Thesis (doctoral)--Rijksuniversiteit te Groningen, 1983. / Includes the text, in Latin, of Abelard's letters 9-14. Includes indexes. Includes bibliographical references (p. 283-298).

No description available.

Thesis (Ph. D.)--University of Washington, 1999. / Vita. Includes bibliographical references (leaves 247-251).

In the past fifteen years, Thomas Pasatieri has become one of America's leading composers. His major output has been dramatic works for voice: opera and song literature. The two dramatic cantatas, Heloise and Abelard and Rites de Passage, are exemplary of his style. Pasatieri draws his formal structures from traditional solo and duo cantatas and combines this with the ability to dramatize the texts of Louis Phillips. Pasatieri s style is conservative and represents a neo-romantic idiom which he models after Bellini, Puccini, and Richard Strauss. This paper presents a brief biographical sketch of Pasatieri and an analysis of the two cantatas. A chronological list of Pasatieri's published vocal works appears in the Appendix.

Typewritten sheets in cover. Thesis (M.A.)--Boston University Bibliography: p. [74-76]

Este trabalho tem por objetivo fazer uma análise textual do Tractatus de Intellectibus de Pedro Abelardo, esmiuçando o estudo ali apresentado sobre a ordenação das afecções humanas. Destacamos no primeiro capítulo como Abelardo apresenta uma ambivalência das afecções sensitiva e imaginativa que resulta, simultaneamente, em uma impossibilidade de conhecer as coisas particulares e os conceitos universais, uma vez que cada sensação ou imaginação estará atrelada a um sentido particular. À essa \"confusão dos sentidos\" será oposta uma potência atentiva do intelecto, a qual permite tomar qualquer natureza ou propriedade e, aplicando-a às sensações ou imaginações, formar intelecções. Em seguida, focamos na ordenação interna do intelecto e na proposta de categorização das intelecções a partir de critérios discursivos. Nesta etapa, nosso principal objetivo é determinar a amplitude desta proposta, que apresenta um projeto de desreificação do intelecto - que não é fundado no conhecimento das coisas, mas na atenção da alma - e simultaneamente circunscreve o intelecto à sua origem nos sentidos. Para compreender essa operação interna do intelecto, Abelardo mobiliza conceitos oriundos da gramática e da lógica, como predicação e estado, e apresenta uma série de procedimentos mentais, como a ligação predicativa entre intelecções e a abstração, que permitem o intelecto extrapolar os limites impostos pela origem do conhecimento humano e formular para si conceitos, cuja validade e veracidade dependerão do desnudamento da atenção. / This work aims to make a textual analysis of Peter Abelards Tractatus de Intellectibus, by examining the study on the organization of human affections there presented. In the first chapter we emphasize how Abelard presents an ambivalence of sensitive and imaginative affections that results, simultaneously, in the impossibility of knowing particular things and universal concepts, considering that each sensation or imagination is associated with a particular sense. An attentive potency of the intellect will be opposed to this confusion of sensation, which allows it to take any nature or property and apply to sensations or imaginations and thereafter form intellections. We then focus on the internal organization of the intellect and in Abelards categorization of intellections with a discursive criteria. In this part, our first objective is to determine the range of Abelards proposal which presents a project of de-objectification of the intellect which is not founded in the knowledge of things, but in the souls attention and at the same time circumscribes the intellect to its origin in sensation. To understand this internal movement of the intellect, Abelard employs concepts from grammar and logic, such as the predicate and status, and presents a series of mental procedures, as the predicative connection between intellections and abstraction, which allows the intellect to extrapolate the limits imposed by the origin of human knowledge and formulate concepts to itself, whose validity and veracity will depend on the denudation of attention.

Thesis (D.C.A.)--University of Wollongong, 2005. / Typescript. Includes bibliographical references: leaf 153-170.

Este trabalho tem por objetivo fazer uma análise textual do Tractatus de Intellectibus de Pedro Abelardo, esmiuçando o estudo ali apresentado sobre a ordenação das afecções humanas. Destacamos no primeiro capítulo como Abelardo apresenta uma ambivalência das afecções sensitiva e imaginativa que resulta, simultaneamente, em uma impossibilidade de conhecer as coisas particulares e os conceitos universais, uma vez que cada sensação ou imaginação estará atrelada a um sentido particular. À essa \"confusão dos sentidos\" será oposta uma potência atentiva do intelecto, a qual permite tomar qualquer natureza ou propriedade e, aplicando-a às sensações ou imaginações, formar intelecções. Em seguida, focamos na ordenação interna do intelecto e na proposta de categorização das intelecções a partir de critérios discursivos. Nesta etapa, nosso principal objetivo é determinar a amplitude desta proposta, que apresenta um projeto de desreificação do intelecto - que não é fundado no conhecimento das coisas, mas na atenção da alma - e simultaneamente circunscreve o intelecto à sua origem nos sentidos. Para compreender essa operação interna do intelecto, Abelardo mobiliza conceitos oriundos da gramática e da lógica, como predicação e estado, e apresenta uma série de procedimentos mentais, como a ligação predicativa entre intelecções e a abstração, que permitem o intelecto extrapolar os limites impostos pela origem do conhecimento humano e formular para si conceitos, cuja validade e veracidade dependerão do desnudamento da atenção. / This work aims to make a textual analysis of Peter Abelards Tractatus de Intellectibus, by examining the study on the organization of human affections there presented. In the first chapter we emphasize how Abelard presents an ambivalence of sensitive and imaginative affections that results, simultaneously, in the impossibility of knowing particular things and universal concepts, considering that each sensation or imagination is associated with a particular sense. An attentive potency of the intellect will be opposed to this confusion of sensation, which allows it to take any nature or property and apply to sensations or imaginations and thereafter form intellections. We then focus on the internal organization of the intellect and in Abelards categorization of intellections with a discursive criteria. In this part, our first objective is to determine the range of Abelards proposal which presents a project of de-objectification of the intellect which is not founded in the knowledge of things, but in the souls attention and at the same time circumscribes the intellect to its origin in sensation. To understand this internal movement of the intellect, Abelard employs concepts from grammar and logic, such as the predicate and status, and presents a series of mental procedures, as the predicative connection between intellections and abstraction, which allows the intellect to extrapolate the limits imposed by the origin of human knowledge and formulate concepts to itself, whose validity and veracity will depend on the denudation of attention.

Abailard expanded Anselm's sola ratione methodology, and in so doing he anticipated Renaissance humanism. His theory of abstraction justified the use of dialectic in theology, and was the basis for his entire theological system. He distinguished faith from mere belief by the application of dialectic, and created a theology which focused on the individual. The Renaissance humanists emphasized individual moral edification, which was evident in their interest in rhetoric. Abailard anticipated these rhetorical concerns, focusing on the individual's moral life rather than on metaphysical arguments. His logical treatises developed a theory of language as a mediator between reality and the conceptual order, and this argument was further developed in Sic et non. Sic et non was more than a collection of contradictions; it was a comprehensive theory of language as an inexact picture of reality, which forced the individual to reach his own understanding of scripture. Abailard's development of the power of reason anticipated developments in the Renaissance.

This thesis seeks to determine the historical role of the twelfth-century abbess Heloise, apart from the frequently cited and disputed letters exchanged between her and Peter Abelard. Independent information exists in the testimony of Heloise's contemporaries, in the rule written for her abbey the Paraclete, and in the liturgy of the Paraclete. This evidence not only substantiates an erudite Heloise in concert with the Heloise of the letters, but serves as testimony to a woman of ability and accomplishment who participated in monastic reform and who sought to bring a positive direction to women's lives in the cloister. From this, it becomes clear that although Heloise may not have written the letters ascribed to her she was certainly capable of writing them.