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Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

Malgré l’acceptation théorique et pratique que l’astrologie médiévale rencontre au 13e siècle latin, son statut philosophique ambigu tient, au moins en partie, à son double partage en art mécanique et en science libérale. Plus mystérieux encore reste le fait qu’elle apparaisse en Occident sans devoir violenter les cadres philosophiques où elle s’inscrit, aussi chrétiens soient-ils. Du point de vue de l’histoire de la philosophie, ce que cette arrivée en douceur passe sous silence, c’est l’enracinement conceptuel toujours déjà préétabli du projet astrologique à l’intérieur d’un contexte philosophique plus global, dans et par lequel l’idée d’influence astrale valide sa raison d’être. En passant par la philosophie naturelle et la métaphysique de Thomas d’Aquin, ce travail veut montrer comment l’astrologie médiévale survient en terres chrétiennes à partir de la rencontre de la hiérarchie causale de l’être propre à l’arabo-aristotélisme néo-platonisant avec une théologie de la providence divine. D’aporie en aporie, la déconstruction de ce que toute astrologie présuppose prend place, de sorte qu’il devient possible de comprendre l’aspect rationnel et proprement philosophique de l’entreprise astrologique au Moyen Âge. / In spite of the theoretical and practical acceptation that medieval astrology is greeted with during the 13th century in the Latin world, its philosophically ambiguous nature is due, at least partly so, to the distinction made between mechanical arts and liberal sciences. Even more mysterious is the fact that it appears in Occident without having to violate the peripheries of Latin philosophy, as Christian as it could be. From a history of philosophy point of view, this rather smooth entrance seems to imply that the astrological project is always-already conceptually rooted in a philosophical context larger than itself, by which it validates its raison d’être. Through the study of Thomas Aquinas’ natural philosophy and metaphysics, this work demonstrates that medieval astrology could occur among the Christian world whenever the causal hierarchy of being brought forth by Arabic aristotelianism and Neo-Platonism walked hand in hand with the Christian theology of divine providence. From an aporia to another, the deconstruction of what any astrology presupposes therefore takes place, from which it becomes possible to properly understand both the rational and philosophical aspect of the astrological enterprise during the Middle Ages.

The work introduces the reader into the etic definition of magic and into the Mandaean emic definition. Author chronologically and phenomenologically systematizes history of Western scholarship of Mandaic magical texts and then he deals with them phenomenologically, philologically and according to religious studies. He refers to the methods which should be used during the examination of these findings and he points out the phenomena, which are to be noted. In some cases, he reffers to non-Mandaic magical texts and he also seeks for their possible influence on the Mandaic texts. Author uses the primary texts in Mandaic and secondary literature especially in English and German.

Les prédictions astrologiques annuelles constituent un genre littéraire cohérent qui suscite deplus en plus d’intérêt de la part des historiens du Moyen Âge et de la première modernité. Cettethèse étudie plus particulièrement leur généralisation dans l’Europe latine entre 1405 et 1484,plusieurs siècles après les premières mentions dans les sources théoriques. Une première partieexplore la dialectique interne de ces « jugements », et en particulier les méthodes astrologiques qui,rigoureusement appliquées, soutiennent la prétention scientifique de leurs auteurs. Ceux-ci, leurmilieu social et plus généralement le contexte de production de ces prédictions font l’objet d’unedeuxième partie. Une troisième examine la réception contemporaine et la transmission jusqu’à nosjours de textes pourtant promis à une existence éphémère. Cette étude est complétée et étayée parun catalogue systématique de 111 prédictions manuscrites et 84 incunables rédigées en latin etconservées dans les collections publiques, et des 64 astrologues identifiés comme leurs auteurs.Enfin, les trois prédictions annuelles connues pour 1405, à la fois singulières et caractéristiques,font l’objet d’une édition critique commentée et traduite en français. / Astrological annual predictions form a consistent literary genre. In recent years, interest in thesematerials among Middle Ages and Early Modern Era historians has been increasing. This thesisspecially adresses the spreading of this kind of predictions in Latin-speaking Europe between1405 and 1484, several centuries after they are firstly mentioned in theoretical sources. Our firstpart explores the internal dialectics of these prognostications, and in particular the strictly-followedmethods of astrological calculation provided as support to the authors’ scientific pretensions. Thegeneral context of production, and the social background of these authors, form a second part ofthe thesis. The third part considers the contemporary reception of these astrological predictions,as well as their unlikely transmission until our days in spite of the genre’s ephemeral nature. Acomprehensive catalogue of the 111 handwritten and 84 incunable latin prognostications preservedin public collections, as well as the 64 astrologers potentially identified as their authors, completethis study. Finally, we offer a critical edition, with French translation and commentary, of the threeknown predictions for year 1405 which, in spite of their individual features, constitute model samplesof the genre.

Édition critique, traduction française et commentaire philologico-littéraire de trois sections du poème " Perì Katarcôn " de Maxime : perì nosôn (les maladies), perì tomès (les opérations chirurgicales), et perì drapetôn (les esclaves fugitifs). Dans l'introduction je m'occupe de l'attribution du " Perì Katarcôn " à Maxime d'Éphèse, aussi bien que de la langue, du style, et de la métrique du poème. / Critical edition, french translation and commentary of three sections from the poem " Perì Katarchôn " of Maximus : perì nosôn (on the diseases), perì tomès (surgery), and perì drapetôn (runaway slaves). In the introduction I consider the problem of the attribution of the " Perì Katarcôn " to Maximus of Ephesus, and analyse the language, the style and the metric of the poem.

Malgré l’acceptation théorique et pratique que l’astrologie médiévale rencontre au 13e siècle latin, son statut philosophique ambigu tient, au moins en partie, à son double partage en art mécanique et en science libérale. Plus mystérieux encore reste le fait qu’elle apparaisse en Occident sans devoir violenter les cadres philosophiques où elle s’inscrit, aussi chrétiens soient-ils. Du point de vue de l’histoire de la philosophie, ce que cette arrivée en douceur passe sous silence, c’est l’enracinement conceptuel toujours déjà préétabli du projet astrologique à l’intérieur d’un contexte philosophique plus global, dans et par lequel l’idée d’influence astrale valide sa raison d’être. En passant par la philosophie naturelle et la métaphysique de Thomas d’Aquin, ce travail veut montrer comment l’astrologie médiévale survient en terres chrétiennes à partir de la rencontre de la hiérarchie causale de l’être propre à l’arabo-aristotélisme néo-platonisant avec une théologie de la providence divine. D’aporie en aporie, la déconstruction de ce que toute astrologie présuppose prend place, de sorte qu’il devient possible de comprendre l’aspect rationnel et proprement philosophique de l’entreprise astrologique au Moyen Âge. / In spite of the theoretical and practical acceptation that medieval astrology is greeted with during the 13th century in the Latin world, its philosophically ambiguous nature is due, at least partly so, to the distinction made between mechanical arts and liberal sciences. Even more mysterious is the fact that it appears in Occident without having to violate the peripheries of Latin philosophy, as Christian as it could be. From a history of philosophy point of view, this rather smooth entrance seems to imply that the astrological project is always-already conceptually rooted in a philosophical context larger than itself, by which it validates its raison d’être. Through the study of Thomas Aquinas’ natural philosophy and metaphysics, this work demonstrates that medieval astrology could occur among the Christian world whenever the causal hierarchy of being brought forth by Arabic aristotelianism and Neo-Platonism walked hand in hand with the Christian theology of divine providence. From an aporia to another, the deconstruction of what any astrology presupposes therefore takes place, from which it becomes possible to properly understand both the rational and philosophical aspect of the astrological enterprise during the Middle Ages.

Depuis longtemps l’importance des commentaires des Sentences de Pierre Lombard pour les études en histoire de sciences n’est plus à démontrer. Œuvres des théologiens, ces textes traitent pourtant un grand nombre de sujets relevant de la philosophie naturelle. La question de l’influence céleste en est une preuve. Les commentateurs des Sentences l’abordent de deux façons. D’une part, ils parlent de l’influence céleste « normale », celle des sphères, des planètes et des étoiles étudiées dans les ouvrages astronomiques médiévaux. Nos auteurs décrivent en détail le rôle de ces corps supérieurs dans le système des causes, énumèrent et classifient les effets qu’ils produisent, indiquent les limites de leur pouvoir. Tout en se démarquant des astrologues, ils affirment également que les astres sont des signes à interpréter. D’autre part, les commentateurs des Sentences veulent saisir une influence céleste « extraordinaire », celle des corps supérieurs dont l’existence est postulée par les théologiens. Ils cherchent à savoir si le ciel des empyrées, l’ultime sphère de l’univers dans laquelle demeureront à la fin des temps les bienheureux, agit sur les corps terrestres. Ils s’efforcent de comprendre si, après le Jugement dernier, les planètes et les étoiles dont le mouvement cessera et dont la lumière augmentera produiront toujours des phénomènes dans le monde d’ici-bas. Notre étude poursuit un objectif double : d’abord, analyser les deux notions, celle de l’influence des cieux astronomiques et celle de l’influence des cieux théologiques, ensuite, comprendre comment elles s’articulent. Le problème de la causalité des corps supérieurs « hors normes » est-il résolu conformément à la conception de la causalité céleste « ordinaire » d’une période donnée ? Ou, inversement, cette théorie est-elle capable d’évoluer pour inclure les cas limites de l’empyrée et des cieux post-apocalyptiques ? À travers ces interrogations, nous aborderons le complexe sujet des rapports entre la théologie et la physique, entre la foi et la science. / The importance of the Commentaries on the Sentences of Peter Lombard for the history of science has been well-established for a long time. Although they were written by theologians, those texts deal with many topics coming under natural philosophy. The question of celestial influence is a good proof. The Sentences commentators address it in two ways. On the one hand, they deal with the « normal » influence, that of the spheres, planets and stars which are studied in the medieval astronomical writings. Our authors describe with scrutiny the role of the celestial bodies within the system of causes, they list and classify the effects which they produced, show the limit of their power. While distancing themselves from the astrologers, they also assert those celestial bodies are signs to be interpreted. On the other hand, the Sentences commentators want to grasp an « extraordinary » celestial influence, that of some celestial bodies, whose existence is postulated by the theologians. They seek to know if the Empyrean Heaven, the last sphere of the universe where the Blessed will live, act on terrestrial bodies. They strive to understand if, after the Last Judgement, the stars and the planets, whose motion will cease and whose light will grow, will still produce phenomena on our inferior world. Our study pursues a double goal: first, it aims to analyze the two notions, that of the influence of the astronomical heavens and that of the influence of the theological heavens; then, it aims to understand how these two notions are articulated. Is the problem of the causality of « abnormal » superior bodies solved according to the conception of the « ordinary » celestial causality at a given period? Or conversely is this theory able to evolve so that it may include the borderline cases of the Empyrean Heaven and the Post-Apocalyptic heavens? This questioning will enable us to tackle the complex issue of the relationship between theology and physics, between faith and science.

The thesis entitled "Pragmatic and stylistic analysis of the horoscopes in periodicals" deals with the horoscopes from linguistic point of view; the greatest attention is paied to the pragmatic and stylistic aspects. The goal of the thesis is to identify the typical features of horoscopes on the basis of pragmatic and stylistic analysis. The research material comprises of 1752 astrological predictions taken from sixteen different periodicals. The author and the recipient of horoscope are characterized in each chapter and selected attributes of the target group are studied in each chapter as well - age, gender, social roles and status. It is dealt with the intention of horoscopes; its impact on recipient and strategies used by authors of horoscopes are analyzed too. The thesis presents the way vocabulary and other language tools are used in horoscopes to communicate intention of their authors. The analysis also deals with themes of horoscopes.

The dissertation begins with an introduction about Renaissance, because Thaddaeus Hagecius lived and worked in this age. Renaissance was both an age of faith in hermetic sciences and an age of important scientific discoveries which fundamentally influenced the transformation of cosmology. My intention is to explain the characteristics of this period in the beginning of the dissertation. The next chapter is mainly focused on Hagecius's biography and an overview of his main writings. At first, I dealt with Hagecius's youth and his studies in Bohemia and foreign countries. Afterwards, I mentioned the areas that Hagecius had developed and the writings that he had published about them. I have more thoroughly expanded Hagecius's activity in medicine and astronomy because they were the main areas of his research. In another part of the chapter, I have outlined the friendship between Hagecius and Brahe. I have closed the chapter with an explanation of Hagecius's reference to alchemy. In the third chapter of my dissertation, I have introduced Hagecius's scientific efforts in four areas. These are as follow-astronomy, medicine, botany and brewing, because Hagecius contributed to these four areas with an interesting manner. These areas also show the huge diversity of Hagecius's interests.