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The Global ETD Search service is a free service for researchers
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Networked Digital Library of Theses and Dissertations.
Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 31 to 40 of 41 (0.038 seconds)Spelling suggestions: "subject:"vital""
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Holy Body, Wholly Other: Sanctity and Society in the Lives of Irish SaintsJohnson, Maire Niamh 21 April 2010 (has links)
“Holy Body, Wholly Other: Sanctity and Society in the Lives of Irish Saints” focuses on the ways in which Ireland’s hagiographers portrayed holy otherness in the Lives of their subjects, using the Latin vitae, the vernacular bethada and the Lives containing both languages that survive from the 600s through the end of the fourteenth century. This study considers three broad themes, namely the transition of a sanctified essence into a holy body and the resulting alteration of an otherwise mortal form into a wholly other, the saintly prosecution of vengeance against those who wrong the body Christian and the enactment of hagiographical healing to bring the community of the faithful back to full integrity. These themes are analyzed within the social and cultural context of medieval Ireland, and are particularly compared with the biblical, apocryphal, heroic and legal writings of the Irish Middle Ages. Depictions of male and female saints are also compared and contrasted, as are the shifts in such depictions that occur between Latin and Irish narratives.
Throughout the Lives the language of the laws of church and society inform the saint’s portrait, firmly situating these holy men and women within the sphere of medieval Ireland. Elements of Irish sanctity are drawn from vernacular heroic saga, but the predominant influence upon the Lives of Ireland’s sanctified is a powerful combination of apocryphal and canonical scriptures, demonstrating that Irish holiness can only have emanated from heaven. This combination, moreover, differs between male and female saints and between Latin and Irish Lives; holy men are modeled very strongly upon both Old and New Testament figures, while lady saints are painted more in the hues of imitatio Christi. Further, Latin vitae follow patterns capable of speaking to both Irish and non-Irish audiences alike, while vernacular Lives observe models that needed to appeal only to the Irish themselves.
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| 32 |
Holy Body, Wholly Other: Sanctity and Society in the Lives of Irish SaintsJohnson, Maire Niamh 21 April 2010 (has links)
“Holy Body, Wholly Other: Sanctity and Society in the Lives of Irish Saints” focuses on the ways in which Ireland’s hagiographers portrayed holy otherness in the Lives of their subjects, using the Latin vitae, the vernacular bethada and the Lives containing both languages that survive from the 600s through the end of the fourteenth century. This study considers three broad themes, namely the transition of a sanctified essence into a holy body and the resulting alteration of an otherwise mortal form into a wholly other, the saintly prosecution of vengeance against those who wrong the body Christian and the enactment of hagiographical healing to bring the community of the faithful back to full integrity. These themes are analyzed within the social and cultural context of medieval Ireland, and are particularly compared with the biblical, apocryphal, heroic and legal writings of the Irish Middle Ages. Depictions of male and female saints are also compared and contrasted, as are the shifts in such depictions that occur between Latin and Irish narratives.
Throughout the Lives the language of the laws of church and society inform the saint’s portrait, firmly situating these holy men and women within the sphere of medieval Ireland. Elements of Irish sanctity are drawn from vernacular heroic saga, but the predominant influence upon the Lives of Ireland’s sanctified is a powerful combination of apocryphal and canonical scriptures, demonstrating that Irish holiness can only have emanated from heaven. This combination, moreover, differs between male and female saints and between Latin and Irish Lives; holy men are modeled very strongly upon both Old and New Testament figures, while lady saints are painted more in the hues of imitatio Christi. Further, Latin vitae follow patterns capable of speaking to both Irish and non-Irish audiences alike, while vernacular Lives observe models that needed to appeal only to the Irish themselves.
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Získávání a výběr zaměstnanců / Selection and Recruitment of WorkersDoupalová, Nikola January 2015 (has links)
This diploma thesis focuses on the process of recruitment and selection of new employees in selected companies. The work is structured into theoretical and practical. The practical part deals with mapping the current process of recruitment and selection of new employees. Its part and also the objective of this work is to suggest amendments that could make the process more efficient in future. Suggestions for improvement are based on the knowledge gained in the theoretical part in connection with current process in the company.
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Sainteté, grâce(s) et salut dans un couvent de dominicaines au XIVe siècle, selon les vitae Sororum d'UnterlindenTrudel, Maude 21 March 2024 (has links)
Titre de l'écran-titre (visionné le 15 mars 2024) / Compilées par une moniale du monastère d'Unterlinden autour de 1320, les *Vitae Sororum* offrent un accès privilégié à la pensée de religieuses cloitrées de la fin du Moyen Âge. Composées de courts récits relatant l'existence de moniales exceptionnelles du monastère d'Unterlinden, les *Vitae Sororum* présentent le portrait idéalisé d'une vie chrétienne réussie, soit l'atteinte de la perfection humaine ici-bas et l'agrégation éternelle à Dieu dans l'au-delà. Ce mémoire cherche à mettre en évidence les différents éléments qui composent ce modèle de sainteté, ainsi que l'articulation de ces éléments dans le cadre d'un mouvement de progression, de cheminement vers Dieu. Centré sur le motif de la conversion intérieure, cet idéal de perfection s'articule autour de vertus morales cultivées dans l'objectif de préparer les moniales à accueillir la grâce divine dans leur âme. Les nombreux épisodes de visions, d'extases et d'unions avec le divin s'intègrent à ce modèle de sainteté en tant que signes manifestes de la faveur divine. Ces grâces récompensent les efforts de conversion intérieure des moniales et les fait progresser dans la vertu. La progression vers la perfection ici-bas et le salut éternel est donc réalisée par une action conjointe des moniales et de la grâce divine, la première étant toutefois toujours subordonnée à la seconde. Bien qu'elles établissent clairement le caractère premier et essentiel de la grâce divine dans tout le processus de conversion, les *Vitae Sororum* parviennent à donner une place majeure aux moniales dans leur cheminement vers le salut en articulant conjointement les notions complexes de mérite humain, de récompense, et de gratuité de la grâce. / Compiled by a nun from the Unterlinden monastery around 1320, the *Vitae Sororum* offer privileged access to the thoughts of cloistered nuns in the late Middle Ages. Composed of short narratives recounting the lives of exceptional nuns from the Unterlinden monastery, the *Vitae Sororum* present an idealized portrait of a successful Christian life: the attainment of human perfection here below and eternal aggregation with God in the hereafter. This dissertation seeks to highlight the various elements that make up this model of holiness, as well as the articulation of these elements within the framework of a movement of progression towards God. Centered on the motif of inner conversion, this ideal of perfection is built around moral virtues cultivated with the aim of preparing the nuns to welcome divine grace into their souls. The many episodes of visions, ecstasies, and unions with the divine are part of this model of sanctity as manifest signs of divine favor. These graces reward the nuns' efforts at inner conversion and help them to progress in virtue. Progress towards perfection here below and eternal salvation is thus achieved through the joint action of the nuns and divine grace, the former always subordinate to the latter. Although they clearly establish the primary and essential character of divine grace in the whole process of conversion, the *Vitae Sororum* manage to give a major place to the role of the nuns in their journey to salvation by jointly articulating the complex notions of human merit, reward, and gratuity of grace.
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František de Meyronnes: Kritická edice a analýza Traktátu Passione Domini / Francis of Meyronnes's Tractatus de passione Domini: Critical edition and analysisBurgazzi, Riccardo January 2015 (has links)
Univerzita Karlova v Praze Filozofická fakulta Ústav řeckých a latinských studií Latinská medievistika a neolatinská studia Abstract Francis of Meyronnesʼ Tractatus de passione Domini: Critical edition and analysis Školitel: doc. Mgr. Lucie Doležalová, M.A., Ph.D. 2015 Riccardo Burgazzi Abstract Francis of Meyronnes (1288 - 1328) was a theologian and a sermonist, disciple of John Duns Scotus. He studied at the University of Paris and taught in several provincial studia in France and in Italy. He became master of theology in 1323 and he was named Provincial Minister of Provence in 1324; later, he moved to Avignon, where he worked as a preacher and a counselor. Francis of Meyronnes wrote an impressive number of works that can be classified as philosophical, political, and devotional. Meyronnes' Tractatus de Passione Domini, the subject of this dissertation, could be dated between 1318 and 1320, when Francis was Baccalarius Biblicus in Paris. It was probably written for his brothers in order to provide them with a biblical commentary which could have been an instrument for helping them in the composition of their own sermons and works. As Tobias Kemper claims, the authors from the Late Middle Ages used to tell the Passion mainly in two ways: in form of "meditations" or in form of "narrative representations"....
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'n Ondersoek na die regsbeskerming van die vrou se huweliksverhouding tydens die klassieke Romeinse regJacobs, Annalize 06 1900 (has links)
Text in Afrikaans / In hierdie ondersoek is navorsing gedoen oor die Romeinse huweliksverhouding ten
einde vas te stel of die klassieke Romeinse reg die Romeinse vrou se
huweliksverhouding beskerm het indien dit deur haar man se wangedrag geskend
is.
Die navorsing het getoon dat, soos in die Suid-Afrikaanse reg, die Romeinse
huweliksverhouding teen die klassieke tydperk 'n consortium omnis vitae met veral
morele huwelikspligte was en dat die nie-nakoming van hierdie pligte op
wangedrag en skending van die huweliksverhouding neergekom het. Daar is tot
die gevolgtrekking gekom dat, soos in die moderne reg, ook die Romeinse man die
huweliksverhouding kon skend deur wangedrag, beperkte vorme van seksuele
wangedrag, iniuria en bigamie.
Die klassieke Romeinse reg het egter nie aan die Romeinse vrou direkte
regsbeskerming verleen by die man se skending van die huweliksverhouding deur
wangedrag nie. Sy het egter wel indirekte regsbeskerming in die vorm van toevlugof
afskrikmiddels (soos egskeiding en die dos) geniet. / In this study research has been done on the Roman marital relationship in order
to determine whether classical Roman law protected the Roman wife's marital
relationship if it had been breached by her husband's misconduct.
Research has shown that by the classical period, as in South African law, the
Roman marital relationship was a consortium omnis vitae with primarily moral
marital duties. Non-compliance with these duties amounted to misconduct and
breach of the marital relationship. It was concluded that, as in modern law, the
Roman husband too could be in breach of his marital relationship through
misconduct, limited forms of sexual misconduct, iniuria and bigamy.
However, classical Roman law did not grant the Roman wife any direct legal
protection where her husband was in breach of the marital relationship because
of misconduct. She nevertheless enjoyed indirect legal protection in the form of
deterrents (such as divorce and the dos). / Law / LL.M.
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| 37 |
Love and drede : religious fear in Middle EnglishRobinson, Arabella Mary Milbank January 2019 (has links)
Several earlier generations of historians described the later Middle Ages as an 'age of fear'. This account was especially applied to accounts of the presumed mentality of the later medieval layperson, seen as at the mercy of the currents of plague, violence and dramatic social, economic and political change and, above all, a religiosity characterised as primitive or even pathological. This 'great fear theory' remains influential in public perception. However, recent scholarship has done much to restitute a more positive, affective, incarnational and even soteriologically optimistic late-medieval vernacular piety. Nevertheless, perhaps due to the positive and recuperative approach of this scholarship, it did not attend to the treatment of fear in devotional and literary texts of the period. This thesis responds to this gap in current scholarship, and the continued pull of this account of later-medieval piety, by building an account of fear's place in the rich vernacular theology available in the Middle English of the fourteenth and fifteenth centuries. It takes as its starting point accounts of the role of fear in religious experience, devotion and practice within vernacular and lay contexts, as opposed to texts written by and for clerical audiences. The account of drede in Middle English strikingly integrates humbler aspects of fear into the relationship to God. The theological and indeed material circumstances of the later fourteenth century may have intensified fear's role: this thesis suggests that they also fostered an intensified engagement with the inherited tradition, generating fresh theological accounts of the place of fear. Chapter One begins with a triad of broadly pastoral texts which might be seen to disseminate a top-down agenda but which, this analysis discovers, articulate diverse ways in which the humble place of fear is elevated as part of a vernacular agenda. Here love and fear are always seen in a complex, varying dialectic or symbiosis. Chapter Two explores how this reaches a particular apex in the foundational and final place of fear in Julian of Norwich's Revelations, and is not incompatible even with her celebratedly 'optimistic' theology. Chapter Three turns to a more broadly accessed generic context, that of later medieval cycle drama, to engage in readings of Christ's Gethsemane fear in the 'Agony in the Garden' episodes. The N-Town, Chester, Towneley and York plays articulate complex and variant theological ideas about Christ's fearful affectivity as a site of imitation and participation for the medieval layperson. Chapter Four is a reading of Piers Plowman that argues a right fear is essential to Langland's espousal of a poetics of crisis and a crucial element in the questing corrective he applies to self and society. It executes new readings of key episodes in the poem, including the Prologue, Pardon, Crucifixion and the final apocalyptic passus, in the light of its theology of fear.
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| 38 |
'n Ondersoek na die regsbeskerming van die vrou se huweliksverhouding tydens die klassieke Romeinse regJacobs, Annalize 06 1900 (has links)
Text in Afrikaans / In hierdie ondersoek is navorsing gedoen oor die Romeinse huweliksverhouding ten
einde vas te stel of die klassieke Romeinse reg die Romeinse vrou se
huweliksverhouding beskerm het indien dit deur haar man se wangedrag geskend
is.
Die navorsing het getoon dat, soos in die Suid-Afrikaanse reg, die Romeinse
huweliksverhouding teen die klassieke tydperk 'n consortium omnis vitae met veral
morele huwelikspligte was en dat die nie-nakoming van hierdie pligte op
wangedrag en skending van die huweliksverhouding neergekom het. Daar is tot
die gevolgtrekking gekom dat, soos in die moderne reg, ook die Romeinse man die
huweliksverhouding kon skend deur wangedrag, beperkte vorme van seksuele
wangedrag, iniuria en bigamie.
Die klassieke Romeinse reg het egter nie aan die Romeinse vrou direkte
regsbeskerming verleen by die man se skending van die huweliksverhouding deur
wangedrag nie. Sy het egter wel indirekte regsbeskerming in die vorm van toevlugof
afskrikmiddels (soos egskeiding en die dos) geniet. / In this study research has been done on the Roman marital relationship in order
to determine whether classical Roman law protected the Roman wife's marital
relationship if it had been breached by her husband's misconduct.
Research has shown that by the classical period, as in South African law, the
Roman marital relationship was a consortium omnis vitae with primarily moral
marital duties. Non-compliance with these duties amounted to misconduct and
breach of the marital relationship. It was concluded that, as in modern law, the
Roman husband too could be in breach of his marital relationship through
misconduct, limited forms of sexual misconduct, iniuria and bigamy.
However, classical Roman law did not grant the Roman wife any direct legal
protection where her husband was in breach of the marital relationship because
of misconduct. She nevertheless enjoyed indirect legal protection in the form of
deterrents (such as divorce and the dos). / Law / LL.M.
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Zefektivnění procesu získávaní a výběru pracovníků / Development of Recruitment ProcessŠtulíková, Marie January 2007 (has links)
This Master´s thesis deals with the analysis of recruitment process in a production company. It contains the recommendation and the new proposals of solution which will be determinate in development of recruitment process. This can be more superior for the development of the whole process and for the company as well.
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Richard Rolle, Emendatio vitae: Amendinge of Lyf, a Middle English translation, edited from Dublin, Trinity College, MS 432Kempster, John Hugh January 2007 (has links)
Emendatio vitae was the most widely copied of all Richard Rolle’s writings in fourteenth and fifteenth-century England, and yet in modern scholarship this important work and its early audience have received comparatively little scholarly attention. My aim has been to address this lacuna by producing an edition of one of the seven Middle English translations of the text - Amendinge of Lyf - with notes and glossary. In an introductory study I adopt a dual focus: Rolle’s intended audience, and the actual early readers of this particular Middle English translation. Firstly, I conclude that Rolle may have intended Emendatio vitae as a work of ‘pastoralia’, for secular priests, and therefore with a wider audience of the laity also in mind. This being the case, it demonstrates that the adaptation of traditionally eremitic contemplative writings for a general audience, so widespread in the fifteenth-century, was already stirring in Rolle’s day. Secondly, I look in detail at a specific crosssection of Rolle’s early readership: a translator, several scribes and correctors, and other early readers and owners. The striking thing about this segment of the text’s reception is its breadth, including a priest, a number of prominent lay women and men, and by the end of the fifteenth-century also Dominican and Benedictine nuns.
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