Muan Xingtao was a prominent Chan master of the seventeenth century. This study attempts to examine his religious and cultural legacy and his numerous accomplishments. Among his many achievements were his successful consolidation of the Obaku headquarters of Manpukuji in Japan and cultivation of many Japanese dharma heirs which greatly expanded the Obaku’s territories. He was praised for his artistic abilities in painting and calligraphy which led to the Japanese designating him as one of the “Obaku sanpitsu 黄檗三筆”. He earned the highest religious honors of the purple robe and obtained the patronage from the shogun and Japanese elite. He characteristically manifested the virtues of filial piety and loyalty and transmitted the Ming style of Buddhist teachings, which placed more emphasis on the lay believers, nenbutsu and monastic discipline to Japan. His life represented the religious influence achieved through the interconnection between nations.

The current established historiography of the field of project management dates back to the 1950s and there is little known about the development of this field prior to the Second World War. Critical scholars within this field have challenged the timeline for project management. This historical research provides evidence of project practices prior to the twentieth century by introducing the activities of projectors, who are currently unacknowledged within the field of project management. The title of projector was assigned to initiators and/or promoters of the idiosyncratic activities that combined elements of public and private gain and were known in the period as projects. The research investigates the genesis of the ‘projector' name and maps out the activities of projectors and their involvement within English industrial and economic development. Projectors and their schemes are explored through three different foci. The first focus is archival, exploring a seventeenth-century project within the textiles industry carried out by the projector Walter Morrell. This analysis highlights a number of practices within Morrell's project similar to modern project management, and potentially informs the history of project management. The second focus is through the lens of the late seventeenth-century writer and projector Daniel Defoe, whose seminal publication on projects was reprinted multiple times and consequently shaped public opinion on projectors and the undertaking of projects, this focus was socio-historical. The third focus relates to public-private interest, which played an important role in projectors’ undertakings and strongly influenced the connotation of the title ‘projector’. This theme is examined through existing PhD theses of scholars who studied the activities of projectors in seventeenth-century England. These three foci inform the contribution this thesis makes to project management history. The originality of this work is in acknowledging the activities of projectors within seventeenth century England, which has implications for project management histories.

This thesis examines the practice and experience of religion at the parish level in post-Reformation North East Scotland. It challenges the traditional view that the region was solidly and resolvedly "conservative" and argues that it became predominantly, but not uniformly, reformed in the first half-century following the Reformation. Kirk session and presbytery records drawn from the distinctive and diverse region of the North East provide the foundation of the primary research, allowing religion as lived by parishioners from all segments of society to be the focus of this study and offering the opportunity to map geographical variance. After introducing and defining the subject and setting it within its historiographical context, an overview is provided of the region's physical, social, political, and religious landscapes. The main body of the thesis explores the practice and experience of faith in the North East between 1560 and 1610 using three main themes. The first studies the Sabbath, the weekly fixture that was the heart of public worship and observance in the parish. Sacramental practice is the second theme with an in-depth study of the annual administration of Communion, which reinforced temporal and spiritual bonds among Kirk adherents and starkly exposed non-adherents and recusants. The final theme considers the role and position of ministers and readers in religious practice and investigates the relationship between them and their parishioners. From detailed analysis of these three themes, it is concluded that the North East as a whole was transformed into the general mould of Scottish Reformed Protestantism by 1610, but that there was a spectrum of practices and experiences of faith. More broadly, this thesis demonstrates that, whilst religious reform in Scotland was achieved, the religion as lived by Scots was nuanced and polychromed.

abstract: Among the many paradigm shifts brought about in the seventeenth century was an increased dissociation between the subject and time as a lived, shared experience. Clockwork Subjects in the Seventeenth Century: Shakespeare, Herbert, and Milton investigates how changes in the social understanding and experience of time, concurrent with changes in timekeeping technologies, were reflected in the literature of the period. This dissertation is closely concerned with the phenomenon of time from the perspective of the subject and the various ways subjects represent themselves as beings in time. Chapter One provides a theoretical introduction, establishing a Heideggerian framework of temporality and ontology, while emphasizing the characteristics of clock-time as time that is movable and separable from what Heidegger would term “originary time.” Chapter Two analyzes metaphors of hearing in Richard II in relation to the play’s pivotal conceit, in which a dethroned Richard compares himself to broken clockwork; exploring temporality in tandem with the phenomenon of hearing, I argue that aural captivation distorts Richard’s perception of his placement in a larger historical framework. Chapter Three employs a reading of Augustinian time George Herbert’s poems, “Even-song” and “Church-monuments,” analyzing the soul’s experience of time in contrast to temporal metaphors that ask, with Augustine, whether time can be measured by and within the self. Chapter Four, analyzing Milton’s Samson Agonistes, explores Samson’s attempt to act and interpret divine intent while in the middle of history, paralleling early modern efforts to construct an interpretive framework for nature and time. / Dissertation/Thesis / Doctoral Dissertation English 2018

ABSTRACT "Music for the Mad: A study of the madness in Purcell's mad songs" Ester Lebedinski, Uppsala University, Sweden, Department of Musicology, 2009. Madness was a stock topic in seventeenth-century drama, and music a compulsory feature on the Restoration stage. Henry Purcell's contributions to the latter are abundant, and include the popular combination of madness and music in his mad songs for Thomas Durfey's comedies. This essay aims at exploring the depiction of madness through music, verbal text and dramatic context in Purcell's mad songs for Durfey's plays A Fool's Preferment (1688), The Richmond Heiress (1693) and part I and III of The Comical History of Don Quixote (1694 and 1696 re­spectively). Particular emphasis is laid on text illustration and the songs' placement in the dramatic context. Madness is discussed as a deviation from the accepted norm, as the anormal demarcated from the normal. Conclusively, Purcell's mad songs are characterized by their variousness e.g. rapid changes between keys, styles, moods and subject matters, as opposed to the relative conti­nuousness of songs not depicting madness, and their sometimes exaggerated word paintings. Purcell's music does not independently express madness, but the illustration of madness is linked to the verbal text and the dramatic context, highlighted and completed through Pur­cell's music.

This study examines the role of religious poetry and pedagogy in maintaining the English Catholic community during the Reformation and Counter-Reformation. English Catholics faced legal sanctions, social isolation, and physical harm for practicing their faith, and the Catholic church began a campaign to maintain, educate, and minister to the community covertly through the use of Jesuit missionaries and published pedagogical texts. The influence of such experiences can be seen in the literary works of John Donne, Robert Southwell, Richard Crashaw, and Elizabeth Cary, as well as in the instructional works by lesser-known Catholic writers including John Fowler, Thomas Wright, John Bucke, Henry Garnet, Gaspar Loarte, John Mush, Jeanne de Cambray, and Agnes More. These texts also show a stylistic influence upon one another wherein pedagogical texts utilize poetic language, and poetic texts instruct the reader in religious practice through modeling and example. Through a careful reading of these works, I examine the early modern literary landscape of England in its Catholic context. Finally, I argue that the question of Protestant/Catholic identity led to the development of a religious poetics that emphasized the role of the individual within this crisis and, more importantly, in his or her relationship with God.

This study attempts to present a comprehensive study of Jifei Ruyi (J. Sokuhi Nyoitsu, 1616-1671)'s life. Jifei was originally a monk of Wanfusi (J. Manpukuji) at Mount Huangbo, China, and one of Yinyuan Longqi (J. Ingen Ryuki, 1592-1673)'s leading dharma heirs. He contributed as a founding leader of the Wanfusi expatriates to the establishment and consolidation of Manpukuji in the seventeenth century Japan. Chief among his achievements is his introduction of the Chan style and literati cultural activity of the late Ming China (1368-1644). Jifei's syncretic religious practice combined Linji Chan (J. Rinzai Zen) style and elements from other Buddhist denominations, with his Chan modeled mainly on the teachings of Linji Yixuan (d.867). Jifei's filial piety, Confucian kinship and Buddhist sectarian consciousness, and cultural practice of literati ideal reflect his unitary vision of Confucianism and Buddhism, a popular socio-religious trend during the time.

As the Catholic revival that followed the Wars of Religion in France brought about the proliferation of new monasteries and religious orders, spiritual biographies of the founders and leaders of these houses were composed in unprecedented numbers. These texts, generally written by men about women, described cultural ideals about feminine piety more than the lived experience of nuns. This project seeks to examine the ways that spiritual biographies nevertheless represented literary practices in convents and actual collaboration between religious men and women. The vast array of biographical documents that were produced within convents became the source materials for the male authors of biographies, which allowed the members of convents to exert influence on the subject matter of the published work. The products of these collaborative efforts then served the interests of women as well as men, offering examples of religious communities’ virtues and valuable works to potential recruits and donors in addition to providing models of the ascetic piety and self-examination endorsed by women of the Catholic Reformation. In an era when authorship was a communal, rather than individual, endeavour, the participation of men did not necessarily erase all traces of women’s voices, but rather granted them the legitimacy and spiritual authority to be published before a wider audience. Spiritual biographies are therefore an example of how cloistered women could transcend the barriers of enclosure to influence a broader secular and religious public. / Graduate

Notre thèse vise à analyser la représentation de l'éducation des femmes dans le théâtre français du dix-septième siècle. Dans cette période du théâtre néoclassique, on écrivait des pièces dans le style classique avec des thèmes et des personnages qui reflétaient la société de l'époque. Les dramaturges créaient leurs œuvres afin de divertir le public ainsi que d'instruire aux spectateurs comment on devrait se comporter. Nous avons choisi quatre pièces des genres et des thèmes différents afin d'analyser comment les femmes étaient éduquées ainsi que comment elles s'instruisaient. Nous considérons l'instruction dans un sens formel et académique ainsi que dans un sens informel d'apprendre comment se conduire. En analysant les pièces choisies, deux représentations de l'éducation des femmes se voient : celle du personnage féminin traditionnel dont son amour d'un homme la motive à s'éduquer, et celle du personnage féminin non-traditionnel qui se sert de l'éducation pour un but différent. Les pièces choisies favorisent la représentation de la femme qui est motivée par l'amour, mais les personnages féminins qui sont représentés comme non-traditionnels revendiquent leur propre pouvoir en se servant de l'éducation afin d'atteindre leurs propres buts et désirs.

Tematem i celem mojej pracy jest przedstawienie siedemnastowiecznego utworu – mesjady Szymona Gawłowickeigo pt. „Jezus Nazareński, Syn Oyca Przedwiecznego Wcielony; albo Ieruzalem niebieska przezeń wyzwolona, do pożytku duchownego opisana...”, który powstał w Warszawie w 1686 roku. Mesjady to zapomniany i przez wieki pomijany przez badaczy temat, więc głównym zadaniem mojej pracy jest krótkie przybliżenie gatunku literackiego, jakim jest mesjada oraz szczegółowe przedstawienie jednej z nich. Aby dobrze pokazać zagadnienie, posłużyłam się analizą gatunkową i tematyczną utworu. Praca ma charakter opisowo-analityczny. Jak już wspomniałam, skoncentruję sie jedynie na utworze Szymona Gawłowickiego, jednak dwa wcześniejsze rozdziały poświęcę na tło historyczno–literackie oraz cechy charakterystyczne gatunku literackiego, do którego zaliczane są mesjady. Metoda, odwołująca się do teorii gatunku mesjady, umożliwiła mi nie tylko pokazać mesjadę jako siedemnastowieczny gatunek literacki, ale także dokładnie zanalizować utwór „Jezus Nazareński, Syn Oyca Przedwiecznego Wcielony; albo Ieruzalem niebieska przezeń wyzwolona, do pożytku duchownego opisana...”. Teorii gatunku mesjady poświęcony jest cały III rozdział pracy. Natomiast dzięki przyjęciu metody opisowej mogłam poszerzyć pracę i pokazać w niej ważniejsze wydarzenia historyczno–kulturowe, które miały wpływ na powstawanie tego typu utworów w XVII wieku. Obie metody okazały się zadowalające i pozwoliły mi zrealizować wyznaczone cele, jakimi były: krótka chrakterystyka epoki, przybliżenie gatunku mesjady oraz analiza utworu Szymona Gawłowickiego. Jako przykład mesjady siedemnastowiecznej wybrałam dzieło tego autora spośród innych mesjad XVII w. z kilku powodów. „Jezus Nazareński, Syn Oyca Przedwiecznego Wcielony; albo Ieruzalem niebieska przezeń wyzwolona, do pożytku duchownego opisana...” jest uważany przez badaczy za jedną z lepszych mesjad w literaturze polskiej. Nazwisko Gawłowickiego jest poza tym często wspominane przy komparatystycznych badaniach nad „Rajem utraconym” i „Rajem odzyskanym” Johna Miltona. Mam nadzieję, że w przyszłości moja kolejna praca na temat mesjad rozwinie się właśnie w tym kierunku. Praca na temat mesjad pozwoliła mi na zgłębienie tego, jakże mało znanego w historii literatury polskiej tematu, oraz na lepsze zrozumienie tego niezwykle różnorodnego okresu literackiego, jakim jest epoka baroku. Chciałabym bardzo serdecznie podziękować mojemu promotorowi – profesor Ewie Teodorowicz–Hellman za poświęcony mi czas, konsultacje oraz liczne wskazówki w czasie pisania pracy.