Dissertations / Theses on the topic 'History of hermeneutics'
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1
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.
2
Oh, Seung Sung. "Critical reflection on Wolfhart Pannenberg's hermeneutics and theology of history /." Berlin : Lit, 2007. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9783825803407.
3
Oh, Seung Sung. "Critical reflection on Wolfhart Pannenberg's hermeneutics and theology of history." Berlin ; Münster Lit, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3022070&prov=M&dokv̲ar=1&doke̲xt=htm.
4
Stalder, William Andrew. "Palestinian Christians and the Old Testament : hermeneutics, history, and ideology." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=192229.
Abstract:
The foundation of the modern State of Israel in 1948 is commemorated by countless Palestinians as a day of „catastrophe.‟ Many Palestinian Christians claim that it was also spiritually catastrophic as the characters, names, events, and places of the Old Testament took on new significance with the newly formed political state and thereby caused vast portions of the text to be abandoned and unusable in their eyes. The present dissertation investigates this issue and asks, “How do Palestinian Christians read the Old Testament in light of the foundation of the modern State of Israel?” “Is it markedly different from that which preceded it?” “And what is the solution to the problem?” These questions form the basis of the present dissertation, “Palestinian Christians and the Old Testament: Hermeneutics, History and Ideology.” Chapter 1 introduces the dissertation. Chapter 2 looks at the basic elements of contemporary Palestinian Christian hermeneutics of the Old Testament, outlining the opinions of Naim Ateek, Mitri Raheb, Naim Khoury, Yohanna Katanacho, Michel Sabbah, and Atallah Hanna (Hermeneutics). Chapters 3-5 examine the degree to which Palestinian Christianity has developed and PCHOT has changed over the years (History). Chapter 3 looks at the years prior to 1917 and analyzes among other things the views of Chalil Jamal, Seraphim Boutaji, and Michael Kawar. Chapter 4 then surveys the years between 1917 and 1948, and chapter 5 reviews the years since 1948. Chapters 6-7 then look at how Palestinian Christians might read the Old Testament in the future (Ideology). Chapter 6 examines proposals made by Michael Prior, Charles Miller, and Gershon Nerel. Chapter 7 then outlines this author‟s own hermeneutic and provides an in depth analysis of Deuteronomy 7. Chapter 8 concludes the dissertation and proposes a way forward for Palestinian Christians and their reading of the Old Testament.
5
Zoido, Oses Paula. "Between history and philosophy : Isaiah Berlin on political theory and hermeneutics." Thesis, London School of Economics and Political Science (University of London), 2016. http://etheses.lse.ac.uk/3644/.
Abstract:
This thesis offers a positive reinterpretation of the relevance of Isaiah Berlin’s political thought. It re-examines his work hermeneutically with the double aim of claiming its intrinsic relevance as a work of political theory beyond what most critics have acknowledged, first; and second, with the intention of using it to draw conclusions that will address some of the most pressing discussions found in contemporary liberal political theory, such as the conflicting link between value pluralism and liberalism, or the recent confrontation between political moralism and political realism. This is achieved by reading Berlin hermeneutically, and thus transcending the categorical differentiation between historical and philosophical methods in his work. The argument is presented in three sections. The first one is a biographical introduction that acts as a methodological statement. In it, the dilemma on the nature of values that sits at the heart of Berlin’s work is defined by reference to his biographical context. The second section of the thesis is formed by three chapters that look at the central philosophical aspects of Berlin’s political thought: value pluralism and a neo-Kantian normative ethical theory that emerges in relation to it. By claiming a relationship between Berlin and Kant, and by presenting value pluralism as a meta-ethical theory, the thesis offers an alternative reading of Berlin’s work that deviates substantively from most existing scholarship. The third section of the thesis compares Berlin’s political interpretation of value pluralism with that of Bernard Williams and John Rawls, in order to claim that liberal theory demands a hermeneutic method in its justification. This will show the enduring relevance of Berlin’s contribution to political theory as one that expands beyond his own historical moment, against what many commentators have argued. It also raises a strong claim on the crucial implications of method in political theory, calling for a more hermeneutic approach.
6
Staggers, Elijah T. "Dred Scott v. Sandford| The African-American Self-Identity Through Constitutional Hermeneutics." Thesis, Georgetown University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10104386.
Abstract:
In Dred Scott v. Sandford, Chief Justice Roger Taney spoke for the majority of the United States Supreme Court to declare that Blacks were not constituent members of the American political sovereignty, but rather they were “beings of an inferior order, altogether unfit to associate with the white race” and they “had no rights which the white man was bound to respect.” Through engaging in a critical inquiry of constitutional hermeneutics, Blacks looked to the Constitution to deduce their collective identity. However, when they looked in the constitutional mirror, they saw a broken reflection. By evaluating the existential dichotomy of the African-American self-identity revealed in the responses to the Dred Scott decision, this research argues that the African-American self-identity was broken by the Supreme Court’s declaration that they were neither citizens nor people under the Constitution; however, in the face of the Dred Scott decision, the African-American self-identity used the very document which denied their right to exist, to galvanize a unique identity capturing their oppression, and the hope to realize their deprived liberty.
7
Leary, Michael. "Canon and community in Irenaeus the development of the canon in the history of the early church and the history of New Testament interpretation /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
8
Devanny, Christopher. "History and hermeneutics : the philosophy of R.G. Collingwood and its theological application." Thesis, Durham University, 1997. http://etheses.dur.ac.uk/1224/.
Abstract:
This is a study of the philosopher Robin George Collingwood. It proceeds along three avenues. First contrary to the received interpretation which sees Collingwood's later work. exemplified by the essay on Metaphysics, as accepting complete historical rclatiyism. I argue that the Metaphysics is better understood within the contcxt ofhcImcneutics. and how careful consideration of his henncneutics of history can havc helpful and Illuminating theological applications. Both 'absolute presuppositions' and the controversial notion of 'unconscious thought' function as a critique of subjectiyism. The second avenue investigates the status of the doctrine of re-enactment. In common with recent research I argue that the doctrine is best understood as a transcendental condition of history. Collingwood is, therefore, clarif)ing the conditions for an understanding of the past, rather than providing the historian \\1th a method. I argue that re-enactmcnt is a 'grammatical' investigation into the nature of the historical object and 1 support this argument by a detailed account of the linguistic nature of Collingwood's philosophy. Following the school of anal~1ical philosophy of history, I argue that re-enactment is a thesis about historical explanation as opposed to explanation by general law s. An argument against the limitation of re-enactment to the bounds of historical explanation fonns the third avenue of research. While the doctrine is certainly an e:xample of historical explanation. there is too much evidence pointing to its henneneutical dimension to leave the issue there. 1 argue that Collingwood anticipates man~ of the themes common to the henneneutics of Hans-Georg Gadarner. and I attempt to systematize these using Gadarner as the yardstick. Finally. in a concluding chapter. I draw all these arguments together \\1thin a theological context I show that re-
9
Hurley, Scott Christopher. "A study of Master Yinshun's hermeneutics: An interpretation of the tathagatagarbha doctrine." Diss., The University of Arizona, 2001. http://hdl.handle.net/10150/279857.
Abstract:
This study is an examination of Master Yinshun's hermeneutics. It focuses especially on his interpretation of the Buddhist concept known as the tathagatagarbha, which refers to the idea that all sentient beings intrinsically possess the "womb of the Buddha." In some explanations of this teaching, the tathagatagarbha is symbolic of the practitioner's potential for attaining enlightenment. In others, it functions as a synonym for the Ultimate and becomes the eternalistic substrate for all of existence. It is this latter view to which Yinshun takes exception, seeing it as antithetical to the doctrine of emptiness which espouses the notion that all things, including ideas, material objects, and living beings, lack a permanent and independent nature and thus cannot possess an unchanging, eternalistic form. I focus particularly on Yinshun's text A Study of the Tathagatagarbha , for it serves as a concise statement of his interpretation of the tathagatagarbha and its relationship to emptiness. In this text, Yinshun continually asserts the doctrine of emptiness as the definitive expression of Buddhist truth and relegates the tathagatagarbha to the category of expedient means. He does this by examining the development of the tathagatagarbha emphasizing particularly its evolution within pre-Mahayana and Mahayana textual sources said to have had their genesis in India such as the Agamas , the Perfection of Wisdom Sutras and the Ratnagotravibhaga. For Yinshun, to regard the tathagatagarbha as the ultimate truth rather than as an expedient means can only result in misguided practice and confusion about how to attain enlightenment. I conclude by asking a number of general questions about Yinshun's thought and its relationship to the early to mid-twentieth century intellectual milieu in China. I also inquire about how Yinshun's ideas have contributed to the development of contemporary Chinese Buddhist movements flourishing in Taiwan today.
10
Mukuka, Tarcisius. "Orality as casualty : contextual and postcolonial analysis of biblical hermeneutics in Bembaland." Thesis, University of Surrey, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.682550.
Abstract:
This research aims at examining biblical hermeneutics in Bembaland, Zambia. Home to 4.8 million people, 50%-75% of whom are nominally Christian and 44% Catholic, with literacy levels at 61.4%, this thesis explores the interplay of orality and scribality in the Bembaland experiences of biblical hermeneutics. The terminus a quo of this thesis is that the shift in preferred medium from orality to scribablity in Bembaland affected not only hermeneutical understandings of the Bible, but also the broader social praxis. This can be identified in changed ways both of thinking and the derivation of meaning, both in terms of heteroglossal interpretation and the patterning and understanding of authority. The terminus ad quem of the thesis is that rather than hold orality and textuality in an antithetical binarism, it is more fruitful to pursue a negotiated and hybrid approach which holds oral and textual poetics in constructive symbiosis. In making this argument, rather than calling in the hermeneutical bulldozer of one single method, our approach is to unlock the Bemba experiences using a bricolage of analytical tools which have included contextual fieldwork, postcolonial critique, communication theory, spatial theory and linguistic analysis. In particular, the argumentation is alert first to the deconstruction of textual interpretations authored by the dominant and literate elite; secondly, the silencing of colonized 'others' as subjects of their own history; thirdly, the emancipation of misued biblical passages through hermeneutics of suspicion, retrieval, restoration and transformation. As a worked example, I have proposed a negotiated, oral-textual and hybrid hermeneutics of Rom 13:1-7. The outcomes of the 'oral-scribal' analysis undertaken partially echo McLuhan's famous phrase, 'The medium is the message.' The evidence suggests that there has been a tectonic shift in the biblical hermeneutics of Bembaland. Succinctly, this may be characterised principally by the move from oral/aural to chirographical/typographical media management in which communication and space were utilised as a means of exerting power and control. In the particular Bemba context of << Ubufumu e busosa >> - 'Royalty is constituted by speech' the effect is seismic since tribal authority has hitherto been constituted by the spoken rather than the written word. Thus informed, the research proposes a rebalancing of this destabilizing shift using two metaphors. Firstly, hearing/reading the word under an African tree as << Teleela Mulumbe >> ['Hear the news'} has the potential to open up what James Maxey has referred to as the oral ethos of the Bible in a context that is still characterised by residual orality; secondly, hearing/reading the word in Terra Nullius, ['unclaimed land'] where both oral/textual media hybridity and community hybridity are the catchwords. In like manner, this allows for border-crossing or 'transgressive hermeneutics' that is meta-gendered and trans-ethnic in its redemptive power.
11
PEREIRA, LUISA RAUTER. "HISTORY AND THE DIALOGUE WE ARE: REINHART KOSELLLECK`S HISTORIOGRAPHY AND HANS-GEORG GADAMER`S HERMENEUTICS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2004. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7199@1.
Abstract:
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICOA dissertação investiga diversas faces das relações entre a história dos conceitos de Reinhart Koselleck e a hermenêutica filosófica de Hans-Georg Gadamer. Ao propormos uma interpretação da obra de Koselleck a luz das questões da filosofia hermenêutica, pretendemos entender e problematizar uma forma de conhecimento histórico que se baseia no diálogo e no vínculo entre passado e presente, com vistas a abertura de novos horizontes e perspectivas de futuro. Tal propósito é bem realizado pelos estudos históricos de Koselleck, mediante seu laço teórico com a filosofia heideggeriana e inserção nas questões políticas e sociais de sua época, o que os torna um importante campo para discussão no âmbito de nossa disciplina. O vigoroso debate travado entre os autores a respeito dos fundamentos do conhecimento histórico revela não somente discordâncias, mas também amplo campo de convergências, às quais iremos abordar. Estas idéias suscitam grande interesse num momento em que a ciência histórica cada vez mais parece definir seus objetivos como a investigação da alteridade histórica. A relação entre história e filosofia pode nos revelar perspectivas interessantes para a disciplina que nas últimas décadas, tem sofrido um grande impacto de correntes da antropologia.
Dissertation looks into the various aspects of relations between Reinhart Koselleck`s history of concepts and Hans-Georg Gadamer´s philosophical hermeneutics. By proposing to interpret Koselleck´s work in the light of inquiries made by hermeneutics philosophy, we intend to comprehend and bring into question one form of historical knowledge that is based upon the dialogue and the link between past and present, with a view to opening up new horizons and prospects of future. Such purpose is well served by Koselleck`s historical studies, be it through their theoretical ties with the Heideggerian philosophy or their insertion into the political and social questions of his days, whereas they also make up a major discussion topic within our discipline. These authors` strong argument on the fundamentals of historical knowledge shows not only dissent, but a wide field of consent as well, which will both be approached here. Authors` ideas are of much interest just when historical science increasingly seems to state its purpose as an inquiry into historical otherness. The relation between history and philosophy may disclose interesting prospects for the discipline, which has greatly experienced the impact of anthropological trends in the latest decades.
12
Haney, Christopher Ryan. "About the Gospel of John: Considering P66: A Literary History, or a Categorical Hermeneutic." BYU ScholarsArchive, 2008. https://scholarsarchive.byu.edu/etd/1704.
Abstract:
New Testament text critics are fueled by a search for origins. But in the absence of an autograph, questions of origins are complicated at best. The fruit of that search for origins has resulted in the creation of hypothetical, eclectic texts—texts which have left us translating and interpreting the Bible in a form that no community in human history has before. Far from being failed projects, however, these eclectic versions aptly represent the problem of the One and the many, a problem not easily solved: When faced with hermeneutic duties, can we effectively speak of New Testament texts without speaking of their thousands of various and actual instantiations in the world? The answer, of course, is both yes and no; but the timid no has typically taken a back seat to the boisterous yes. This thesis develops a new literary historical hermeneutic based on the Categories of C. S. Peirce, a philosophical approach that will demonstrate the need for both an ideal (the yes) and a concrete (the no) approach to New Testament criticism. After this need has been demonstrated, the Gospel of John will then be under examination, both in its ideal and in one of its more concrete forms: P66, a second century Greek papyrus manuscript of the Gospel. The nature of the interpretive communities that have made use of the Gospel will also be considered.
13
Skoie, Mathilde. "The hermeneutics of commenting : a case study of Sulpicia in the history of commentaries on Latin literature." Thesis, University of Reading, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.428184.
14
Scott-Villiers, Patta. "A question of understanding : hermeneutics and the play of history, distance and dialogue in development practice in East Africa." Thesis, University of Bath, 2009. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.518799.
Abstract:
This thesis is a phenomenology of understanding in the context of development practice in East Africa. It is framed by stories of my life and work, experiences rooted in European traditions and provoked and expanded in encounter with African traditions. My question began with methods for dealing with poverty and suffering. Even with all my goodwill and education and the might of large institutions behind me, I found myself part of a series of analytical interventions that seemed to make the problem worse. Yet I would like to contribute to a world where people live together well. This thesis is the story of how I laid siege to this conundrum, working on it from various angles until I saw development intervention for the incoherent prejudice that it was. How could something as co-operative as living well with others be achieved by something so domineering as methodical intervention? Western development consciousness has not noticed that other cultures cannot and will not bear such hubris. So I questioned the notion that a good method (or a good institution, analytical technique or moral code) is the first requirement for fair co-existence. Development, I realised, is conversations that we join, not instructions that we give. I asked instead how I and others come to agree, a question that many people in my profession have never asked. In a close examination of the way I have come to understandings in my own life, I draw on the work of German philosopher Hans-Georg Gadamer. His philosophical hermeneutics bring together multiple aspects of understanding: its consciousness, historicity, eventfulness, and linguistic and conversational nature. With the help of African thinkers, I gain more perspective - I take part in understandings that are held, provoked and renewed in conversation across time, geography and entire societies. Through the journey represented by this thesis I have come to understand that understanding speaks the world, its history, diversity and potential. I have come to know that from understanding comes method, not the other way around. It is an insight that has profound implications for those of us who work in the development field.
15
Pedersen, Chris. "Interpretation of past texts : the application of Hans-Georg Gadamer’s philosophical hermeneutics to an understanding of history education." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/61412.
Abstract:
This thesis applies an interpretation of philosophical hermeneutics in Hans-Georg Gadamer’s Truth and Method to an understanding of history education. First, I review the Anglophone literature pertaining to history teaching and learning to determine whether there is a gap that can be filled by Gadamerian hermeneutics. Then, I present the interpretation of philosophical hermeneutics and describe what may occur during the experience of understanding in the history classroom. Specifically, this section e chapter presents the effects of tradition and history on individuals and the dialogical nature of Gadamer’s interpretation and understanding. Third, I describe what dialogue might look like in context of young people learning history. It also expands the interpretation of dialogue’s role in reducing the separation in time and meaning between interpreter and text. Last, I present the implications for Bildung. Dialogical interpretation and understandings in the classroom provides new opportunities for individuals to expand their horizons and understanding of the world. In chapter five, I also describe the implications for curriculum, pedagogy, classroom materials and teacher education.Education, Faculty of
Curriculum and Pedagogy (EDCP), Department of
Graduate
16
Lee, Dongeon. "Phenomenology, hermeneutics, and existentialism as sources of an inquiry into the meaning of modern architecture." Diss., Georgia Institute of Technology, 1995. http://hdl.handle.net/1853/21807.
17
Dunn, E. Anthony. "Beyond dialogue and history the hermeneutical pluralism of Anthony C. Thiselton & his metacritical use of the cross and resurrection of Christ /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
18
Ahn, Myung Jun. "Brevitas et facilitas : a study of a vital aspect in the theological hermeneutics of John Calvin." Thesis, University of Pretoria, 1998. http://hdl.handle.net/2263/26944.
19
Marlatte, Read W. "The setting and early effective-history of Paul's Temple metaphors." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:c10b5ff7-143f-4ea0-b755-a1c216d99eac.
Abstract:
This study examines the nature, function, and implications of Paul's Temple metaphors (1 Cor 3.16-17, 6.19-20; 2 Cor 6.14-7.1) and asks whether these metaphors indicate that the Jerusalem Temple has been superseded by the Christian community. Answers to this question have often relied upon the prioritization of particular backgrounds for Paul's language and the implementation of ideologically biased, interpretive models such as spiritualization. Issues arise in both these procedures due to the hermeneutical ambiguities involved in identifying metaphorical meaning. Our approach to Paul's Temple metaphors utilizes the analytical tools provided by Conceptual Metaphor Theory and calls for an awareness of these metaphors' early effective-history. Metaphors do not contain meaning but rather provide a conceptual structure that generates meaning through a hermeneutical act. Thus, in order to understand Paul's metaphors we must recognize not only their conceptual structures, but also how these structures have generated meanings and, as a result, how these meanings have shaped our interpretations of Paul himself. The historical setting of Paul's Temple metaphors is examined first in order to establish a set of assumptions and anticipations of meaning for when we encounter this type of language in this period. The public behaviour of the majority of Jews towards the Temple, as well as the presence of cultic criticisms, and conceptualizations in the Second Temple period demonstrate a widespread adherence to and support for the Temple. Turning to Paul's metaphors, we see how the Temple provides a conceptual model with which Paul can structure and reason about the status of both the community and body as indwelt and holy. While these metaphors do not suggest a deviation from Temple adherence, we demonstrate how they offer a set of conceptual and linguistic tools open to various interpretations and applications. We then examine a series of texts which highlight aspects of these metaphors' early effective-history: Ephesians 2.11-22, 1 Peter 2.4-10, Hebrews, and the Epistle of Barnabas. Through actualizing Paul's metaphors or by being associated with them, we observe how subsequent texts interpret, extend, and apply these metaphors to address their own particular questions. Awareness of this early effective-history reveals the semantic potential of these texts and allows us to reflect on the origins of some of our own interpretive tendencies, particularly those which lead us to supersessionist interpretations of Paul. Thus we conclude that a supersession of the Temple and its cult is not demonstrable from Paul's Temple metaphors as this is not the question these texts seek to answer. However, the conceptual framework provided by these metaphors places no observable hermeneutical constraints such that these texts could not be utilized in different historical circumstances to address the question of the validity of the Temple in relation to the Christian community. Observing how these metaphors provide conceptual structure and generate meaning enhances our understanding not only of Paul's texts, but also of ourselves as interpreters of Paul.
20
Hentschel, Jason Ashley. "Evangelicals, Inerrancy, and the Quest for Certainty: Making Sense of Our Battles for the Bible." University of Dayton / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1446479845.
21
Allogho, Mantwani Canissius. "De la mémoire au présent. Approche poético-herméneutique du roman francophone : lecture de l’œuvre romanesque de Kossi Efoui." Thesis, Montpellier 3, 2015. http://www.theses.fr/2015MON30016.
Abstract:
Le présent travail explore les préfigurations et les configurations mémorielles, du moins les revenances comme un retour sur les profondeurs d'une anamnèse qui engage la réflexivité d'un sujet. Ce travail cherche à valoriser le potentiel herméneutique de la mémoire au présent. Il se désolidarise d'une vision strictement passéiste de l'acte mnésique pour emprunter les contours d'une mémoire toujours à venir. Car, s'il faut entendre le souvenir comme ce qui fait revenir le passé, il n'est pas certain que ce dernier appartienne exclusivement au passé. L'acte de la souvenance se produit dans une sorte de duplicité/dédoublement qui se traduit par le fait que quelqu'un puisse se souvenir à moment donné de quelque chose. Ce qui veut dire qu'il y a une présence du sujet à lui-même, une présence qui le manifeste et le met en route en direction du passé. Cette présence à soi est du ressort d'une temporalité spécifique. Il faut absolument qu'un temps se soit écoulé pour qu'on puisse s'en rappeler ici et maintenant. Le présent élabore la mémoire, s'emploie à son effectivité, c'est-à-dire à sa reconstruction. Ainsi, en insistant sur les constructions ontologiques et historiques, les considérations éthiques et politiques de la mémoire, notre réflexion sur la représentation du passé traite des rapports de la conscience subjective et/ou collective au temps, à l'histoire, au devenir. À cet égard, contre une certaine épistémè qui trop souvent définit la mémoire comme le miroir exclusif de l'expérience passée, cette recherche interroge le passé, non pas dans une percée nostalgique déterminante, mais plutôt dans une intention de légitimation du consentement de l'être à refuser la gangrène de la mort et l'usure du temps. Que l'individu se souvienne, clairement, confusément, sans effort, avec l'assurance et l'ivresse d'un bonheur ou le déplaisir d'une angoisse traversée par la honte et la mélancolie, il va sans dire que ce dernier n'a plus à choisir entre un devoir et un oubli de mémoire, entre passé et présent, entre un déjà-là et un-pas-encore-là. Se souvenir veut dire se rappeler pour dépasser le mal, pour changer de place, pour être vivant. De ce point de vue, la pratique poético-herméneutique de la mémoire au présent consiste précisément à comprendre l'existence et le devenir de l'être en situationThis work explores the foreshadowing and memory configurations, at least the revenances as a return to the depths of a history that engages the reflexivity of a subject. This work seeks to enhance the potential of hermeneutics memory to the present. It disengages a strictly backward-looking vision of the mnemonic act to borrow the outlines of memory still to come. For if it means the memory as making back the past, it is not certain that it belongs exclusively to the past. The act of remembrance occurs in a kind of duplicity / duplication resulting in the fact that someone can remember at some point something. This means that there is a presence of the subject himself, a presence that the manifesto and puts it off in the direction of the past. This self-presence is the responsibility of a specific temporality. It is imperative that a time has passed for us to remember here and now. This develops memory, works to its effectiveness, that is to say, its reconstruction. Thus, emphasizing the ontological and historical buildings, ethical and political considerations of memory, our thinking about the representation of the past deals with the relationship of subjective consciousness and / or collectively to time, to history, to become. In this regard, against some episteme that too often defines memory as the sole mirror of past experience, the research questions the past, not in a nostalgic decisive breakthrough, but rather an intention to legitimize the consent of the be denied gangrene of death and the passage of time. That the individual can remember, clearly, confusedly, without effort, with the assurance and the intoxication of happiness or displeasure of anxiety crossed by shame and melancholy, it goes without saying that it does has to choose between duty and memory forgetting, past and present, between an already-there-and not even then. Remember means remembering to overcome evil, to change places, to be alive. From this point of view, poetic-hermeneutic practice of this memory is precisely to understand the existence and fate of being in situation
22
Ellis, Nicholas J. "Jewish hermeneutics of divine testing with special reference to the epistle of James." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:0046deb6-8d05-4b36-aa1c-0b61b464f253.
Abstract:
The nature of trials, tests, and temptation in the Epistle of James has been extensively debated in New Testament scholarship. However, scholarship has underexamined the tension between the author’s mitigation of divine agency in testing ( Jas 1:13–14) and the author’s appeal to well-known biblical testing narratives such as the creation account (1:15– 18), the Binding of Isaac ( Jas 2:21–24), and the Trials of Job ( Jas 5:9–11). is juxtaposition between the author’s theological apologetic and his biblical hermeneutic has the potential to reveal either the author’s theological incoherence or his rhetorical and hermeneutical creativity. With these tensions of divine agency and biblical interpretation in mind, this dissertation compares the Epistle of James against other examples of ancient Jewish interpretation, interrogating two points of contact in each Jewish work: their portrayals of the cosmic drama of testing, and their resulting biblical hermeneutic. The dissertation assembles a spectrum of positions on how the divine, satanic, and human roles of testing vary from author to author. These variations of the dramatis personae of the cosmic drama exercise a direct influence on the reception and interpretation of the biblical testing narratives. When the Epistle of James is examined in a similar light, it reveals a cosmic drama especially dependent on the metaphor of the divine law court. Within this cosmic drama, God stands as righteous judge, and in the place of divine prosecutor stand the cosmic forces indicting both divine integrity and human religious loyalty. These cosmic and human roles have a direct impact on James’ reading of biblical testing narratives. Utilising an intra-canonical hermeneutic similar to that found in Rewritten Bible literature, the Epistle appeals to a constructed ‘Jobraham’ narrative in which the Job stories mitigate divine agency in biblical trials such as those of Abraham, and Abraham’s celebrated patience rehabilitates Job’s rebellious response to trial. In conclusion, by closely examining the broader exegetical discourses of ancient Judaism, this project sheds new light on how the Epistle of James responds to theological tensions within its religious community through a hermeneutical application of the dominant biblical narratives of Job’s cosmic framework and Abraham’s human perfection.
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Surrency, Steven Floyd. "A Gadamerian Analysis of Roman Catholic Hermeneutics: A Diachronic Analysis of Interpretations of Romans 1:17-2:17." Scholar Commons, 2015. http://scholarcommons.usf.edu/etd/6034.
Abstract:
Catholic exegesis of scriptural and dogmatic statements has become rigid in the period following the Enlightenment. Gadamer’s account of philosophical hermeneutics, when applied to the Catholic situation, elaborates how Catholic exegesis might return to its premodern, freer form. Following Gadamer, I hold that to understand is to fuse the horizon of the old with today’s horizon using the preunderstandings that have been provided by the tradition while at the same time bringing the questions of today into dialogue with the text.
Examples of how Romans 1 and 2 have been interpreted historically serve to support this thesis. Origen reads Romans 1 and 2 using the traditional understandings afforded him by the ancient Catholic tradition. At the same time, he seeks in the text answers to the questions raised by the heresies of his own day. The early Augustine reads in Romans an answer to the questions posed by the Manicheans. Later he places that same text into dialogue with the Pelagians and, though still using the preunderstandings provided by the tradition, finds new meaning. Aquinas robustly exemplifies this conception of exegesis. He places Romans into dialogue with Aristotle and comes away with a creative fusion of the two.
After considering the examples above, I turn to two instances of hermeneutics that fail to be acceptable models of Catholic exegesis. Though the young Luther’s commentary on Romans is a Catholic fusion of traditionary preunderstandings and late medieval thinking, the older Luther ceases to dialogue with the tradition and thereby fails to give an acceptable Catholic interpretation. Barth, on the other hand, provides a paradigmatic example of Gadamerian hermeneutic principles. His exegesis is insufficient not because of his method but because of the Sache, the subject matter, he wrongly reads into the text of Romans.
This historical consideration of Catholic philosophical hermeneutics reinforces my proposition that Gadamerian philosophical hermeneutics adequately accounts for the Catholic hermeneutic tradition and provides a manner of approaching how that hermeneutic tradition might be appropriated today. Hermeneutics must not be a mere repetition of scriptural and dogmatic utterances but a placing of dogmatic statements into conversation with the situation today. This productive fusion can provide new, surprising meanings that cannot be predicted simply by reference to how statements have been understood in the past.
24
Winter, Angela Roorda. "Faith in the process, the hermeneutics of intersubjectivity in three women's autobiographies of trauma and healing." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq21653.pdf.
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Júnior, Almir Ferreira da Silva. "Estética e hermenêutica: a arte como declaração de verdade em Gadamer." Universidade de São Paulo, 2006. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-04012008-122703/.
Abstract:
A pesquisa tem como objetivo investigar o que justifica o caráter paradigmático da análise sobre a questão da verdade da arte para a elaboração da hermenêutica filosófica de Hans- Georg Gadamer em sua obra Verdade e método. A relação entre estética e hermenêutica, além de submeter o fenômeno estético a uma análise interpretativa, possibilita para a estética a recuperação do fenômeno da arte como experiência de verdade. A autonomia da reflexão sobre o domínio da estética e, especificamente, sobre o fenômeno da arte é garantida pelo propósito de uma análise crítica sobre o procedimento metodológico das ciências naturais. Para Gadamer, a pretensão exclusiva de demonstração de verdade baseada na verificabilidade de certezas é insuficiente para as ciências humanas. Examina-se a análise ontológicohermenêutica sobre a arte como condição de recuperá-la e reivindicá-la enquanto experiência de verdade. Analisa-se o caráter de subjetivação da estética, a partir da filosofia de Kant, como requisito fundamental para a retomada da questão da verdade a partir da arte. A tarefa hermenêutica da crítica à noção da consciência estética constitui-se como a abertura originária para se repensar a questão da verdade e sua relação com a arte. O que possibilita uma reflexão hermenêutica sobre a arte é sua análise ontológica tendo em vista a nova dimensão do compreender, segundo Heidegger, e o conceito de experiência a partir da dialética de Hegel. A experiência hermenêutica da arte é pensada como experiência ontológica de finitude, a partir das categorias de jogo, símbolo e festa, que, por sua vez, revelam o seu modo de ser. Identifica-se na estrutura de Verdade e método um intercâmbio entre os três domínios da experiência analisados: a arte, a história e a linguagem, o que possibilita à experiência da arte ser pensada a partir do princípio da história dos efeitos (Wirkungsgeschichte) e como determinação do fenômeno universal da lingüisticidade (Sprachlichkeit). Ressalta-se como elemento de análise o caráter declarativo da arte tendo em vista seu estatuto históricotemporal e interpretativo. A análise sobre a questão da verdade (aletheia) é articulada à explicitação ontológica sobre o caráter universal da linguagem (Sprach) e a crítica à pretensão de certeza apofântica da ciência. A partir do significado da arte como declaração (Aussage) examina-se a questão da atualidade da arte tendo também como parâmetro um diálogo entre Gadamer e Hegel, considerando a tese do caráter passado da arte (Vergangenheitslehre).This paper has the objective of investigating what justifies the paradigmatic character of the analysis on the questioning of truth for the elaboration of the philosophical hermeneutics by Hans-Georg Gadamer in his work Truth and Method (Continuum Impacts). The aesthetic and hermeneutic relationship not only submits the aesthetic phenomenon to an interpretive analysis but also does give the aesthetics the possibility of recovering the phenomenon of arts as an experience of truth. The autonomy of reflection upon the realm of aesthetics, and specifically on the phenomenon of arts is guaranteed by the purpose of a critical analysis on the methodological procedure of natural sciences. For Gadamer, the exclusive intention of demonstrating the truth based on the verification of certainties is insufficient for human sciences. The ontological-hermeneutic analysis on arts is examined as a condition to recover and claim it as the experience of truth. The character of aesthetic subjectivity is analyzed, by Kant\'s philosophy, as a fundamental requisite to recover the questioning of truth from arts. The hermeneutic task of criticism on the notion of aesthetic consciousness constitutes the initial opening to rethink the questioning of truth and its relationship with the arts. What makes it possible to have a hermeneutic reflection upon the arts is its ontological analysis from the new dimension of understanding by Heidegger and from the concept of experience from Hegel\'s dialectics. hermeneutic experience The of arts is thought as an ontological experience of ending, from the categories of games, symbols and festivities that on their own reveal their way of being. In the structure of the work Truth and Method (Continuum Impacts) an interchange between the realms of experience analyzed (arts, history and language) is identified, what makes the experiencing of arts be considered from the principle of history of effects (Wikungsgeschichte) and from the universal phenomenon of linguistics (Sprachlichkeit). The declarative character of arts bearing in mind its historic-temporal and interpretative character is highlighted as an element of analysis. The analysis upon the questioning of truth (aletheia) is articulated to the ontological explicitness on the universal character of the language (Sprach) and the critical intention of the apophantical certainty of science. From the meaning of arts as a declaration (Auslegung) the questioning of the present arts is examined from a dialogue between Gadamer and Hegel, considering the thesis of the past character of arts (Vergangenheittslehre).
26
Robertson, Robert Lyle. "Serial murder as allegory : a subconscious echo of unresolved childhood trauma." Thesis, Queensland University of Technology, 2004. https://eprints.qut.edu.au/15917/1/Robert_Robertson_Thesis.pdf.
Abstract:
This thesis explores the notion that we may be able to more fully understand the etiology of serial murder. Specifically, it concludes that the behaviours of serial murderers can be allegorical of unresolved childhood trauma - that in the murderous actions of the adult there can be a depth of subconscious allegorical connection to the repressed (forgotten) and unresolved trauma of the murderer's own childhood. The focus for this hermeneutic inquiry is the intersection that can be constructed between the phenomenon of serial murder and the assertion of the psychoanalyst Alice Miller that every perpetrator of violence was once a child who was (himself or herself) a victim.
Alice Miller's concept of Poisonous Pedagogy is explained and critiqued. Her belief that our childhoods tell the stories of our adult behaviours is questioned in light of the similar theoretical ground of Life History, Life Narrative, Psychobiography, and Psychoanalytic Narrative. Miller's contention that there are directly allegorical connections between childhood abuse and adult murderous behaviours is illustrated by her analysis of the life of Jurgen Bartsch. A hermeneutic examination of the biographic records of two other serial murderers (Ted Bundy and John Wayne Gacy) is then undertaken to question the available support for Miller's contentions
It is concluded that there is strong support for Miller's assertions regarding the etiology of violence, and that violent adult behaviour, even serial murder, can be allegorical of unresolved childhood trauma. It is suggested that there is a need to extend this area of research through face-to-face engagement with perpetrators of violence. It is recommended that we directly engage serial murderers in personal discourses that will allow further exploration of Miller's notion that serial murderers' behaviours are allegorical echoes of harm that was done to them.
27
Robertson, Robert Lyle. "Serial murder as allegory : a subconscious echo of unresolved childhood trauma." Queensland University of Technology, 2004. http://eprints.qut.edu.au/15917/.
Abstract:
This thesis explores the notion that we may be able to more fully understand the etiology of serial murder. Specifically, it concludes that the behaviours of serial murderers can be allegorical of unresolved childhood trauma - that in the murderous actions of the adult there can be a depth of subconscious allegorical connection to the repressed (forgotten) and unresolved trauma of the murderer's own childhood. The focus for this hermeneutic inquiry is the intersection that can be constructed between the phenomenon of serial murder and the assertion of the psychoanalyst Alice Miller that every perpetrator of violence was once a child who was (himself or herself) a victim. Alice Miller's concept of Poisonous Pedagogy is explained and critiqued. Her belief that our childhoods tell the stories of our adult behaviours is questioned in light of the similar theoretical ground of Life History, Life Narrative, Psychobiography, and Psychoanalytic Narrative. Miller's contention that there are directly allegorical connections between childhood abuse and adult murderous behaviours is illustrated by her analysis of the life of Jurgen Bartsch. A hermeneutic examination of the biographic records of two other serial murderers (Ted Bundy and John Wayne Gacy) is then undertaken to question the available support for Miller's contentions It is concluded that there is strong support for Miller's assertions regarding the etiology of violence, and that violent adult behaviour, even serial murder, can be allegorical of unresolved childhood trauma. It is suggested that there is a need to extend this area of research through face-to-face engagement with perpetrators of violence. It is recommended that we directly engage serial murderers in personal discourses that will allow further exploration of Miller's notion that serial murderers' behaviours are allegorical echoes of harm that was done to them.
28
Lima, Miguel JÃnior Zacarias. "A ConcepÃÃo de Filosofia na HermenÃutica de Gadamer: a RelaÃÃo Linguagem e CompreensÃo." Universidade Federal do CearÃ, 2009. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19983.
Abstract:
CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel SuperiorThe goal of this dissertation is the compreension of the concept Hermeneutics inside the thiking of Hans-Georg Gadamer and the relation between language and comprehension. In relation to this subject it is necessary we reflect about the several questions that compound the reflection center of our author. We can show the theree ways the theme presents: the first accompany the historic-philosophical evolution of the hermeneutics problem; the second triest to the several onthologic problems studied by Heidegger and that contribute fundamentally with the Gadamerâs reflection, where the conductor string is the language. In this sense, the philosopher proposes the hermeneutics as onthology. The third way consists on the synthesis of the gadamerian thinking, where is need to show that the hermeneutics cannot be understood as a simple interpretative method but as an way of being of the comprehension as a whole. We can understand, finally, the hermeneutics as a live themathization of the historic phenomena which determine the dialogical relationship I â world, as growth and continuos development of their respective subjects.
The goal of this dissertation is the compreension of the concept Hermeneutics inside the thiking of Hans-Georg Gadamer and the relation between language and comprehension. In relation to this subject it is necessary we reflect about the several questions that compound the reflection center of our author. We can show the theree ways the theme presents: the first accompany the historic-philosophical evolution of the hermeneutics problem; the second triest to the several onthologic problems studied by Heidegger and that contribute fundamentally with the Gadamerâs reflection, where the conductor string is the language. In this sense, the philosopher proposes the hermeneutics as onthology. The third way consists on the synthesis of the gadamerian thinking, where is need to show that the hermeneutics cannot be understood as a simple interpretative method but as an way of being of the comprehension as a whole. We can understand, finally, the hermeneutics as a live themathization of the historic phenomena which determine the dialogical relationship I â world, as growth and continuos development of their respective subjects.
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Atchison, Liam Jess. "The English interpret St. Paul’s Epistle to the Romans chapter thirteen: from God save the king to God help the king, 1532 – 1649." Diss., Kansas State University, 2007. http://hdl.handle.net/2097/306.
Abstract:
Doctor of PhilosophyDepartment of History
Robert D. Linder
In England, 1532‐1649 was an era during which questions about obedience to rulers dominated ethical discussions. Most English people also respected biblical authority for governing certain behaviors. Obedience was central to the monarchy’s survival and the Bible was central to reformation of an English Church laden with medieval accretions. St. Paul’s Epistle to the Romans 13:1‐7 was the most important biblical passage for understanding the Christian’s relationship to civil authority during this period, and interpreters had such high regard for biblical authority that the backing of this passage was crucial to the acceptance of any political theory that involved ideas about obedience or disobedience. Though eisegesis was not out of the question as a technique among these interpreters, societal and political circumstances motivated most exegetes to examine the text more closely than they might have if St. Paul’s meaning had been irrelevant. These conditions led to creative handling of the text that permitted the exegetes to continue to submit to biblical authority while advocating their varied opinions on obedience to civil authority. Some interpreters moved outside the constraints of traditional views of monarchy and obedience to develop a theory that God mediated his call to rulers through those who elected them. Acceptance of this theory finally brought about rejection of divine right monarchy, as symbolized by the execution of Charles I in 1649. By too quickly concluding that these English expositors merely sought biblical justification for their views after the fact, scholars have failed to appreciate how Romans 13 positively shaped Reformation views of the Christian’s relationship to the state. As the title suggests, this study will examine the discernable shift from seeing Romans 13:1‐7 as a text that commands non‐resistance to rulers to one that not only permits disobedience, but requires it. Thus, Romans 13 is not simply an influential political text, but stands as the most important political text of the period under consideration. This dissertation supplies a needed analysis of representative exegesis of Romans 13:1‐7 during this critical period of English history and considers the influence of these expositions on the development of republian ideals.
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Head, Thomas L. "Normal mysticism : an interdisciplinary study of Max Kudushin's rabbinic hermeneutic." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2013. https://ro.ecu.edu.au/theses/541.
Abstract:
Max Kadushin (1895-1980) was a rabbi, professor, and preeminent figure in the history of American Conservative Jewish rabbinic thought. His hermeneutic system, which centers on the idea of organic religious value-concepts, has had a significant influence on the emerging Textual Reasoning movement.
In chapter one, I describe the intellectual climate in which Kadushin's system took shape—providing a short history of the 19th-century reform and haskalah movements, discussing the general outline of Alfred North Whitehead's process philosophy tradition, and placing new focus on the tension between Conservative Judaism and Mordecai Kaplan's emerging philosophy of Reconstructionism as a critical factor in the origin of Kadushin's system.
In chapter two, I summarize and explain Kadushin's philosophy itself—the anatomy and physiology of the organismic complex, the content of his six volumes of published work, the rabbinic texts that attracted his most focused attention—and place it within the context of what Peter Ochs describes as the aftermodernist movement.
In chapter three, I address the relationship between Kadushin and secular Western philosophy. Of particular interest, I argue, is the relevance of his work to philosophical hermeneutics. After outlining how Continental hermeneutics emerged from the largely religious hermeneutics of 19th-century thinkers such as Dilthey and Schleiermacher, I contrast Kadushin's approach with that of Hans-Georg Gadamer and detail the ways in which each of them attempted to describe what Augustine described as the verbum interius—an endeavor that, Gadamer argued, ultimately defines the hermeneutic enterprise.
In chapter four, I reassess Kadushin's work from the disciplinary perspective of religious studies. After interpreting the degree to which Kadushin felt his own work relevant to other faith traditions, I examine previous attempts by Christian theologians to adapt the rough outline of his hermeneutic within their system, and contrast his rabbinic hermeneutic with those religious hermeneutic traditions with which his work is most often compared. I also examine the degree to which Kadushin's populist approach to mysticism and value-concepts reflects that of other contemporaneous Western religious thinkers.
In chapter five, I examine the moral and social implications of Kadushin's priorities. Taking into account how Kadushin evaluated contemporaneous ethical controversies, I argue that while his endeavor is itself descriptivist, the system he asserts bears a strong resemblance to contemporary virtue ethics. In doing this, I show that Kadushin's system of religious morality cannot be accurately classified as a traditional form of consequentialism, rule-based ethics, prescriptivism, or divine command theory. I also examine the implications of Kadushin's system as they pertain to authority, power, and tradition. In conclusion, I argue that his moral system is, in keeping with its rabbinic roots, highly flexible—a trait that can be both an asset and a liability.
This interdisciplinary thesis presents Kadushin's organic hermeneutic in a systematic way, assessing its relevance to the disciplines of philosophy and religious studies. In this thesis, I show that his system of thought rewards serious interdisciplinary study and raises far more general questions than those he specifically intended to address.
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Helmersson, Markus. "Konkurrensförhållandet mellan kultur och ekonomi : En idéhistorisk analys av spänningsförhållandet mellan kultur och ekonomi i svenska kulturpolitiska dokument." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap (from 2013), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-85090.
Abstract:
Syftet med denna uppsats är att analysera två för Sverige betydelsefulla kulturpolitiska styrdokument, för att analysera hur relationen mellan kultur och ekonomi gestaltas i respektive diskurs. Genom att jämföra 1970-talets med det tidiga 2000-talets kulturpolitik, med de kulturella och ekonomiska begreppens historiska utveckling från senmedeltiden och framåt, förklaras det spända förhållandet mellan kultur och ekonomi. De idéer och teorier som utgör grunden för de kulturpolitiska diskurserna kommer att analyseras genom att använda den hermeneutiska metoden, innehållsanalys och semiotisk diskursanalys, där olika strategier för kulturell och ekonomisk planering utgör idealtyper för uppsatsens undersökning. Samtidigt som kultur och ekonomi har en delad historisk utveckling i samband med det moderna samhällets uppkomst, blir det tydligt att det rör sig om två motsatta synsätt där antingen kulturen eller ekonomin ges prioritet i kulturpolitiken, där den ena blir ett ändamål för att uppnå den andra.The purpose of this essay is to analyze two key documents in relation to Swedish culture policies, and to analyze how the relationship between culture and economy manifest in their respective discourses. By comparing the 1970’s to the early 2000’s cultural policies, with the cultural and economic terms and historical development from the late middle ages forward, theories and ideas from which the tense relationship between culture and economics will be explained. Also, by using the method of hermeneutics, content analysis and semiotic discourse analysis with the ideal types of different strategies for culture and economic, the ideas which formed the basics of the policies discourses will be shown. While showing that culture and economy has a shared historical development in conjunction with the development of modern society, the result showed two opposite points of view in which either culture or economics is considered a priority which leads to achieving the other.
32
Georgii-Hemming, Eva. "Berättelsen under deras fötter : Fem musiklärares livshistorier." Doctoral thesis, Örebro University, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-109.
Abstract:
Georgii-Hemming, Eva (2005): Berättelsen under deras fötter. Fem musiklärares livshistorier. (The Story Beneath Their Feet. Five music teachers’ life histories.) Örebro Studies in Music Education 1, 377 pp.
The dissertation concerns five music teachers who teach on the course Artistic Activity at upper secondary school and the main aim is to acquire an understanding of the teachers’ views of the core subject Music. A further aim is to describe the five teachers' personal experiences of music in various social, educational and musical contexts, and how these experiences affect their teaching.
The empirical material is designated life stories and comprises narratives, written by the teachers themselves and orally related to the researcher through conversations. The problem area concerns relations between life’s different directions in a number of interacting temporal and contextual dimensions. For this reason the interpretation of the teachers’ views of music as experience and as school subject is carried out on three levels of abstraction regarded as interacting with one another. The individual teachers’ narratives concerning their lives were on a first level of abstraction analysed and contextualised biographically, from which emerged five life histories which constituted the basis for in-depth hermeneutic interpretation. By way of interpretations on the personal, educational and institutional level the discussion concludes on the third level of abstraction, where focus is on the relationship between the teachers’ work and the broader educational discourse in society.
The study also offers a discussion of the possibilities and problems of hermeneutics as an overall theoretical frame of reference. Furthermore it takes up theoretical angles of approach concerning narratives, this in connection with life history method.
The study indicates that what is essential in the relationship between the five music teachers’ personal experience of music and their work is not the concrete experience of different types of music, of different musical contexts or of particular educational environments where such experience has been acquired. There is no straightforward relation of cause and effect and indeed there are certain differences between the teachers in this respect. However, there is a vital relation in that what
the teachers have derived from their own musical experiences – pleasure and play, skill, a sense of community, outlet for emotion – is what they want to pass on to the pupils. Musical knowledge is regarded as personal and as being generated in processes where the pupils’ everyday culture is reconstructed. When this basic attitude to music comes into conflict with the teacher’s work, there appears another, joint discourse which is considered distinctive of contemporary life. Accordingly, the discussion takes up the theme of the individual in the centre, both in education – where the focus is on the pupil’s resources, requirements and need to assume responsibility – and in society as a whole, where such values as freedom of choice have acquired greater importance than collective ones.
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Evans, Robert Charles. "Reception-historical methods in biblical studies : an evaluation of the hermeneutics of some recent practice, with reference to reception of New Testament texts about subordination." Thesis, University of Oxford, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669841.
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Morssy, Berglund Maude. "Mentalitet, pedagogik, historiskt minne : Om utbildningens samtida villkor och processer." Doctoral thesis, Umeå universitet, Pedagogiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-54374.
Abstract:
This thesis attempts to highlight the contemporary conditions and processes of education in order to define what kind of education dominates the 21st century School. What mentality and pedagogy are governing the design of the 21st century School? How can the historical perspective help to explain the conditions and processes in contemporary education? This thesis studies these questions by analyzing and interpreting active educational discourses from the beginning of the 21st century. The study is based on critical hermeneutics. The concepts are mentality, inherent pedagogy and historical memory. The material underlying the study consists of 351 news articles about education in the Swedish newspaper Västerbottens-Kuriren. The interpretation process has been carried out at different stages, in order to describe, explain and understand active educational discourses. This interpretation applies three complementary methods - text analysis, hermeneutic interpretation and critical discourse analysis. The findings indicate a mentality containing three main trends – equal togetherness, independent learning and independent freedom of choice, which arises from an inherent pedagogy containing two main trends - competence-developing and a performance-enhancing process. The contemporary mentality and pedagogy are emerging in the gap between Piaget´s and Skinner's educational ethos. At a shorter historical perspective, mentalities in the 1990s bear major structural similarities to the mentalities formed in the 21st century. In parallel, inherent pedagogy in the 1990s shares less structural similarities to the pedagogy formed in the 21st century. At a longer historical perspective, one will notice major structural similarities between the 18th century and the 21st century. What distinguishes one period from another is that the 18th century was a class society with teachers who had low ambitions, whereas the 21st century is a democratic society with teachers who have high ambitions. What unites the periods is that both the 18th and the 21st centuries witnessed great spatial and economic change. They are centuries of coercion and competition as well as centuries of freedom. In addition, they share the qualities of distance and control, and they both treat children as adults. Finally both centuries face unfinished policies with contradictory trends. From a media perspective, the debates from the 1990s and the editorials and facts from the 21st century news articles bear no similarities in terms of ideological positions on education.
35
Miele, Benjamin Charles. ""God's spies": reading, revelation, and the poetics of surveillance in early modern England." Diss., University of Iowa, 2015. https://ir.uiowa.edu/etd/6212.
Abstract:
"God's Spies": Reading, Revelation, and the Poetics of Surveillance in Early Modern England
The recent material turn in humanities scholarship has yielded fascinating and insightful research in roughly the past decade, especially in the fields of book history and the history of reading. Scholars of material culture have researched the concrete particulars of book production, the places books were sold, and the conditions in which they were read. This dissertation focuses on the clandestine aspects of early modern English material culture, with particular emphasis on the secret spaces in which reading occurred. Early modern English monarchs cultivated a culture of surveillance in an effort to eliminate illicit religious texts, which combined with changes to the conditions in which texts were read to encourage more private and secretive reading habits. Ultimately, technological, religious, and political change became epistemological as readers increasingly applied a hermeneutics of surveillance to the texts they approached, reading for hidden meaning and for total interpretive control of a text. Writers of imaginative fiction staged scenes of what I call textual surveillance in their works, transforming the hermeneutics of surveillance into a poetics of surveillance that scrutinized the validity of this interpretive strategy and explored how these material, religious, and political changes warped the way readers interpreted, thought, and perceived reality.
36
Hofreiter, Christian. "Reading herem texts as Christian scripture." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:7ee28f70-12fd-464a-a373-6f0f795f88ec.
Abstract:
The thesis investigates the interpretation of some of the most problematic passages of the Hebrew Bible/Old Testament, i.e. passages involving the concept or practice of herem. The texts under consideration contain prima facie divine commands to commit genocide as well as descriptions of genocidal military campaigns commended by God. The thesis presents and analyses the solutions that Christian interpreters through the ages have proposed to the concomitant moral and hermeneutical challenges. A number of ways in which they have been used to justify violence and war are also addressed. For the patristic and early medieval eras the thesis aims to be as comprehensive as possible in identifying and analysing the various interpretative options, while for later periods the focus lies on new developments. In addition to offering the most comprehensive presentation of the Wirkungsgeschichte of herem texts to date, the thesis offers an analysis and critical evaluation of the theologico-hermeneutical assumptions underlying each of the several approaches, and their exegetical and practical consequences. The resulting analytical taxonomy and hermeneutical map is an original contribution to the history of exegesis and the study of the interplay between religion and violence. The cognitive dissonance herem texts cause for pious readers is introduced as an inconsistent set of five propositions: (1) God is good; (2) the bible is true; (3) genocide is atrocious; (4) according to the bible, God commanded and commended genocide; (5) a good being, let alone the supremely good Being, would never command or commend an atrocity. If proposition (4) is assumed, at least one of the deeply-held beliefs expressed in the other four must be modified or given up. The introduction is followed by four diachronic chapters in which the various exegetical approaches are set out: pre-critical (from the OT to the Apostolic Fathers), dissenting (Marcion and other ancient critics), figurative (from Origen to high medieval times), divine-command-ethics,(from Augustine to Calvin) and violent (from Ambrose to Puritan North America). A concluding chapter presents near contemporary re-iterations and variations of the historic approaches.
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Lup, Jr John R. "Eschatology in a Secular Age: An Examination of the Use of Eschatology in the Philosophies of Heidegger, Berdyaev and Blumenberg." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4532.
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The topic of eschatology is generally confined to the field of theology. However, the subject has influenced many other fields, such as politics and history. This dissertation examines the question why eschatology remained a topic of discussion within twentieth century philosophy. Concepts associated with eschatology, such as the end of time and the hope of a utopian age to come, remained largely background assumptions among intellectuals in the modern age. Martin Heidegger, Nicolai Berdyaev, and Hans Blumenberg, however, explicitly addressed the subject in their philosophies. The impetus of this study is Heidegger's statement, "Being itself is inherently eschatological," which indicates the centrality of the subject in his understanding of Being. This statement led to the question whether eschatology played a larger role in Western thought. It also raised the question concerning the relationship between eschatology and other philosophical subjects such as teleology. Because of the multitude of assumptions concerning the meaning of eschatology, Chapter One provides essential working definitions. In order to obtain a sufficient understanding of the topic and address the use of the term among the three philosophers, it was necessary to see how eschatology was understood and acted upon in Western thought. Chapter Two addresses the history of eschatology in the West and concludes that there are two general streams of eschatological thought that explains why it continued to remain a subject for contemporary philosophers. Chapters Three through Five address how eschatology was used by Heidegger, Berdyaev, and Blumenberg respectively. Each utilized the subject in different ways: for Heidegger eschatology constitutes Dasein's existence. Futurity ("forward-directedness") is a condition Dasein as a totality. Dasein is "being-toward-the-end" or "toward-death." Berdyaev combines the eschatological tradition with philosophical achievements and offers an "eschatological metaphysics." He distinguishes eschatology from teleology arguing against teleology, noting that only a "personalist" eschatology can solve the problems of dualism and objectification. Blumenberg differs from Heidegger and Berdyaev by offering a negative evaluation of eschatological belief in the West contending that the modern secular age is the result of a failed eschatology. The conclusion of this work follows Charles Taylor's contention in A Secular Age that "our sense of where we are is crucially defined in part by a story of how we got there." The conclusion is that eschatology, throughout most of Western thought, functioned largely as a background assumption for understanding time and history. The transition from the linear concept of time to a cyclical concept defines in part the modern secular age. The notion of future time is an important and often neglected dimension of hermeneutic understanding. The continued influence of eschatological thought in Western history explains why the philosophers under consideration in this work address eschatology and signals that its influence upon philosophical thought is not likely to diminish in the future.
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Sales, Marco André Oliveira. "Os modos de crer e agir na arte de dizer nordestina: uma análise hermenêutico-religiosa em poemas de cordel de 1860 a 1920." Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2539.
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Previous issue date: 2009-12-17Excluding the confessional-theological systematic approach and literary-cricticism speech analysis, this paper proposes a dialogue link between theology and literature, in the field of the sciences of religion, through a hermeneutic analysis with an anthropologic approach, trying to understand the beliefs and behavior of Brazil‟s Northeast religiosity inside the roman-catholic Christian tradition, and elects the cordel poems written between 1860 and 1920 as a path of this interface some of them literally transcripted in the commemorative work 100 Cordeis Historicos segundo a Academia Brasileira de Literatura de Cordel, Gonçalo Ferreira da Silva (org.), Mossoró: Queima-Bucha, 2008. Based upon Michel de Certeau‟s theory (1925-1986) quotidian logic and formality in the ways of telling which realizes and searchs the survival tactics adopted by the ordinary man inside the tales and popular legends, this work considers two main points: first, cordel literature is the file, the record and the translator of a popular way of telling the ordinary man‟s beliefs and experiences in the Brazilian Northeast and, second, those beliefs and experiences may be analyzed and described as religiousness pictures in a larger social and cultural environment, beyond the borders of a religious faith or tradition. Thereafter the purpose is to enrich the records of existing works about the Brazilian religousness subject the understanding related to the beliefs and experiences of the ordinary man, whether in town or in the wilderness.
Passando ao largo da abordagem sistemático-teológica confessional e análise de discurso crítico-literário, o trabalho propõe um diálogo entre teologia e literatura, no campo das ciências da religião, com uma análise hermenêutica, pelo viés antropológico, que busca compreender os modos de crer e agir da religiosidade nordestina dentro da tradição cristã católico-romana, e elege os poemas de cordel entre 1860 e 1920 como matiz dessa interface alguns transcritos na íntegra na obra comemorativa 100 Cordéis Históricos segundo a Academia Brasileira de Literatura de Cordel, Gonçalo Ferreira da Silva (org.), Mossoró: Queima-Bucha, 2008. À luz da ideia de Michel de Certeau (1925-1986) a formalidade e a lógica do cotidiano nos modos de dizer que percebe e busca as táticas de sobrevivência do homem comum nos contos e lendas populares, o trabalho parte de dois pressupostos: primeiro, a literatura de cordel é arquivo, registro e intérprete de uma arte popular de dizer as crenças e vivências do homem comum no Nordeste brasileiro e, segundo, essas crenças e vivências podem ser analisadas e descritas como retratos da religiosidade em um âmbito sócio-cultural mais amplo, para além das fronteiras de uma confissão ou tradição religiosa. Pretende-se assim contribuir com o inventário dos trabalhos desenvolvidos a respeito do campo da religiosidade brasileira a compreensão das crenças e vivências do homem comum, na cidade ou no sertão.
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Detienne, Claude Valentin René. "O lugar histórico do intérprete: Estudo sobre a história da interpretação de Êxodo 3 à luz das teorias hermenêuticas." Pontifícia Universidade Católica de Goiás, 2011. http://localhost:8080/tede/handle/tede/747.
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Previous issue date: 2011-10-11The present thesis aims to study the relationship of the triad text-author-interpreter in the history of the exegesis of the third chapter of the book of Exodus, through the concepts of intentio auctoris, intentio operis and intentio lectoris as evidenced by Umberto Eco. The study of the commentaries of Midrash Rabbah, Cyril of Alexandria, Theodoret of Cyrrhus, Brevard Springs Childs and Jorge Pixley shows the difficulty of distinguishing the three intentiones evidenced by Umberto Eco, and defining criteria to distinguish the correct and wrong interpretations, both on theoretical level and in the hermeneutical practice of the exegetes. The thesis seeks to confirm that the absence of clear boundary between the three intentiones is due to the fact that the intentio lectoris always ends up dominating the other ones and sees in the consciousness of this fact an important tool for fighting dogmatism and the exclusivity claims that have always threatened biblical exegesis.
Esta tese tem por objetivo estudar a articulação da tríade autor-texto-intérprete na história da exegese do capitulo 3 do livro do Êxodo, através dos conceitos de intentio auctoris, intentio operis e intentio lectoris evidenciados por Umberto Eco. O estudo dos comentários do Midrash Rabbah, de Cirilo de Alexandria, de Teodoreto de Cirro, de Brevard Springs Childs e de Jorge Pixley evidencia a grande dificuldade de distinguir as três intentiones, assim como a definição de critérios para distinguir entre interpretação correta e interpretação errada, tanto no plano teórico, quanto na prática hermenêutica dos exegetas. A tese busca confirmar que a ausência de limite claro entre as três intentiones se deve ao fato de que a intentio lectoris sempre acaba se sobrepondo às outras e vê na consciência desse fato um instrumento importante na luta contra o dogmatismo e a pretensão à exclusividade que sempre ameaçaram a exegese bíblica.
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Bourgoin-Castonguay, Simon. "Entre Histoire et Vérité : Paul Ricoeur et Michel Foucault. Généalogie du sujet, herméneutique du soi et anthropologie." Thesis, Paris Est, 2014. http://www.theses.fr/2014PEST0012/document.
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Cette thèse cherche, par le biais des concepts d’histoire et de vérité, à placer en position de dialogue deux des plus grands philosophes français contemporains : Paul Ricœur et Michel Foucault. L’hypothèse avancée est que l’histoire du concept de subjectivité oscille entre la volonté de savoir et le désir de comprendre. Ces deux postures, irréductibles l’une à l’autre, inaugurent les deux méthodes à l’étude : une généalogie du sujet relevant d’une historicisation de la volonté de vérité (Foucault) et une herméneutique du soi érigée dans le besoin d’interpréter notre finitude (Ricœur). Mais cette comparaison ne cherche pas la réconciliation. Il s’agit plutôt de relever, chaque fois, une tache aveugle rendant ces deux pensées complémentaires dans ce qui les oppose : faire jouer la distance, tel pourrait être le leitmotiv de cette rechercheThrough a philosophical analysis of the concepts of history and truth, this dissertation aims at creating a dialogue between the works of two of the most important contemporary French philosophers: Paul Ricœur and Michel Foucault. Our main hypothesis is that through its history, the concept of subjectivity fluctuates between the will to know and the desire of understanding. These two positions, irreducible to one another, reveal the two methods under study: a genealogy of the subject ensuing from a historicization of the will of truth (Foucault) and a hermeneutics of the self based on a universal need for interpreting our finitude (Ricœur).However, this comparison does not aim at reconciliation. The idea is rather to reveal a blind spot by which it becomes possible to grasp the complementary aspects of these thoughts through what actually separates them: therefore, this thesis could be considered as a playful use of the distance
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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.
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In Heidelberg 1985 the historian Reinhart Koselleck gave a lecture with the title “Hermeneutik und Historik”to the occasion of the birthday of the philosopher Hans-Georg Gadamer. In response to this Gadamer answered with a lecture entitled Historik und Sprache – eine Antwort”. The purpose of this paper is to analyse these two lectures, compare them to each other, and discuss the importance of their historical context. In Koselleck’s lecture he develops his own notion of a “Historik”, that is, a form of historiology or meta-history. With his Historik he does not aim to study empirical history itself, but instead the conditions of possible histories. He locates what he considers the most central of these conditions in a number of historically transcendental categories that together make up five oppositional pairs. The five pairs are the following: 1: the possibility of killing and the inevitability of dying; 2: friend and enemy; 3: inner and outer; 4: parent and child; 5: Master and subordinate. He does not view these as the only factors that generate history, but he does see them as categories that have always been very present in the histories that we know and also always must be taken into account when studying the conditions for future histories.Godkännandedatum 2014-01-27
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Grundberg, Leif. "Medeltid i centrum : europeisering, historieskrivning och kulturarvsbruk i norrländska kulturmiljöer." Doctoral thesis, Umeå universitet, Arkeologi och samiska studier, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-924.
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This thesis aims to shed light upon three related research areas with the medieval period at their core: medieval Europeanization, the historiography of medieval places, the importance of the cultural environment and medieval period for the present day. By these means several current research angles are integrated within medieval research, the history of science and cultural heritage research. Six investigations of medieval central places in Ångermanland and Medelpad in northern Sweden are used to exemplify these issues. The use of hermeneutic theory emphasises the relationship between the present day community, the individual and the interpretation of history. The sites presented in the thesis represent the entire medieval period from the 11th Century to the start of the 16th Century. Two of them – Kvissle chapel and “Skelettåkern” (=The Skeleton Field) in Björned – functioned as private Christian churches or graveyards; two were important harbours – Sankt Olofshamn (=Saint Olof’s Harbour) and Kyrkesviken (=Church bay); two functioned as military castles or fortifications – Styresholm/ ”Pukeborg” and Bjärtrå stronghold. In addition to these, four medieval stone parish churches have been examined: the old church at Alnö in Medelpad, and the churches of Torsåker, Boteå and Grundsunda in Ångermanland. The Europeanization of Norrland is discussed with reference to aspects such as religious transition and parish formation, monetarization and changes in household structure, trade specialization and administrative territorialization. Central places have played an important role in this process. Historiography illuminates how, and in which contexts, knowledge and understanding of history and medieval central places has developed and been communicated. This includes the use of place names and the oral narration of history, authorship and scientific research into local history. A number of primary school teachers, adult education college (‘folk high school’) teachers and priests were particularly important for the growth of local historical research around the turn of the 20th century. The use of cultural heritage is illustrated with a discussion of how the medieval cultural environments in Ångermanland and Medelpad have been interpreted and used in recent years. This includes aspects such as signposting, teaching and research activities, mass media attention, amateur history plays and similar performances, and the formation of various types of society. These three aspects of Norrland’s medieval period, together with the use of a cultural heritage perspective, form a broader holistic picture of the social role of scientific research and the cultural environment, where local interest in history is important for regional development.
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Pwongo, Bope Libère. "Se comprendre historiquement : Enjeu herméneutique du rapport au texte et à la tradition. Gadamer versus Ricoeur." Thesis, Poitiers, 2013. http://www.theses.fr/2013POIT5010.
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À notre connaissance, Ricoeur et Gadamer n'ont peut-être jamais véritablement débattu sur leur conception respective de la nature et de la tâche herméneutiques. Il semble que ce débat soit souhaitable, voire urgent. Si Ricoeur a toujours témoigné un grand intérêt pour l'herméneutique philosophique de celui qu'il appelait « mon maître » et dont il discutait les thèses, il est frappant de constater que Gadamer ne s'est contenté que de très vagues allusions aux enjeux herméneutiques de l'oeuvre du philosophe français. Il nous revient aujourd'hui de circonscrire le cadre de ce dialogue et d'en déterminer les conditions de possibilité. Il n'est pas sûr, comme le soutiennent de nombreuses études, qu'il faille reconduire l'enjeu de ce débat au ressort supposé fondamental : d'une part, l'opposition entre l'exigence des méthodes et des règles d'interprétation, seules susceptibles de garantir la scientificité de l'acte d'interprétation ; et, d'autre part, la revendication d'une visée originellement ontologique du phénomène de la compréhension, incapable par essence d'échapper, sans aucune possibilité de se défendre, à l'accusation de l'arbitraire subjectif. C'est pourquoi, se tenant à distance de ces présuppositions - quelque motivé qu'elles soient -, la présente thèse suggère plutôt que la possibilité du dialogue entre Ricoeur et Gadamer est fonction de la capacité à parcourir préalablement, et avec une grande patience, le long détour qu'emprunte l'un et l'autre herméneute : il n'y a de dia-logue que si ce dont il est question est médiatisé par la « chose même » qui, nous le croyons, est irréductible à l'opposition entre « méthode » et « non-méthode ». Car, la « chose même », c'est le sens en tant qu'horizon vers lequel s'achemine tout procès d'interprétation ou de compréhension. En ce sens, nous soutenons que la notion gadamérienne de l'expérience herméneutique trouve son meilleur allié dans la catégorie ricoeurienne de l'appropriation du monde que le texte déploie et découvre au lecteur. Chez l'un comme chez l'autre, l'enjeu fondamental est la quête de compréhension de soi du « sujet », c'est-à-dire, élargissement et accroissement de son horizon de sens mais dont le rapport à l'histoire demeure somme toute problématique. C'est que, d'un côté, la compréhension de soi n'est pas affranchissement à l'égard de cette part brumeuse de l'histoire qui nous constitue ; de l'autre côté, elle ne peut se dire que dans les limites et à l'intérieur de l'historicité constitutive de notre horizon langagierTo our knowledge, Ricoeur and Gadamer may have never really discussed in their respective understanding of the nature and the hermeneutical task. It seems that this debate is desirable, even urgent. If Ricoeur has always shown great interest in the philosophical hermeneutics of the man he called "my master" and that he discussed the thesis, it is striking that Gadamer contents itself with vague allusions to hermeneutic stakes of the work of the French philosopher. It is our today's responsibility to define the framework of this dialogue and to determine the conditions of possibility. It is not clear, as argued by many studies, we should renew the challenge of this supposed spring fundamental debate: on the one hand, the conflict between the requirement of the methods and rules of interpretation only likely to ensure the scientific nature of the act of interpretation, and, on the other hand, the demand of an ontological aim originally referred to the phenomenon of understanding, in essence unable to escape without any opportunity to defend himself, the charge of subjective arbitrariness. Therefore, standing away from these assumptions - they are some reasons - this thesis suggests rather that the possibility of dialogue between Gadamer and Ricoeur is based on the ability to go before, and with great patience, along the detour borrowed by both hermeneutist: there is the dia-logue if, and only if, what it referred to is mediated by the "thing itself " which, we believe, is irreducible to the opposition between "method" and " non- method". Because the "thing itself» is defined as the Horizon towards which moves any interpretation or understanding trial. In this sense, we argue that Gadamer's notion of hermeneutic experience is his best ally in the Ricoeur's category of the appropriation of the world that the text unfolds and the reader discovers. In one as in the other, the fundamental issue is the quest for self-understanding of the "subject" that is to say, enlargement and increasing its horizon of meaning but whose relationship to history any way remains problematic. It's that on the one hand, self-understanding is not freedom from the foggy part of the story that makes us; on the other hand, it can be said only within the limit and within the constitutive historicity of our linguistic horizon
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Serrano, Elisa. "Understanding the spatial elements at the tuberculosis sanatoria in Sweden: 1887-1942 : Cartography and spatial interpretation through geography information systems (GIS)." Thesis, Uppsala universitet, Institutionen för ABM, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-448049.
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This project aspires to understand the tuberculosis sanatoria in Sweden from the perspective of their location in space and the interpretation of the characteristics of their landscapes. The study has sorted the areas of analysis in the following categories: [i] distribution, [ii] altitude, [iii] orientation, [iv] proximity to the sea, [v] proximity to lakes or rivers, [vi] proximity to train stations, [vii] proximity to forests, [viii] proximity to towns or hospitals, [ix] proximity to industries. The spatial analysis will rely on observation and on GIS technology. Two different software have been used, Qgis and ArcGis, but mainly the first due to its disposition as free software and therefore available for all and easily accessible. Thereafter, the results of these analyses have been interpreted in the light of hermeneutical philosophy, seeking the understanding of each of the parts before understanding the whole, and interpreting the spatial results in the light of the information about the anti-tuberculosis movement. Tuberculosis sanatoria cannot be interpreted without the support of medical theories existing during tuberculosis crisis' times. Sanatoria spatial interpretation is also executed under the premises of Corner’s essential points across any spatial analysis: [i] the primacy of perception and [ii] the role of tradition. Considering the primacy of perception, some of the buildings and their surroundings have been visited “in situ” or studied through photos and images. This supported the understanding of the spatial elements of the sanatoria. The weight of tradition existing in the sanatoria is strong. The sanatorium’s environment as an element of the treatment for the patient roots in the 19th century and its hygienic theories. This influenced the organic architecture movement that encouraged a return to nature in search of health, fresh air, and well-being during the industrial revolution. The results proved that many Swedish sanatoria aimed to find good environmental conditions that supported the fresh-air treatment, in harmony with the medical theories of the times but also in areas where they were more needed for the working force. They were hardly ever isolated or placed on high altitudes. Supplies like water and heating were generally nearby to provide the sanatoria with the necessary resources, while other needs could be covered by the proximity to train stations or towns. Other sanatoria were placed within cities, in search of better facilities and services, but they gave up the benefits attributed to the clean and fresh air in the patients. This study shows that spatial analysis has achieved a great understanding of Swedish sanatoria from a new perspective never developed in Sweden. It has demonstrated a relationship between the social workforce and health care, and it could have been the start of a strong investment in popular care in Sweden that has not stopped since.
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Harmon, Justin L. "The Normative Architecture of Reality: Towards an Object-Oriented Ethics." UKnowledge, 2016. http://uknowledge.uky.edu/philosophy_etds/9.
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The fact-value distinction has structured and still structures ongoing debates in metaethics, and all of the major positions in the field (expressivism, cognitivist realism, and moral error theory) subscribe to it. In contrast, I claim that the fact-value distinction is a contingent product of our intellectual history and a prime object for questioning. The most forceful reason for rejecting the distinction is that it presupposes a problematic understanding of the subject-object divide whereby one tends to view humans as the sole source of normativity in the world. My dissertation aims to disclose the background against which human ethical praxis is widely seen as a unique and special phenomenon among other phenomena.
I show that ethical norms, as delimited by utilitarianism, deontology, virtue ethics, etc., derive from an originary proto-ethical normativity at the heart of the real itself. Every object, human and nonhuman, presents itself as a bottomless series of cues or conditions of appropriateness that determine adequate and inadequate ways of relating to it. That is, objects demand something from other objects if they are to be related to; they condition other objects by soliciting a change in disposition, perception, or sense, and for this reason are sources of normativity in and unto themselves. Ethical norms, or values, are the human expression of the adequacy conditions with which all objects show themselves.
In the post-Kantian landscape it is widely thought that human finitude constitutes the origin of ethical norms. Consequently, the world is divided up into morally relevant agents (humans) on one side, and everything else on the other. Adopting a deflationary view of agency, I argue that human-human and human-world relations differ from other relations in degree rather than kind. Thus, instead of a fact-value distinction, value is inextricably bound up with the factual itself. The critical upshot of my project is that traditional subject-oriented ethical theories have served to conceal the real demands of non-human objects (such as animals, plants, microorganisms, and artificially intelligent machines) in favor of specifically human interests. Such theories have also been leveraged frequently in exclusionary practices with respect to different groups within the human community (e.g. women and those of non-European descent) based on arbitrary criteria or principles.
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Ackerman, Joy Whiteley. "Walden: A Sacred Geography." Antioch University / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1268155007.
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Storm, Anna. "Hope and rust : Reinterpreting the industrial place in the late 20th century." Doctoral thesis, Stockholm : Division of History of Science and Technology, Royal Institute of Technology, KTH, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:kth:diva-4638.
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Kendal, Gordon. "Translation as creative retelling : constituents, patterning and shift in Gavin Douglas' Eneados." Thesis, University of St Andrews, 2008. http://hdl.handle.net/10023/554.
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The Thesis analyses and evaluates how Gavin Douglas (Eneados, 1513) has refocused Virgil's Aeneid, principally by giving more emphasis to the serial particularity inherent in the story, loosening the narrative structure and involving the reader in its retelling. Chapter I pieces together (from the evidence not merely of what Douglas explicitly says, but of what his words imply) what for him a "text" in general is, and what accordingly it means for a translator or a reader to be engaged with it. This sets the scene for what follows. The next four Chapters look in turn at how he re-expresses important (metaphysical) characteristics of the story. In Chapter II his handling of time is discussed, and compared with Virgil's: the Chapter sets out in detail how Douglas consistently refocuses temporal predicates, foregrounding their disjunctiveness and making them differently felt. In Chapter III spatial position and distance are analysed, and Douglas' way of dealing with space is found to display parallels with his treatment of time: networks are loosened and nodal points are accentuated. In Chapter IV the way in which he presents individuals is compared with Virgil's, and a similar repatterning and shift reveals itself: Douglas provides his persons with firmer boundaries. Chapter V deals with fate, where Douglas encounters special difficulties but maintains his characteristic way of handling the story. The aim of these four Chapters is to characterise formally how Douglas concretises and vivifies the tale of Aeneas, engaging his readers throughout in the retelling. Finally, Chapter VI looks at certain general principles of translation theory (notably connected with the ideas of faithfulness and accuracy) and argues for a way in which Douglas' translation can be fairly experienced by the reader and fairly evaluated as a lively retelling which (albeit distinctive) is fundamentally faithful to Virgil.
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Gonzales, Kátia Guerchi [UNESP]. "Formar professores que ensinam matemática: uma história do movimento das licenciaturas parceladas no Mato Grosso do Sul." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/151327.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Esta pesquisa busca compreender aspectos das Licenciaturas Parceladas que habilitavam professores para ensinar Matemática oferecidas pela Universidade Estadual do Mato Grosso – UEMT e pela Universidade Federal de Mato Grosso do Sul, respectivamente, nas décadas de 1970 e 1990. As perspectivas associadas às metodologias da História Oral e da Hermenêutica de Profundidade fornecem a sustentação teórica e metodológica do trabalho. Desse modo, mobilizamos fontes escritas disponíveis e também narrativas constituídas a partir da realização de entrevistas com pessoas que estiveram envolvidas de alguma forma com a idealização, criação e desenvolvimento desse modo de formação. Emergem deste estudo discussões acerca de situações particulares do contexto educacional da região em estudo, como a divisão de Mato Grosso Uno, a criação do Mato Grosso do Sul, as influências e disputas políticas; e as carências e urgências que permitiram que cursos como as Licenciaturas Parceladas fizessem parte da formação de professores de Matemática antes e depois da divisão do estado.
The main goal of this research to understand the creation and development of the so called Parceled Graduation which main focus was the formation of math teachers. Such courses were offered by Universidade Estadual de Mato Grosso – UEMT- and Universidade Federal de Mato Grosso do Sul - UFMS, respectively in the 70's and 90's. The methodological framework was given by Oral History and Thompson’s Hermeneutics of the Depth. Particular remarks on the regional context emerge from the analytic process: the division of Mato Grosso state, the creation of Mato Grosso do Sul state, the influences and political disputes, deficiencies and urgencies that allowed graduations like Parceled Graduation to be essential for Mathematics teachers formation.
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Singer, Christophe. "Justes, justice, justification : harmoniques pauliniennes dans l'évangile de Luc." Thesis, Montpellier 3, 2013. http://www.theses.fr/2013MON30002.
Abstract:
La première partie résume l’histoire de la question « Luc et Paul » en trois phases : (1) l’histoire ancienne, (2) la recherche historicocritique, marquée par la construction du « paulinisme » dans le cadre de l’exégèse luthérienne allemande, (3) les quarante dernières années, qui voient un tournant méthodologique (délaissement des approches historiques au profit des approches synchroniques) et théologique (New Perspective sur Paul, lectures de Luc « le théologien »). La deuxième partie pose les bases herméneutiques. Le problème des présupposés théologiques n’invalide pas la question, mais invite à une herméneutique centrée sur le texte. Sémiotique de l’énonciation, approche narrative, pragmatique de la communication et psychanalyse orientent une lecture attentive à la lettre et une méthodologie sciemment éclectique.Sur la base d’un point de contact littéraire entre Luc et Paul, le verbe δικαιόω (« justifier »), la troisième partie analyse quelques textes du 3e évangile. Luc opère un déplacement par rapport au creuset du judaïsme hellénistique auquel il forge son récit. La justice (δικαιοσύνη, δικαιός) est dévoilée comme un des lieux imaginaires où l’humain prétend,à tort, s’identifier. La promesse (l’Évangile) est indépendante du statut éthique, sans que l’importance propédeutique de ce dernier soit niée. En ce sens, le discours lucanien peut être considéré comme une lecture légitime et féconde de la théologie paulinienne. Sans en être une transcription narrative systématique (même s’il lui emprunte quelques termes et motifs), l’évangile de Luc semble traversé par une sorte de « conversion » du langage, une rupture épistémologique analogue au « Christ crucifié » de PaulThe first part synthesises the history of the issue « Luke and Paul » in three phases : (1) ancient history, (2) historical-critical research, marked by the construction of « Paulinism » within the framework of German Lutheran exegesis, (3) the last forty years, which have seen both a methodological (preference being given to a synchronic rather than historicalapproach) and a theological turn (New Perspective on Paul, reading of Luke « the theologian »). The second part lays hermeneutic bases. The problem of theological presuppositions does not invalidate the question, but encourages hermeneutics centred on the text. Semiotics of the enounciation, narrative approach, pragmatics of communication and psychoanalysis orient a reading focused on the text and a purposely eclectic methodology. On the basis of a point of literary contact between Luke and Paul, the verb δικαιόω (« justify »), the third part analyses some texts from the 3rd Gospel. Luke differs his recital with regards to the crucible of hellenistic judaism. Justice (δικαιοσύνη, δικαιός) is portrayed as one of theimaginary places to which human being claims, wrongly, to identify himself. The promise (the Good News) is independant of ethical status, without denying its importance as propaedeutics. In this sense, Luke’s writings may be considered a legitimate and fruitful reading of Pauline theology. Without being a systematic narrative transcription of it (even though he borrows some terms and motifs), the Gospel of Luke seems to contain a sort of « conversion » of the language, an epistemiological rupture analogue to the « crucified Christ » of Paul