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  • About
  • The Global ETD Search service is a free service for researchers to find electronic theses and dissertations. This service is provided by the Networked Digital Library of Theses and Dissertations.
    Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
1

Theurgisches Denken zur kirchlichen Hierarchie des Dionysius Areopagita

Stock, Wiebke-Marie January 2007 (has links)
Zugl.: Berlin, Freie Univ., Diss., 2007
2

Auf der Schwelle : Ästhektik des Erhabenen und negative Theologie: Pseudo-Dionysius Areopagita, Immanuel Kant und Jean-François Lyotard /

Pöpperl, Christian. January 2007 (has links)
Zugl.: Augsburg, Univ., Diss. / EAN: 9783826034510.
3

Nikolaus von Kues als Interpret der Schriften des Dionysius Pseudo-Areopagita

Zedania, Giga. Unknown Date (has links)
Universiẗat, Diss., 2005--Bochum.
4

The Versio Dionysii of John Scottus Eriugena. A Study of the Manuscript Tradition and Influence of Eriugena's Translation of the Corpus Areopagiticum From the 9th through the 12th century.

Budde, Timothy 06 December 2012 (has links)
Abstract The research presented in this dissertation is an examination of the manuscript tradition of John Scottus Eriugena’s Latin translation (the Versio Dionysii) of the Greek works of Dionysius the pseudo-Areopagite. The goal of this project is fourfold: first, to establish the relationship between the extant families of the manuscripts; second, to re-examine the state of Greek studies in the 9th century based on the relationship between the manuscript families; third, to trace the continued use of these recensions through the 12th century; and, finally, to examine Eriugena’s interpretation of the writings of the pseudo-Areopagite based on the Irishman’s translations of certain philosophic ideas. The First chapter establishes the existence of three distinct recensions, rather than two, as previously thought. Two of these recensions represent attempted corrections of the third. All three recensions (together with their corrections) are attributable to Eriugena (whether directly or indirectly). The second chapter examines the level of Eriugena’s understanding of Greek, especially within the context of the state of Greek studies in the 9th century. Special attention is given to the corrections of the later recensions, which suggest an improvement in Eriugena’s Hellenism. The third chapter examines the continued use of the Versio’s during the Middle Ages through the 12th century, with special care to clarify which recensions were known to which readers. The fourth and final chapter presents the originality of Eriugena’s interpretation of the pseudo-Areopagite’s thought. This originality stems in part from his understanding of the Greek text, and in part from his attempts to harmonize his sources.
5

The Versio Dionysii of John Scottus Eriugena. A Study of the Manuscript Tradition and Influence of Eriugena's Translation of the Corpus Areopagiticum From the 9th through the 12th century.

Budde, Timothy 06 December 2012 (has links)
Abstract The research presented in this dissertation is an examination of the manuscript tradition of John Scottus Eriugena’s Latin translation (the Versio Dionysii) of the Greek works of Dionysius the pseudo-Areopagite. The goal of this project is fourfold: first, to establish the relationship between the extant families of the manuscripts; second, to re-examine the state of Greek studies in the 9th century based on the relationship between the manuscript families; third, to trace the continued use of these recensions through the 12th century; and, finally, to examine Eriugena’s interpretation of the writings of the pseudo-Areopagite based on the Irishman’s translations of certain philosophic ideas. The First chapter establishes the existence of three distinct recensions, rather than two, as previously thought. Two of these recensions represent attempted corrections of the third. All three recensions (together with their corrections) are attributable to Eriugena (whether directly or indirectly). The second chapter examines the level of Eriugena’s understanding of Greek, especially within the context of the state of Greek studies in the 9th century. Special attention is given to the corrections of the later recensions, which suggest an improvement in Eriugena’s Hellenism. The third chapter examines the continued use of the Versio’s during the Middle Ages through the 12th century, with special care to clarify which recensions were known to which readers. The fourth and final chapter presents the originality of Eriugena’s interpretation of the pseudo-Areopagite’s thought. This originality stems in part from his understanding of the Greek text, and in part from his attempts to harmonize his sources.
6

[en] DIONYSIUS, THE AREOPAGITE AND NAGARJUNA: THE UNSPEAKABLE IN THE WEST AND THE EAST / [pt] DIONÍSIO AREOPAGITA E NAGARJUNA: O INDIZÍVEL NO OCIDENTE E NO ORIENTE

BRUNO CARRICO DE AZEVEDO 04 May 2021 (has links)
[pt] Esta dissertação investiga o uso de discursos apofáticos como ferramentas epistemológicas nas situações em que a linguagem parece alcançar seus limites, com ênfase especial no contexto místico-religioso. Como falar de Deus, compreender a natureza última da realidade ou conceber o que havia “antes” da origem do universo? Tanto místicos, religiosos e poetas quanto filósofos, físicos e cosmólogos lidam com questões como essas há bastante tempo. Ao longo da história, a linguagem catafática (afirmativa) pareceu a muitos destes não dar conta de respondê-las; e, percebendo-a como insuficiente, as grandes religiões, em especial, adotaram um tipo de discurso que veio a ser conhecido como discurso apofático, ou via negativa. A fim de examinar algumas técnicas de negação empregadas por místicos e contemplativos diante das dificuldades que encontram para falar sobre o inefável, esta dissertação contrasta as obras de duas figuras centrais em suas respectivas tradições religiosas: Teologia Mística, do cristão Dionísio Areopagita, e Fundamentos do Caminho do meio, do budista Nagarjuna - textos conhecidos por levarem a negação ao extremo. Por meio dessa comparação, e apoiando-se, principalmente, nos comentadores Denys Turner, Eric Perl e Giuseppe Ferraro, este estudo aponta e discute diferenças significativas entre as linguagens negativas empregadas nas duas obras. Discute por fim, de modo pontual, como esses discursos se relacionam com contrapartes e paralelos contemporâneos, como o pensamento filosófico de Jacques Derrida e as descobertas da física moderna no início do século XX. / [en] This dissertation seeks to investigate the use of apophatic discourses as epistemological tools in situations where language seems to reach its limits, with special emphasis on the mystical-religious context. How to talk about God, understand the ultimate nature of reality or conceive what was before the origin of the universe? Mystics, religious people and poets, as well as philosophers, physicists and cosmologists have been dealing with issues like these for a long time. Throughout history, catapathic (affirmative) language has seemed, to many of them, to be unable to answer these questions; and, perceiving it as insufficient, the great religions, in particular, adopted a type of discourse that came to be known as apophatic discourse, or via negativa. In order to examine some techniques of negation employed by mystics and contemplatives in the face of the difficulties they encounter in talking about the ineffable, this dissertation contrasts the works of two central figures in their respective religious traditions: Mystical Theology, by the Christian Dionysius, the Areopagite, and The Fundamental Wisdom of the Middle Way, by the Buddhist Nagarjuna - texts known for taking denial to the extreme. Through this comparison, and relying mainly on the commentators Denys Turner, Eric Perl and Giuseppe Ferraro, this study points out and discusses significant differences between the negative languages used in the two works. Finally, it discusses, briefly, how these discourses relate to contemporary counterparts and parallels, such as the philosophical thought of Jacques Derrida and the discoveries of modern physics in the early 20th century.
7

The dawn of the invisible : the reception of the platonic doctrine on beauty in the Christian middle ages ; Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquinas, Nicholas of Cusa /

Bender, Melanie. January 2010 (has links)
Zugl.: Münster (Westfalen), University, Diss., 2007.
8

Negatividade e participação: a influência do Pseudo Dionísio Areopagita em Tomás de Aquino - teologia, filosofia e educação / Negativity and participation: The influence of Pseudo-Dionysius Areopagite on Thomas Aquinas: Theology, Philosophy and Education.

Castro, Roberto Carlos Gomes de 13 November 2009 (has links)
Este trabalho sustenta que o teólogo cristão do início do século VI conhecido como Pseudo Dionísio Areopagita exerce profunda influência no pensamento do teólogo e filósofo medieval Tomás de Aquino (1225-1274). Essa influência se dá principalmente em dois temas fundamentais da filosofia tomasiana: negatividade e participação. Negatividade diz respeito ao caráter de mistério que envolve as essências mais íntimas dos seres desde a natureza visível e o homem até o princípio de todas as coisas, Deus e que, portanto, não são plenamente compreensíveis para o entendimento humano. Participação se refere ao fato de que, por outro lado, o mundo participa do ser de Deus e, por isso, revela traços do divino, ainda que de modo deficiente e remoto. Dada essa influência de Dionísio, Tomás de Aquino não pode ser considerado um pensador racionalista, com respostas definitivas para todos os problemas da existência, como costuma ser visto por epígonos o que constitui uma deturpação do pensamento tomasiano, marcado pela consciência da insuficiência da razão. Para Tomás, não é possível aos homens ter clareza absoluta sobre qualquer assunto, daí, por exemplo, a necessidade de eles se conduzirem segundo a clássica doutrina cristã da prudência a virtude de agir corretamente, com base no límpido conhecimento da situação presente. Tendo em vista a negatividade e a participação, para o acesso às realidades mais profundas impõe-se o uso de metáforas, alegorias e símbolos, capazes de algum modo de se aproximar do que, afinal, é incognoscível. No que se refere ao conhecimento de Deus, a via de acesso é a mística entendida como uma experiência com o Absoluto que se dá num plano além da razão, e não aquém , uma vez que todo discurso racional, afinal, fala mais do homem do que de Deus. Como conclusão, este trabalho propõe que o pensamento negativo do Pseudo Dionísio Areopagita e de Tomás de Aquino precisa ser mais conhecido também por educadores, pois ele permite uma visão diferente da realidade, uma visão menos lógico-racionalista que tantos problemas tem trazido à sociedade contemporânea e mais sensível, lúdica e profunda, portanto, mais humana. No anexo, é apresentada a tradução, direta do original grego, do livro Da teologia mística, do Pseudo Dionísio Areopagita. / This dissertation argues that the Christian theologian of the early sixth century known as Pseudo-Dionysius Areopagite exerts profound influence on the thought of medieval theologian and philosopher Thomas Aquinas (1225-1274). This influence is mainly on two major topics of Aquinas philosophy: negativity and participation. Negativity means the character of mystery that involves the most intimate essence of beings from the natural world and man to the cause of all things, God and therefore not fully comprehensible to human understanding. Participation refers to the fact that, on the other hand, the world participates in the being of God and, therefore, shows traces of the divine, even in a poor and remote way. Given the influence of Dionysius, Aquinas can not be regarded as a rationalist thinker, with definitive answers to all problems of existence, as is often seen by followers which is a perversion of Aquinass thought, marked by awareness of the insufficiency of reason. For Aquinas, it is not possible for men to have absolute clarity on any issue, then, for example, requiring them to conduct themselves according to the classical Christian doctrine of prudence the virtue of doing right, based on clear understanding of the current situation. Given the negativity and participation, accessing deeper realities requires the use of metaphors, allegories and symbols, which are able somehow to get closer to that, after all, is unknowable. With regard to knowledge of God, the way of access is the mystique understood as an experience of the Absolute that is given beyond reason, and not short , since all rational discourse, after all, speaks more about man than about God. In conclusion, this study suggests that the negative thought of Pseudo-Dionysius Areopagite and Thomas Aquinas should be more well known by educators, because it allows a different view of reality, less logical-rationalist that has brought many problems to contemporary society and more sensitive, playful and profound, therefore, more human. The annex includes a translation directly from the original Greek of The mystical theology, by Pseudo-Dionysius Areopagite.
9

The dawn of the invisible the reception of the platonic doctrine on beauty in the Christian middle ages ; Pseudo-Dionysius the Areopagite, Albert the Great, Thomas Aquinas, Nicholas of Cusa

Bender, Melanie January 2007 (has links)
Zugl.: Münster (Westfalen), Univ., Diss., 2007
10

Negatividade e participação: a influência do Pseudo Dionísio Areopagita em Tomás de Aquino - teologia, filosofia e educação / Negativity and participation: The influence of Pseudo-Dionysius Areopagite on Thomas Aquinas: Theology, Philosophy and Education.

Roberto Carlos Gomes de Castro 13 November 2009 (has links)
Este trabalho sustenta que o teólogo cristão do início do século VI conhecido como Pseudo Dionísio Areopagita exerce profunda influência no pensamento do teólogo e filósofo medieval Tomás de Aquino (1225-1274). Essa influência se dá principalmente em dois temas fundamentais da filosofia tomasiana: negatividade e participação. Negatividade diz respeito ao caráter de mistério que envolve as essências mais íntimas dos seres desde a natureza visível e o homem até o princípio de todas as coisas, Deus e que, portanto, não são plenamente compreensíveis para o entendimento humano. Participação se refere ao fato de que, por outro lado, o mundo participa do ser de Deus e, por isso, revela traços do divino, ainda que de modo deficiente e remoto. Dada essa influência de Dionísio, Tomás de Aquino não pode ser considerado um pensador racionalista, com respostas definitivas para todos os problemas da existência, como costuma ser visto por epígonos o que constitui uma deturpação do pensamento tomasiano, marcado pela consciência da insuficiência da razão. Para Tomás, não é possível aos homens ter clareza absoluta sobre qualquer assunto, daí, por exemplo, a necessidade de eles se conduzirem segundo a clássica doutrina cristã da prudência a virtude de agir corretamente, com base no límpido conhecimento da situação presente. Tendo em vista a negatividade e a participação, para o acesso às realidades mais profundas impõe-se o uso de metáforas, alegorias e símbolos, capazes de algum modo de se aproximar do que, afinal, é incognoscível. No que se refere ao conhecimento de Deus, a via de acesso é a mística entendida como uma experiência com o Absoluto que se dá num plano além da razão, e não aquém , uma vez que todo discurso racional, afinal, fala mais do homem do que de Deus. Como conclusão, este trabalho propõe que o pensamento negativo do Pseudo Dionísio Areopagita e de Tomás de Aquino precisa ser mais conhecido também por educadores, pois ele permite uma visão diferente da realidade, uma visão menos lógico-racionalista que tantos problemas tem trazido à sociedade contemporânea e mais sensível, lúdica e profunda, portanto, mais humana. No anexo, é apresentada a tradução, direta do original grego, do livro Da teologia mística, do Pseudo Dionísio Areopagita. / This dissertation argues that the Christian theologian of the early sixth century known as Pseudo-Dionysius Areopagite exerts profound influence on the thought of medieval theologian and philosopher Thomas Aquinas (1225-1274). This influence is mainly on two major topics of Aquinas philosophy: negativity and participation. Negativity means the character of mystery that involves the most intimate essence of beings from the natural world and man to the cause of all things, God and therefore not fully comprehensible to human understanding. Participation refers to the fact that, on the other hand, the world participates in the being of God and, therefore, shows traces of the divine, even in a poor and remote way. Given the influence of Dionysius, Aquinas can not be regarded as a rationalist thinker, with definitive answers to all problems of existence, as is often seen by followers which is a perversion of Aquinass thought, marked by awareness of the insufficiency of reason. For Aquinas, it is not possible for men to have absolute clarity on any issue, then, for example, requiring them to conduct themselves according to the classical Christian doctrine of prudence the virtue of doing right, based on clear understanding of the current situation. Given the negativity and participation, accessing deeper realities requires the use of metaphors, allegories and symbols, which are able somehow to get closer to that, after all, is unknowable. With regard to knowledge of God, the way of access is the mystique understood as an experience of the Absolute that is given beyond reason, and not short , since all rational discourse, after all, speaks more about man than about God. In conclusion, this study suggests that the negative thought of Pseudo-Dionysius Areopagite and Thomas Aquinas should be more well known by educators, because it allows a different view of reality, less logical-rationalist that has brought many problems to contemporary society and more sensitive, playful and profound, therefore, more human. The annex includes a translation directly from the original Greek of The mystical theology, by Pseudo-Dionysius Areopagite.

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