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.

Orientador: Silvia Fernanda de Mendonça Figueiroa / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Geociências / Made available in DSpace on 2018-08-10T00:33:12Z (GMT). No. of bitstreams: 1 Alvim_MarciaHelena_D.pdf: 3691961 bytes, checksum: 179194dce27b8dccae8415e26823eefc (MD5) Previous issue date: 2007 / Resumo: Nesta pesquisa de doutorado nos dedicamos à análise do dialógo entre as fontes documentais Historia de los índios de la Nueva España, do frei Toríbio de Motolinia, Historia General de las cosas de la Nueva España, do frei Bernardino de Sahagún, e Historia Eclesiástica Indiana do frei Gerónimo de Mendieta, e a ciência natural do século XVI, em relação aos dois conjuntos temáticos propostos: a narrativa sobre o conhecimento dos corpos e fenômenos celestes e sobre o espaço e elementos naturais da superfície terrestre. Este também se apresenta como sendo nosso objetivo principal. Deste modo, em relação à hipótese principal desta pesquisa, acreditamos que o relato contido nas Historias missionárias reflete concepções estruturadas no panorama epistemológico europeu, com nítida herança conceitual medieval. O conhecimento deste período era formado por questões do mundo natural que se entrelaçavam aos elementos da religião cristã e às práticas reverenciadas pela tradição mágico-adivinhatória. Assim, ao apresentar o sistema cognitivo do século XVI, acreditamos esclarecer posições e atitudes dos relatos missionários aqui analisados que tradicionalmente são abordados por uma história que prioriza seus aspectos religiosos. Outra hipótese deste trabalho propõe que estas narrativas atenderam, ainda, aos objetivos pré-estabelecidos por seus autores, sendo estes fundamentados em seus respectivos projetos evangelizadores em relação às comunidades indígenas da Nova Espanha. Dentre as conclusões mais importantes quanto à análise das fontes documentais acerca do conhecimento sobre os corpos e fenômenos celestes e o cômputo temporal nahua, destacamos nestas narrativas a valorização do calendário sazonal em relação ao ciclo adivinhatório. A condenação ao Tonalpohualli se relacionou ao fato de este ter sido considerado uma arte adivinhatória, sendo apresentado pelos missionários como astrologia judiciária. A valorização do calendário sazonal indígena ainda se ateve a outros objetivos evangelizadores. O interesse na identificação das permanências idolátricas poderia encontrar um valioso instrumento, se as datas exatas das festividades pagãs fossem conhecidas pelos religiosos. Assim, o conhecimento deste cômputo teria a finalidade de estipular os dias das cerimônias religiosas indígenas com a intenção em averiguar sua permanência no período colonial. A partir da análise das Historias missionárias em relação à descrição da paisagem natural do Vale do México e dos elementos da superfície terrestre, averiguamos que os religiosos se interessaram por temas que se interligavam aos problemas cotidianos, como as inundações e o vulcanismo. O mundo natural foi apresentado a partir de concepções de cunho utilitário, providencial e organicista. Outro importante objetivo destas narrativas foi a busca por práticas que indicassem a permanência idolátrica nestas localidades. Quanto à descrição sobre os metais, pedras e fósseis notamos uma preocupação em apresentar suas propriedades terapêuticas, concepção esta pautada pelo universo mágico-adivinhatório europeu. O interesse pelo poder destes elementos em curar algumas enfermidades se conecta ao panorama histórico daquele período, pois muitas epidemias devastavam as populações americanas, atingindo também os espanhóis / Abstract: The main purpose of this doctorate research is to analyze the dialogue between the texts Historia de los indios de la Nueva España, by Friar Toríbio de Motolinia, Historia General de las cosas de Nueva España, by Friar Bernardino de Sahagún, and Historia Eclesiastica Indiana, by Friar Gerónimo de Mendieta, and natural science of XVI century, regarding the two subjects: the knowledge about the bodies and celestial phenomenal, included the nahua system calendar, and the analysis of the space and natural elements of the terrestrial surface. In this way, relation to the main hypothesis of this research, we believe that these Histories reflect conceptions based on the European knowledge of XVI century. This was formed for by elements of Christian religion and to the practical by the tradition magical-astrological. Thus, when presenting the knowledge of XVI century, we believe to clarify position and attitudes of the Histories missionaries which traditionally were studied and its religious aspects were prioritized. Another hypothesis of this work considers that these narratives are based on its respective evangelical project of these missionaries / Doutorado / Doutor em Ciências

[pt] O tema desta pesquisa diz respeito ao problema da demarcação entre ciência e não-ciência, proposto no âmbito da filosofia da ciência anglo-saxã do século XX. O estudo do caso da astrologia mostra-se relevante para enriquecer essa discussão demarcatória e revelar suas dificuldades, considerando-se que vários filósofos da ciência, como Popper, Kuhn, Feyerabend, Thagard e Laudan, usaram a astrologia como exemplo ao tentar dar conta do problema da demarcação ou problematizar essa questão. O objetivo desta dissertação é, portanto, esclarecer um pouco mais o problema da demarcação da ciência, analisando especialmente o caso da astrologia, e examinar a relevância dessa questão no contexto atual dos estudos sobre a ciência. Com essa inserção no diálogo epistemológico contemporâneo, pretende-se contribuir para um melhor entendimento não só do que é ciência e de quais são suas fronteiras, mas também para a construção de uma visão mais precisa e menos preconceituosa da astrologia. / [en] This research concerns with the demarcation problem which was proposed by the Anglo-Saxon philosophy of science in the twentieth century. Astrology as a case study is relevant to enrich this debate and to reveal its dificulties since various philosophers of science - as Popper, Kuhn, Feyerabend, Thagard, and Laudan - have used astrology as an example to account for demarcation problem or to question it. Therefore the goal of this dissertation is to clarify a little bit more the problem of distinguishing science from non- science, in particular the case of astrology, and to examine the pertinence of this discussion in the current context of the science studies. This survey is inserted into the contemporary epistemological dialogue and it intends to contribute to a better understanding of what is science and which are your frontiers, as well to give a more precise and less prejudicing view of astrology.

No description available.

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.

Au XVe siècle, le philosophe florentin Marsile Ficin (1433-1499) rédige un texte singulier intitulé De vita coelitus comparanda ou « comment obtenir la vie du ciel » qui deviendra le troisième et dernier livre d’un ouvrage médical de plus large envergure, le De vita libri tres, consacré à conserver et à prolonger la santé des hommes de lettres accablés sous le poids de l’étude. Ce texte est tout entier consacré au pouvoir apotropaïque et prophylactique du talisman ou « image astrologique », une notion savante qui apparaît en Occident au milieu du XIIIe siècle, et insiste tout particulièrement sur la matérialité, la forme et l’apparence de ces images. Ainsi Ficin développe-t-il un discours original par rapport à la tradition en se concentrant sur le processus de fabrication, discours qui n’est pas sans rappeler les premières théories de l’art qui apparaissent à la même époque à Florence. Ficin réhabilite la figure du mage antique dans le cadre d’une réflexion plus vaste qui met en exergue le pouvoir créateur de l’homme en tant que savant, humaniste et philosophe. Si le postulat d’une influence tardive du néoplatonisme ficinien sur la littérature artistique du XVIe siècle a donné lieu à de nombreuses études, il apparaît en revanche que les rapports que Ficin était susceptible d’entretenir avec le monde des artistes, et surtout des artistes-théoriciens du XVe siècle, demeure un terrain relativement peu exploré. Tout l’enjeu de notre travail se situe donc dans la triple interrogation que ce concours de circonstances soulève : quel rôle jouent au sein de la pensée magique de Ficin les allusions à l’art et à sa pratique qui traversent l'ensemble de son œuvre? dans quelle mesure la notion d’«image astrologique» qu’il reprend et développe s’est-elle nourrie de la nouvelle littérature artistique alors en pleine formation? et enfin, comment peut-on affirmer que certaines œuvres typiques du Quattrocento florentin relèvent d’un caractère « mixte » oscillant entre le produit de l’art à proprement parler et l’objet magique? / In fifteenth-century Florence, the philosopher Marsilio Ficino (1433-1499) wrote the De vita coelitus comparanda, i.e. “how to capture life from the heavens”, which would later form the last and third book of a larger volume titled De vita libri tres. The latter exposes the means to preserve the health and extend the life of man of letters afflicted by their intense studies. The former deals with the apotropaic and prophylactic power of the talismans also called “astrological images”, following a learned concept which appeared in Western Europe in the mid-thirteenth century, and focuses on the materiality, form and appearance of these images. Ficino hence develops a new reflexion that focuses on the process of making which seems to echo new artistic theories devised during the same period in Florence. Ficino redeems the figure of the ancient magus by enhancing man’s creative power and his status as a philosopher and a humanist. The assumption of a late influence of Ficino’s neoplatonic thought on the arts in the sixteenth century has led to several studies but its genesis and its potential links with the artistic world and, especially his fellows artist-theoreticians, remained to be fully investigated. This thesis aims therefore to investigate the role of the artistic references within Ficino’s magic thought, the influence of contemporary ideas on the art practice upon his conception of “astrological image”, and the nature of specific artworks typical of fifteenth-century Florence, which seem to respond to both a magical and an artistic purpose.

Made available in DSpace on 2016-04-28T14:16:29Z (GMT). No. of bitstreams: 1 Angelica P Ferroni.pdf: 540956 bytes, checksum: 16d222b25b38e5831bab92e20047caef (MD5) Previous issue date: 2007-04-23 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / In the first century a.D., the astrological understanding of the world offered an ontological basis from which the natural and social phenomena were understood. Regarded as truth in Rome and the hellenistic world, astrology acquired a scientific status, mainly due to its association with the Roman empire and to its use by the emperors, as a way of validating their own political position. The purpose of this dissertation is to analyze the cosmology and the astrological understanding of the universe present in the treatise Astronomica, by Marcus Manilius, a roman astrological poem written in the first century of a.D., a time when the roman Empire had already been consolidated and astrology was gaining more and more power as a form of knowledge. The emperors had chosen astrology to validate their political positions, due to the previous introduction of astrology in the roman culture. So, at first, this dissertation discusses how the astrological knowledge was incorporated by the roman culture and which elements contributed to establish its role in the establishment of the Empire constitution, considering the Stoic philosophy and the Greek literary model as the main elements. At a second moment, this dissertation analyzes the comprehension of the world presented in Astronomica, by identifying characteristics of stoic thinking related to it. Finally, this research discusses the relation between the astrological poem and elements of the context in which it was written / No século I d.C. a compreensão astrológica do mundo oferecia uma base ontológica a partir da qual os fenômenos eram entendidos. Considerada como verdade em Roma e no mundo helenístico, a astrologia adquiriu status de ciência devido, em parte, à sua associação com o Império romano e ao uso que os imperadores dela fizeram para validar sua posição política. O propósito desta dissertação é analisar a cosmologia e a compreensão astrológica do mundo presentes na obra Astronomica, de Marcus Manilius, um poema astrológico romano escrito no século I d.C., momento em que o Império romano já havia se consolidado e em que a astrologia ganhava cada vez mais força enquanto um saber. Se os imperadores elegeram a astrologia para validar sua posição política, foi porque ela já havia se introduzido na cultura romana. Assim, a primeira parte deste trabalho discute como o saber astrológico foi incorporado pela cultura romana, e quais os possíveis elementos que contribuíram para que ele ocupasse o lugar que ocupou com a constituição do Império, identificando a filosofia estóica e os modelos literários gregos entre os principais. A segunda parte analisa a compreensão de mundo presente na obra Astronomica, identificando os traços do pensamento estóico a ela relacionados e, por fim, discute a relação entre esse poema astrológico e elementos do contexto em que ele foi escrito

Nesta Tese replicamos por constructo uma pesquisa européia que encontrou para conhecedores da astrologia médias mais altas em Extroversão entre sujeitos dos signos de Fogo e Ar comparados com sujeitos de Terra e Água, formando um “padrão dente-de-serra" previsto em função da alternância zodiacal entre signos de Elementos Quentes (Fogo e Ar) e Frios (Terra e Água), como sendo efeito da “auto-atribuição", já que a mesma variação não se deu para sujeitos não conhecedores. Também se encontrou, no entanto, maior “suscetibilidade à informação vinda de fora sobre sua personalidade" para os Quentes, o que não invalidou totalmente a teoria astrológica. Encontrou-se lá, além disso, maior média geral em Extroversão para os conhecedores. Usamos o 16 PF – Questionário dos 16 Fatores de Personalidade – com 589 sujeitos brasileiros de ambos os sexos, diferenciando entre conhecedores (208) e não conhecedores (381) da astrologia, sendo o conhecimento constituído da crença na astrologia mais a descrição de três características do signo solar. Para estimular a influência da auto-atribuição, foi dada a parte do grupo (266) a sugestão “Esta é uma pesquisa sobre astrologia", enquanto para a outra parte (323) foi dito que seria “uma pesquisa sobre personalidade". Investigamos variações em função dos Elementos astrológicos, através da Análise de Variância (ANOVA), em todos os fatores do 16 PF, mais Extroversão, Ansiedade e Controle. Não aparecem diferenças significativas para a Extroversão isoladamente, mesmo entre os conhecedores. Os conhecedores se descreveram como tendo significativamente maior Extroversão e maior Ansiedade, comparados aos não conhecedores, sugerindo um locus de controle externo. Confirmou-se no grupo dos conhecedores que a maior média geral em Extroversão é devida aos sujeitos do subgrupo dos signos Quentes, e a maior média em Ansiedade é devida aos sujeitos do subgrupo dos signos Frios, indicando a confirmação da maior suscetibilidade à informação vinda de fora sobre suas personalidades para os Quentes. Investigamos, além disso, se a auto-atribuição de origem astrológica afeta não apenas o autoconceito, mas as habilidades da pessoa, através dos 13 itens da Inteligência do 16 PF. Para o grupo de não conhecedores a Ansiedade foi maior para os Quentes do que para os Frios, segundo seus componentes Estabilidade Emocional e Tensão. Este resultado apontou que a Ansiedade, como fator não intelectivo, induziu uma variação de base astrológica na Inteligência. Sugere-se um fator de suscetibilidade diferenciada ao mundo externo segundo a escala Frio-Quente. São analisadas as possíveis explicações teóricas e implicações desses achados. / In this thesis we constructively replicate an european research that found for astrology knowledgeable subjects higher means on Extraversion among subjects of Fire and Air signs, compared with subjects of Earth and Water, compound a “saw-tooth pattern" due the zodiacal alternation between signs of Hot (Fire and Air) and Cold (Earth and Water) Elements, as an effect of the “self-attribution", since the same variation was not found for no knowledgeable subjets. Also was found, however, a difference on “susceptibility to information about their personality from outside" for the Hots, what didn’t invalidate totally the astrological theory. That research found, furthermore, higher mean in Extraversion for that knowledgeable subjects. We applied the 16PF Test – Sixteen Personality Factor Questionnaire – to 589 brazilian subjects of both sexes, classifying between knowledgeable (208) and no knowledgeable (381) of astrology, being this knowledge constituted by the believe in astrology and by the naming of three characteristics that go with the sunsign. In order to trigger the self-attribution effect, part of the group (266) was given the cue “This is a research into astrology", while to the other part was given “research into personality". We investigate variations by dependence on the astrological Elements, by the Analysis of Variance (ANOVA), on all the 16 PF factors, more Extraversion, Anxiety and Control. Didn´t appear significant differences to the Extraversion alone, yet among the knowledgeable. The knowledgeable subjects describe theirselves significantly as having higher Extraversion and Anxiety, suggesting an external locus of control, by comparision with the no knowledgeable. It was confirmed that for the knowledgeable the higher general mean in Extraversion is due to the subjects pertaining to the subgroup of the Hot signs, and the higher general mean in Anxiety is due to the subjects pertaining to the subgroup of the Cold signs, indicating a confirmation of the higher susceptibility to information about their personality from outside among the Hots. We investigate, furthermore, if the astrological self-attribution affects not only the self-concept, but also the actual performance, with the 13 items of Intelligence in the 16PF. For the no knowledgeable group the Anxiety was higher for the Hots than to the Colds due to their components Emotional Estability and Tension. This finding pointed to that Anxiety, as a non-intellective factor, induced the astrologically based variation for Intelligence. It is suggested, as much to knowledgeable as to no knowledgeable subjects, a factor of differenciated susceptibility to the outer world due the Cold-Hot scale. Are analysed the possible theoretical explanations and implications of these findings.

This dissertation explores the presence and meaning of astronomical elements in the creative work of Surrealist artists and writers who were involved with the movement from the 1920s to the 1940s. Set against a backdrop of widespread popular interest in astronomy in France during these decades and those directly preceding them, Surrealists such as André Breton, Joan Miró, Max Ernst, Wolfgang Paalen, Oscar Domínguez, Matta, Remedios Varo, Leonora Carrington, and Kurt Seligmann all addressed cosmic themes in their artistic production. This dissertation identifies and analyzes their varied engagement with such themes, including their presence in the related areas of astrology and the Tarot. The heavens offered the Surrealists a rich terrain for invention—one that could be seen as scientific or occult, fanciful or factual, as well as ancient or up-to-date. In their quest to access previously unknown realms of reality, the Surrealists found in the little-explored and often strange territory of outer space a new realm for creative invention. As such, these artists and writers projected their surreal visions onto the universe in their continued search for the marvelous. / text