buThixo elijongene nokutyhileka kukaThixo endalweni, kwakunye nokwamkelwa kweli candelo emabandleni onke, kwiimvaba zonke, nakwinkolo yesintu. UGitau ugxininisa ukubaluleka kobudlelwane obusekwe kwindlela uThixo abonwa ngayo ngama-Afrika, kuluntu nakwindalo. Olu phando luzama ukuvala isikhewu esikulwazi olukhoyo ngokufumana ukuqonda kwaba bangeneleli bathathu, ngenjongo yokujongana nolondolozo lwendalo olusebenzisa iindidi ngendidi zokuphanda. Le nkqubo yophando phakathi kwamacandelo ngamacandelo isetyenziswa nguGitau, uKaoma kunye noMugambi ibonakalise inyani yokuba iinkqubo zesintu azihlolisiswanga ngokwaneleyo kwaye iinkonzo zaseAfrika aziyiniki ngqalelo indalo, kwaye kufuneka zamkele ulwazi lwesintu ukuze kwakheke icandelo lengqiqo-buThixo elingqale kulo mba wolondolozo lwendalo ngokwase-Afrika. Olu phando luveze into yokuba inkolo yesintu kunye neenkonzo zase-Afrika zilufanele ulondolozo lwendalo, kwaye imigaqo yokuziphatha yamaKhristu malunga nolu londolozo ezinkonzweni nasekuhlaleni, lusekwe phezu kwazo. UGitau, uKaoma kwakunye noMugambi bayalikhalimela ibandla lamaKhristu, kunye nezinye izimvo ezichazwayo kolu phando, ngokungathathi nxaxheba ikhokelayo ekulungisweni kwemiba yangoku yolondolozo lwendalo. / Volgens 'n interdissiplinêre en multidissiplinêre benadering ondersoek hierdie studie die ekoteologiese bydraes van drie Afrika-teoloë uit Oos- en Suider-Afrika, naamlik Samson Gitau, Kapya Kaoma en Jesse Mugambi. Hierdie drie teoloë beskou die kwessie van ekologiese agteruitgang uit 'n Afrika- ekologiese perspektief en put uit inheemse Afrika- kennisstelsels en die Afrika-Christendom en religiositeit. ʼn Ondersoek na die bydraes van elke teoloog, elkeen s’n in ʼn afsonderlike hoofstuk, bring stelsels en praktyke aan die lig wat nog nie genoegsaam nagevors is nie, en nie gebruik word nie, alhoewel dit ekologies sensitiewe stelsels en praktyke is. As gevolg van verskeie faktore is inheemse Afrika- wysheid-en-kennisstelsels nog nie voldoende ondersoek nie. Inheemse Afrika-wysheid-en- kennisstelsels is kennisstelsels met 'n ekologiese ondertoon. Uit 'n teologiese perspektief dring Gitau, Kaoma en Mugambi daarop aan dat die Kerk as 'n instelling die ekologiese teologie volgens Afrika-religiositeit aanvaar. Gitau beklemtoon die belangrikheid van verhoudings wat op die Afrika-konsep van God, menslikheid en skepping gebaseer is. Hierdie studie vul 'n leemte in die bestaande kennis aan deur uit die primêre gespreksgenote se kennis te put om die ekologiese krisis deur ʼn interdissiplinêre en multidissiplinêre benadering aan te pak. Volgens hierdie benadering, wat deur Gitau, Kaoma en Mugambi volg word, is inheemse kennisstelsels nog nie na behore ondersoek is nie, is kerke in Afrika ekologies onsensitief, en moet hulle inheemse wysheid-en-kennisstelsels omhels om 'n Afrika-ekoteologie te ontwikkel. In die studie tree die ekologiese toonaard van die Afrika- gelowe en die Afrika-Christendom na vore, wat saam die grondslag vir ʼn Christelike ekologiese etiek binne en buite die geloofsgemeenskap vorm. Gitau, Kaoma en Mugambi veroordeel die Kerk as 'n instelling en ander stemme omdat hulle nie 'n leidende rol in die aanpak van hedendaagse ekologiese kwessies speel nie. / Philosophy, Practical and Systematic Theology / M.Th (Systematic Theology)

The thesis, entitled “From Self-Praise to Self-Boasting: Paul’s Unmasking of the Conflicting Rhetorico-Linguistic Phenomena in 1 Corinthians,” examines the rhetorical conventions of “boasting” and self-praise among those vying for social status and honor within the Greco-Roman world. While the terminological options for “boasting” and self-praise frequently overlap, a survey of these conventions demonstrates that the ancients possessed a categorical distinction between “boasting” and self-praise, which oftentimes conflicted with Paul’s distinction. Clear examples of this conflict appear in 1 Cor 1:10-4:21; 5:1-13; 9:1-27; 13:1-13; and 15:30-32, where Paul addresses the Corinthians’ overestimation of wisdom and eloquence, redirects the Corinthians’ attention away from loyalties to specific leaders to loyalty to Christ, redefines the standards by which the Corinthians should view themselves and their leaders, counters the Corinthians’ tendency to engage in anthropocentric “boasting,” and affirms his own apostolic ministry. It is the Corinthian community’s inability to grasp the application of theocentric “boasting” which leads Paul to address certain aspects and values of secular Corinth that have penetrated the Corinthian community. Thus, operating from an eschatological perspective, Paul critiques both the Corinthians’ attitudes and the Greco-Roman cultural values upon which their attitudes are based. Through irony, self-presentation, imitation, differentiating between theocentric and anthropocentric “boasting,” and distinguishing between personality and gospel rhetoric, Paul challenges the secular notions of social status, power, wisdom, leadership, and patronage and exhorts the Corinthians to focus their attention on their relationship with the Lord rather than on improving their social status or on increasing their honor.