Voyage de Jean de Mandeville, Roman de Fauvel, par Gervais Du Bus, et pièces diverses.

Contient : « Le livre des parties d'Oultre mer, lequel fu fait, ordonné et compilé par honorable et vaillant seigneur Jehan de Mandeville... Escript (fol. 62) par moy, Ogier de Caumont, en la cité de Liege, et finy le penultieme jour de juillet l'an mil CCC IIIIxx??? et XVI. » Cf. R. Röhricht, Bibliotheca geographica Palestinae, p. 79 ; On lit : « Hunc librum acquisivit monasterio Sancti Victoris prope Parisius frater Johannes Lamasse, dum esset prior ejusdem ecclesie. Scriptum anno Domini 1424 » ; Prière à la Vierge ; « Dit de la rose », pièce en l'honneur de la Vierge ; Les peines de l'enfer ; « Scriptum quoddam super degradatione et combustione quorumdam fratrum ordinis Predicatorum, qui... opinionem suam ab ecclesia damnata de conceptione purissime Virginis matris Domini Jhesu deffendere nitebantur... Actum anno Domini millesimo quingentesimo nono. » Cf. Du Boulay, Historia Universitatis Parisiensis, t. VI, p. 45 ; Pater Noster et Ave Maria, en vers ; Vers sur le plaisir de boire. « Ad primum morsum, nisi potavero mort sum... » (15 vers) ; « Statutum sacre facultatis Theologie studii Parisiensis super materia conceptionis immaculate gloriosissime Virginis... » (1497) ; Paraphrase, en vers français, de l'Ave maris stella ; « Clericus sic ethimologizatur : Per c intelligitur quod sit clarus... » ; « Almalarius (sic), qui loquitur de duobus ebdomadis passionis Christi. Due ebdomade passionis Christi significant duo tempora ante legem et sub lege... » ; Explications, en latin, du Pater et du Credo. « Elegit Dominus Deus noster Jhesus Christus septem apostolos... » ; « Tabula fidei christiane. Septem virtutes principales : fides, spes... » ; Notes de comput. « Ad habendum ciclum solarem, secundum Gallandum, sive litteram dominicalem... » ; Prière à la Vierge ; « La deputaison » ou « le mireur du corps et de l'ame. Une grant vision est en ce livre escripte... » ; Prières à la Vierge ; I ; II ; III ; Note relative à « Jehan Le Mire, jadis trésorier des guerres » (1339) ; La maison de sapience ; Poème moral sur la mort du Christ ; Vers latins, en l'honneur de S. Jean-Baptiste ; « Missa pro evitanda mortalitate, quam dominus papa Clemens sextus constituit et fecit... » ; « Le Testament maistre Jehan de Meun. » Cf. Histoire littéraire, t. XXVIII (1880), p. 416 (art. de P. Paris) ; Roman de Fauvel, par Gervais Du Bus. Cf. Histoire littéraire, t. XXXII (1898), p. 108 (art. de M. G. Paris) ; Vers latins contre les femmes ; Autre pièce contre les femmes ; Autre pièce sur les femmes. « Se j'avoye une fame qui ne me mentist point... » ; Prière. « Doulx Diex, qui es sans fin et sans initium... » ; « Les heures de la Croiz [en vers], ausquellez le pape Jehan XXII donna i an ex xl jours de vray pardon à quelconque persone, qui par devocion dira ceste office du mistère de la Passion Jhesu Crist » ; Prière à la Vierge

John Kaethler

International Student Advisor John Kaethler at his desk.

Dr. John Lye

Professor of English, John Lye, walking through Mackenzie Chown A Block.

Dr. John Jackson

Professor of Geography.

John Marchese

John Marchese was an arts student and was the first Manager of the Brock Student Pub operated out of Alfie's Trough which was our first student center paid for by the students and built in 1969. It had its grand opening in 1970.

Home schooling in view of John Calvin : a study in education and communion of saints /

This study explores the tension that has emerged around the rise of home schooling in a faith-community strongly committed to establishing and maintaining day schools in the tradition of John Calvin. It aims to identify and understand factors that contributed to this tension and to find ways to bridge, diffuse, reduce, or eliminate it. In line with Calvin, personal convictions, and the nature of the community, the study takes a Christian epistemological and axiological stance. Its premise is that the integrity of the commvmity is more important than the manner in which its children are taught. The study reviews relevant literature and several interviews. It considers both secular and Christian literature to understand communities, community breakdown, and community restoration. It also examines literature about the significance of home, school, and community relationships; the attraction of Reformed day schools; and the appeal of home schooling. Interviews were conducted with 4 home schooling couples and 2 focus groups. One focus group included local school representatives, and the other home schoolers and school representatives from an area with reputedly less tension on the issue. Interviews were designed for participants to give their perspectives on reasons for home schooling, the existing tension, and ways to resolve the issues. The study identifies the rise of home schooling in this particular context as the initial issue and the community's deficiency to properly deal with it as the chief cause for the rising tensions. However, I argue that, within the norms the community firmly believes in, home schooling need not jeopardize its integrity. I call for personal, social, and spiritual renewal to restore the covenant community in gratitude to God.

Opening truth to imagination : the pragmatism of John Dewey and Richard Rorty

This study explores in a comparative way the works of two American pragmatist philosophers-John Dewey and Richard Rorty. I have provided a reading of their broader works in order to offer what I hope is a successful sympathetic comparison where very few exist. Dewey is often viewed as the central hero in the classical American pragmatic tradition, while Rorty, a contemporary pragmatist, is viewed as some sort of postmodern villain. I show that the different approaches by the two philosophers-Dewey's experiential focus versus Rorty's linguistic focus-exist along a common pragmatic continuum, and that much of the critical scholarship that pits the two pragmatists against each other has actually created an unwarranted dualism between experience and language. I accomplish this task by following the critical movement by each of the pragmatists through their respective reworking of traditional absolutist truth conceptions toward a more aesthetical, imaginative position. I also show how this shift or "turning" represents an important aspect of the American philosophical tradition-its aesthetic axis. I finally indicate a role for liberal education (focusing on higher nonvocational education) in accommodating this turning, a turning that in the end is necessitated by democracy's future trajectory