Dissertations / Theses: 'Interpretation of history'

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Bond, Helen Katharine. "Pontius Pilate in history and interpretation." Thesis, Durham University, 1994. http://etheses.dur.ac.uk/967/.

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zur, Loye Tobias Percival 1985. "History of a Natural History: Max Ernst's Histoire Naturelle, Frottage, and Surrealist Automatism." Thesis, University of Oregon, 2010. http://hdl.handle.net/1794/10700.

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x, 144 p. :　ill. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.
When André Breton released his Manifesto of Surrealism in 1924, he established the pursuit of psychic automatism as Surrealism's principle objective, and a debate concerning the legitimacy or possibility of Surrealist visual art ensued. In response to this skepticism, Max Ernst embraced automatism and developed a new technique, which he called frottage , in an attempt to satisfy Breton's call for automatic activity, and in 1926, a collection of thirty-four frottages was published under the title Histoire Naturelle. This thesis provides a comprehensive analysis of Histoire Naturelle by situating it in the theoretical context of Surrealist automatism and addresses the means by which Ernst incorporated found objects from the natural world into the semi-automatic production of his frottages. All previous scholarship on the subject is consolidated and critically examined, and the development of frottage is traced from its earliest manifestations to its long-lasting influences.
Committee in Charge: Dr. Sherwin Simmons, Chair; Dr. Joyce Cheng; Dr. Charles Lachman

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Turner, Seth. "Revelation 11:1-13 : history of interpretation." Thesis, University of Oxford, 2005. http://ora.ox.ac.uk/objects/uuid:57efe3b3-7c61-412f-9001-5269860a896d.

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The thesis provides a descriptive survey of the history of interpretation of Revelation 11:1-13. Prior to 1000 AD it aims to be comprehensive, but after this date concentrates on Western interpretation. Ch. 1 - Prior to 1000 AD. Rev 11:1-13 is examined in relation to the wider complex of traditions concerning Antichrist and the return of Enoch and Elijah. The commentary tradition on Revelation is examined, including an extensive reconstruction of Tyconius. The passage is applied in two ways: 1. to two eschatological figures, usually Enoch and Elijah. 2. to the Church from the time of Christ's first advent until his return. Ch. 2 -1000-1516 Exegesis similar to that of chapter 1 is found. There is new exegesis from Joachim of Fiore, who believes that the two witnesses will be two religious orders, and Alexander Minorita, who reads the entirety of the Apocalypse as a sequential narrative of Church history, arriving at the sixth century for 11:1-13. Ch. 3 -1516-1700 Protestants interpret the beast as the papacy/Roman Church, and the two witnesses as proto-Protestants prior to the Reformation, often interpreting their 1260 day ministry as 1260 years. Catholics respond by applying the passage either to the eschatological future or the distant past. Ch. 4 -1701-2004 Protestants continue to see the 1260 days as 1260 years, although this interpretation declines markedly in the nineteenth century. Both Catholics and Protestants apply the passage to the distant past of the early Church. Historical critical exegesis introduces a new exegesis, where John is regarded as having incorrectly predicted the return of two individuals shortly after his time of writing. Applications to the entirety of the time of the time of the Church increase in popularity in the twentieth century.

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Hoehner, David M. "Genesis 15:6 a history of interpretation /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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顏惠芳 and Hue-phuong Amy Nhan. "An interpretation strategy for Robe." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2006. http://hub.hku.hk/bib/B42181483.

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Brosseau-Liard, Patricia Elisabeth. "Preschool children's interpretation of others' history of accuracy." Thesis, University of British Columbia, 2008. http://hdl.handle.net/2429/1310.

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Over the past 25 years, there has been tremendous interest in the development of children’s ability to reason about others’ mental states, or “theory of mind”. Much research has explored children's understanding of situational cues that lead to knowledge, but only recently has research begun to assess children's understanding of person-specific differences in knowledge. A number of studies (Birch, Vauthier & Bloom, 2008; Jaswal & Neely, 2006; Koenig, Clément & Harris, 2004) have recently demonstrated that at least by age 3 children pay attention to others' history of accuracy and use it as a cue when deciding from whom to learn. However, the nature and scope of children's interpretations of other's prior accuracy remains unclear. Experiment 1 assessed whether 4- and 5-year-olds interpret prior accuracy as indicative of knowledge, as opposed to two other accounts that do not involve epistemic attributions. This experiment revealed that preschool children can revise their tendency to prefer to learn from a previously accurate informant over an inaccurate one when presented with evidence regarding each informant's current knowledge state. Experiment 2 investigated how broadly a person's history of accuracy influences children's subsequent inferences, and showed that 5-year-olds (but not 4-year-olds) use information about an individual's past accuracy to predict her knowledge in other related domains as well as her propensity for prosocial or antisocial behaviour. Overall, children's performance in these experiments suggests that both 4- and 5-year-olds interpret others' history of accuracy as indicative of knowledge; however, 4-year-olds make a more restricted attribution of knowledge while 5-year-olds make a more stable, trait-like attribution. These findings are discussed in terms of their implications for research on theory of mind and more broadly on children's social and cognitive development.

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Forsyth, Graeme Neil. "The Presbyterian interpretation of Scottish history, 1800-1914." Thesis, University of Stirling, 2003. http://hdl.handle.net/1893/3412.

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The nineteenth century saw the revival and widespread propagation in Scotland of a view of Scottish history that put Presbyterianism at the heart of the nation's identity, and told the story of Scotland's history largely in terms of the church's struggle for religious and constitutional liberty. Key to this development was the Anti-Burgher minister Thomas M'Crie, who, spurred by attacks on Presbyterianism found in eighteenth-century and contemporary historical literature, between the years 1811 and 1819 wrote biographies of John Knox and Andrew Melville and a vindication of the Covenanters. M'Crie generally followed the very hard line found in the Whig- Presbyterian polemical literature that emerged from the struggles of the sixteenth and seventeenth century; he was particularly emphatic in support of the independence of the church from the state within its own sphere. His defence of his subjects embodied a Scottish Whig interpretation of British history, in which British constitutional liberties were prefigured in Scotland and in a considerable part won for the British people by the struggles of Presbyterian Scots during the seventeenth century. M'Crie's work won a huge following among the Scottish reading public, and spawned a revival in Presbyterian historiography which lasted through the century. His influence was considerably enhanced through the affinity felt for his work by the Anti- Intrusionists in the Church of Scotland and their successors in the Free Church (1843- 1900), who were particularly attracted by his uncompromising defence of the spiritual independence of the church. The steady stream of historical works from Free Church ministers and laymen during the lifetime of the church corresponded with a very weak output of academic history, and in consequence the Free Church interpretation was probably the strongest single influence in forming the Scots' picture of their history in the late nineteenth century. Much of this interpretation, - particularly the belief in the particularly Presbyterian nature of the Scottish character and of the British constitution, was accepted by historians of the other main branches of the Presbyterian community, while the most determined opposition to the thesis was found in the work of historians of the Episcopal Church. Although the hold of the Presbyterian interpretation was weakened at the end of the century by factors including the merger of most of the Free Church in 1900 and the increasing appearance from 1900 of secular and sometimes anti-Presbyterian Scottish history, elements of it continued to influence the Scottish national self-image well into the twentieth century.

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Tivy, Mary. "THE LOCAL HISTORY MUSEUM IN ONTARIO 1851-1985: AN INTELLECTUAL HISTORY." Thesis, University of Waterloo, 2006. http://hdl.handle.net/10012/2821.

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This thesis is a study of the changing model of the local history museum in Ontario, Canada and the consequential changing interpretations of the past in these institutions.

Beginning in 1879, local history museums in Ontario developed largely from the energies of local historical societies bent on collecting the past. While science museums used taxonomy and classification to mirror the natural state of the world, history museums had no equivalent framework for organizing collections as real-world referents. Often organized without apparent design, by the early 20th century a deductive method was used to categorize and display history collections into functional groups based on manufacture and use.

By the mid-twentieth century an inductive approach for interpreting collections in exhibits was promoted to make these objects more meaningful and interesting to museum visitors, and to justify their collection. This approach relied on the recontextualization of the object through two methods: text-based, narrative exhibits; and verisimilitude, the recreation of the historical environment in which the artifact would have been originally used. These exhibit practices became part of the syllabus of history museum work as it professionalized during the mid-twentieth century, almost a full century after the science museum. In Ontario, recontextualizing artifacts eventually dominated the process of recreating the past at museums. Objects were consigned to placement within textual storylines in order to impart accurate meaning. At its most elaborate, artifacts were recontextualized into houses, and buildings into villages, wherein the public could fully immerse themselves in a tableau of the past. Throughout this process, the dynamic of recontextualization to enhance visitor experience subtlety shifted the historical artifact from its previous position in the museum as an autonomous relic of the past, to one subordinate to context.

Although presented as absolute, the narratives and reconstructions formed by these collecting and exhibiting practices were contingent on a multitude of shifting factors, such as accepted museum practice, physical, economic and human resources available to the museum operation, and prevailing beliefs about the past and community identity. This thesis exposes the wider field of museum practice in Ontario community history museums over a century while the case study of Doon Pioneer Village shows in detail the conditional qualities of historical reconstruction in museum exhibits and historical restoration.

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Kuswanto, Cornelius. "A reformed interpretation of the Song of Songs in light of the history of interpretation." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Batten, Bronwyn. "From prehistory to history shared perspectives in Australian heritage interpretation /." Thesis, Electronic version, 2005. http://hdl.handle.net/1959.14/445.

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Thesis (Ph.D.)--Macquarie University, Division of Society, Culture, Media and Philosophy, Warawara - Dept. of Indigenous Studies, 2005.
Bibliography: p. 248-265.
Introduction and method -- General issues in heritage interpretation: Monuments and memorials; Museums; Other issues -- Historic site case studies: Parramatta Park and Old Government House; The Meeting Place Precinct - Botany Bay National Park; Myall Creek -- Discussion and conclusions.
It has long been established that in Australia contemporary (post-contact) Aboriginal history has suffered as a result of the colonisation process. Aboriginal history was seen as belonging in the realm of prehistory, rather than in contemporary historical discourses. Attempts have now been made to reinstate indigenous history into local, regional and national historical narratives. The field of heritage interpretation however, still largely relegates Aboriginal heritage to prehistory. This thesis investigates the ways in which Aborigianl history can be incorporated into the interpetation of contemporary or post-contact history at heritage sites. The thesis uses the principle of 'shared history' as outlined by the Council for Aboriginal Reconciliation, as a starting point in these discussions.
Electronic reproduction.
viii, 265 p., bound : ill. ; 30 cm.
Mode of access; World Wide Web.
Also available in print form

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Walsh, Maeve. "Re:vision : the interpretation of history in contemporary Irish drama." Thesis, Goldsmiths College (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.286613.

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O'Meara, Patrick Carleton University Dissertation English. "Invisibility and interpretation; history and hope in African literature." Ottawa, 1987.

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Gallagher, Brian Martin. "The whig interpretation of the history of Red River." Thesis, University of British Columbia, 1986. http://hdl.handle.net/2429/26473.

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The whig interpretation, which can be most simply defined as the idea that past events led in direct and progressive stages to the present, has long been recognized as a basic historiographic fallacy. The fullest expression of the whig interpretation of western Canadian history is to be found in the works of George F.G. Stanley and W.L. Morton. In presenting a narrative reconstruction of the events surrounding Canada's annexation of Red River, these authors primarily attempt to justify Canadian policy as the extension of British civilization. Their interpretation is deeply flawed by a racist view of the aboriginal peoples of the region who are regarded as savages. That the works of these men fully encompass the whig interpretation is of less significance than the resurgence of that outlook amongst the present generation of historians. Regressive nationalistic and ethnocentric themes have been at the centre of much that has recently been written about Red River. A characteristic feature of these works is the tendency to emphasize racial and religious divisions within the Metis community rather than to pose more fundamental questions about the social structure. Although the farmers and hunters of Red River were drawn together by a common Cree kinship, John Elgin Foster argues that the offspring of Hudson's Bay Company employees and Cree women, whom he calls the "Country-born," were strongly attached to British institutions and traditions. Foster uses this concept of the separate identity of the "Country-born" to introduce a new version of the whig interpretation, arguing that it was the respect of the "Country-born" for British institutions which created social order. While rejecting Foster's image of social harmony in Red River, Frits Pannekoek introduces another form of the whig interpretation with the argument that society was disintegrating because of racial and religious strife and therefore the Canadian incursion was necessary to restore social order to the settlement. Employing the characteristic whig model of social change as a simple progression, Sylvia Van Kirk provides further support for the idea that society in Red River was divided by arguing that the Foss-Pelly scandal added to the growing reluctance on the part of Company officers to marry mixed-blood women. Although these three historians, claim to be concerned with the dynamics of social change in Red River, they fail to consider the lack of social mobility among the lower class and ignore evidence about the polyglot character of the elite. In order to expose the whig bias in the works of Foster, Pannekoek, and Van Kirk it is necessary look at marriage patterns in society as a whole rather than just within the elite. Among the most convincing refutations of whig historiography to date is the quantitative analysis of land tenure in Red River by Douglas Sprague, which confirms that the Metis were not nomadic. Using the data base compiled by Sprague and Ronald Frye, I have analyzed marriage patterns among the population at large and in three representative parishes of Red River. The conclusion derived from this analysis is that the early development of a capitalistic labour market in Red River reduced social mobility for the great majority of the people even as it created a polyglot mercantile oligarchy.
Arts, Faculty of
History, Department of
Graduate

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Sewell, Keith Charles, and mikewood@deakin edu au. "Providence and method: Herbert Butterfield and the interpretation of history." Deakin University. School of Humanities, 1990. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20060623.140706.

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This thesis presents an extended critical analysis of the methodological thought of the Cambridge historian Herbert Butterfield (1900-1979). It is based on the full range of his published works, as well as unpublished material. It is a contribution to the history of historiography, and to the theory of history. The thesis concentrates on the relationship between Butterfields views on historical research and historiographical narration, and his concept of a historical process which was the expression of a providential order. The principal problem in Butterfields writings is the contradiction between his advocacy of a technical history seen as free and independent of any interpretative presupposition, and his belief in Providence and its utilisation in the course of his historiography. Firstly, the thesis argues that Butterfield employs his own presuppositions even without making explicit references to his belief in Providence. Secondly, it explains why he embraced and advocated two contradictory standpoints. Butterfields position is best clarified with reference to the content of his Christian beliefs. It is argued that Butterfield regarded all non-Christian interpretations of history as distorting oversimplifications. They were for him not fully scientific and rigorous, because they selected some phenomenon, or principle, or institution arising within human history and made it the central interpretative principle. He saw his own practice as exempt from this criticism. This thesis argues that Butterfields position is nevertheless interpretative. However, it is argued that Butterfields critique of ideologically based historiographic distortions and oversimplifications is important in the assessment of rival interpretations of history.

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Henry, Eric Leopold. "The Tenth Commandment : a study in the history of interpretation." Thesis, University of Newcastle Upon Tyne, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362522.

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Mazumdar, Pauline Margaret Hodgson. "Species and specificity : an interpretation of the history of immunology /." Cambridge ; New York ; Melbourne : Cambridge university press, 1995. http://catalogue.bnf.fr/ark:/12148/cb37494621g.

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Hurtt, Eric Benjamin. "Cities of history preservation and interpretation in the design process /." College Park, Md. : University of Maryland, 2004. http://hdl.handle.net/1903/1358.

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Thesis (M. Arch) -- University of Maryland, College Park, 2004.
Thesis research directed by: School of Architecture, Planning and Preservation. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.

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Guo, Yunlong. "The structure of a metaphysical interpretation of science of history." Thesis, Cardiff University, 2018. http://orca.cf.ac.uk/115891/.

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The aim of this research is to reconstruct a metaphysical interpretation of the philosophy of history with regard to the spirit of historical thinking. The spirit of historical thinking is to emphasize the relation between what happened in the past and historical thinking about the past in the present. However, current philosophies of history, which are largely epistemologically oriented, have not adequately explored this relation. In order to investigate the relation between past and present, I refer to an Aristotelian philosophy of practice and politics, and adapt it to the domain of the philosophy of history, and argue the case for a metaphysical science of history. A metaphysical science of history contains two primary parts. They are the part on physis and the part on technê/phronēsis. With regard to physis that metaphysically investigates the natural generating progress of entities, I argue that the existence of historical events can be understood as a natural developing progress in which the events are ordered in a chronological sequence. Such chronological sequence is essentially the physis of history in the metaphysical sense (I characterize it as ‘Ordnungszeit’). For the part on technê/phronēsis, I demonstrate that Aristotelian knowing is for itself an action of knowing, which is located beyond a given temporal position in the past to both the past and the thinking present, and indicates the fundamental Beingness of history (I characterize it as ‘Geschehenszeit’). Finally I conclude that the historical eudaimonia, namely the pursuing of the completeness of historical knowledge, is the final presentation of actualizing Geschehenszeit, as it bridges the past and the present in accordance to the spirit of historical thinking.

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Heywood, Simon R. "Storytelling revivalism in England and Wales : history, performance and interpretation." Thesis, University of Sheffield, 2001. http://etheses.whiterose.ac.uk/14629/.

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This study discusses the storytelling movement in England and Wales as an example of the traditional arts "revival." "Revivals" are qualitatively different from mature traditions, but this distinction eludes theorisation. This creates shortcomings in the literature, which are identified and discussed. It is concluded that mature traditions and "revivals" are both subcategories of traditional milieu. The "revival" is distinguished, firstly, by its attenuated diachronic chains of transmission and synchronic bonds of social cohesion, resulting in a loss of deep aesthetic consensus in the participant group; and, secondly, by its self-traditionalisation: its selfconscious self-presentation as a traditional form socioculturally opposed to a traditionless mainstream modernity. The "revival" is therefore often understood as a nostalgic and symbolic re-enactment of desired sociocultural conditions. The study is an inductive, transparent consideration of storytelling revivalism in England and Wales in the light of this preliminary conclusion, considering three issues: the history of the movement; the whole-group performance of storytelling events; and emic interpretations and understandings of involvement, elicited in interview. The evidence is that storytelling revivalism is part of a long-lived appropriative process transcending sociocultural distinctions; that its performative idioms do not express but mediate - eventually, undermine - its iconoclastic separateness from modernity, integrating the formally "revived" form into the informal mainstream; and that interviews demonstrated nostalgic sociocultural beliefs to be contingent and of secondary importance to aesthetic experience. In conclusion, revivalistic communities indulge selfconscious self-traditionalisation sparingly and reluctantly. Emically, it is an uninteresting implication or a necessary cognitive and behavioural stopgap facilitating a deeper experiential familiarity with the form itself "Revival," although occupying an intellectually enfranchised milieu, is properly a nascent non-intellectual, aesthetic and social form. This conclusion overturns the preliminary conclusion, and suggests the general fallaciousness of assuming that cultural forms are primarily coded representations of sociocultural conditions.

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Ho, Man-shek, and 何文石. "History teacher's beliefs in their interpretation of NSS liberal studies curriculum: how do the teachingbeliefs of history teachers affect their interpretation of the NSS LScurriculum?" Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2012. http://hub.hku.hk/bib/B50178362.

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This research aims at finding out the effects of teaching beliefs of History teachers in interpreting NSS Liberal Studies curriculum. Using autoethnography as the research methodology, the researcher, as a novice History teacher, reflected on his curriculum interpretation in comparison to other LS teachers in his context. This self-narrative is then compared with another History teacher's curriculum interpretation in its respective context. The findings of the research identified some common features between the two History teachers in LS curriculum interpretation. They are more likely to highlight the importance of socio-historical context to an issue and transfer from History studies the training of source interpretation skills and argument formation of students and the expertise towards political concepts in the Liberal Studies curriculum. This subjective curriculum interpretation forms the perceived LS curriculum of History teachers. Moreover, the subjective curriculum interpretation is a dynamic process. Individual teacher’s beliefs dynamically balance and rebalance factors in context, between a spectrum from individual teacher’s belief to socio-cultural contextual demands and constrains. Lastly, the complexity in the socio-cultural context correlates to the extent of manifestation of individual teacher’s belief in the subjective Liberal Studies curriculum interpretation. Between the two History teachers, the History teacher, who was situated in a more individualistic and cooperative context, transferred much more teaching beliefs in interpreting Liberal Studies curriculum. On the contrary, another History teacher projected limited teaching beliefs in LS curriculum situation. The more collaborative context leveled individual teacher’s teaching belief. Teacher’s belief is a moderator in context.
published_or_final_version
Education
Master
Master of Education

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Meir, Amira. "Medieval Jewish interpretation of pentateuchal poetry." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28842.

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This dissertation studies parts of six medieval Jewish Torah commentaries in order to examine how they related to what we call Pentateuchal poetry. It examines their general approaches to Bible interpretation and their treatments of all Pentateuchal poems. It focusses on qualities we associate with poetry--parallelism, structure, metaphor, and syntax--and explores the extent to which they treated poems differently from prose.
The effort begins by defining Pentateuchal poetry and discussing a range of its presentations by various ancient writers. Subsequent chapters examine its treatment by Rabbi Saadia Gaon of Baghdad (882-942), Abraham Ibn Ezra of Spain (1089-1164), Samuel Ben Meir (1080-1160) and Joseph Bekhor Shor (12th century) of Northern France, David Kimhi of Provence (1160-1235), and Obadiah Sforno of Italy (1470-1550).
While all of these commentators wrote on the poetic passages, none differentiated systematically between Pentateuchal prose and poetry or treated them in substantially different ways. Samuel Ben Meir, Ibn Ezra, Bekhor Shor, and Kimhi did discuss some poetic features of these texts. The other two men were far less inclined to do so, but occasionally recognized some differences between prose and poetry and some phenomena unique to the latter.

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Kobayashi, Chinatsu. "Collingwood on re-enactment: Understanding in history and interpretation in art." Thesis, University of Ottawa (Canada), 2003. http://hdl.handle.net/10393/29023.

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In this thesis, I aim at an interpretation of some central parts of the philosophy of R. G. Collingwood. My fundamental hypothesis is that in his writings in the philosophy of history and in the philosophy of art, Collingwood developed a general theory of understanding. This theory, which is based on his views on mind and language, is meant to apply to both cases: the understanding of actions of historical agents, or re-enactment, and the interpretation of the work of art. In chapter 1, I present, after some biographical remarks, some of the intellectual sources of Collingwood. My main thesis is that Collingwood retained one element essential to the epistemology of his Oxford predecessors, idealists and realists alike, namely their opposition to subjective idealism. This is the origin of what I have called Collingwood's objectivism. In chapter 2, I examine Collingwood's philosophy of mind, which forms the basis of his general theory. I show that it is not at all obsolete, as he anticipated Ryle's well-known critique of Cartesian dualism and he moved gradually to a full linguistic philosophy, not far from Wittgenstein's. In chapter 3, I examine Collingwood's notion of re-enactment in the philosophy of history. I show that it is not to be understood as a psychological notion, akin to either Croce's intuizione or Dilthey's Verstehen . I also show that, according to Collingwood, in re-enactment it is the literally same thought that is grasped by the historian, not a copy of it. This objectivist element is a distinguishing feature of Collingwood's theory of understanding. Furthermore, I argue that Collingwood develops an anti-realist epistemology, which blends this objectivism with an ontological realism, while rejecting a strong conception of historical truth, which would transcend available evidence. In chapter 4, after a careful definition of the terms, I argue that Collingwood's position amounts to a minimal form of historicism and relativism. I reject the so-called "radical conversion" hypothesis. In chapter 5, I examine Collingwood's aesthetic theory and philosophy of art. I argue that it differs in essential ways from Croce's, it is not a form of 'ideal theory'. I also show that Collingwood argues for objectivity in art by extending his remarks about understanding in language to the interpretation of the work of art. He thus allows for the sharing of the emotions expressed by the artist. I finally point out that this sharing of emotions by the artist and the audience is at the basis of Collingwood's anti-individualistic philosophy of art, whose central claim is that art is the community's struggle against the corruption of consciousness. In the conclusion, I situate Collingwood's theory of understand within the current panorama, half way between the post-Quinean analytic philosophers, whose naturalism he rejects, and the continental philosophers, whose relativism he also rejects.

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Frye, Matthew. "Influential Factors on Historic Interpretation: A Case Study of Tipton-Haynes State Historic Site." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etd/3718.

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Influences on the interpretation of Tipton-Haynes State Historic Site have caused many alterations to the site and the presentation of its history. Scholars have described how public history sites have continually expanded their interpretations as growing desires and interests from external influences such as the general public, state agencies, and donors. However, Tipton-Haynes has also faced many internal influences. While the creators of the site aided in the limitation and exclusion of the site’s vital history, over time the involvement and opinions of the board of trustee members, directors, and staff shaped an increasingly inclusive and expansive interpretation of the site. Therefore, the experience at Tipton-Haynes suggests that scholars should also consider the innerworkings of a historic site and the opinions of not just the community but also the opinions and choices of the people involved in the site and its creation. The inclusivity allows for a more expansive history while also creating new connections between the history of Tipton-Haynes and the general public.

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Panayotova, Stella. "Typological interpretation and illustration in English Psalters, c.1150-1250." Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.390348.

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GISH, SHIRLEY. "AN ORAL HISTORY OF SELECTED TWENTIETH-CENTURY TEACHERS OF ORAL INTERPRETATION OF LITERATURE." Diss., The University of Arizona, 1987. http://hdl.handle.net/10150/184060.

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The oral transmission of history dates back to the Greeks as does the history of the subject of oral interpretation of literature. In the twentieth century the deliberate collection of oral histories has become popular as an adjunct to written documents. With the assumption that oral history can add to written documents in any field, this dissertation tests the tool of oral history as a means of contributing to the history of the field of oral interpretation of literature. The research consists of four formally collected oral histories with prominent, retired, and long-time teachers of oral interpretation of literature in universities. Interviewed were Dr. Alethea Mattingly, professor of speech on the faculty of the University of Arizona until 1974; Dr. Isabel Crouch, Professor at New Mexico State University until 1986; Dr. Charlotte Lee, Professor at Northwestern University until 1974; Dr. Wallace A. Bacon, Professor and head of the department of interpretation at Northwestern University until 1979. The review of literature was drawn from the history of oral interpretation of literature, the history of the use of oral history, and the current material on oral history methodology as well as discussion on the uses and products of oral history work in other fields. A description of the arrangements made for and used in the actual interviews is included with observations on the transcription and the transactional nature of the interviews. An evaluation of the range and kinds of information derived from examination of these collected oral history transcripts is made in the final chapter for findings and conclusions. Information of corroboration and new information from the interviews did add to written histories in oral interpretation. Conclusions point to facts and ideas a historian might find of use, particularly future biographical studies. Suggestion is made that students with interviewing skills be encouraged to continue collection of oral histories to add to the storehouse of data for primary resource material. Oral history also proves to be a fine source for the rich portrayal of a human personality. As well as collecting data, oral history proves to be a unique and irreplaceable document.

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Gamlin, Gordon S. (Gordon Sebastian). "Michael Ondaatje's representation of history and the oral narrative." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=56797.

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This study examines the function of oral narratives in Michael Ondaatje's representation of history. Ondaatje employs a variety of thematic, structural and stylistic oral narrative strategies in this inquiry. In the course of this work he faces the challenge of translating the open oral quality of the "tale" to the page. Ondaatje's longer prose works counter the printed text's tendency towards stasis through oral narrative and paralinguistic devices. Gradually, the aesthetics of public storytelling inform the process of historiographic revision. Within the oral model, ostensibly verifiable historical facts are no longer subjected to the laws of linear causality; therefore, any central single voice must relinquish its conventional claim to authority. Instead, several "speakers" tell of a shared history. Whereas conventional historiography often focuses on the effect of major historic forces, Ondaatje's oral model reveals how those on the periphery shape and define a given incident. Ultimately, the various participatory agents create the central event in the telling. The study concludes that Ondaatje employs oral narrative strategies to revise monolithic notions of history and to offer an open representation which draws attention to complexities ignored by conventional accounts.

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DeAngelis, Angelica Maria. "History and fiction as narrative in the novels of Salman Rushdie." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22394.

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This work examines the fiction of Salman Rushdie--Grimus, Midnight's Children, Shame and The Satanic Verses, and its complex narrative structure. Fictional narrative is discussed in terms of structuralist theory using studies by Mieke Bal, Seymour Chatman and Gerald Prince. Historical narrative is analyzed through the writings of the philosophers of history, Hayden White, Louis O. Mink and Paul Ricoeur. These theories are applied to the fiction of Salman Rushdie in order to investigate his use of narrative. It is concluded that he uses a combination of historical and fictional narrative in order to explode existing 'truths' and mythologies, and to suggest alternative realities in their place.

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Yeh, Hao. "History, method, and pluralism : a re-interpretation of Isaiah Berlin's political thought." Thesis, London School of Economics and Political Science (University of London), 2006. http://etheses.lse.ac.uk/1832/.

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In the literature on Berlin to date, two broad approaches to study his political thought can be detected. The first is the piecemeal approach, which tends to single out an element of Berlin's thought (for example, his distinction between negative liberty and positive liberty) for exposition or criticism, leaving other elements unaccounted. And the second is the holistic approach, which pays attention to the overall structure of Berlin's thought as a whole, in particular the relation between his defence for negative liberty and pluralism. This thesis is to defend the holistic approach against the piecemeal approach, but its interpretation will differ from the two representative readings, offered by Claude J. Gallipeau and John Gray, of this approach. By focusing on the relation between Berlin's historical methodology and his political arguments, this thesis argues that the doctrine of value-pluralism should be understood as Berlin's vision of the world, his empathetic approach to understanding a methodological strategy to transcend cultural difference, and his engagement with the history of ideas an enterprise to enlarge his readers' vision of human possibility so that they can come to see the fact that their own chosen forms of life are relatively valid. It begins with a reconstruction of Berlin's methodology, and by way of exploring the presuppositions in his methodology it will be argued that his methodology in fact is ethics-laden and for this reason only those who share his moral concerns would be able to implement his prescribed methodology thoroughly - in other words, those who disagree with his morality and are determined not to act on his advice would not become Berlinian liberals who would realise the relative validity of their convictions. And it concludes that Berlin's case for value-pluralism is unproven yet it may not be falsified either.

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Aggett, Michael. "Jesus' resurrection : a history of its interpretation from Reimarus to the present." Master's thesis, University of Cape Town, 2006. http://hdl.handle.net/11427/3563.

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Smith, Paul B. "The materialist interpretation of John Millar's philosophical history : towards a critical appraisal." Thesis, University of Glasgow, 1998. http://theses.gla.ac.uk/1740/.

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This dissertation examines aspects of John Millar's philosophical history in order to provide grounds for a critical appraisal of the content of his contribution to social and historical science. Using Millar's published books and lectures in civil law as primary sources, it is suggested that Millar applied an empiricist method to the principles of jurisprudence. Millar shared this method with Hume and Smith. Implicit within the method was the abstraction of an ideal observer or spectator. This abstraction was derived from the use of an empiricist method to understand the operations of the minds of particular individual subjects on the pre-determined experience of immediate circumstances. The method assumed that the operations of subjects' minds on the objects of their experience included classification, comparison, generalisation, conjecture, inference, imaginative identification and experiment. Millar's method is therefore characterised as both conjectural and individualistic. Through a critique of Ronald Meek's seminal statements on Millar's materialism, certain issues are investigated for further critical appraisal. These include Millar's political economy, his conception of civil society, and his political theory. It is argued that Millar had a conception of generalised commodity production and exchange; that this conception was derived from the assumption that subjects are self-interest; and that the latter assumption was necessary to explain the origins, emergence and development of civil and political society. Millar assumed that individuals' pursuit of self-interested goals gave rise to ideas of positive law, freely alienable property, different distributions of property, and feelings of liberty. It is suggested that Millar's theorisation of the effect of the latter on forms of government is derived from a combined use of Smith's principles of authority and utility with Hume's commercialised Harringtonianism.

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Gold, Michael. "A Whiteheadian interpretation of the Zoharic creation story." Thesis, Florida Atlantic University, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10172671.

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This dissertation presents a Whiteheadian interpretation of the notions of mind, immanence and process as they are addressed in the Zohar. According to many scholars, this kabbalistic creation story as portrayed in the Zohar is a reaction to the earlier rabbinic concept of God qua creator, which emphasized divine transcendence over divine immanence. The medieval Jewish philosophers, particularly Maimonides influenced by Aristotle, placed particular emphasis on divine transcendence, seeing a radical separation between Creator and creation. With this in mind, these scholars claim that one of the goals of the Zohar’s creation story was to emphasize God’s immanence within creation.

Similar to the Zohar, the process metaphysics of Alfred North Whitehead and his followers was reacting to the substance metaphysics that had dominated Western philosophy as far back as ancient Greek thought. Whitehead adopts a very similar narrative to that of the Zohar. First there is mind containing all the eternal objects which serve as potential for the creation (God’s primordial nature). Mind becomes immanent in all actual occasions through prehension (God’s consequent nature). Finally God becomes “the lure” (to use Whitehead’s phrase) in the ongoing process of nature (God as superject). In this narrative, God is not the static being, the unmoved mover as discussed by Aristotle, but rather, is portrayed as a dynamic becoming, a God of process.

Due to these significant similarities between Whitehead’s process philosophy and the Zohar with regard to the immanence of God and the process of creation, it is worthwhile to attempt a process interpretation of the kabbalistic creation story. The first part of this dissertation is entitled Philosophical Foundations, focusing on the intellectual framework of this study of the Zohar. The second part is entitled Creating a Narrative, looking at the text of the Zohar through the lens of Whitehead’s metaphysics. Finally, the conclusion looks at the narrative and discusses whether the goals of the dissertation have been achieved.

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陳以信 and Yee-shun Abraham Chan. "Early middle Chinese: a new interpretation." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B3121499X.

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Bluhm, Amy Colwell. "Turning toward individuation| Carol Sawyer Baumann's interpretation of Jung, 1927-1932." Thesis, Saybrook Graduate School and Research Center, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3564246.

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Given an additional 10 volumes that could still be added to his Collected Works and 35,000 unpublished letters, the historical record on Swiss psychiatrist, Carl Gustav Jung, remains incomplete. An example is the unpublished letters between Jung and Carol Sawyer Baumann (1897-1958), an analysand and member of Jung's circle in Zurich for 30 years. The focus of this dissertation is the period of transition between 1927 and 1932, when, after a near-death experience, Baumann shifted her attention from her husband and two children in Cleveland to a search for individuation, first as an analysand under various Jungians, including Cary and H. G. Baynes, then under Jung himself.

Jung's place in psychology is first assessed, noting that he is either generally ignored or else cast as a mere acolyte of Freud. Alternatively, the dissertation is situated in the New Jung Scholarship, which positions Jung as the 20th century exponent of the symbolic hypothesis, but in the tradition of the late 19th century psychologies of transcendence.

Jung's emerging conceptions are chronicled using his documents on individuation from 1916 until 1931. The documents show the emergence of the concepts of the persona, the personal and collective unconscious, the anima and animus, attitudinal and functional types, the balancing mechanism of the psyche, the transcendent function, and the self. These conceptions are compared to an abundance of archival evidence available on Baumann, including papers held by her heirs and primary source material from repositories in various libraries.

The interaction of Jung's theory and Carol Sawyer Baumann's interpretation of individuation reveals to what degree and in what way each influenced the other. The process of collecting, reviewing, and presenting documentary evidence, as an alternative to a hypothesis-driven approach, raises further questions from the material. The extent to which she was successful in her quest can be gauged by Carol Sawyer Baumann's superior intellectual grasp of the principles of analytical psychology, her extensive researches into non-Western cultures, and her ability to communicate her findings on the process of individuation through her lectures and published writings.

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Pucci, Michael S. "Reforming Rome : the reception and interpretation of Imperial Roman history in Reformation England." Thesis, University of Nottingham, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.285479.

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Monterio, Carlos Eduardo Ferreira. "Investigating critical sense in the interpretation of media graphs." Thesis, University of Warwick, 2005. http://wrap.warwick.ac.uk/73122/.

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This research explores elements and processes involved in interpretation of media graphs. The investigation was comprised of a literature review and a collection of empirical data. The literature review revealed a lack of qualitative evidence related to the complex relationships between elements and processes which comprise the interpretation of media graphs. This study explores the interpretation of media graphs by primary student teachers who would be involved in teaching about graphing. The main study was composed of two complementary datasets: questionnaires and interviews, which allowed an interplay between qualitative and quantitative data. 218 undergraduate and PGCE student teachers from Britain and Brazil responded to a questionnaire with items related to individual details, reading background and media graph tasks. 13 volunteers gave interviews which explored three types of questions: reading the data, reading between the data and reading beyond the data. The interviews also recalled the questionnaire responses. The data analysis of the questionnaires was software based, and a micro analysis approach was developed with the data from the interviews. The analyses of data gave evidence for the discussion about the notion of critical sense in graphing. It was concluded that critical sense in interpretation of media graphs is related to the mobilisation and balance of several aspects, such as: mathematical knowledge, contextual reference, personal experience and affective exhibition. The discussion of the results might help the reflection about teaching and learning of graphing in ways that will support the development of critical sense.

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Murphy, Jennifer Marie. "Allegory and Interpretation in Heinrich Aldegrever's Series Virtues and Vices." Master's thesis, Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/464757.

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Art History
M.A.
Heinrich Aldegrever (1502-1555) was a highly skilled and innovative printmaker working around the area of Westphalia during the sixteenth century. He used complex systems of allegory and adapted established visual codes, such as those of traditional heraldry, to engage his audience to unpack the meaning of his work and set himself apart from his contemporaries. However, due to Aldegrever’s stylistic similarities to both Albrecht Dürer and the so-called German ‘Little Masters’ working in Nuremberg, his prints are often given the short shrift by modern historians, who have considered his images unoriginal or derivative. Through a close study of Aldegrever's 1552 series of engravings depicting the Christian Virtues and Vices, this paper rectifies this scholarly oversight and attempts to restore Aldegrever's place among the great masters of the printed image in the generation immediately following Dürer. As this subject matter of Virtues and Vices was popular among printmakers and their targeted audiences, I compare Aldegrever’s series with similar works from his immediate predecessors and contemporaries to show that his Virtues and Vices are, in fact, more innovative than previously thought in their invocation of ancient texts and complex iconographic twists, and worthy of scholarly discussion on their own terms for values of effective marketability and artistic imitation.
Temple University--Theses

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Maust, Theodore. ""Most Historic Houses Just Sit There"| Activating the Present at Historic House Museums." Thesis, Temple University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10793092.

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Historic house museums (HHMs) are contradictory spaces, private places made public. They (often) combine the real with the reproduction. Drawing from object reverence, taxonomy, and tableaux over a century and a half of practice, the American HHM arrives in the present as a Frankenstein's monster of nostalgia.

Chamounix Mansion has been a youth hostel since 1964. It has also been a historic house museum, though when it became one and when—if—it ever stopped being one is an open question. Chamounix is a space where the past, present, and future all share space, as guests move through historic spaces, have conversations about anything or nothing at all, and plan their next day, their next destination, their next major life move. It is a place that seems fertile for meaning-making. It also provides a fascinating case study of what HHMs have been and what they might become.

The Friends of Chamounix Mansion employed the methods of other HHMs as it tried to achieve recognition as an HHM in the 1960s, but by the 1980s, they began claiming the hostel’s usage as another form of authenticity.

As HHMs face a variety of challenges today, and seek to make meaning with visitors and neighbors alike, the example of Chamounix Mansion offers a case study of how embracing usage might offer new directions for meaning-making.

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Larson, Bruce J. "An Interpretation of Firearms in the Archaeological Record in Virginia 1607-1625." W&M ScholarWorks, 2003. https://scholarworks.wm.edu/etd/1539626394.

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O'Brien, Conor. "Bede's temple : an image and its interpretation." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:3dd5d291-c22d-430e-ba8e-56cde7773b19.

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This thesis studies, for the first time, Bede’s use of the image of the Jewish temple across all his writings. Not only analysing how Bede developed earlier Christian interpretations of the temple, it also uses the temple-image to shine light on under-explored aspects of his theological thought. Throughout, I argue that the communal understanding of the temple-image in Bede’s monastery helped shape his exegesis; we should think of Bede, not as an individual scholar, but as a monk engaged in an active discourse concerning the Bible. Chapter 1 introduces the thesis, providing the historiographical and historical context. Bede’s exegesis existed within a long tradition of Christian interpretation of the temple, as Chapter 2 shows; one image could be interpreted in diverse ways by Bede and therefore this thesis follows a thematic approach. Chapter 3 studies Bede’s engagement with the cosmic interpretation of the temple, in particular his use of the image to emphasise the Anglo-Saxons’ participation in the universal Church. Analysing Bede’s interpretation of the Jewish priesthood, Chapter 4 argues that he championed an élite of ordained clerics in the role of reforming the temple-Church. This Church clashed with the Body of Satan, symbolised by the Tower of Babel, concerning which the contemporary Northumbrian situation shaped Bede’s understanding. For Bede, the temple-image stressed Christ’s humanity and his sacrificial priesthood, as Chapter 5 shows. Bede urged the faithful to shape themselves as pure temples in imitation of Christ, directing them towards union with God. A diachronic overview of Bede’s writings on the temple in Chapter 6 highlights the importance of the years immediately prior to 716, the period in which the Codex Amiatinus was created at his monastery of Wearmouth-Jarrow, in the development of Bede’s interpretation of the temple. We should consider the possibility that Bede’s temple-commentaries drew upon interpretations formed in this communal, monastic, context.

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Lovering, Rick. "An interpretation of Argentine economic and political history Dutch disease on the pampas /." Connect to resource, 2007. http://hdl.handle.net/1811/28514.

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Thesis (Honors)--Ohio State University, 2007.
Title from first page of PDF file. Document formatted into pages: contains 29 p. Includes bibliographical references (p. 24-25). Available online via Ohio State University's Knowledge Bank.

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Rossouw, Theresa Marie. "A dialectical interpretation of the history of Western medicine : perspectives, problems and possibilities." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53240.

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Thesis (MPhil)--University of Stellenbosch, 2003.
ENGLISH ABSTRACT: The health of the medical profession hangs in the balance. Scepticism, mistrust and legal restraints have entered its hallowed corridors and are threatening its integrity and independence. There are myriad seemingly intractable moral dilemmas that doctors, ethicists and judges are trying to resolve with the aid of available principles and rules of ethical discourse; yet, the answers remain elusive. Hegel, the eighteenth century philosopher, postulated that perplexity only exists because we do not look at the world correctly: because we tend to think in an oppositional way, we abstract from the complex interrelation of things. He therefore suggested that one should step back and think reflectively about the problem and seek the one-sided assumptions that led to the impasse. My proposition is that at the heart of many of the current medical dilemmas lies the opposition between paternalism and autonomy. These two fundamental concepts arose out of two different traditions, and now, because they have been abstracted from the contexts and histories that inform them, seem to be diametrically opposed. Paternalism arose out of the ethics of competence that originated in ancient Greece. The art of medicine was still in its infancy and physicians had to prove their ability and benevolence to a mistrustful public. Demonstration of competence became a necessary component of any successful practice. As the power of medicine grew with the scientific and technological advances of the Enlightenment, professionals' authority and competence were reinforced and systematically fostered a paternalistic attitude at the expense of adequate protection of the individual. In response to the power differential found in the political and social arena, individual human rights were promulgated in the eighteenth century. In the medical sphere, the culture of rights was translated into, among others, the fundamental right to autonomy. Patients now have the right to decide on interventions and treatment in accordance with their own conception of a good life. Paternalism thus developed out of a societal system that embraced the virtues and communal responsibility within the bounds of the polis of antiquity; autonomy arose out of the designs of the Enlightenment where the individual was hailed supreme. Remnants of both traditions are evident in contemporary medicine, but they have been abstracted from their original purpose and meaning, leading to perplexity and antagonism. Following the Hegelian method of dialectic, I postulate a thesis of paternalism, and in response to this, an antithesis of autonomy. I attempt to show that an intransigent insistence on one side or the other will only serve to strengthen the paradox and fail to lead to an acceptable solution. I aim to develop a synthesis where both concepts are embraced with the help ofa better understanding of human nature and the inevitable limits of human knowledge. Influenced by the work of the psychoanalyst Carl Jung, I firstly argue for the existence of a biological human need for compassion and thus the importance of virtue ethics, which embraces this need. Secondly, focusing on the ethics of futurity developed by Hans Jonas, I delineate the altered nature of human action and the derivative need for an ethics of responsibility. I propose possibilities for the future based on the ideas of compassion, virtue and responsibility and argue that they can only be reconciled in a pluralistic ethic.
AFRIKAANSE OPSOMMING: Die mediese professie het'n dokter nodig. Een wat kan sin maak van die wantroue en vyandigheid wat te bespeur is in die pasient-dokter verhouding en wat toepaslike terapie kan voorskryf Al die pogings tot behandeling deur middel van reëls, regulasies en etiese kodes het tot dusver misluk en het vele skynbaar-onoplosbare morele dilemmas agtergelaat. Die Duitse filosoof, Hegel, het in die agtiende eeu aangevoer dat verwarring onstaan bloot omdat ons die wêreld op die verkeerde wyse beskou: die mens is geneig tot opposisionele denke en neem daarom nie die komplekse onderlinge verbintenisse van die onderskeie elemente in ag nie. Hegel het dus voorgestel dat wanneer ons met sulke hardnekkige situasies gekonfronteer word, ons 'n tree terug neem en die situasie reflektiewelik ondersoek vir eensydige veronderstellings. My hipotese is dat baie van die etiese dilemmas wat op die oomblik in medisyne voorkom, voortvloei uit die opposisie tussen paternalisme en outonomitiet. Hierdie twee fundamentele beginsels het uit twee verskillende tradisies ontstaan en nou, omdat hulle nie meer in hulle oorspronklike konteks voorkom nie, vertoon hulle skynbaar teenstellend. Paternalisme het onstaan vanuit die etiek van bevoegdheid wat teruggevoer kan word na die tyd van Hippocrates. Medisyne was 'n nuwe professie wat nog sy eerbaarheid en welwillendheid aan 'n wantrouige publiek moes bewys. Bevoegdheid was dus 'n essensiële komponent van enige suksesvolle praktyk. Indrukwekkende vooruitgang in die dissiplines van wetenskap en tegnologie sedert die agtiende eeu het dokters se gesag en bevoegdheid bevorder en stelselmatig 'n paternalistiese houding gekweek ten koste van toepaslike beskerming van die individu. In respons tot die magsverskil in die politieke en sosiale sfeer het 'n beweging in hierdie tyd ontstaan om universêle mensseregte te bewerkstellig. In medisyne het hierdie regsbeweging gekulmineer in, onder andere, die fundamentele reg tot self-beskikking - in ander woorde, outonomiteit. Die pasient is dus nou geregtig daarop om selfte besluit oor ingrepe en behandeling op grond van sylhaar konsep van 'n goeie en sinvolle lewe. Paternalisme het dus ontstaan uit 'n samelewing waar die deugte en gemeenskapsverantwoordelikhede integraal was tot die funksionering van die polis; outonomie aan die ander kant, het ontstaan uit die idees van Die Verligting waar die individu as belangriker as die gemeenskap geag is. Volgens die Hegeliaanse dialektiese metode, postuleer ek dus 'n tesis van paternalisme en in respons daartoe, 'n antitese van outonomiteit. Ek voer aan dat 'n eiewillige aandrang op een of die ander die dilemma net sal verdiep. Ek poog dus om 'n sintese te ontwikkel wat albei konsepte inkorporeer met behulp van 'n analise van die aard van die mens en die noodwendige beperkinge van sy kennis. Geskool op die werk van die psigoanalis Carl Jung, bespreek ek die mens se biologiese behoefte aan medelye en stel dus die saak vir die belang van 'n etiek van deugte wat hierdie behoefte onderskraag. Tweedens, beinvloed deur die etiek van die toekoms, soos beskryf deur Hans Jonas, ontwikkel ek die idee van die gewysigde skaal van menslike dade en gevolglik die noodsaklikheid van 'n etiek van verantwoordelikheid. Ek postuleer dus 'n benadering wat wentel om die konsepte van medelye, deug en verantwoordelikheid wat slegs in die vorm van 'n pluralistiese etiek tot uiting kan kom.

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Carleton, Jill Marie. "Repressing history : interpretation-performance studies and the Protestant modern body of Thomas Sheridan /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008295.

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Morrow, David. "The canonical function of Qoheleth in light of the history of Jewish interpretation." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0334.

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Parris, David. "A study on the history of the interpretation of Matthew 28:18-20." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Moon, John. "A history of interpretation of Romans 9:6-13 in the patristic period." Thesis, University of British Columbia, 2016. http://hdl.handle.net/2429/59973.

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Throughout the history of the church, Romans 9 has been a difficult text for interpreters and lay-people in the church, both for its ambiguous language and its use to support a doctrine of predestination. Our thesis provides a history of interpretation of Romans 9:6-13 in the patristic period—including figures like Irenaeus, Origen, John Chrysostom, Ambrosiaster, Jerome, Augustine, and Pelagius—as a way to better understand how subsequent readings of the chapter arose. We seek to understand both how and why patristic interpreters read 9:6-13 the way they did. Our approach involves looking at (1) the assumptions patristic interpreters brought to 9:6-13, (2) the polemical context in which these verses were interpreted, (3) the prior traditions used by interpreters, and (4) the exegetical decisions made for individual elements in 9:6-13. In general, we conclude that the patristic interpretation of 9:6-13 highlights some of the ambiguities and possibilities of interpreting elements in the passage; that the patristic predestinarian approach to this text was indebted to influences from gnostic and Manichaean Christianity; that Origen’s interpretation of these verses had an significant influence on subsequent readings in the Greek and Latin traditions; that Augustine’s final reading of this passage did not develop simply by “a more careful and honest reading of Paul”; and that the patristic appeal to cognate passages in Paul’s letters (i.e. passages containing similar words and ideas) indicates a promising way forward in the interpretation of these verses.
Arts, Faculty of
Classical, Near Eastern and Religious Studies, Department of
Graduate

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Peck, Zachary. "Das Gestell and Human Autonomy: On Andrew Feenberg's Interpretation of Martin Heidegger." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/honors/292.

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In my thesis, I examine the relationship between modern technology and human autonomy from the philosophical perspective of Martin Heidegger. He argues that the essence of modern technology is the Gestell. Often translated as ‘enframing,’ the Gestell is a mode of revealing, or understanding, being, in which all beings are revealed as, or understood as, raw materials. By revealing all beings as raw materials, we eventually understand ourselves as raw materials. I argue that this undermines human autonomy, but, unlike Andrew Feenberg, I do not believe this process is irreversible from Heidegger’s perspective. I articulate the meaning of the Gestell as an historical claim and how it challenges human autonomy, but may never absolutely eradicate it. Contra Feenberg’s interpretation, I argue that Heidegger’s ontology, including the Gestell, provides a crucial ground for understanding how we might salvage autonomy in a culture increasingly dominated by modern technology. Specifically, by drawing on Heidegger’s conception of Gelassenheit, I suggest that salvaging human autonomy requires a calm acceptance and opening up to the challenge of modern technology. This is not, as Feenberg suggests, a passive acceptance of the eradication of human autonomy. Rather, this is the ontological ground that provides us with the possibility of salvaging autonomy. By opening us up to the essence of modern technology, we understand the contingency of the Gestell, its essentially ambiguous nature, and are granted with the freedom to subordinate its reign to other human values and modes of understanding being.

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Longley, Georgina. "Polybius, Politeia, and history." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669801.

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Rask, Katherine. "Greek Devotional Images: Iconography and Interpretation in the Religious Arts." The Ohio State University, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=osu1338473387.

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Chrysanthou, Chrysanthos Stelios. "Narrative, interpretation, and moral judgement in Plutarch's 'Lives'." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:d7647c1c-22c9-4c4e-95e2-c93209592990.

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In the Parallel Lives Plutarch does not absolve his readers of the need for moral reflection by offering any sort of hard and fact rules for their moral judgement. Rather, he uses strategies for eliciting from readers an active engagement with the act of judging. This study, building upon and verifying further recent research on the challenging and exploratory, rather than affirmative, moral impact that the Lives are designed to have on their readers, offers the first systematic analysis of the representation of 'experimental' moralism of Plutarch's Parallel Lives. It seeks to describe and analyse the range of narrative techniques that Plutarch employs to draw his readers into the process of moral evaluation and expose them to the complexities and difficulties involved in making moral judgements. Through illustrating Plutarch's narrative techniques, it also sheds significant light on Plutarch's sensibility to the artistic qualities of historical narrative as well as to the challenges and dangers inherent in recounting, reading, and evaluating history. Chapter 1 considers the interrogatory nature of the moralism of the Lives and their narrative sophistication, which the insights of recent literary theories can help us to unfold and analyse. Chapter 2 is concerned with Plutarch's projection of himself and his readers, and, more specifically, with the devices that Plutarch exploits to build his authority with his readers, establish their complicity, and draw them into engaging all the more actively with the subjects of his Lives. Chapter 3 examines how Plutarch's delving into the minds of the in-text characters generates in readers empathy that keeps them alert up to the end of the Life to the complex and provisional character of a clear-cut moralising judgement. Chapter 4 reflects especially upon Plutarch's tendency to refrain from offering an overall moral conclusion in the closing chapters of the biographies. It examines several closural devices (such as anecdotes, the aftermath of cities, literary allusions, and generalised moral statements) that are effective in drawing readers to review in retrospect moral themes and questions which matter to the book as a whole, and (in the case of the endings of the second Lives) help a neat transition to the final comparative epilogue (Synkrisis) - whenever this follows. Chapter 5 explores how the Synkriseis expose readers to the particular challenges involved in deciding an overarching concluding judgement. It also closely examines the books that (as they now stand) do not have a Synkrisis and makes the case that no 'terminal irregularity' can justify and explain any deliberate omission of their comparative epilogues. Finally, Chapter 6 focuses on Plutarch's essay On the malice of Herodotus and explores how far Plutarch's techniques in the Lives escape and how far they are vulnerable to the criticisms that Plutarch makes of Herodotus. This analysis brings together the main strands of the earlier chapters so as to illuminate further Plutarch's narrative strategies; it also discusses the possibility that Plutarch exploits the rhetorical agonistic framework of the essay in order to elicit a similar sort of attentive and acute reader response to historical narrative, as in the Lives, and to arouse awareness of the precarious act of exercising moral judgement.

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Stervinou, Louis. "A Critical Interpretation of Aristotle's Ethics." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2027.

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This essay is a critical interpretation of Aristotle’s Nicomachean Ethics, as it attempts to reconcile the tension between moral virtue and intellectual virtue, the two virtues which Aristotle deems characteristic of man. This paper looks to include both moral and intellectual virtue in Aristotle’s conception of the happy life, through the summarization and analyzation of David Keyt, J.L Ackrill, John Cooper and Daniel Devereux’s modern interpretations of the ethics.

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Dissertations / Theses on the topic 'Interpretation of history'

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