Thesis (Ph.D.)--Boston University / PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you. / The problem of the dissertation is to formulate the relationship of John Colet (1467? -1519), Dean of St. Paul's Cathedral, London, to the resurgent study of "humane letters" in the fifteenth and sixteenth centuries. More specifically, the purpose is to indicate what Colet thought humanism to be, what in it appealed to him, and how much of it he took for his own. Further, it is hoped that it may have a more general value in suggesting some of the reasons humanism held the interest it did in ecclesiastical and theological circles, and some of the results to which the pursuit of that interest led. The method of the dissertation is descriptive and historical. The plan of the dissertation is first to discover the kind of humanism which Colet actually encountered in England, France, and Italy--what it was saying and doing, the audience to which it was addressed, and the motives which directed it. Thus a wide variety of contemporary writings and of analytical studies in the Renaissance in general and in humanism in particular are used. Second, the study asks what Colet himself really understood the new "humane letters" to be, what the nature of their appeal was -- personally and ecclesiastically. This latter step has demanded that the bulk of the work be done in Colet's own writings and in other relevant primary sources. Out of the first part of the study the thesis emerges that Renaissance humanism was primarily a literary and linguistic phenomenon, not a philosophical, nor even an aesthetic one. Humanists were craftsmen above all else, skilled in the arts of letter and document composition, who found employment chiefly as personal or municipal secretaries, diplomats, and teachers of the skills basic to their work--grammar, rhetoric, "poetry," and somewhat later, history and moral philosophy. Classical literature and style were increasingly seen to furnish nearly unlimited resources and actual models for the development of these skills. The characteristics of this humanism are then used as the criteria of comparison by which Colet is examined. In exploring the significance of Colet's academic program, both at Oxford and on the continent, we discover that he exhibited a rather definite order in the importance he attributed to his various studies: Christian teaching, humanistic techniques of criticism, platonic studies. Further, his Latin style and even his handwriting suggest that among the current academic schools and fads, it was the humanists with whom he wished to be identified. More revealing than these inferences is the assortment of writers he used in his own studies. They were not the great figures of the previous three or four centuries, but the "poets" of the classical world, especially of Rome, and of the early Church--the latter were significantly viewed not simply as the Church Fathers, but as the "Christian classics." Indeed, for Colet it was only after one had received the teaching of the Scriptures and these Christian classics that he could make proper use of the pagan classics. This seems clearly to reinforce the order of preference already noted in connection with his academic career. It was also the reason why Colet was so careful in defining the ancient authors who should be read by the 153 scholars in his St. Paul's School. Though Colet is often not entirely successful in maintaining this order in his use of the two "classics," both his attempt to do so and the particular historical-textual approach he made to much of the ancient literature--Scriptural, patristic, and pagan classical--all tend to justify the label "Christian humanist" which has been applied to him. / 2031-01-01

This dissertation argues that ethics is fundamentally mind-dependent. Ethics is invented by humans, to solve the problems that mutually sympathetic agents find in living together. Ethical discovery is the discovery of solutions to the kinds of problems that humans find themselves to face. Views of this kind are familiar, but I attempt to re-orient the debate. Many philosophers see questions about the foundations of ethics as fundamentally theoretical, arguing for one view or another on metaphysical or linguistic grounds. I argue that the question of which metaethical view we adopt is a substantive, first-order moral question. And, contrary to many, I think that first-order considerations speak in favour of a variety of anti-realism. We should reject the search for non-natural, mind-independent, objective moral truths as morally objectionable: it denigrates interpersonal concern, making the significance of moral and practical life dependent upon abstractions remote from what we care about and ought to care about. By contrast, seeing norms of morality and practical rationality as collectively created by processes of interpersonal sympathy shows why they matter, and explains the goals and methods of moral inquiry.

No description available.

Thesis (Ph.D.)--University of Delaware, 2009. / Principal faculty advisor: Ann E. Gibson, Dept. of Art History. Includes bibliographical references.

Inaug.-Diss.--Königsberg i. Pr. / Vita. Includes bibliographical references (p. [143]-150).

Inaug.-Diss.--Breslau. / Lebenslauf. "Literatur": p. 91-93.

No description available.

Sammanfattning Relationen mellan religion och vetenskap är uttryckt i Skolverkets förmågor för ämnet religionskunskap på gymnasiet. Men hur presenteras det och humanism i läromedel för gymnasiet? Jag har i min undersökning av vetenskap och humanism som livsåskådning genomfört en läromedelsgranskning. I Sverige finns det inte en myndighet som granskar läromedel vilket gjort min undersökning relevant då jag jämför forskning kring vetenskap och humanism och ställer det mot innehållet i läromedel. Frågeställningar i min undersökning är: Hur presenteras humanism som livsåskådning i läromedel i religionsämnet för gymnasiet? Hur presenteras vetenskap i relation till religion i läromedel i religionsämnet för gymnasiet? Jag grundar min undersökning på fyra delar i min bakgrund, det är hur livsåskådning definieras. I det kapitlet tar jag stöd av bland annat Anders Jeffner och Ingemar Hedenius. Den andra delen är vad forskning kring relationen mellan religion och vetenskap säger, där lyfts Carl-Reinhold Bråkenhielm och Ulf Görman fram. Den tredje delen handlar om vad forskning säger om humanism som livsåskådning, den texten utgår från Carl-Henrik Grenholms forskning. Den sista delen handlar om vad styrdokumenten från Skolverket säger om både vetenskap och humanism. Den metod och teori jag använt mig av är diskursanalys. Metod och teori utgår från Carlsson och von Brömssen samt Bergström och Boréus. Carlsson och von Brömssen används främst till min diskurs, läromedel. Den teoretiska bakgrunden har jag fått från Bergström och Boréus som handlar om fyra tolkningsstrategier för texter samt innehållsaspekten. Undersökningen av läromedlen: Söka svar: Religionskunskap kurs 1, Relief: Livsvägar samt Religion 1 för gymnasiet visar att det är stor skillnad på hur både humanism och vetenskap presenteras. Relationen mellan vetenskap och religion presenteras på ett sätt som mest liknar forskning och styrdokument i boken Religion 1 för gymnasiet. Humanism presenteras även det på bästa sätt i Religion 1 för gymnasiet. / Abstract The relationship between religion and science is expressed in the guidelines for the subject from Skolverket. This thesis is an investigation of how science is presented in education material for upper secondary school. I also investigate how humanism as a conception of life is presented in educational material. The questions for this thesis are: How is humanism as a conception of live presented in educational material for the subject of religion in upper secondary school? How is science in relation to religion presented in educational material in upper secondary school? The basis for my investigation what science has to say on the subject of both humanism as a conception of life and how the relation between science and religion. I use the work of Anders Jeffner and Ingemar Hedenius to define what a conception of life is. The next base in my background is what science has to say about the relation between science and religion, here I lean on the works of Carl-Reinhold Bråkenhielm and Ulf Görman. The third chapter in the background focuses on what science says about humanism as a conception of life, here I use Carl-Henric Grenholm’s research. The last part in my background is about what the guidelines says about both humanism and science in relation to religion.My method and theory used in this thesis is a discourse analysis based on the works of Bergström and Boréus and Carlsson and von Brömssen. The method is a content aspect which focuses on the written word. Another important piece is Bergström and Boréus four interpretation strategies.In my research on the educational material in the subject religion in the upper secondary school I have used the following books: Söka svar: Religionskunskap kurs 1, Relief: Livsvägar and Religion 1 för gymnasiet. My research has shown that there is a great difference between the educational materials, both I matter of the relation between science and religion and in how they present humanism as a conception of life. The educational material that best presents science in relation to what I found in my background is Religion 1 för gymnasiet. Humanism as a conception of life is also presented the best in Religion 1 för gymnasiet.

This Master's Thesis studies the theme of the stroll (promenade) and the various metaphors it inspires in a selection of humanist works from the 16th and 17th centuries. Furthermore, it attempts to show that the image of the promenade acts as an emblem to various intellectual trends here united under the concept of openness. The diverses uses of the promenade are each considered to be emblematic of a level of ouverture which, in turn, forms the subject of a section of the thesis: I. Openness to the world, where the theme of the stroll is studied in relation to another great humanist commonplace: that of the "book of the world"; II. Openness to the other, where, with special emphasis on Jacques Tahureau's Dialogues (published in 1565), the promenade is shown to be emblematic of the sociability so highly regarded by humanists; III. Rhetorical openness, where, with particular emphasis on Montaigne's Essays (published between 1580 and 1595) and Etienne Pasquier's Letters (published between 1585 and 1619), are examined the rhetorical meanings of the promenade; and finally IV. Philosophical openness, where, with particular emphasis on Francois La Mothe Le Vayer's La Promenade (published between 1662 and 1664), the emblem of the stroll is shown to be inextricably linked to philosophical skepticism. A brief epilogue points to the literary future of the promenade and links the aesthetics of humanist openness to some contemporary epistemological trends.

Thesis (M.A.)--Trinity Evangelical Divinity School, 1987. / Abstract. Includes bibliographical references (leaves 99-119).