Dissertations / Theses on the topic 'Hermeneutics'
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Park, Haengun. "Theological anthropology for theological hermeneutics the hermeneutical function of sanctification /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1597.
Leslie, Benjamin C. "Trinitarian hermeneutics : the hermeneutical significance of Karl Barth's doctrine of the Trinity /." New York ; Berne : P. Lang, 1991. http://catalogue.bnf.fr/ark:/12148/cb35599889r.
Baracco, Alberto. "Phenomenological hermeneutics of film philosophical thinking : a hermeneutic method for film world interpretation." Thesis, Kingston University, 2016. http://eprints.kingston.ac.uk/37321/.
Wright, Peter Matthews Ernst Carl W. "Modern Qur'anic hermeneutics." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,1591.
Title from electronic title page (viewed Sep. 16, 2008). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.
Botz, Thorsten. "Hermeneutics, play, style." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385410.
Finlay, Hueston Edward. "Schleiermacher's veiled hermeneutics." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287893.
Bennett, Gabriel. "Hermeneutics of Limbo." VCU Scholars Compass, 2005. http://scholarscompass.vcu.edu/etd_retro/95.
Bohorquez, Carlos Eduardo. "Paul Ricoeur's Hermeneutic Detours and Distanciations: A Study of the Hermeneutics of Hans-Georg Gadamer and Paul Ricoeur." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1389.
Hans-Georg Gadamer and Paul Ricoeur have each proposed remarkably similar hermeneutic approaches to the interpretation of texts. They both approach hermeneutics starting from particular insights in Husserl's and Heidegger's respective phenomenologies. They both are wary of the claims of the need for objectivity to provide adequate interpretations of texts. They both turn to Plato and Aristotle to provide models and insights for the interpretation of texts. Gadamer and Ricoeur both devote considerable attention to the critique of prior significant figures in hermeneutics. They both utilize and exploit the difference between the structures and elements of a language and the actual use and expressions made in that language for the purpose of explaining how meaning is created. For all their similarities, there are differences between the hermeneutic approaches and theories of Gadamer and Ricoeur. One significant difference between the two is the attitude that each thinker takes toward tradition or dogma. Gadamer approaches prior interpretive contexts, i.e., tradition, in a manner that privileges their capacity to provide viewpoints to adequately and effectively interpret texts. Ricoeur, on the other hand, eyes tradition more critically. His research into many of the human sciences and their methodological and philosophical foundations leads to a greater awareness and acceptance of the possible deceptive and misleading capacities of tradition. This difference in attitude toward tradition expresses itself clearly in another difference between the two thinkers. Gadamer, unlike Ricoeur, is unwilling to accept the inclusion of methodologies and insights of the human sciences within the purview of hermeneutics. Gadamer argues that such an inclusion would be anathema to the hermeneutic and philosophical project. Ricoeur, on the other hand, argues that the inclusion of these insights leads to a broadening of hermeneutic resources and to the continued relevance of hermeneutics to the philosophical project. The inclusion of the insights of the human sciences within hermeneutics also points to another significant difference between Gadamer and Ricoeur. Ricoeur argues that the determination of the meaning of a text must always be achieved through a detour to a viewpoint that lies outside the text. There must be some distance between the text and interpreter if the interpreter is to provide an adequate interpretation. Ricoeur recognizes that this demand would seem to place him in the camp of those hermeneutists who demand objectivity for acceptable interpretation. Ricoeur provides a convincing defense against this charge. Gadamer, on the other hand, argues that any move outside of that of the text serves to impose an interpretation upon it that is not sensitive or authentic to it. For Gadamer, recourse to an interpretive viewpoint outside of the text is merely a capitulation to the methodologies of control and domination of positivism and scientism. In this dissertation I explore the similarities and differences among the theories of Gadamer and Ricoeur. I explore the similarities and differences that some commentators of Gadamer and Ricoeur have found. I provide a detailed examination of Gadamer's pivotal work Truth and Method. I consider Gadamer's assessments of prior hermeneutical figures, like Schleiermacher and Dilthey, and Gadamer's proposals for an alternative approach to hermeneutical interpretation. I also examine two of Ricoeur's significant works: The Conflict of Interpretations and Time and Narrative. In a short, but dense, article Ricoeur speaks directly to what he perceives to be the difference between his work and that of Gadamer and Habermas. Through the analysis of these three works, I hope to demonstrate how Ricoeur's hermeneutical theory is both similar to and different from Gadamer's. I argue that Ricoeur's hermeneutics provides resources to address some of the weaknesses present in Gadamer's thought, particularly Gadamer's assessment of the reliability of tradition for the interpretation of texts
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
FERREIRA, ADRIANA MARIA RIBEIRO GIL. "HERMENEUTICS AND EDUCATION: APPROXIMATIONS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17631@1.
The present work is situated in the field of philosophy of education and has got as its guiding theme the contributions that hermeneutics can provide for the debates in the area of pedagogy, especially in the reflection on learning processes and human formation. From this point on, we try to show how this current of thought can offer a critical perspective concerning those Universalist theories, which appear in Modernity, so that we can put in question fundamental notions such as subjectivity and rationality. Hence, we try to make clear in which way hermeneutics represents not just an alternative, but also a turning point in the understanding of educational processes, for it puts in check fundamental presuppositions, which are intrinsic to the ideas of subjectivity and rationality. In our work, we also try to think about the contributions that hermeneutics can bring to the search for non-hegemonic narratives in education, so that we can have in view a wider understanding of the plurality of discourses involved in learning processes.
Sufrin, Claire Emily. "Martin buber's biblical hermeneutics /." May be available electronically:, 2008. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.
Utsler, David. "Hermeneutics, Environments, and Justice." Thesis, University of North Texas, 2019. https://digital.library.unt.edu/ark:/67531/metadc1538781/.
Breitling, Andris. "Möglichkeitsdichtung - Wirklichkeitssinn Paul Ricœurs hermeneutisches Denken der Geschichte /." München : Wilhelm Fink, 2007. http://catalog.hathitrust.org/api/volumes/oclc/85842274.html.
Paddison, Angus Alexander. "Theological hermeneutics and 1 Thessalonians." Thesis, University of Glasgow, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288438.
BATISTA, GUSTAVO SILVANO. "HERMENEUTICS AND PRAXIS IN GADAMER." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9818@1.
A reivindicação que Gadamer faz de um caráter prático para a hermenêutica filosófica se deve, em grande parte, a uma releitura da filosofia prática de Aristóteles - tendo como principal referência o livro VI da Ética a Nicômaco - fortemente influenciada pela leitura ontológica proposta por Martin Heidegger. A retomada das noções aristotélicas, principalmente, de práxis e phronesis, oferece a Gadamer a possibilidade de realçar uma implicação ético-política no cerne da questão da compreensão. Esta última passará a ser pensada nos termos da interpretaçãoaplicação que ocorre no âmbito da vida prática, onde toda compreensão encontra-se operante enquanto dimensão fundamental de todo lidar com as coisas. Por essa razão, a relação entre hermenêutica e práxis abre um âmbito de reflexão e discussão que tem como principal objetivo um engajamento em defesa da razão prática, em detrimento da consideração de que toda racionalidade deve se apresentar, fundamentalmente, como lógico-científica. Deste modo, visamos com este trabalho refletir sobre a questão da práxis tal como pensada por Gadamer, apontando para uma pretensão filosófica fundamental: a defesa de uma universalidade para sua ontologia da compreensão. Para Gadamer, pensar uma hermenêutica filosófica é pensar a experiência universal de compreensão mútua que é inseparável do acontecer da vida em comum. É este o âmbito, a um só tempo, compreensivo e prático da sua hermenêutica filosófica.
Gadamer s claim of a practical character involved in philosophical hermeneutics is based, to a large extent, on a rereading of Aristotle s practical philosophy - having as a main reference, the sixth book of the Nicomachean Ethics - strongly influenced by Heidegger s ontological reading of Aristotle. The reappropriation of Aristotelian concepts, mainly, of praxis and phronesis, offers the possibility of bringing to light the existence of an ethical-political implication within the center of the question of understanding. Such a question turns to be thought in terms of the happening of interpretation-application that takes place in the scope of practical life where all understanding finds itself already operative in the commerce with things in general. In this way, the relation between hermeneutics and praxis opens a scope of reflection and discussion that has, as a main objective, an engagement in favor of practical reason, in contrast with logical-scientific arguments. In this way, our aim in this work is to approach the question of praxis such as thought by Gadamer, in the light of a basic philosophical aim: his claim of universality to his ontology of understanding. For Gadamer, the thought of philosophical hermeneutics is the thought of the universal experience of mutual understanding that is inseparable from the happening of communitarian life. Such a realm is, the comprehensive as well as practical one of his philosophical hermeneutics.
Watson, Derrick L. "Poietic hermeneutics : making local paths." Thesis, University of Chester, 2017. http://hdl.handle.net/10034/620601.
Warren, Timothy S. "Rhetorical strategies for biblical hermeneutics /." The Ohio State University, 1987. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487586889186601.
Anger, Suzy. "Victorian hermeneutics and literary interpretation /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/9374.
Whittemore, Martin P. "The hermeneutics of airphoto interpretation." Thesis, This resource online, 1996. http://scholar.lib.vt.edu/theses/available/etd-08222008-063134/.
Paddison, Angus. "Theological hermeneutics and I Thessalonians /." Cambridge : Cambridge university press, 2005. http://catalogue.bnf.fr/ark:/12148/cb400159905.
Black, Crofton. "Pico's "Heptaplus" and biblical hermeneutics /." Leiden : Brill, 2006. http://catalogue.bnf.fr/ark:/12148/cb40987335v.
Pretorius, Helgard Meyer. "Theology at the limit? : an investigation of Richard Kearney’s philosophical hermeneutics in search of a responsible theological hermeneutic." Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96664.
ENGLISH ABSTRACT: Is theology at the limit possible? This study explores the question of the limits and possibilities of doing theology “at the limit” through the hermeneutic philosophy of Richard Kearney, author of the trilogy, “Philosophy at the Limit.” It tries to understand Kearney’s attempt to think at the limit through three focal points. Each focal point illuminates a different aspect of his thought and sheds light on the dialogical detours through which Kearney’s own position takes shape. Chapter One, Facing the Limit: Kearney’s phenomenological-existential heritage, investigates how Kearney’s phenomenological heritage, inaugurated by Edmund Husserl and developed by Martin Heidegger, facilitates a decisive turn to “face the limit.” In doing so, it gives an account of how Kearney appropriates some of the tradition’s central insights in his own thought. These include: a high regard for human freedom and responsibility, a privileged appreciation for possibility over actuality, and a desire to situate philosophical reflection in the life world of human existence as a “being interpreted.” Following this, the discussion extends to Kearney’s phenomenological account of the persona to reveal how he extends a logic of relatedness, thus stretching phenomenology to confront its own limits. The result is a more personal, embodied and relational sense of what it means to “face” the limit. Chapter Two, Transfiguring at the Limit: Kearney’s hermeneutic imagination, shows how phenomenology undergoes a decisive transformation via the work of Paul Ricoeur to become a hermeneutic phenomenology. It explores how Ricoeur’s work informed Kearney’s “hermeneutic imagination” which can be understood as a proposal for rediscovering and reviving the creative potential of the human imagination – at the limit – as fragile, fallible, finite beings, “resolving to recover, in spite of the odds, the yes in the sorrow of the finite” (Kearney, 2003a: 231). This is done in three parts: the first of these (Transfiguring Imagination) offers a reflection of Kearney’s hermeneutic approach to human creativity at the linguistic level of symbol, metaphor and narrative, while the second (Transfiguring the Social Imaginary) situates this creative capacity, and its tendency to serve ideological interests, in the world of culture and politics. The third part (Transfiguring God) explores how Kearney’s hermeneutic imagination interprets the sacred by retracing his readings of a number of biblical texts (for e.g. Exodus 3; Luke 9; Mark 10). Chapter Three, The Limit as Threshold? The stranger and Kearney’s diacritical hermeneutics, narrows the focus somewhat to consider how Kearney’s hermeneutic imagination deals with the challenges posed by alterity or strangeness and more specifically how this manifests in our dealings with strangers in interpersonal and broader political contexts. It reflects on Kearney’s engagement with other continental philosophical accounts of the stranger (Levinas, Derrida, Kristeva) and presents his own diacritical hermeneutic response as a way of becoming more hospitable to strangers and more capable of critical (self)discernment. Thus, Kearney steers a way between transcendent and immanent extremes to transfigure the limit into a threshold where strangers may be encountered. Finally, the concluding chapter sketches a number of hermeneutic lines, internally, between the various focal points and then externally, to the question of theology at the limit. It enters the dialogue about the basic options, conditions and tasks of a theology at the limit, by rephrasing the question in a more personal key: who is a theologian at the limit? Drawing from the preceding discussions a description of a “theologian at the limit” is then tendered in three complementary images: the theologian i) as a dialogical, yet critically involved interpreter, ii) as a translator serving authentic encounters at the threshold, and iii) as a poet who “gently shifts the potency” of God-talk “from the propositional to the imaginal” (Keller, 2004: 890) – serving greater nuance, mystery, freedom and responsibility, catholicity and “the other”.
AFRIKAANSE OPSOMMING: Kan ’n mens van teologie op die grens praat? In Theology at the Limit? word die moontlikhede en grense van ’n teologie “op die grens” ondersoek deur middel van die hermeneutiese filosofie van Richard Kearney, outeur van die trilogie, “Philosophy at the Limit.” Dit verstaan Kearney se poging tot “filosofie op die grens” met behulp van drie hermeneutiese sleutels. Elkeen van hierdie sleutels werp lig op ’n aspek van Kearney se denke en elkeen breek ’n ander gesprek oop waardeur Kearney se eie posisie tot stand kom. Hoofstuk Een, Facing the Limit: Kearney’s phenomenological-existential heritage, ondersoek Kearney se fenomenologies-eksistensiële erfenis soos dit deur Edmund Husserl tot stand gekom het en deur Martin Heidegger verder ontwikkel en verdiep is. Dit argumenteer dat Kearney se omgang met hiérdie fenomenologiese tradisie ’n toetrede van die grens fasiliteer. Sodoende wend Kearney ook van die tradisie se kern insigte in sy eie denke aan – insigte soos: ’n hoe agting vir menslike vryheid en verantwoordelikheid, ’n besonderse waardering vir die moontlike bo die werklike en ’n soeke na filosofiese nadenke binne die menslike bestaanswereld. Maar Kearney onthul ook die grense van die fenomenologiese tradisie self deur ’n logika van “in-verhouding-wees” te bevorder en deur sodoende “die grens” in meer persoonlike, beliggaamde en relasionele terme te omskryf. Hoofstuk Twee, Transfiguring at the Limit: Kearney’s hermeneutic imagination, voer die argument verder deur aan te toon hoe fenomenologie deur die denke van Paul Ricoeur ’n gedaanteverwisseling ondergaan om as ’n hermeneutiese fenomenologie na vore te tree. Dit verken die reuse invloed van Ricoeur op Kearney se sogenaamde “hermeneutiese verbeelding.” Laasgenoemde kan gesien word as ’n voorstel vir die herontdekking and oplewing van die mens se potensiaal tot kreatiwiteit – op die grens – juis ás weerlose, feilbare, nietige wesens wat verlang, soek en uitsien na ’n “ja” in die hartseer van die eindigheid (Kearney, 2003a: 231). Hierdie verkenning word in drie dele bewerkstellig: Eers, deur ’n refleksie op Kearney se hermeneutiese benadering tot menslike verbeelding op die semantiese vlak van simboliek, metafoor en narratief (Transfiguring Imagination). Tweedens word aangetoon hoe Kearney die menslike verbeeldingskrag vanuit ’n kulturele en politieke oogpunt benader om sodoende ook die neiging tot ideologiese misbruike te ontmasker (Transfiguring the Social Imaginary). Laastens, word ’n oorsig gebied van hoe Kearney se hermeneutiese verbeelding die heilige in ’n aantal Bybelse geskrifte interpreteer (soos byvoorbeeld, Eksodus 3; Lukas 9 en Markus 10). Hoofstuk Drie, Transfiguring at the Limit: Kearney’s hermeneutic imagination, le die klem op hoe Kearney se hermeneutiese verbeelding omgaan met die filosofiese (asook maatskaplike en politieke) uitdagings wat deur “die vreemde,” “die ander” of “die vreemdeling” opgeroep word. Dit reflekteer op Kearney se debatte met ander kontinentale benaderings tot die kwessie (soos die van Levinas, Derrida en Kristeva), om uiteindelik by sy eie bydrae tot die debat uit te kom, by name: ’n dia-kritiese hermeneutiek wat gasvryheid aan die vreemdeling én ’n vermoe tot kritiese (self)onderskeiding bevorder. Uiteindelik baan Kearney ’n middelweg tussen transendente en immanente ekstreme om absolute én skynbare grense as ’n drempel te herontdek – ’n drempel waarby vreemdelinge mekaar mag en kan ontmoet. Ten slotte word ’n aantal hermeneutiese lyne geskets, eers na binne, om die verskeie sleutels met mekaar te verbind en dan na buite, met die oog op die openingsvraag na die moontlikheid van ’n teologie op die grens. Om die dialoog te betree oor die basiese opsies, kondisies en take van ’n teologie op die grens, word die vraag op die volgende, persoonlike manier nuut gestel: wié is ’n teoloog op die grens? In reaksie hierop word ’n voorstel in drie komplementêre beelde aangebied wat elkeen op sy beurt inspirasie trek van die voorgaande gesprekke: die teoloog i) as ’n dialogiese, dog krities-betrokke hermeneut; ii) as ’n vertaler wat – oor die drempel heen – in diens staan van egte ontmoetings tussen vreemdelinge; en iii) as ’n digter wat versigtig die klem van ons God-spraak aanpas om reg te laat geskied aan die rol van die verbeelding, om sodoende ook beter in diens te staan van fyner nuanse, misterie, vryheid en verantwoordelikheid, katolisiteit en “die ander”.
Madoc-Jones, Geoffrey. "Hermeneutics, poetics and language arts education." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0023/NQ51895.pdf.
Lancaster, Irene. "Abraham ibn Ezra : hermeneutics and Torah." Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306911.
Harper-Scott, J. P. E. "Elgar's musical language : analysis, hermeneutics, humanity." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402979.
Ettenhuber, Katrin Christina. "John Donne and early modern hermeneutics." Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.614934.
Lo, W. "Ezekiel in Revelation : literary and hermeneutics." Thesis, University of Edinburgh, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.653989.
Cotton, Richard Alan. "A critique of contemporary missionary hermeneutics." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
Dorman, Theodore Martin. "The hermeneutics of Oscar Cullman [sic] /." San Francisco (Calif.) : Mellen research university press, 1991. http://catalogue.bnf.fr/ark:/12148/cb356893195.
Torell, Alexander. "Historik and Hermeneutics : The Heidelberg Lectures." Thesis, Mittuniversitetet, Avdelningen för humaniora, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-21361.
Godkännandedatum 2014-01-27
Slakey, Mark. "Calvin's hermeneutics in the American Renaissance." Thesis, Bangor University, 2001. https://research.bangor.ac.uk/portal/en/theses/calvins-hermeneutics-in-the-american-renaissance(08fc0c82-19b4-4b77-bd93-5a13be8b1c33).html.
Kueh, Richard Ian. "Reception history and the hermeneutics of Wirkungsgeschichte : critiquing the use of Gadamerian hermeneutics in biblical reception history." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607800.
Knott, Richard O. "Bridging the chasm the philosophical hermeneutic of Origen and its validity in the present hermeneutical debate /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
Laughton, Lance Craig. "The hermeneutic of the author of Hebrews as manifest in the introductory formulae and its implications for modern hermeneutics." Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-05222007-135507/.
Andrews, James A. "Hermeneutics and the church : in dialogue with Augustine." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources. Restricted: no access until July, 1, 2014, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=53373.
Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.
This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.
Cristian, Alin. "Perspectives on Ricoeur's early hermeneutics of subjectivity." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61099.
In Chapter 1 I analyze how psychoanalysis opens a space for Ricoeur's hermeneutics of "I am" by redirecting doubt towards the origins of meaning. I will try to show that the premises of this hermeneutics--the analogy between subjective manifestations and texts--preclude strong methodological commitments.
The Second Chapter focuses on the main argument Ricoeur makes in favor of method. His attempt to set in motion a dialectic between phenomenology of subjectivity and structuralism will be questioned with respect to the power this dialectic has to capture the "I" as the generative moment of the interpreted series of subjective manifestations.
Finally, with the analysis of Heidegger in Chapter 3, it will become apparent that the very framework of discussion in terms of subject-object, structure-event, signifier-signified has to be replaced by an ontological approach and that from this perspective subjectivity is ultimately beyond the grasp of any methodology. (Abstract shortened by UMI.)
Mehta, R. (Rajesh). "Metaphor in Ricoeur's hermeneutics of poetic language." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61170.
Attfield, Nicholas William James. "Appropriating Bruckner : symphonic reception, hermeneutics, and performance." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442607.
Hebbard, Aaron Brent. "Reading Daniel as a theological hermeneutics textbook." Thesis, University of Glasgow, 2005. http://theses.gla.ac.uk/1538/.
Nichols, Bridget. "Liturgical hermeneutics : interpreting liturgical rites in performance." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/5953/.
Woods, David. "Hermeneutics, deconstruction and the problem of realism." Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334295.
Evans, Melissa. "Biblical Hermeneutics and the Power of Story." Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/133.
Cho, Pungyeon. "The speech-act theory in theological hermeneutics." Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/66352.
Dissertation (MA)--University of Pretoria, 2017.
Dogmatics and Christian Ethics
MA
Unrestricted
Prall, Werner. "Understanding the patient : the hermeneutics of psychotherapy." Thesis, Middlesex University, 2000. http://eprints.mdx.ac.uk/6444/.
Heim, Joanne E. "Marginalized women feminist hermeneutics and pastoral praxis /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
Nichols, Bridget. "Liturgical hermeneutics : interpreting liturgical rites in performance /." Frankfurt an Main ; New York ; Paris [etc.] : P. Lang, 1996. http://catalogue.bnf.fr/ark:/12148/cb37196131c.
Levinson, Bernard M. "Deuteronomy and the hermeneutics of legal innovation /." New York : Oxford University press, 1997. http://catalogue.bnf.fr/ark:/12148/cb392171600.
Young, David. "Gadamer and Fee| A Dialogue in Hermeneutics." Thesis, Regent University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10979703.
The Pentecostal-Charismatic community has searched unsuccessfully for consensus on a hermeneutical approach to Scripture for the past three decades. The problem is not unique to this community of believers but they bring a unique set of theological presuppositions which find their way into the hermeneutical circle. Evangelicals in general, and Pentecostal-Charismatic believers in particular, are heavily invested in historical-criticism and grammatical hermeneutical methods. A strong emphasis on historical-grammatical analysis to the neglect of contemporary application presents Scripture as a static document enrobed in a culture that is at times foreign to the modern reader. As the scholarly community seeks to bridge the historical gap between the horizons of past and the present, there is a clear need to find meaning for the modern reader. This research explores the strengths and limitations of Fee’s historical-grammatical approach and Gadamer’s philosophical-dialogical approach to present options that are biblically sound while being relevant to the contemporary reader.
Conlin, Tiffany Jane Kate. "A hermeneutical triangle : the positive relationship between general and special hermeneutics within the thought of Schleiermacher, Barth and Gadamer." Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325522.
Gulle, Muhammed Bahadir. "Hermeneutics And The English School: Gadamer'." Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/2/12605638/index.pdf.
s approach to international relations. It is argued that the English School approach has a distinctive interpretivist character. The thesis concentrates on the works of Hans-Georg Gadamer and Martin Wight. Martin Wight&rsquo
s anti-positivism, the historical character of his analysis of the traditions in international theory, and the centrality of language in his studies shows strong resemblance to Hans-Georg Gadamer&rsquo
s hermeneutics. The main purpose of this thesis is to show the relationship between the hermeneutics and the English School approach by discovering the common points between the thoughts of Hans-Georg Gadamer and Martin Wight.