This thesis is concerned with the question how can be the phenomenon of Maidan (Майдан) understood. Maidan here is primarly seen as an event in which people risked their lives. The first chapter deals with eyewitness testimonies of demonstrators in the Ukrainian Revolution of Dignity (Революція Гідності), who were present in the directly life-threatening places (Hrushevsky-st, Institutska-st). In the second chapter Hegel's concept of the certification by death (die Bewährung durch den Tod) is inquired, as present in a lordship and bondage theory (Herrschaft und Knechtschaft) in the Phenomenology of Spirit (Phänomenologie des Geistes). In the third chapter, through the presentation of the author's own speculative theory of the Gates, we will try to prove that life can be deployed in two ways, from a position of humility and a position of pride. Within proving this statement we differentiate Hegelian concept of certification by death using Augustine's notion of pride (superbia). At the end of the inquiry we will try to answer the initial quastion, what Maidan is in light of the act of deployment of life.

This thesis explores the experiences of rural communities who lived between the seventh and ninth centuries in central and eastern England. Utilising archaeological evidence as the primary source for study, the central aim of this thesis is to demonstrate the ways in which settlement remains can provide a picture of contemporary social, economic and political conditions in ‘Middle Saxon’ England. Analysis of archaeological evidence from currently-occupied rural settlements represents a particularly unique and informative dataset to accomplish this central aim, and when combined with other forms of evidence illustrates that the seventh to ninth centuries was a period of fundamental social change, that impacted rural communities in significant and lasting ways. The transformation of settlement character was part of a more widespread process of landscape investment during the ‘Middle Saxon’ period, as rapidly stratifying social institutions began to manifest power and influence through new means. Such an analysis represents a significant departure from the prevailing scholarly outlook of the early medieval landscape, which continues to posit that the countryside of England remained largely unchanged until the development of historic villages from the ninth century onward. In this regard, the evidence presented by this thesis from currently-occupied rural settlements provides substantial backing to the idea that many historic villages emerged as part of a two-stage process which began during the ‘Middle Saxon’ period. Whilst it was only following subsequent change that recognisable later village plans began to take shape, key developments between the seventh and ninth centuries helped articulate the form and identity of rural centres, features that in many instances persisted throughout the medieval period and into the present day.

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Cette thèse propose la traduction et le commentaire de la Riyāḍa et de l’Adab al-nafs d’al-Ḥakīm al-Tirmidhī, mystique sunnite khorasanien des 9ème et 10ème siècles de l’ère commune, connu pour l’impact qu’a eu son Kitāb khatm al-awliyā’ sur la pensée postérieure, celle d’Ibn ‘Arabī (m. 638/1240) en particulier. Ce sont deux manuels fondamentaux d’anthropologie spirituelle qui témoignent d’une mystique philosophique islamique ancienne assimilant des éléments de la pensée néoplatonicienne et de traditions religieuses orientales telles que le manichéisme et le bouddhisme. La systématisation du concept de sainteté (walāya) caractérise cette pensée que l’on pourrait qualifier de théosophique : dans la Riyāḍa et l’Adab sont ainsi exposées les règles de l’éducation de l’égo en vue de rétablir l’ascendant du cœur sur ce dernier, transformant le croyant en saint (walī). L’éthique de Tirmidhī se rapproche du principe bouddhiste selon lequel des actes apparemment identiques proviennent soit d’une motivation désintéressée soit d’une motivation égoïste. Le cœur, organe cognitif et organe de l’action, produit des actes conformes à la connaissance divine, tandis que l’âme s’approprie les actes pour satisfaire sa passion égoïste. L’anthropologie du Sage de Termez possède une dimension cosmologique, caractéristique elle aussi de la théosophie mystique : le saint, libéré de l’égo, voit apparaître en son cœur l’ordre divin régissant les mondes et devient ainsi lieutenant de Dieu, l’instrument d’une manifestation divine qui établit au sein de la communauté des croyants et dans le monde l’ordre de l’unicité et de la Loi que le culte de l’égo transgresse et corrompt. Les caractéristiques du saint chez Tirmidhī – sa connaissance et son pouvoir théophaniques – possèdent des correspondances évidentes avec celles attribuées à l’imam dans le shi‘isme. / This thesis proposes the translation of and commentary on the Riyāḍa and the Adab al-nafs of al-Ḥakīm al-Tirmidhī, a Khorasanian Sunni mystic from the 9th and 10th centuries of the Common Era, known for the impact that his Kitāb khatm al-awliyā' had on posterior thought, that of Ibn 'Arabī (638/1240) in particular. These are two fundamental textbooks of spiritual anthropology that testify to an ancient Islamic philosophical mysticism assimilating elements of Neoplatonic thought and Eastern religious traditions such as Manichaeism and Buddhism. The systematization of the concept of holiness (walāya) characterizes this thought that could be described as theosophical: in the Riyāḍa and the Adab are thus exposed the rules of the education of the ego in order to restore the ascendancy of the heart on the latter, transforming the believer into a saint (walī). Tirmidhī's ethic is similar to the Buddhist principle that seemingly identical acts come either from selfless motivation or from a selfish motivation. The heart, the cognitive organ and the organ of action, produces acts in accordance with the knowledge of the Law and divine attributes, while the soul appropriates acts to satisfy its selfish passion. The anthropology of the sage of Termez has a cosmological dimension, also characteristic of mystical theosophy: the saint, freed from the ego, sees appearing in his heart the divine order governing the worlds and thus becomes a lieutenant of God, the instrument of a divine manifestation which establishes within the community of believers and in the world the order of Oneness (tawḥīd) and Law that the cult of the ego transgresses and corrupts. The characteristics of the saint in Tirmidhī - his theophanic knowledge and power - have obvious correspondences with those attributed to the imam in Shi'ism.

Essa pesquisa explora as interações entre a Coroa inglesa e os reis irlandeses de Connacht no século XIII sob a perspectiva da teoria dos jogos. Suas balizas temporais são o início do reinado de Cathal Crobhderg Ó Conchobhair (1189-1224) e o final do reinado de seu neto, Áed na nGall Ó Conchobhair (1265-1274). A partir da análise dos anais irlandeses e dos documentos produzidos pela administração central inglesa, busquei sistematizar, com o auxílio de um modelo jogo-teórico, como pressões externas e a necessidade de preservar a governabilidade entre seus súditos influenciaram ou inibiram a cooperação entre chefes gaélicos e a Coroa inglesa. Concluo que, no decurso do século XIII, houve uma transição entre uma conjuntura, na qual a cooperação entre estes atores era uma estratégia favorável, e outra, em que alianças começaram a se mostrar como empecilhos. Embora as hostilidades resultantes tenham culminado em guerras, quebras dinásticas e devastação material, estas decisões não parecem ter constituído crises de governabilidade. Pelo contrário, o padrão de ação de atores irlandeses e ingleses parece sugerir que o antagonismo entre eles foi um curso de ação necessária para preservar o apoio de vassalos dentro do clã e do reino, respectivamente. / This research explores the interactions between the English Crown and the Irish kings of Connacht from the perspective of game theory. Its temporal boundaries are the beginning of the reign of Cathal Crobhderg Ó Conchobhair (1189-1224) and the end of the reign of Áed na nGall Ó Conchobhair (1265-1274). Through an analysis of the Irish annals and the rolls of the English central administration, I sought to systematize, with the aid of a game-theoretic model, how external pressures and and the need to preserve the governability towards their subjects inticed or hindered cooperation between Gaelic chieftains and the English Crown. I conclude that, during the 13th century, a transition was set in motion between a state of affairs in which cooperation between the two categories of actors was a generally favorable strategy to another, in which alliances started to become burdens. Although the ensuing hostilities culminated in wars, dinastic breaks and material devastation, these decisions do not seem to have been governability crises. On the contrary, the pattern of actions of Irish and English actors seem to suggest that antagonism between them was a necessary course of action to preserve vassal support within the clan and kingdom, respectively.

Essa pesquisa explora as interações entre a Coroa inglesa e os reis irlandeses de Connacht no século XIII sob a perspectiva da teoria dos jogos. Suas balizas temporais são o início do reinado de Cathal Crobhderg Ó Conchobhair (1189-1224) e o final do reinado de seu neto, Áed na nGall Ó Conchobhair (1265-1274). A partir da análise dos anais irlandeses e dos documentos produzidos pela administração central inglesa, busquei sistematizar, com o auxílio de um modelo jogo-teórico, como pressões externas e a necessidade de preservar a governabilidade entre seus súditos influenciaram ou inibiram a cooperação entre chefes gaélicos e a Coroa inglesa. Concluo que, no decurso do século XIII, houve uma transição entre uma conjuntura, na qual a cooperação entre estes atores era uma estratégia favorável, e outra, em que alianças começaram a se mostrar como empecilhos. Embora as hostilidades resultantes tenham culminado em guerras, quebras dinásticas e devastação material, estas decisões não parecem ter constituído crises de governabilidade. Pelo contrário, o padrão de ação de atores irlandeses e ingleses parece sugerir que o antagonismo entre eles foi um curso de ação necessária para preservar o apoio de vassalos dentro do clã e do reino, respectivamente. / This research explores the interactions between the English Crown and the Irish kings of Connacht from the perspective of game theory. Its temporal boundaries are the beginning of the reign of Cathal Crobhderg Ó Conchobhair (1189-1224) and the end of the reign of Áed na nGall Ó Conchobhair (1265-1274). Through an analysis of the Irish annals and the rolls of the English central administration, I sought to systematize, with the aid of a game-theoretic model, how external pressures and and the need to preserve the governability towards their subjects inticed or hindered cooperation between Gaelic chieftains and the English Crown. I conclude that, during the 13th century, a transition was set in motion between a state of affairs in which cooperation between the two categories of actors was a generally favorable strategy to another, in which alliances started to become burdens. Although the ensuing hostilities culminated in wars, dinastic breaks and material devastation, these decisions do not seem to have been governability crises. On the contrary, the pattern of actions of Irish and English actors seem to suggest that antagonism between them was a necessary course of action to preserve vassal support within the clan and kingdom, respectively.

The purpose of this study is to investigate to what extent the Lordship of Christ is a reality in the life and faith of Christians in the South African township of Soshanguve, north-west of Pretoria. The study is based on empirical research conducted in Soshanguve between 1996 and 1999, among members of the following three denominations: the Evangelical Lutheran Church, the Zion Christian Church, and a group of Pentecostal and charismatic churches. During the first phase the research had a predominantly quantitative nature (survey research). The second phase involved a qualitative research (in depth-interviews, analysis of written documents and sermons). After an introductory chapter and a chapter giving the necessary background, chapter 3 describes the survey research, and chapters 4 to 6 examine the Lordship of Christ as it functions in the Evangelical Lutheran Church, the Zion Christian Church and the Pentecostal/charismatic churches respectively. This research shows that in the faith of many church members the Lordship of Jesus Christ is a vague notion. It is accepted that Jesus Christ has died for our sins in the past, but it is less clear what He is doing presently. The living Christ is a remote figure in the faith of the majority of church members. The gap which is left, is filled by the laws of the church and/or the leadership of the church. Chapter 7 gives an analysis of the results. It appears that several backgrounds have to be taken into account: (1) the influence of African traditional religion, (2) the influence of Western secularism, (3) the influence of specific doctrinal tenets of the given denomination. Chapter 8 offers a Biblical perspective on aspects which have to be dealt with in order to strengthen the notion of the Lordship of Christ in the life and faith of Christians. These are: the concept of God, the concept of salvation, the person of Christ, the Lordship of Christ over the life of the individual believer, and the Lordship of Christ over the world. / Thesis (Th.D.)--Potchefstroom University for Christian Higher Education, 2001

The purpose of this study is to investigate to what extent the Lordship of Christ is a reality in the life and faith of Christians in the South African township of Soshanguve, north-west of Pretoria. The study is based on empirical research conducted in Soshanguve between 1996 and 1999, among members of the following three denominations: the Evangelical Lutheran Church, the Zion Christian Church, and a group of Pentecostal and charismatic churches. During the first phase the research had a predominantly quantitative nature (survey research). The second phase involved a qualitative research (in depth-interviews, analysis of written documents and sermons). After an introductory chapter and a chapter giving the necessary background, chapter 3 describes the survey research, and chapters 4 to 6 examine the Lordship of Christ as it functions in the Evangelical Lutheran Church, the Zion Christian Church and the Pentecostal/charismatic churches respectively. This research shows that in the faith of many church members the Lordship of Jesus Christ is a vague notion. It is accepted that Jesus Christ has died for our sins in the past, but it is less clear what He is doing presently. The living Christ is a remote figure in the faith of the majority of church members. The gap which is left, is filled by the laws of the church and/or the leadership of the church. Chapter 7 gives an analysis of the results. It appears that several backgrounds have to be taken into account: (1) the influence of African traditional religion, (2) the influence of Western secularism, (3) the influence of specific doctrinal tenets of the given denomination. Chapter 8 offers a Biblical perspective on aspects which have to be dealt with in order to strengthen the notion of the Lordship of Christ in the life and faith of Christians. These are: the concept of God, the concept of salvation, the person of Christ, the Lordship of Christ over the life of the individual believer, and the Lordship of Christ over the world. / Thesis (Th.D.)--Potchefstroom University for Christian Higher Education, 2001

La présence cistercienne en Auvergne et Velay bénéficie pour la première fois d’un travail de synthèse. L’ordre de Cîteaux dans les anciens diocèses de Clermont et du Puy représente dix abbayes fréquemment ignorées par l’historiographie ; Montpeyroux, Bellaigue, Feniers, et Le Bouchet (diocèse de Clermont) forment la branche masculine de cette colonisation, alors que L’Éclache, La Vassin, Mègemont (diocèse de Clermont), Bellecombe, Clavas et La Séauve-sur-Semène (au diocèse du Puy) sont destinées à des moniales. L’essaimage s’effectue entre 1126 et le tout début du XIIIe s. Il est dû à l’aristocratie locale qui fait de ces établissements des marqueurs territoriaux en y instaurant ses sépultures et en alimentant les vocations monastiques. Leur localisation frontalière, soit en situation de marche, participe à ce manifeste politique, tout en favorisant la mise en valeur économique de terroirs éloignés du siège seigneurial. Aussi, malgré un maillage monastique très dense préalablement à leur venue, les Cisterciens obtiennent une place particulière dans le paysage religieux des deux diocèses, tant dans leurs liens aux élites locales, que par les espaces interstitiels dont ils héritent, en marge des grands axes vitaux habituels (couloirs ligériens et élavérins). Ces résultats correspondent à la première étape de notre travail qui a consisté à confronter les divers agents des territoires diocésains à l’occupation cistercienne par une enquête historiographique et par la production d’une cartographie analytique. Un second temps de la recherche a été consacré à l’approche morphologique des sites accueillant les ensembles monastiques.Le croisement des données archivistiques (séries du clergé régulier, des eaux et forêts, cadastre napoléonien principalement), bibliographiques (notes d’érudition du XIXe s., articles érudits récents, littérature régionaliste, articles scientifiques, rapports archéologiques, mémoires et publications universitaires…) avec les témoins archéologiques participent d’une prospection sensu lato à laquelle s’ajoute une dimension géomorphologique, dans la mesure de nos compétences avant tout archéologiques. Outre l’ouverture très ponctuelle des archives sédimentaires par des sondages, des coupes stratigraphiques de berge et des carottages sur 4 sites tests en collaboration avec des géomorphologues, le travail initial a consisté en l’interprétation de la documentation cartographique et photographique ( ressources de l’Institut Géographique National) permettant une approche territoriale diachronique. Une fois les formes signifiantes du paysage repérées selon des principes empruntés à l’archéogéographie, et les vestiges des abbayes et de leur environnement immédiat caractérisés (identification et étude partielle selon le cas, inventaire des aménagements hydrauliques), une campagne de levés topographiques a été mise en œuvre sur 6 établissements (la totalité du corpus n’a pu jouir d’un traitement uniforme pour des raisons d’accessibilité, de couvert végétal, ou de conservation des vestiges). Les résultats sont présentés selon un corpus analytique constitué des 10 abbayes sus-citées. L’ensemble de ce travail est finalement discuté selon trois points : les systèmes relationnels entre les établissements cisterciens et l’aristocratie locale (topolignage), la définition économique et spatiale des domaines monastiques, et les logiques pragmatiques et idéologiques d’aménagement des sites. / The Cistercian presence in Auvergne and Velay benefits for the first time from a synoptic work. The Cistercian order in the former Clermont and Le Puy dioceses encompasses ten abbeys frequently ignored by historiography: Montpeyroux, Bellaigue, Feniers and Le Bouchet (Clermont diocese) formed the male branch of the settlements, whereas L’Éclache, La Vassin, Mègemont (Clermont diocese), Bellecombe, Clavas and La Séauve-sur-Semène (Le Puy diocese) were aimed for nuns. The swarming took place between 1126 and the very beginning of the XIIIth century, due to the local aristocrats turning those settlements into territorial landmarks by setting up their burial places there and feeding monastic aspirations. Their borderline localization, i.e. as marches, participated in this political stance, all the while contributing to the economic stimulation of lands remote from the lord’s main estate. Hence, despite a dense mesh of monasteries prior to their coming, the Cistercians obtained a singular position in the religious landscape of both dioceses, as much regarding their links to local elites as regarding the interstitial spaces which they inherited, on the side of the main vital axes (the Loire and Allier rivers corridors). These results constitute the first step in our work, which consisted in confronting the various agents of the diocese’s territories with the Cistercian occupation through a historiographical investigation and the production of analytical cartographic material. The second step of the research dealt with the morphological study of the sites hosting the monastic compounds.The addition of archival data (mainly records from the regular clergy, the National Forests Office, and the Napoleonic land registers) to bibliographic information (scholar notes from the XIXth century, recent specialist’s articles, regionalist literature, scientific articles, archaeological reports, memoirs and academic publications…) along with archaeological evidence pertained to a wide-ranging prospection, which was enhanced with a geomorphological approach, insofar as our mainly archaeological skills allowed. In addition to the study of sedimentary rocks through occasional soundings, stratigraphic cross-sections of riverbanks, and core samples taken off four reference sites with the assistance of geomorphologists, the initial research consisted in interpreting the cartographic and photographic records (documents from the National Geographic Institute) so as to envision a diachronic approach to the territorial data. Once the significant aspects of the landscape were located, according to principles borrowed from archeogeography, and after the relics of both the abbeys and their immediate surroundings were marked (identification and partial research according to the situation, inventory of the hydraulic constructions), a topographic study was initiated in six structures (a homogeneous treatment could not be secured for the whole corpus for reasons connected to accessibility, plant coverings and preservation of the relics). The results are presented using an analytical corpus set up from the foregoing ten abbeys.To conclude, the whole research is apprehended through three points: the systemic relationships between the Cistercian settlements and the local aristocracy (topolineage); the definition of the monastic domains from an economic and spatial perspective; and the ideological and pragmatic considerations leading to the arrangement of the constructions.

Du XIe au XIIIe siècle, l'abbaye de Marmoutier a constitué un important réseau de dépendances monastiques – ou prieurés – dans l'Ouest de la France et notamment en Anjou. Dans cette région, le processus de fondation s'étend des années 1040 à 1150 et les moines font preuve d'un réel savoir-faire en ce domaine, sachant s'adapter aux contraintes et aux acteurs locaux. Chaque prieuré est à la tête d'un patrimoine à la structure complexe, accumulé, organisé et défendu par les moines dans les dépendances, avec le soutien et la surveillance de l'abbaye-mère. Les liens entre abbaye et prieurés sont constants, ce que l'étude de la production écrite des moines permet de mettre en valeur. La fin du XIIe siècle et le début du XIIIe siècle sont marqués par des remaniements du réseau monastique. En Anjou, certains prieurés disparaissent, d'autres se renforcent, ce qui est le signe de la capacité d'adaptation de l'abbaye aux difficultés rencontrées, afin de maintenir durablement ses possessions. / From the 11th century to the 13th century the abbey of Marmoutier established a significant network of monastic dependencies – or priories – in Western France and especially in the area of Anjou. In this region the foundation movement flourished between the years 1040 and 1150, the monks of Anjou being well-skilled in navigating the often intricate local constraints and power relationships. Each priory managed its own complex set of lands, the acquisition, organization and legal defense of which were undertaken by the monks, with the support and supervision of the mother-abbey. A study of the monastic writings attests to these strong ties between the Abbey and its priories. Finally, major modifications of this prioral system characterized the end of the Twelfth century through the beginning of the Thirteenth : in Anjou some houses disappeared while others continued to grow, yet another sign of the Abbey's ability to adapt to difficult circumstances in order to persevere.