published_or_final_version / Buddhist Studies / Doctoral / Doctor of Philosophy

This thesis is a study of the doctrine of maqamat (stations) and ahwal (states), the crucial doctrine of sufism, as described in two different books, al-Risalah al-Qushayriyah and Kashf al-Mahjub, by two different masters of Sufism: one Sunni-Shafi'i, al-Qushayri, the other Sunni-Hanafi, al-Hujwiri. After introducing their positions in the history of sufism, the thesis examines their backgrounds as well as their mystical inclinations. The thesis then analyzes al-Qushayri's and al-Hujwiri's doctrine of maqamat and ahwal through a comparison of concrete examples found in the two books. Through this comparison, the thesis attempts to show the differences and the similarities of their concepts of maqamat and ahwal. The conclusion discovers that the differences which appear in al-Qushayri's and al-Hujwiri's views concerning identification of a virtue as a state or a station pertain to theoretical differences only.

Well before the Occultation of the Twelfth imam in 330/942 and before the time of the great Shi 'i theologians such as al-Shaykh al-Mufi d (d. 413/1022), the Shi 'ah had constructed their own integral and elaborate system of thought. This thought is expressed in the sayings of the Shi 'i imams, recorded in hadi th collections gathered in the traditionist centres of Kufah and Qum. It is apparent when these narratives are pieced together that the Shi 'i system as presented by the Shi 'ah themselves bears little resemblance to the descriptions of the heresiographers. At the centre of the Shi 'i worldview is the relation between the imams and the community. The imams' constitution is altogether supernatural, and they succeed to the whole of the prophetic knowledge, while the Shi 'ah, who were created of the same substance as the imams, are the bearers and beneficiaries of that knowledge. The imams continue to receive intelligence from God so that they know every thing and are able to address themselves to every circumstance, while the Shi 'ah must resort to no one else to guide them. God is known only through the imams and they conduct their followers to Paradise while others are left for the Fire. There is, however, evidence of revision of belief already in the time of the first traditionists. The definition of faith is emended so as to allow the non-Shi 'ah a place in Paradise and enable the Shi 'ah to integrate into the larger community. The confinement of the imams by the Abbasids and the lesser Occultation lead to reconsideration of the question of authority: human reason is given a greater role as the Shi 'ah set about thinking how to evaluate the words of the imams already recorded. Kalam, a field of enquiry formerly forbidden to the faithful Shi 'ah due to the necessity of absolute submission to the statements of the imams, is sanctioned so that dicta concerning theology are issued under their names. Tradition now moves away from predestinarianism, and other

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<p> There are very few studies devoted specifically to the ethical teaching of Spinoza's Ethics. Instead, commentaters have focussed their attention mainly on the metaphysical and epistemological doctrines found chiefly in Parts I and II. Nevertheless, ethics was Spinoza's primary concern and the metaphysical and epistemological doctrines were intended by him to support and culminate in a practical doctrine of the best way of life. Despite its title, however, the Ethics is silent about what Spinoza means by ethics; indeed, nowhere in this work does he define or explain what ethics is. With this in mind, my chief objective will be to determine what Spinoza himself means by ethics and the significance of this for an understanding of both his ethics and his philosophy as a whole.<p> / Thesis / Master of Arts (MA)

Modern scholarship has generated several works on ancient Greco-Roman, Jewish or biblical oneirology, whereas it has never resulted in a book or monograph devoted solely to the study of patristic oneirology. Although many articles discuss the dreams in patristic texts, most of their authors do not analyse these dreams correctly in their doctrinal context, a context from which virtually all patristic dream narratives or discourses emerged. This thesis endeavours to remedy the deficiency in the construction of patristic views of dreams by a corresponding analytic approach. Numerous early Christian writers attempted to formulate a Christian dream theory, conceptualise dream phenomena, or interpret their own dreams or the dreams of prominent figures. This thesis argues that from their perspective, the nature of human-inspired dreams can be conceived of as creations of the soul, as indicators of the dreamer’s state and as moral reflection (Ch.1 to 3), that of demon-inspired dreams as demonic assault, temptation and deception (Ch.4) and finally that of divinely-inspired dreams as a site of epiphany, as divine messages and as the dynamic of faith reinforcement (Ch.5 to 7). In addition to investigating their thoughts on dreams, additional discussions of Greco-Roman, Jewish and biblical dream traditions will be provided as helpful references for readers to understand the background in which patristic oneirology was shaped and cultivated (Appendixes). Moreover, unlike pagan authors, these Christian writers did not elucidate dreams for oneirological, physiological or psychological purposes. Rather, their real agenda was to promulgate Christian doctrines, including the doctrines of man, asceticism, sin, demonology, God, Christology, revelation and eschatology. When they encountered dreams, they not only interpreted but doctrinalised them, just as they did to many other aspects of human life. Methodologically, they dogmatically expounded dreams so as to facilitate their dissemination of the doctrines. The making of patristic oneirology was essentially the propagation of dogmatics. Hermeneutically, they integrated doctrinal tenets into their explication of dreams. The doctrines defined the essence of dreams and even orientated their mission outside the dream world. Accordingly, their oneirological and doctrinal conceptions were intertwined and serve each other. This doctrinalised oneirology marked the birth of a new ideology of dreams in late antiquity. Hence, in each chapter the methodological and hermeneutical relationships between dreams and the related doctrine in patristic texts will be demonstrated. Due to these relationships, this thesis contends that the task of penetrating patristic views of dreams cannot be accomplished without analysing them in their doctrinal context; meanwhile, the doctrines cannot be fully represented without undertaking that task.

The medieval period witnessed many attempts at organization, of both the mundane and sacred spheres. The otherworldy realms of heaven and hell are familiar to the modern reader, as is purgatory, but it was during the middle ages that the existence of another realm, limbo, was posited. This realm had its beginnings in questions of Christology and the extent to which Christian salvation could or could not be extended to non-Christian peoples. Its development was also shaped by questions of infant baptism, and the fate of those infants who died lacking this baptism. By the thirteenth century, it becomes more proper to speak of "the limbos", as the idea of limbo is split into two realms: the limbo of the Fathers (limbus patrum), wherein were placed the notable figures of the Old Testament, and the limbo of children (limbus puerorum). wherein were placed unbaptized infants of the Christian era. This thesis examines the development of the idea of limbo, concentrating primarily on works of speculative theology. It begins with the roots of the idea of limbo to be found in the writings of Augustine of Hippo and in the apocryphal Christian work, the Gospel of Nicodemus. From there, the questions of original sin, divine redemption, and baptism which shape the development of the idea of limbo are examined in the writings of several influential twelfth-century authors, including Anselm of Canterbury, Peter Abelard, Bernard of Clairvaux, and Peter Lombard. The earliest uses of the term "limbo" are examined in the works of William of Auvergne and William of Auxerre, and the full theology of limbo is considered in the works of the high scholastic writers Alexander of Hales, Albertus Magnus, Thomas Aquinas, and Bonaventure. Finally, the thesis concludes with a fusion of theology and art in an examination of the unique depiction of limbo in Dante's Divine Comedy.

Buddhist Studies / Doctoral / Doctor of Philosophy

Although Buddhism denies the existence of a permanent individual entity, the tradition nevertheless makes frequent use of the "aggregate" scheme when asked to explain the elements at work in the individual. Through a detailed analysis of each of these five aggregates (pancakkhandha). I first intend to establish how the Theravada tradition views their interaction, with each other and with the external world. Secondly, I will attempt to offer strong evidence that the traditional order systematically used for the enumeration of the five aggregates is significant. This will be evidenced by establishing a correlation between the five aggregates and the eight middle links of the theory of dependent origination (paticcasamuppada). The results of my research will not only explain the psychosomatic workings of the individual--as viewed by the Theravada tradition--, but will clarify the mental process which, according to the Pali suttas, constitutes the grounds of transmigration.