Thesis advisor: Eileen C. Sweeney / Francis Mayronis was a Franciscan friar and one of John Duns Scotus’s primary students; he became a master of theology in 1323. His Commentary on the Sentences is preserved in more than 100 medieval manuscripts. In recent literature, Mayronis’s work has received considerable attention, especially in his cognitive theory and metaphysics. However, his ethical work has generally received very little attention. Mayronis occupies an important place in the early fourteenth century’s Franciscan intellectual tradition, particularly in the onset of the Scotist tradition. Mayronis not only creatively explicated and developed Scotus’s thoughts in his writings but also actively engaged in conversation with Peter Auriol and William Ockham as the “first” Scotist.My dissertation is organized to present Mayronis’s relational teleology in his notion of beatitude as the enjoyment of God. While generally maintaining a volitional agent-centered perspective that an agent or efficient cause is not determined to seek the good, Mayronis argues for the certitude of the ultimate end of the blessed and sees God, i.e., the final cause, as the total cause of the end. Mayronis harmonizes these seemingly contradictory causal powers of the final and efficient causes with the notion of habitus. First, Mayronis affirms the traditional view of habitus as an active power. In the present life, the free will gradually acquires a habitus toward the good through its own actions, and in heaven, grace or charity, i.e., supernatural habitus, is infused in the will of the blessed so that the will is eventually necessitated by the good. However, he could not maintain this position, i.e., the will’s habitus determines the will’s character, without abandoning Scotus’s emphasis on the will’s free aspect over its natural aspect since habitus is natural, though it is second nature. Hence, he develops a novel story of relation that completely replaces the role of habitus: God freely accepts someone due to a relational change to the person, rather than because the person has a supernatural habitus that is ‘acceptable’ to God. I begin by presenting Mayronis’s metaphysics of final causality in its historical context. For Plato and Aristotle, the end is formal. Plato considers the end as the form externally given by the divine craftsman, and Aristotle depicts nature’s motion toward the end as matter’s internal desire for its form. Then, Avicenna, while defining the final cause as the cause of causes, develops two ways the efficient cause can be central: the intellect can see something other than the good as its end, and the will can seek something not as determined by its goodness. I treat Averroes, Aquinas, Scotus, Ockham, and Mayronis in developing Avicenna’s notion of the final cause and the relationship between the final and efficient causes. In medieval teleology, we see fully developed agent-centered perspectives. In his unique rendering of Avicennian final causality, Mayronis shows that, although the final cause is the primary and necessary cause, it potentially causes our relations with God; then, we, as the efficient cause, contingently actualize the relations. Then, to situate Mayronis’s ethical teleology as a continuation of Scotus’s voluntarism, I argue for Duns Scotus’s ethical teleology against Thomas Williams’s view that sees Scotus’s ethics as proto-Kantian. I then present Mayronis’s notion of our intellect’s vision of God and our will’s enjoyment of God according to his metaphysics of final causality. First, I examine Mayronis’s cognitive theory that holds the vision of God, i.e., intuitive cognition, as a relation. I then argue for his relational teleology based on the premise that Mayronis views our enjoyment of God as a relation. For Mayronis, our ultimate end is our beatific enjoyment of God; it is neither our beatific act nor the object of the act, i.e., God, but the relation between the act and the object. Happiness is the relation to the Supreme Good, and misery is the lack of the relation. The purpose or goal of our life is neither merely internal nor external but relational. Finally, I present how Mayronis translates the role of habitus that grants the certitude of the enjoyment of the blessed into divine acceptance. For Mayronis, our moral life is not a long journey of accumulating habitus or virtues until we finally reach our destination; it is an everyday journey of love where we actualize the final cause, which potentially orders us to the Supreme Good. / Thesis (PhD) — Boston College, 2022. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

Som kördirigent börjar man nästan alltid en repetition med att lära körsångarna att sjunga rätt noter, men sångtexten är minst lika viktig. Det kan berätta så mycket mer om styckets helhet än om kören måste börja repetera musiken direkt. Det märks tydligt om en kör har en vilja och förståelse för vad som sjungs oavsett ambitionsnivå. Vad är det då som behövs för att inte sångtexten ska uppfattas som meningslös? Syftet med detta konstnärliga examensarbete var att som kördirigent undersöka och analysera på vilka sätt hanteringen av sångtext påverkar den musikaliska gestaltningen i körsång. Studien utfördes genom intervjuer med fyra sakkunniga informanter och avslutades med två konstnärliga projekt. Resultatet från intervjuerna gav en likhet för både generella och specifika frågor, men alla informanter hade olika åsikter för vilken metod de ansåg var bäst för hur man arbetar med sångtext. Sammanfattningsvis finns det flera unika tillvägagångssätt att tolka en sångtext vilket gör att den musikaliska gestaltningen påverkas mest av den individuella kördirigentens förmåga att förmedla sångtext, både verbalt och icke-verbalt. Hanteringen av sångtext kan även påverkas av yttre faktorer, exempelvis tidsbrist. / <p>Den konstnärliga delen av mitt examensarbete var att leda och dirigera Radiokören och KMH Vokalensemble under två olika projekt. </p><p>Mitt projekt med Radiokören bestod av två repetitioner under två dagar. Första repetitionen skedde den 16/5-23 kl. 09.30-12.30 och den andra repetitionen 17/5-23 kl. 14.00-17.00. Båda repetitionerna ägde rum på studio 2, Sveriges Radio, Oxenstiernsgatan 20, Stockholm. </p><p>Repertoar: Un soir de neige - Francis Poulenc.</p><p>Mitt projekt med KMH vokalensemble bestod av repetitioner samt en avslutande examenskonsert den 25/5-23 kl. 12.30 i Kungasalen på Kungl. Musikhögskolan, Stockholm. I detta examensarbete hör även dokumentation i form av en ljudinspelning från min del av examenskonserten.</p><p>Repertoar: Deus in adjutorium - Benjamin Britten, Laudibus in Sanctis - William Byrd.</p><p>Medverkande: Radiokören, KMH Vokalensemble.</p>

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This paper examines the topic of memorial design and experiential landscapes, emphasizing the role of memorials as spatial expressions of culture, history, memory, life, and death. Memorials have traditionally been monumental in form, but there is a growing shift in landscape architecture towards designing experiential memorial landscapes that allow for healing, reflection, and active participation. This progression in design highlights the landscape's role in preserving memories of tragedy and fostering a deeper connection between users and the land. This project focuses on the design of a memorial for the St. Francis Dam Disaster, a catastrophic event in California that reshaped the landscape and the lives of those affected. This project explores how a post-disaster site can be transformed into an experiential memorial landscape that tells the story of the past, present, and future landscape, creates a site pilgrimage through strategic memorial design, and reveals the profound impact of the tragedy on the land. Studies of memorial design principles and case studies focused on trail systems, site programming, and landscape aesthetics guided the design work. Design guidelines and design study processes developed through this research exemplify how to approach an experiential memorial design and challenge designers to approach and adapt their designs to complement existing landscape conditions. / Master of Landscape Architecture / This paper explores how to design a memorial for the St. Francis Dam Disaster, a catastrophic event in California that altered both the land and the lives of those affected. A memorial is different from a monument because it focuses more on the visitor's experience within the space. Drawing on established memorial design guidelines and similar landscape architecture projects, this project creates a memorial that enhances the visitor's experience and educates the visitor on existing elements in the surrounding landscape. This project engages with existing research and establishes a way of approaching a large-scale memorial design that will be beneficial to the field of landscape architecture.

Francis Bacon (1561-1626) is recognized as a founder of the modern scientific project and a forerunner of the modern era of political thought. He advocated the development of an active science that would enable human beings to control nature in order to relieve man's estate. To accomplish this, Bacon argues that we must reconstruct all arts and sciences upon a more solid foundation. In reconstructing the arts and sciences, Bacon subtly changes the meaning of foundational religious, political, and scientific notions in order to better suit his project of progress. As the inheritors of his vision, turning to Bacon helps recover foundational considerations that have been forgotten as a result of his success. This dissertation approaches Bacon's thought through an analysis of his New Atlantis, a fable that envisions the completion of his project. I also turn to his other political, scientific, and religious works as appropriate to supply what is omitted in the fable. I find that although his revision of religious, scientific, and political foundations is conducted subtly they are nevertheless revolutionary, and essential for preparing the various outlooks that characterize the modern world.