Dissertations / Theses on the topic 'Luce Criticism and interpretation'
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Cobern, Lucy Rebecca. "The suspension of mastery and the desire for imaginary : applying Jacques Lacan's theory of the imaginary to the beholder/image dialectic as realised in selected paintings by Lucy Cobern and Gerhard Richter." Thesis, Rhodes University, 2013. http://hdl.handle.net/10962/d1007806.
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This dissertation seeks to explore the nature of the self/other, subject/object dialectic that can be found in Jacques Lacan's theory of the Minor Stage and his notion of Imaginary mastery, and how this relationship can be re-read in terms of a beholder/image relationship. What I seek to demonstrate in exploring the relationship between the beholder and the image is the staging of two opposing emotions, aggression and desire and the consequential tussle for mastery that arises from the self/other, and hence the beholder/image, dichotomy. I seek to explore the reasons why such a beholder/image relationship becomes ambivalent, due to veiled, obscured and fragmented images.KMBT_363
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Bosanquet, Agnes Mary. "Carnal transcendence as difference the poetics of Luce Irigaray /." Phd thesis, Australia : Macquarie University, 2009. http://hdl.handle.net/1959.14/70411.
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Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.Bibliography: p. 303-332.
Carnal transcendence and sexual difference -- An amorous exchange -- Angels playing with placentas -- Fluid subjects -- Poetics -- Oneiric spaces -- Conclusion.
Carnal transcendence imagines a world in which the carnal has the weight and value of transcendence, and the divine is as liveable and readily evoked as the carnal. Carnal transcendence offers a means of thinking through difference in the work of Luce Irigaray, who asks: "why and how long ago did God withdraw from carnal love?" (1991a, p 16). This thesis argues that Irigaray enables her readers to explore the relationship between carnality, transcendence and difference, but resists elaborating it in her work. Carnal transcendence as difference risks remaining an exercise in rhetoric, rather than the transformative and creative philosophy that Irigaray imagines. -- Irigaray's resistance to the carnal is evident in her arguments for sexual difference, which offers our "salvation" if we think it through, and heralds "a new age of thought, art, poetry, and language: the creation of a new poetics" (1993a, p 5). Note the language of transcendence used here. When considered in the light of carnal transcendence, sexual difference imagines a differently sexed culture. This thesis argues that Irigaray's writing is contradictory on this point: it articulates the plurality of women's sexuality, but emphatically excludes theories of sex and gender that emphasise multiplicity. This thesis challenges these limitations by exploring the possibilities of the "other" couple in Irigaray's writing-mother and daughter - for thinking through carnal transcendence as difference. -- This thesis not only explicates a theoretical model for carnal transcendence as difference; it also attempts to put into practice a poetics - a playful rewriting of theory. This celebrates the carnality of Irigaray's writing - evident in her complex imagery of the two lips, mucus, the placenta and angels-and enables an exploration of the philosophical space of the "new poetics" that Irigaray is attempting to engender.
Mode of access: World Wide Web.
332 p. ill (some col.)
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Petersen, Darian Marlo. "Reading Luke in impoverished communities : a social-scientific and feminist hermeneutical approach to Luke 1:39-56 and 4:16-30." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85582.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: This study is primarily concerned with responsible and considerate interpretations of the Bible as sacred book in faith communities. The question of poverty and its related issues compelled me to ask the question: how can the gospels be good news for Christians in impoverished communities in South Africa? It is the opinion of this study that method of interpretation is the crux of the matter when it comes to extracting good news from the Bible. In chapter one I propose that a social scientific approach in combination with feminist hermeneutics is a good method of interpreting biblical texts in impoverished communities. The social sciences help to place the text in its proper context and give the reader a point of connection between his or her social location and that of the text. Feminist hermeneutics seeks the marginalised and silent voices in the text with the aim of transformation on the contemporary context. In the second chapter of this study I explore the vital social values of the first century AD Mediterranean world as premise of the selected texts for exegesis (Luke 1:39-56 and 4:16-30). The third and fourth chapters form the exegetical corps of the study. In both I look at how the social values identified in chapter two influenced and shaped the texts. The latter part of both these chapters looks at a very specific feminist hermeneutical model which ultimately seeks transformation. Chapter three deals with Luke 1: 39-56 as pericope whilst chapter four deals with Luke 4:16-30. Chapter five focuses on the correlation of the findings in the exegesis of chapter three and chapter four. This chapter also gives some implications with concrete examples of a way forward from the interpretation of the text to the application of the text. I propose a Christian development of communities as a possible consequence of reading and interpreting the Bible through the lenses of a social scientific approach in conjunction with feminist hermeneutics. The last chapter, chapter six, is an overview and conclusion to this study.
AFRIKAANSE OPSOMMING: Hierdie studie is hoofsaaklik gemoeid met verantwoordelike en bedagsame interpretasies van die Bybel as die heilige boek in geloof-gemeenskappe. Die kwessie van armoede en verwante kwessies het my genoop om die vraag te vra: hoe kan die evangelies goeie nuus wees vir Christene in arm gemeenskappe in Suid-Afrika? Dit is die mening van hierdie studie dat die metode van interpretasie die kern van die saak is in die ontsluiting van goeie nuus uit die Bybel. In hoofstuk een stel ek voor dat 'n sosiaal-wetenskaplike benadering in kombinasie met feministiese hermeneutiek 'n goeie metode vir die interpretasie van Bybelse tekste is in verarmde gemeenskappe. Die sosiale wetenskappe help om die teks in sy behoorlike konteks te plaas en gee die leser 'n punt van verband tussen sy of haar sosiale ligging en dié van die teks. Feministiese hermeneutiek soek die gemarginaliseerde en stil stemme in die teks met die doel van transformasie in die hedendaagse konteks. In die tweede hoofstuk van hierdie studie ondersoek ek die belangrike sosiale waardes van die eerste eeu nC Mediterreense wêreld as uitgangspunt vir eksegese van die geselekteerde tekste (Lukas 1:39-56 en 4:16-30). Die derde en vierde hoofstukke vorm die eksegetiese korps van die studie. In albei het ek gekyk na hoe die sosiale waardes wat in hoofstuk twee geidentifiseer word, hierdie tekste beïnvloed en gevorm het. Die laaste deel van beide hierdie hoofstukke kyk na 'n baie spesifieke feministiese hermeneutiese model wat uiteindelik tot transformasie lei. Hoofstuk drie handel oor Lukas 1: 39-56 as perikoop, terwyl hoofstuk vier oor Lukas 4:16-30 handel. Hoofstuk vyf fokus op die korrelasie van die bevindinge in die eksegese van hoofstuk drie en hoofstuk vier. Hierdie hoofstuk gee ook 'n paar implikasies met konkrete voorbeelde van 'n pad vorentoe vanaf die interpretasie van die teks tot die toepassing van die teks. Ek stel 'n Christelike ontwikkeling van gemeenskappe voor as 'n moontlike uitkoms van die lees en interpretasie van die Bybel deur die lens van 'n sosiaal-wetenskaplike benadering in samehang met feministiese hermeneutiek. Die laaste hoofstuk, hoofstuk ses, is 'n oorsig en samevatting van die studie.
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McKay, Niall. "Luke and Yoder : an intertextual reading of the third gospel in the name of Christian politics." Thesis, Stellenbosch : Stellenbosch University, 2011. http://hdl.handle.net/10019.1/17842.
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Thesis (MTh)--Stellenbosch University, 2011.ENGLISH ABSTRACT: Critical New Testament study has drawn on analytical techniques and interrogatory methods from a wide range of disciplines. In recent decades the dominance of historical and ecclesiologicallylocated approaches have been challenged by insights from literary, sociological, anthropological, cultural and ideological scholarship. These challenges have proved fruitful and opened biblical scholarship to new and generative interpretation. This plurality of interpretation has in turn challenged the reductionism of biblical scholarship, leading to the now common acknowledgement that a particular reading or reconstruction is but one of many. Unfortunately many new readings have been too tightly bound to a single method or insight. The broad interaction between these readings has been often overlooked. In contrast to this trend an epistemology of text emerging from the poststructural notion of intertextuality allows the construction of links between a range of interpretive methods. Intertextuality emerges from literary and cultural theory but spills over to make hermeneutical connections with historical, cultural and ideological theory. For the most part New Testament scholars who have appropriated the term have noted this but not thoroughly explored it. In this study an ideologically-declared overtly intertextual approach to the third canonical gospel demonstrates the interlinking hermeneutic allowed by intertextuality. John Howard Yoder's reading of the gospel of Luke underscores the development of a Christian social-ethic. This reading in turn forms the framework for the more overtly intertextual reading offered here. An intertextual reading of the New Testament Scriptures is both narratively generative and politically directive for many Christian communities.
AFRIKAANSE OPSOMMING: Kritiese Nuwe Testamentiese studies het in die verlede gebruik gemaak van analitiese tegnieke en ondervraende metodes uit ‘n wye verskeidenheid van dissiplines. Meer onlangs is die oorheersing van historiese en kerklik-gerigte benaderings uitgedaag deur insigte vanuit letterkundige, sosiologiese, antropologiese, kulturele en ideologiese dissiplines. Hierdie uitdagings het vrugbaar geblyk en het Bybelse vakkennis toeganklik gemaak vir nuwe en produktiewe interpretasies. Hierdie meervoudige interpretasies het op hul beurt weer die reduksionisme in Bybelse geleerdheid uitgedaag, wat aanleiding gegee het tot die nou algemene erkenning dat ‘n bepaalde vertolking of rekonstruksie slegs een van vele is. Die breë wisselwerking tussen sulke vertolkings word dikwels misgekyk. In teenstelling met hierdie neiging, laat ‘n epistemologie van die teks wat te voorskyn kom uit ‘n poststrukturele begrip van intertekstualiteit toe dat verbande gekonstrueer word word tussen ‘n verskeidenheid van vertolkingsmetodes. Intertekstualiteit spruit voort uit literêre en kulturele teorie, maar vorm ook hermeneutiese skakels met historiese, kulturele en ideologie kritiek. Die meeste Nuwe Testamentici wat gebruik gemaak het van hierdie term, het kennis geneem van sulke verbande, maar dit nie altyd volledig verreken nie. In hierdie studie demonstreer ‘n ideologies-verklaarde, openlik intertekstuele benadering tot die derde kanonieke evangelie die gekoppelde hermeneutiek wat toegelaat word deur intertekstualiteit. John Howard Yoder se vertolking van die Evangelie van Lukas plaas klem op die ontwikkeling van ‘n Christelike sosiale etiek. Hierdie interpretasie vorm op sy beurt weer die raamwerk vir die meer openlik intertekstuele vertolking wat hier aangebied word. ‘n Intertekstuele interpretasie van die Nuwe Testamentiese geskrifte is beide verhalend produktief asook polities rigtinggewend vir talle Christelike gemeenskappe.
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Jung, Young-San. "From temple to house-church in Luke-Acts : a Lukan challenge to Korean Christianity." Thesis, University of St Andrews, 2000. http://hdl.handle.net/10023/2796.
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This dissertation examines the portrayals of the Temple, synagogue, and house-churches in Luke-Acts to pose a Lukan challenge to the Korean church by using a model of architectural space which is derived from social-scientific ideas originating in anthropology, sociology and social psychology. The dissertation proposes the relevance of the Lukan house-church to the Korean church today so as to transform the latter's character in its architecture and use of space into the inclusive and missionary one which is featured in Luke-Acts. The argument of the dissertation begins with an exploration and defence of social-scientific method (Chapter 1). Chapter 2 begins with a history and analysis of Korean Christianity which raises problem surrounding its use of architectural space, before setting out a socialscientific model of architectural space, which is then applied to contemporary Korean church architecture. Challenging current understandings of a positive Lukan attitude toward the Temple, this study proposes in Chapter 3 that Luke had a negative understanding of the Temple in that it was an oppressive institution characterised by segmented spaces which divided the people of God and thus showed its illegitimacy in relation to the saving plan of God in Jesus. The dissertation next proposes in Chapter 4 that first-century synagogues were subsidiary Temple spaces which were extended to most parts of Mediterranean world from the central sanctuary in Jerusalem, and that Luke portrays the synagogues as similar to the Temple. Contrary to the Temple and synagogue, the house in Luke-Acts expresses the inclusive salvation of the gospel which incorporates a variety of people regardless of social status, gender, age and ethnic origin (Chapter 5). In this interpretation, the house-church is represented as an inclusive space accessible without institutional constraints. In the Gospel, it serves to express the Kingdom of God into which sinners are invited to enter through meals and to be incorporated into a fictive-kinship group created by Jesus. In Acts, the house is not only a locus of Christian meetings in which the social relationships, characteristic of family, are practised to enhance and legitimise the social identity of Jesus' followers, but also the modus operandi of Christian mission through which the Christ-movement spreads throughout the Mediterranean world. This study concludes with an Epilogue containing brief suggestions for changes in Korean church architecture and use of space based on these Lukan insights, which have the potential radically to transform Korean Protestant Christianity.
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Rine, Abigail. "Words incarnate : contemporary women’s fiction as religious revision." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1961.
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This thesis investigates the prevalence of religious themes in the work of several prominent contemporary women writers—Margaret Atwood, Michèle Roberts, Alice Walker and A.L. Kennedy. Relying on Luce Irigaray’s recent theorisations of the religious and its relationship to feminine subjectivity, this research considers the subversive potential of engaging with religious discourse through literature, and contributes to burgeoning criticism of feminist revisionary writing. The novels analysed in this thesis show, often in violent detail, that the way the religious dimension has been conceptualised and articulated enforces negative views of female sexuality, justifies violence against the body, alienates women from autonomous creative expression and paralyses the development of a subjectivity in the feminine. Rather than looking at women’s religious revision primarily as a means of asserting female authority, as previous studies have done, I argue that these writers, in addition to critiquing patriarchal religion, articulate ways of being and knowing that subvert the binary logic that dominates Western religious discourse. Chapter I contextualises this research in Luce Irigaray’s theories and outlines existing work on feminist revisionist literature. The remaining chapters offer close readings of key novels in light of these theories: Chapter II examines Atwood’s interrogation of oppositional logic in religious discourse through her novel The Handmaid’s Tale. Chapter III explores two novels by Roberts that expose the violence inherent in religious discourse and deconstruct the subjection of the (female) body to the (masculine) Word. Chapters IV and V analyse the fiction of Kennedy and Walker respectively, revealing how their novels confront the religious denigration of feminine sexuality and refigure the connection between eroticism and divinity. Evident in each of these fictional accounts is a forceful critique of religious discourse, as well as an attempt to more closely reconcile foundational religious oppositions between divinity and humanity, flesh and spirit, and body and Word.
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Holgate, David A. "Prodigality, liberality and meanness in the parable of the prodigal son : Greco-Roman perspective on Luke 15:11-32." Thesis, Rhodes University, 1993. http://hdl.handle.net/10962/d1009701.
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This dissertation consists of an interpretation of the Parable of the Prodigal Son (Luke 15: 11-32) from the perspective of Greco-Roman moral philosophy. It is divided into three parts. Part 1 traces the history of relating the New Testament to Greco-Roman literature and philosophy. Despite the importance of this perspective for the study of Luke-Acts, the relationship between Luke 15: 11-32 and Greco-Roman moral philosophy has not been investigated before. The legitimacy of this approach is demonstrated by a literary analysis of the parable, which demonstrates the formal emphasis placed upon the liberal and compassionate words and actions of the father. The strong moral orientation of the parable is further illustrated by the formal, linguistic and thematic features which it shares with the other L parables. Part 2 consists of a study of the Greco-Roman moral topos On Covetousness. The use of the Greco-Roman topos as a critical tool for the study of the New Testament is evaluated, the term is defined, and the influence of the topos On Covetousness upon representative works of moral philosophy is studied. This part ends with a summary of the characteristic features of the topos and its use by writers with differing philosophical affiliations. Part 3 reads the whole parable in terms of the topos On Covetousness,with the emphasis being placed on the relationship between the Lukan text and works of Greco-Roman moral philosophy. The parable is seen to be structured according to the influential Peripatetic doctrine of the mean, with the father representing the virtue of liberality, and his two sons the opposing vices of prodigality and meanness. The comparison with the topos reveals Luke's strong rejection of the two vices, and his endorsement of the Greco-Roman virtue of liberality, which is modified by his emphasis upon the Christian virtue of compassion. The approach affirms and demonstrates the internal unity of the parable and its close relationship to the Lukan theme of the correct use of possessions.
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Moon, Sewon. "Jesus and his Apostles as prophets par excellence in Luke - Acts." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85806.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: Both Jesus and his Apostles, the main characters of Luke-Acts, cannot be identified as having the general features of prophets of the first century Mediterranean world, but nevertheless Luke elaborates on them in such a way so as to portray them as prophets. In this thesis, I have dealt with the matter of Luke’s characterization of Jesus and his Apostles, particularly the matters of how they are portrayed, and why they are portrayed as such. To answer the above questions, I have used the methodology derived from Darr’s “pragmatic reader response approach” (1992). In chapter 3, the narrative world of Luke-Acts, I have investigated the extra-textual as well as the literary context of the given text. I have defined (1) Second Temple Judaism as the hierocratic symbolic empire within the [Roman] Empire, and (2) the prophets par excellence, Moses, Samuel and Elijah, as extraordinary prophets who performed the priestly task, as well as the legislative task of making and renewing the Covenant. Such extra-texts became the background of the characterization of Jesus and his Apostles. The characterization of Jesus is developing along the narrative sequence and geographical movement in Luke-Acts. The importance of Jerusalem in Luke’s narrative and in his characterization of Jesus is noteworthy. It indicates that the ministry of Jesus and his Apostles is confronting the current hierocratic symbolic empire, which was centred around a high priest and the Jerusalem Temple. I have tried to prove this point through my exegesis in chapters of 4 and 5. I have examined Luke 4:16 and Acts 2 in terms of (1) Hellenistic conventions, typical situations and rhetoric of comparison, and (2) the inter-textual linkage, especially Old Testament quotations and typology, in Ch. 4 and 5. In terms of the Hellenistic convention, both passages can be classified as public speeches confronting the whole house of Israel which was the hierocratic symbolic empire at that time. In addition, it can be understood as the dispute of honour and shame over the status of Jesus and his Apostles as a prophet. By appealing to the OT quotations and allusions including typology, Luke portrays Jesus as the prophet par excellence in Luke 4:16-30, and identifies him as Lord and Messiah in Acts 2. Using a similar strategy, Luke portrays Jesus’ Apostles as the prophets par excellence like Moses in Acts 2.
AFRIKAANSE OPSOMMING: Beide Jesus en sy apostels as die hoofkarakters kan nie in Lukas-Handelinge geïdentifiseer word met die algemene kenmerke van profete in die eerste-eeuse Mediterreense wêreld nie, maar tog verbeeld Lukas se uitbreiding oor Jesus en sy apostels hulle as profete. In hierdie tesis handel ek met die saak van Lukas se karakterisering van Jesus en sy apostels, veral die sake van hoe hulle uitgebeeld word, en waarom hulle as sodanig uitgebeeld. Om hierdie vrae te beantwoord, het ek die metodologie uit Darr se "pragmatiese leser-reaksie benadering" (1992) gebruik. In hoofstuk 3, die narratiewe wêreld van Lukas-Handelinge, het ek die ekstra-tekstuele sowel as die literêre konteks van die gegewe tekste ondersoek. Ek het die volgende posisies ingeneem (1) Tweede Tempel Judaïsme was ‘n hierokratiese simboliese ryk binne die [Romeinse] Ryk, en (2) die profete par excellence, Moses, Samuel en Elia, het as buitengewone profete ‘n priesterlike taak uitgevoer, sowel as die wetgewende taak van die maak en vernuwing van die verbond. Sulke “ekstra”-tekste het gedien as die agtergrond van die karakterisering van Jesus en sy apostels. Die karakterisering van Jesus vind plaas volgens die ontwikkeling in terme van die narratiewe volgorde en geografiese beweging in Lukas-Handelinge. Die belangrikheid van Jerusalem in Lukas se narratiewe en in sy karakterisering van Jesus is opvallend. Dit dui daarop dat die bediening van Jesus en sy apostels die huidige hierokratiese, simboliese ryk, wat om 'n hoëpriester van die Jerusalem Tempel gesentreer was, gekonfronteer het. Ek het probeer om hierdie punt te bewys deur my eksegese in hoofstukke 4 en 5. Ek het Lukas 4:16 en Handelinge 2 ondersoek aan die hand van die volgende temas (1) Hellenistiese konvensies, tipiese situasies en die retoriek van vergelyking, en (2) inter-tekstuele skakeling, veral met Ou Testamentiese aanhalings en tipologie in hoofstukke 4 en 5. In terme van Hellenistiese konvensie, kan beide gedeeltes geklassifiseer word as openbare toesprake wat die huis van Israel as hierokratiese, simboliese ryk gekritiseer het. Daarbenewens kan dit verstaan word as ‘n saak van eer en skaamte oor die status van Jesus en sy apostels as 'n profeet. Met 'n beroep op OT aanhalings en sinspelings insluitend tipologie, verbeeld Lukas vir Jesus as die profeet par excellence in Lukas 4:16-30, en identifiseer by hom as Here en Messias in Handelinge 2. Deur 'n soortgelyke strategie, word Jesus se apostels uitgebeeld as die profete par excellence (soos Moses) in Handelinge 2.
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Nolan, Mary Catherine O. P. "The Magnificat, canticle of a liberated people: a hermeneutical study of Luke 1:46-55 investigating the world behind the text by exegesis; the world in front of the text by interpretive inquiry." IMRI - Marian Library / OhioLINK, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430406730.
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Kuenstel, Annegret. "Preaching about the Last judgment in the New Testament? : a hermeneutical approach to the portrayal of the Last Judgment in Luk 16:19-31 and Rev 20:11-15." Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/17451.
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Assignment (M. Div.)--University of Stellenbosch, 2006.ENGLISH ABSTRACT: This assignment deals with the question of whether and how it is possible to preach about texts on the last judgment in the New Testament under the premise of a merciful God. This question will be approached from a hermeneutical angle. Therefore the researcher will, after some introductory comments, deal with two different texts about the last judgment (Luk 16:19-31 and Rev 20:11-15) and investigate them exegetically. This will form a large part of the assignment. After the exegesis, a homiletical as well as a systematical reflection will be done on these specific biblical texts. Each of these chapters will conclude with a draft of a sermon on the texts, showing what a possible sermon on these texts may look like. In the last chapter, the researcher will summarize the approaches she used on her way from the biblical texts to the sermons. A general outline of different approaches depicting how a sermon on the last judgment in the New Testament can be done is followed. The researcher will come to the conclusion that it is possible to preach about the last judgment in the New Testament under the premise of a merciful God. She shows this in dealing with the biblical texts in exegetical and contextual, rhetorical and historical, theological and homiletical ways.
AFRIKAANSE OPSOMMING: Hierdie werkstuk handel oor die vraag of en inderdaad hoe dit moontlik is om te preek oor tekste wat handel oor die laaste oordeel in die Nuwe Testament vanuit die veronderstelling van ‘n genadige God. Hierdie vraag sal benader word vanuit ‘n hermeneutiese hoek. In hierdie verband sal die navorser, na ‘n paar inleidende opmerkings, handel met twee verskillende tekste oor die laaste oordeel nl. Luk 16:19-31 and Openbaring 20:11-15. Hierdie tekste sal eksegeties ondersoek word en dit sal ‘n groot deel uitmaak van hierdie werkstuk. Na die eksegese sal ‘n homiletiese sowel as ‘n sistematiese refleksie gedoen word oor hierdie spesifieke Bybeltekste. Elk van hierdie hoofstukke sal afgesluit word met ‘n preekontwerp van die teks wat sal dien as voorstel hoe ‘n moontlike preek oor die betrokke teks sal kan lyk. Binne die laaste hoofstuk sal die navorser ‘n opsomming maak van al die benaderings deur haar gebruik op haar weg vanaf die Bybelse tekste na die preke. ‘n Algemene raamwerk van die verskillende benaderings wat voorstel hoe ‘n preek oor die laaste oordeel in die Nuwe Testament gedoen kan word sal hierop volg. Die navorser sal dan tot die gevolgtrekking kom dat dit wel moontlik is om oor die laaste oordeel in die Nuwe Testament te preek vanuit die veronderstelling van ‘n genadige God. Dit dui sy aan deur op ‘n eksegetiese en kontekstuele, ‘n retoriese en historiese, en op ‘n teologiese en homiletiese wyse te handel met die Bybeltekste.
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Martin, Thomas William. "Eschatology, history and mission in the social experience of Lucan Christians : a sociological study of the relationship between ideas and social realities in Luke-Acts." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:5b810610-b745-4135-8f82-dccbada009d7.
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The subject of this thesis is the relationship between eschatology and history in the Christian community for which Luke-Acts was written. Chapter 1 formulates the problem in terms of Luke's eschatology. It argues that Luke and his community thought of the End as 'near' and that Luke's historical perspective affected his eschatology. Luke-Acts represents a community that held a relevant eschatological hope and was aware of continuing history. This is the interpretive problem this thesis seeks to enlighten. The perspective to be used in approaching this problem is that of sociological analysis. Chapter 2 explores the use of sociological perspectives in New Testament study and the benefits to be achieved by the use of the sociology of knowledge. Chapter 3 is a sociological analysis of the community in terms of date, location, stratification, racial composition, boundaries, social institutions, and charismatic roles and functions. This material suggests that mission was an important community task. Chapter 4 establishes a sociology of mission for the community, investigating commitment as the mechanism that motivated community members to pursue mission, the importance of mission to the community, the motivation of converts, and the problems encountered in mission. Chapter 5 investigates the social functions of eschatology in the community and finds that it functioned in legitimating numerous aspects of the community's mission experience. Chapter 6 investigates the social functions of history in the community and finds that it functioned in legitimating various aspects of the community's mission experience. In the conclusion it is shown that history and eschatology were functionally related to one another in legitimating aspects of the community's mission experience. This functionality also provided a meaningful relationship in helping the community to make sense of its world. This further prepares us to try and understand these ideas theologically by placing them in a social context.
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Shultz, Rebekah Elizabeth. "The role of Taoism in the social construction of identity in The Joy Luck Club." CSUSB ScholarWorks, 2002. https://scholarworks.lib.csusb.edu/etd-project/2060.
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Kim, Taeoh Timothy S. M. "Mary, the model of all Christians in the Gospel of Luke: the realized eschatological perspective on discipleship to Jesus as seen in Mary as the model-figure (Lk 1-2) and manifested by various characters in Luke's parables." IMRI - Marian Library / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431436861.
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余國建. "評路加著作沒有十架神學的看法 : 論路加救恩論中耶穌之死的意義 = A critique on the Advocate of absence of a Lucan Theologia crucis : an exposition on the meaning of the death of Jesus in the Lucan soteriology." HKBU Institutional Repository, 2000. https://repository.hkbu.edu.hk/etd_ra/210.
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Reinstorf, Dieter Heinrich. "Metaphorical stories in Luke's narrative world a challenge to a conventional worldview /." Thesis, Pretoria : [s.n.], 2002. http://upetd.up.ac.za/thesis/available/etd-11132006-145911/.
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吳慧華. "律法與恩典 : 論路加記耶穌與法利賽人衝突之意義 = Law and grace : the significance of the conflicts between Jesus and Pharisees in the gospel of Luke." HKBU Institutional Repository, 1997. https://repository.hkbu.edu.hk/etd_ra/195.
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Almeida, Filho Victor da Silva. "Σπλαγχνίζομαι: expressão do amor entranhado de Deus: uma leitura exegético-teológica de Lc 7,11-17." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20447.
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Pontifícia Universidade Católica de São Paulo - PUCSP
This study is an analysis of the account of Luke 7, 11-17 better known as the resurrection of the son of the widow of Naim. In a first moment the work deals with general questions of the Gospel according to Luke, presenting the structural analyzes of the narrative. So, the pericope of Naim assumes a literary function, serving to complete the answer to the messengers sent by John the Baptist (Lk 7, 18-23) about the identity of Jesus. To prove this, Luke employs the Greek verb σπλαγχνίζομαι, to be moved with compassion, to a widowed woman who was in a situation of vulnerability. We studied the rule for the use of this verb in the pericope as well as its semantic root and its two other occurrences in the Lucan Gospel. For the analysis and interpretation of Lk 7,11-17, analytical elements of contemporary biblical exegetical methodology were used. The research valorized the diachronic studies by making the interface with the synchronic studies and intertextual analyzes, aided by texts of the Magisterium of Pope Francis. The results achieved were a better understanding of the Lucan account, because in using the verb σπλαγχνίζομαι the author does so in a conscious and coherent way towards those who are in a situation of vulnerability and uses their own literary criteria and their particular narrative style
Este estudo é uma análise do relato de Lc 7,11-17, mais conhecido como a ressurreição do filho da viúva de Naim. Em um primeiro momento, o trabalho trata de questões gerais do Evangelho segundo Lucas, apresentando as análises estruturais da narrativa. A perícope de Naim assume uma função literária, completando a resposta aos mensageiros enviados por João Batista (Lc 7,18-23) sobre a identidade de Jesus. Para demosntrar isso, Lucas emprega o verbo grego σπλαγχνίζομαι, “ser movido de compaixão”, para uma mulher viúva que se encontrava em situação de vulnerabilidade. Foram estudados os critérios para o emprego deste verbo na perícope, bem como sua raiz semântica e suas duas outras ocorrências no Evangelho lucano. Para a análise e interpretação de Lc 7,11-17 foram utilizados elementos analíticos da metodologia exegética bíblica contemporânea. A pesquisa valorizou os estudos diacrônicos, fazendo a interface com os estudos sincrônicos e análises intertextuais, auxiliados por textos do Magistério. Os resultados alcançados foram uma melhor compreensão do relato lucano, pois, ao empregar o verbo σπλαγχνίζομαι, o autor o faz de modo consciente e coerente para com os que se encontram em situação de vulnerabilidade e se vale de critérios literários próprios e de seu particular estilo narrativo
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Lawrence, Faith. "'True receivers': Rilke and the contemporary poetics of listening (Part 1) ; Poems: Small weather (Part 2)." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7418.
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Part 1: ‘True Receivers': Rilke and the Contemporary Poetics of Listening In this part of this thesis I argue that a contemporary ‘poetics of listening' has emerged in the UK, and explore the writing of three of our most significant poets - John Burnside, Kathleen Jamie and Don Paterson - to find out why they have become interested in the idea of the poet as a ‘listener'. I suggest that the appeal of this listening stance accounts for their engagement with the poetry of Rainer Maria Rilke, who thought of himself as a listening ‘receiver'; it is proposed that Rilke's notion of ‘receivership' and the way his poems relate to the earthly (or the ‘non-human') also account for the general ‘intensification' of interest in his work. An exploration of the shifting status of listening provides context for this study, and I pay particular attention to the way innovations in audio and communications technology influenced Rilke's late sequences the Duino Elegies and The Sonnets to Orpheus. A connection is made between Rilke's ‘listening poetics' and the ‘listening' stance of Ted Hughes and Edward Thomas; this establishes a ‘listening lineage' for the contemporary poets considered in the thesis. I also suggest that there are intriguing similarities between the ideas of listening that are emerging in contemporary poetics and Hélène Cixous' concept of ‘écriture féminine'. Exploring these similarities helps us to understand the implications of the stance of the poet-listener, which is a counter to the idea that as a writer you must ‘find your voice'. Finally, it is proposed that ‘a poetics of listening' would benefit from an enriched taxonomy. Part 2 of the thesis is a collection of my poems entitled ‘Small Weather'.
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Etukumana, Godwin Akpan. "“Do this in remembrance of Me :” The Christological and social significance of Luke 22:14-30 for restoring human dignity." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71915.
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Thesis (MTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: Using social-rhetorical hermeneutics, this study examines Jesus’ statement “Do this in remembrance of Me” during the last meal He had with his disciples before He went to the cross – both in the light of the Lucan context and our/modern present context. A careful examination of the text in Luke 22:14-30 poses a challenge to Lucan scholarship as it delves into the reason of the insertion of the phrase in the context of this meal. In the first place, different views as regards the meal are examined so as to present the motif of the meal. It has been discovered that Luke wanted his community to use this meal as a medium of remembering what Jesus was to humanity during his time on earth. Socio-rhetorical analysis helps to appreciate Luke’s rhetorical nuances in presenting this meal scene to his audience. In Chapter two it is revealed that Luke used his sources rhetorically in different textures and patterns to present to his audience that Jesus was the Saviour and a servant-leader. The intertexture of Luke’s material of the meal shows that Luke appealed to his community using Ancient Near Eastern, Greco-Roman socio-cultural rhetoric in order to reiterate what his audience needed to know about Jesus. It reveals Jesus as a broker, patron, and benefactor to his community with the aim of restoring the dignity of humanity. The sacred texture of the Lucan meal shows the ever abiding presence of Jesus in the midst of the community whenever they meet due to the divine power of Jesus. Socio-rhetorical hermeneutics of Luke 22:14-30 explicates that the phrase “Do this in remembrance of Me” in the context is Luke’s rhetorical strategy of encouraging his audience to remember Jesus with the view to imitate his lifestyle and his inclusive approach to the marginalised and the outcasts of society. It is when the community eats the meal concomitantly with the imitation of his lifestyle, especially his approach to God and humanity, that the community will truly remember Jesus and thus restore human dignity in society.
AFRIKAANSE OPSOMMING: Die ondersoek van die uitspraak tydens die laaste maaltyd wat Jesus met sy dissipels gehad het voor sy dood aan die kruis, met behulp van sosio-retoriese hermeneutiek, toon die belangrikheid van die stelling, “Doen dit tot my gedagtenis”, in die lig van die Lukaanse gemeenskap en die moderne konteks. ’n Deeglike ondersoek van die teks in Lukas 22:14-30 bied ’n probleem aan die bestudering van die Nuwe Testament, veral vir Lukas-spesialiste, as gevra word na die rede vir die invoeging van die frase binne die konteks van hierdie maaltyd. In die eerste plek word daar gevra na die motivering vir die plasing van die maaltyd binne die teks. Dit blyk dat Lukas sy gemeenskap wou motiveer om hierdie maaltyd te gebruik as ’n middel om te onthou wat Jesus vir die mensdom beteken het gedurende sy tyd op aarde. Sosio-retoriese analise help ons om te bepaal watter retoriese nuanses Lukas gebruik het in die aanbieding van hierdie maaltydtoneel aan sy gehoor. In hoofstuk twee word aan die lig gebring dat Lukas sy bronne in verskillende retoriese teksture en patrone aanbied aan sy gehoor om te toon dat Jesus die Verlosser en ’n dienaar-leier was. Die intertekstuur van die Lukaanse weergawe van die maaltyd toon dat Lukas met behulp van Ou Nabye Oosterse en Grieks-Romeinse bronne, asook sosio-kulturele retoriek ’n beroep op sy gemeenskap doen om Jesus regtig te leer ken. Dit toon Jesus as ’n bemiddelaar, beskermheer, en weldoener aan sy gemeenskap ten einde die herstel van die waardigheid van die mensdom te bewerk. Die heilige tekstuur van die Lukaanse maaltyd toon die ewigblywende geskenk van Jesus aan die gemeenskap en die feit dat die gemeenskap alles te danke het aan die goddelike krag van Jesus. Sosio-retoriese hermeneutiek van Lukas 22:14-30 maak dit duidelik dat die frase, “Doen dit tot my gedagtenis”, binne die konteks ’n retoriese strategie is waarmee Lukas sy gehoor wou leer om Jesus se leefstyl na te boots en sy inklusiewe benadering ten opsigte van die gemarginaliseerdes en uitgeworpenes van die samelewing te onthou. Dit is wanneer die gemeenskap die maaltyd eet en sy lewenstyl naboots, veral sy handelinge en benadering tot God en die mensdom, dat die gemeenskap werklik vir Jesus sal onthou en so menswaardigheid in die gemeenskap sal herstel.
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Kim, Elizabeth Min Hee. "The voice of the voiceless : reading Luke 1:46-55 in the context of HIV/AIDS in response to Elisabeth Schüssler Fiorenza’s feminist theology." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/85677.
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Thesis (MTh)--Stellenbosch University, 2013.ENGLISH ABSTRACT: A biblical truth tends to function in the politics of meaning formation, where cultural norms and values of society direct a biblical reading, which in turn further affirms and constructs social ideals. Specific to this study is the problem of the patriarchal framework that has shaped the prophetic reading of the Magnificat (Luke 1:46-55). Feminist scholars problematize patriarchal characteristics of the text and question religious formulations of gender norms that create unequal gender relations in society. This study presents a prophetic-critical reading of the Magnificat in light of the rhetorical functions of the text. To this end, chapter two evaluates Elisabeth Schüssler Fiorenza‘s theories of feminist praxis to sharpen a reading lens for the exegetical chapter which follows. In chapter three, it illustrates a propagandistic character of the text, intended by the implied author, in order to free the text from a patriarchal reading. Chapter four illustrates the rhetorical functions of the text in a new contemporary context of HIV/AIDS in South Africa. This is accomplished by means of a variety of social, political, economic and religious systems of meaning formation, in the form of a letter, hypothetically addressed to a contemporary benefactor, Queen Elizabeth II.
AFRIKAANSE OPSOMMING: Bybelse waarheid is geneig om te funksioneer in die politiek van meningsvorming, waar kulturele norme en sosiale waardes die lees van die Bybel lei, wat op sy beurt sosiale ideale verder bevestig en vorm. Hierdie studie fokus spesifiek op die probleem van die patriargale raamwerk wat die profetiese lees van die Loflied van Maria (Luke 1:46-55) tot op hede gevorm het. Feminsitiese teoloë problematiseer die patriargale karaktertrekke van die teks en bevraagteken godsdienstige formuleringe van gender wat ongelyke geslagsverhoudings in die samelewing skep. Hierdie studie bied 'n profeties-kritiese lees van die Loflied van Maria in die lig van die retoriese funksies van die teks. Gevolglik evalueer hoofstuk twee Elisabeth Schüssler Fiorenza se teorië van feministiese praksis, om sodoende die lens vir die volgende eksegetiese hoofstuk te verskerp. Hoofstuk drie illustreer die propagandistiese karakter van die teks, soos bedoel deur die geïmpliseerde skrywer, om sodoende die teks te bevry van patriarchal, profetiese lees. Die laaste hoofstuk illustreer die retoriese funksies van die teks via lae van sosiale, politiese, ekonomiese en godsdienste sisteme van betekenisvorming, in 'n nuwe kontemporêre konteks van MIV/VIGS in Suid-Afrika, in die vorm van 'n brief, gerig aan 'n hipotetiese, kontemporêre weldoener, Koningin Elizabeth.
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Muller, van Velden Nina Elisabeth. "Crucifixion of masculinity : a gender critical (re)reading of the narrative of the cross as portrayed in the Gospel of Luke." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86292.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality.
AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse samelewing kan tereg as gewelddadiglik siek beskryf word wanneer daar na gender en seksualiteit verwys word. Suid-Afrikaners is nie onbekend met hemelhoë statistieke van gender-gebaseerde geweld, tesame met die alledaagse voorvalle van gender ongeregtigheid en gender diskriminasie nie. Alle mans en vrouens, verteenwoordigend van alle seksuele identiteite, word tot ’n mindere of meerdere mate hierdeur geraak. Die Christelike kerk, wat steeds gereken word as ’n invloedryke sosiale instelling in die Suid-Afrikaanse konteks, se stem is dikwels stil rakende hierdie dade van geweld, ongeregtigheid en diskriminasie. Sommige is van mening dat die kerk nie bloot net stil is hieroor nie, maar dat dit aktief bydra tot hierdie ongeregtighede en geweld deur middel van leringe en praktyke. Die kerk se onvoldoende respons op hierdie krisis in die samelewing is egter nie verrassend nie. Veral twee faktore dra hiertoe by: eerstens, die patriargale en heteronormatiewe fondasies van die Christelike kerk wat tot vandag toe nog ’n enorme invloed uitoefen op die Christelike tradisie wêreldwyd; en tweedens, die manier waarop die Bybel dikwels misbruik word om diskoerse en opinies rakende gender en seksualiteit op baie spesifieke maniere te rig. Die ahistoriese en selektiewe lees van bybelse tekste dien as gepaste bewyse vir hedendaagse (en baie gewilde) stereotipiese en diskriminerende beskouings van gender en seksualiteit, met min of geen erkenning van die sosio-kulturele kontekste waarin dit ontstaan het nie. Sentrale geloofsverhale, soos die kruisigingsverhale en hul voorstellings van Jesus van Nasaret as ’n man, oefen ‘n groot invloed uit op die manier waarop gender en seksualiteit verstaan word binne die Christelike kerk. Die kruisigingsverhaal van die evangelie van Lukas stel Jesus van Nasaret voor as ’n hipermanlike karakter wat sy sosiaal-gekonstrueerde manlike eer en mag kan behou en selfs vermeerder, te midde van een van die meeste beskamende gebeure van die antieke tyd, naamlik die Romeinse kruisiging. Hierdie tipe voorstelling van Jesus van Nasaret geniet dikwels voorkeur in die Christelike kerk, ten koste van minder hipermanlike voorstellings wat met ewe veel reg in die verhale van die Evangelies te vinde is. Hierdie studie stel voor dat ‘n “queer” lees of ’n hervoorstelling van die kruisigingsverhaal van spesifiek die evangelie van Lukas nodig is, ten einde alternatiewe interpretasies van die manlikheid van Jesus van Nasaret daar te stel. Dit is moontlik indien erns gemaak word met die sosio-kulturele konteks agter die verhaal, naamlik die 1ste eeuse Mediterreense wêreld en die Grieks-Romeinse samelewing. Gevolglik sou die gewilde, dog stereotipiese interpretasies van gender en seksualiteit vanuit ’n Christelike perspektief uitgedaag kan word. Op hierdie manier kan die kruisigingsverhaal ’n verhaal word wat simplistiese gender-kategorisering ondermyn, eerder as om dit te bevestig. Deur vars interpretasies van hierdie invloedryke verhaal voor te stel, mag die kerk dalk krities kan omgaan met die kerk self sowel as met die samelewing, rakende die ontstellende hoë voorkoms van ongeregtighede, diskriminisaie en geweld gebaseer op gender en seksualiteit.
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Hoyer, Steven. "Intention and interpretation." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68104.
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This thesis is in two chapters. Chapter one is about intentions. Literary theorists have, by and large, dismissed their relevance to interpretation, so it will be useful to consider what exactly is being ignored. Therefore, I devote chapter one to a clarification of the nature and role(s) of intention within the interlocking network of basic propositional attitudes. I argue that intentions incorporate both a functional and a representational dimension, triggering actional mechanisms and structuring the process of practical reasoning.Chapter two is about interpretation. I open the chapter with an examination of extreme conventionalist theses, arguing that their success depends on an unjustifiably strict demarcation between intentionality and textuality. Appropriating aspects of Donald Davidson's work in the philosophy of language, I argue for the recognition of linguistic communication as a form of intentional action. I then defend this thesis against more moderate conventionalist theories to offer a viable approach to the interpretation of literary works.
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Nascimento, Junior Maurino Marques. "Exigências indispensáveis para ser discípulo de Jesus um estudo exegético-teológico de Lc 14,25-33." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20333.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The gospel according to Luke, in the extended section of Jesus' ascent to Jerusalem (Lk 9:51–19:28), presents the conditions cited by Jesus for one to become his disciple. The purpose of this dissertation is to examine each of these conditions by focusing specifically on the text of Luke 14:25-33. To do so, an exegetical analysis of the text will be developed, which will serve as a basis for a subsequent theological analysis and consequent hermeneutic actualization. The theme is relevant, since discipleship has been and remains the essence of the Christian life in the sense of a godly life in community. The methodology applied in this work will be guided by a bibliographical research, which will be based on several authors, who have developed studies and research on the subject. The conditions put forward by Jesus, presented in the Lucan text, express the radicality and the necessity of a conscious decision on the position that will be adopted before them. From these factors will depend a genuine position as a disciple of Jesus Christ, who obeys and follows
O evangelho segundo Lucas, na extensa seção da subida de Jesus a Jerusalém (Lc 9,51–19,28), apresenta as condições citadas por Jesus para que alguém se torne seu discípulo. O objetivo da presente dissertação é examinar cada uma dessas condições, focalizando especificamente o texto de Lc 14,25-33. Para tanto será desenvolvida uma análise exegética do texto que servirá de base para uma posterior análise teológica e uma consequente atualização hermenêutica. O tema é relevante, uma vez que o discipulado foi e continua sendo a essência da vida cristã, no sentido de uma vida piedosa em comunidade. A metodologia aplicada neste trabalho se orientará por uma pesquisa bibliográfica, que tomará por base diversos autores que desenvolveram estudos e pesquisas sobre o tema. As condições apresentadas por Jesus e narradas no texto lucano expressam a radicalidade e a necessidade de uma decisão consciente quanto ao posicionamento que, diante delas, se adotará. Delas dependerá o seguimento genuíno do discípulo de Jesus Cristo
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Anger, Suzy. "Victorian hermeneutics and literary interpretation /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/9374.
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Kuecker, Aaron J. "The Spirit and the 'other' : social identity, ethnicity and intergroup reconciliation in Luke-Acts." Thesis, St Andrews, 2008. http://hdl.handle.net/10023/532.
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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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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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Nicol, George Grey. "Studies in the interpretation of Genesis 26.1-33." Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:8fff7ce7-9a50-4011-9f54-5776c84aa36a.
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These Studies in the interpretation of Genesis 26.1-33 are concerned with a relatively brief and well defined section of biblical Hebrew narrative, and following an Introduction are divided into two parts reflecting literary and historical interests respectively. The Introduction takes note of the current interest among Old Testament scholars in the literary interpretation of the biblical materials and, after opting for an approach which will take account of both literary and historical-critical enquiry, outlines the procedure which will be followed. No logical priority is claimed for literary analysis, although it is considered appropriate that it should be pursued prior to any historical enquiry. In this way, it has been possible to avoid any suspicion that literary analysis of the type pursued here is a further development of the historical-critical method. Part One (Chapters One - Four) is concerned to construct a literary interpretation of the text of Gen 26.1-33. The interpretation consists of three main studies of the Isaac narrative which are followed by a brief discussion of certain aspects of the method involved. This interpretation has developed in the main from a reflection upon the relationship which appears to exist between the promise made to the patriarch by the deity and the surrounding narrative material. Beginning from a literary-structural analysis of the Isaac narrative, it has been possible to observe that a number of relationships of a literary and structural nature exist between the promise and the surrounding narrative materials. The exploration of these relationships discloses a series of tensions between the promise and the narrated events which in one way or another seem designed to bring the fulfilment of different aspects of the promise under threat, and each of these tensions are resolved in turn in the narrative. Thus, even even if the events narrated appear to run counter to the direction of the promise, it is in the exploration of this dialectic which is set up between promise and those narrative events which tend to threaten the fulfilment of the promise that the beginnings of a satisfactory literary interpretation of Gen 26.1-33 is to be found. The literary interpretation of the Isaac narrative is carried out in three stages. In the first stage (Chapter One), the extent of the material under consideration is narrowed down to Gen 26.1-33, and other material (notably Gen 25.19-26) is excluded. Once the narrative structure has been analyzed in terms of divine promise, threat, and (partial) resolution, a further brief examination of the narrative context of the other divine promise sections in Genesis 12-36 shows that the literary technique of juxtaposing these same three elements has in fact been applied more widely, even if it is most clearly evident in Gen 26.1-33. An analysis of the role Rebekah plays in the wife-sister episode shows that she is clearly a subsidiary character, and that in the narrative Abimelech the Philistine king of Gerar and Isaac's antagonist throughout is the character closest in importance to Isaac. Indeed, in many respects the narrative appears to explore the relationship which exists between Isaac and the Philistine king. A number of literary features which enhance the impression of unity which has already been gained from the structural analysis are examined. In particular, a number of narrative transformations are seen to take place between the beginning and the end of the narrative. These are largely concerned with the situation of Isaac in relation to Abimelech. At the beginning of the narrative Isaac comes to Abimelech at Gerar and is dependent on the latter's good will for his wellbeing. But at the end of the narrative, Abimelech comes to Isaac at Beersheba, in order to participate in the blessing enjoyed by the Patriarch. In the second stage (Chapter Two), the structure of each of the episodes which combine to form the Isaac narrative is examined, using a form of structural analysis used by Bremond in relation to the fairy tale, but which is also appropriate to the analysis of other simple forms of narrative. This examination, which I have used to determine whether the individual episodes maintain a comic or tragic function within the Isaac narrative, is carried out without prejudice to the assumption that the narrative is a unity at some level. One of the impressive features of the Isaac narrative is that the Patriarch does not achieve his good fortune at the expense of Abimelech and his people, but the Philistines also prosper, and it is seen that this effect has been achieved by means of paradox. The discussion of the individual episodes leads to the conclusion that the ability of the narrative as a whole to generate meaning is greater than the sum of its parts. In the third stage (Chapter Three), I have attempted to construct an appropriate 'narrative background' against which the text may be understood. This exercise involves the careful observation of such signals as are raised in the text and appear to direct one's attention to materials elsewhere in the tradition, and particularly among the narratives of Genesis 12-25, which may combine to serve as a background against which the Isaac narrative may be understood, and which might properly enrich one's understanding of the text. This undertaking begins from the point that no text may be properly understood from within a vacuum, and that while it is proper to begin such a literary-structural investigation as has been undertaken in this Thesis from a detailed study of the text itself, it has been considered necessary to go on from there and to provide a richer understanding of the text. The formation of a 'narrative background' is to be distinguished from the method of 'narrative analogy' (Miscall, Alter) so far as it takes the canonical ordering of the narratives more seriously. Part One is concluded with the discussion of a number of methodological issues in Chapter Four which forms an attempt to say something about the aims and validity of the analyses set out in Chapters One-Three. There is no concern, however, to resume systematically issues which have already been raised in the earlier chapters. In Part Two, I have addressed some of the more usual historical concerns of biblical studies. The first main part of Chapter Five is concerned with the form-critical discussion of the Isaac narrative. An examination of the form-critical studies of Lutz. and Coats is followed by an analysis of the structure and content of Gen 26.1-33. The analysis is then filled out by a broad discussion which is informed to some extent by the earlier discussion of Chapter One, particularly by the degree to which the various episodes were there seen to be related to each other. The fact that, apart from vv 1-6, the episodes all required assumption of information provided by one or another of the preceding episodes in order to appear coherent suggests that the unity of Gen 26.1-33 is perhaps more than the result of a collector stringing them together in terms of the common theme "Isaac and the people of Gerar". This observation sets an obvious limit against the usual formcritical criterion which holds that the most original units were concered to narrate only single episodes. Throughout this discussion the results of current studies in folklore which have led to much uncertainty concerning the stability of oral transmission so that it is no longer possible to be so confident in the antiquity of the pentateuchal tradition were taken for granted. The traditio-historical question of priority is examined, and it is concluded that Abraham is in fact prior to Isaac.
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Bennett, Richard. "Variations : influence intertextuality, and Milan Kundera, Jean Rhys, and Tom Stoppard." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26254.
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This thesis is in three chapters. Chapter one is about Harold Bloom's theory of the Anxiety of Influence. Bloom's argument is that literary history is shaped by the anxiety of "strong" poets at their belatedness. I show that he depends upon a subjective interpretation of literary production in order to defend a rigidly traditional canon.Chapter two deals with theories of intertextuality, principally those of Julia Kristeva and Michael Riffaterre. As alternatives to theories of influence, neither proves satisfactory. Both founder on the contradictory goal to explain all literature, at the expense of recognizing literary diversity.
Chapter three concerns literary variations. These are texts which are deliberately premised on pre-existing texts. I focus on three examples from this class of literary texts which is not satisfactorily dealt with by any of the theories I consider. I pursue a less wide-ranging approach in order to unearth important features of literary variations.
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Kilian, Monica. "The exile's experience : an examination of the poetry of Hilde Domin and Waclaw Iwaniuk." Thesis, University of British Columbia, 1987. http://hdl.handle.net/2429/26855.
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This thesis examines the effect of the experience of exile on the German poet Hilde Domin and the Polish poet Waclaw Iwaniuk. Their involuntary exile, their departure from their respective native cultures and languages has affected them profoundly, both as individuals and as poets. The exiled poet lives in the conflicting world of the exile: on the one hand, he attempts to maintain his close ties to his native language and culture, while on the other hand, he is constantly assailed by the demands of his new and alien environment. He is thus plunged into a crisis of identity. This thesis examines this crisis by concentrating on the aspect of language as a reference point of the poet's identity.
Through a close examination of a selection of the poetry of Domin and Iwaniuk, I have attempted to discover how they express their personal experiences of exile, which problems they are most concerned with, and, finally, how they attempt to solve these problems. Their poetry expresses similar concerns, such as feelings of insecurity, instability and loss, as well as a wish to recover a sense of security. Both Domin and Iwaniuk are aware of the danger of becoming poetic nonentities in their exile, because their link with their native language is threatened. Recognizing the poet's power to find security in his language (which in turn enables him to reassert his identity through his poetry), they both attempt, in different ways, to preserve their identities as poets by writing. Domin is on the whole more successful than Iwaniuk in defining herself through her language. She believes that language is an inseparable part of her, which naturally finds its expression through her writings. Iwaniuk, on the other hand, is more self-conscious about his language; the preservation of his native language as his poetic tool takes the form of struggle. This fact is not only reflected in the content of the two poets' poetry, but also in its form and style: Domin's language and poetry seem generally more spontaneous and harmonious, whereas Iwaniuk's language and poetry appear to be chiselled intellectually, as if it resisted the author's efforts.Arts, Faculty of
English, Department of
Graduate
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Graham, Catherine (Catherine Elizabeth). "Standpoints : the dramaturgy of Margaretta D'Arcy and John Arden." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60621.
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The political popular theatre which has developed in the West since the 1960s challenges the current hegemony in Western cultures by attacking its basic models of knowledge, yet little critical attention has been paid to the dramaturgies particular to this form. An application of the Possible Worlds theory, the concept of ludic framing, and feminist "standpoint" theory to the Irish stage plays written by Margaretta D'Arcy and John Arden after they left the "legitimate" stage, shows how the dramaturgy of this theater is a critical part of its strategic challenge to the status quo. This analysis shows how D'Arcy and Arden foreground the encompassing Theatre Possible World, within which the performance takes place, in order to cast doubt on the natural character of generally accepted meanings, and to induce the audience to consciously choose the frames within which it makes sense of action.
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Petersen, Jeffrey J. 1981. "Playful Conversations: A Study of Shared Dynamics Between the Plays of Paula Vogel and Sarah Ruhl." Thesis, University of Oregon, 2009. http://hdl.handle.net/1794/10155.
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vii, 130 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.Pulitzer Prize winning playwright Paula Vogel, playwright and educator, has blazed a trail in American theatre, opening new avenues for female playwrights. In 2005 Vogel's student Sarah Ruhl burst onto the scene with her play The Clean House. As one of the most produced playwrights of 2005, Ruhl has been celebrated as the new voice of American theatre. There are similarities, as might be expected between teacher and former student, but some of the similarities suggest something more: a dynamic shared between Vogel's and Ruhl's plays which suggests an ongoing theatrical conversation and may suggest directions for future American drama.
Committee in Charge: Dr. John Schmor, Chair; Dr. Jennifer Schlueter
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Murray, Jessica. ""Notes for the Manual Assembly"." Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1157616/.
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A collection of poems that seeks the balance between imagination and reality that Wallace Stevens calls for in art, with a preface exploring Elaine Scarry's On Beauty and Being Just through the work of two contemporary poets.
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Bailey, Catherine Diana Alison. "Mending the web : a thematic study of Xu Dishan’s fiction." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25343.
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This thesis is a thematic study of the work of the early Twentieth Century Chinese writer Xu Dishan (Luo Huasheng) (1894-1941). The title, "Mending the Web," is at once a reference to a specific story by Xu and an indication of the importance he placed on spiritual values in a changing world. His work represents a modest search for a solution to the dislocation of his society - his own attempt to mend the broken web of modern China. In his work Xu promoted personal solutions and individual salvation rather than the whole scale transformation of society. He stressed the importance of working for change within a given framework - he was a reformer, not a revolutionary, a moderator searching for a synthesis based on universal values rooted in both the Chinese and Western traditions. The values upheld in his fiction are uncompromising - one must follow one' s conscience, accept duty and responsibility calmly, show charity and forgiveness
and, above all be true to oneself.
Xu1s stress on personal and spiritual solutions marks him out from the majority of his iconoclastic contemporaries who advocated wholesale social change. In Chapter One, I try to provide an historical and ideological context for Xu, a comparative background from which to examine him in relation to his contemporary writers and the times in which he lived.
The value Xu placed on a unifying framework, or a sense of order to replace chaos, is made apparent in Chapter Two, where I discuss his quest for values and the romance and mythopoeic modes which inform much of his work. In particular I look at the quest themes which influence the structure and message of his stories, concentrating primarily on an analysis of "Yuguan" and "A Daughter's Heart" based on an extrapolation of the "monomyths" of Joseph Campbell and Northrop Frye. I examine the influence of Christianity on Xu's work, his emphasis on a strongly moral vision and his search for an affirmation of life and the individual's potentiality for goodness.
In Chapter Three I analyse Xu's attitude to life and fate in relation to his use of the coincidence motif which acts in his stories as a catalyst and test for action. The coincidence makes the world small, and thus provides a testing ground for characters' actions. A vital element in this is the concept of baoying or requital, whereby an individual is responsible for his or her actions and is judged accordingly. Xu believed an individual has a responsibility to make the best of an unknown fate, but still to work within given limits to have an influence for the good. A strong moral grammar informs Xu's work, providing a framework for judging the acts of his characters.
In Chapter Four I look at Xu's use of female protagonists to embody his philosophy of life. Women like Yuguan and Chuntao represent Xu's ideals in their most specific form, embodying that sense of affirmation and hope so central to Xu' s work and offering models of human potentiality, an optomistic vision of life as it could be.
In the conclusion I touch on the role of morality in Xu's fiction. His work is deeply moral in orientation and offers an interesting contrast to that of his contemporaries equally engaged in writing fiction for a purpose. Xu's concern for spiritual values was almost unique among writers of that period. His fiction is primarily a fiction of ideas and his themes and messages dominate. He was searching for a solution to the dislocation of his society, as were his contemporaries,
but he did not suggest a radical social transformation
but rather to work within the existing framework. He looked for personal solutions, believing in the innate capacity of the human being to change for the better. He advocated change, but stressed that it must first come individually,
through the development of self-knowledge, on a modest scale, before the world can be transformed. His solution was modest yet profound, and filled with hope.Arts, Faculty of
Asian Studies, Department of
Graduate
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Loevlie, Elisabeth M. "Literary silences : saying the unsayable: an exploration of literary silence in the works of Pascal, Rousseau and Beckett." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365530.
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Marais, Susan Jacqueline. "(Re-)inventing our selves/ourselves : identity and community in contemporary South African short fiction cycles." Thesis, Rhodes University, 2014. http://hdl.handle.net/10962/d1016357.
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In this study I focus on a number of collections of short fiction by the South African writers Joël Matlou, Sindiwe Magona, Zoë Wicomb and Ivan Vladislavić, all of which evince certain of the characteristics of short story cycles or sequences. In other words, they display what Forrest L. Ingram describes as “a double tendency of asserting the individuality of [their] components on the one hand and of highlighting, on the other, the bonds of unity which make the many into a single whole”. The cycle form, thus defined, is characterised by a paradoxical yet productive and frequently unresolved tension between “the individuality of each of the stories and the necessities of the larger unit”, between “the one and the many”, and between cohesion and fragmentation. It is this “dynamic structure of connection and disconnection” which singularly equips the genre to represent the interrelationship of singular and collective identities, or the “coherent multiplicity of community”. Ingram, for example, asserts that “Numerous and varied connective strands draw the co-protagonists of any story cycle into a single community. … However this community may be achieved, it usually can be said to constitute the central character of a cycle”. Not unsurprisingly, then, in its dominant manifestations over much of the twentieth century the short story cycle demonstrated a marked inclination towards regionalism and the depiction of localised enclaves, and this tendency towards “place-based short story cycles” in which topographical unity is a conspicuous feature was as pronounced in South Africa as elsewhere. However, the specific collections which are my concern here increasingly employ innovative and self-reflexive narrative strategies that unsettle generic expectations and interrogate the notions of regionalism and community conventionally associated with the short story cycle. My investigation seeks to explain this shift in emphasis, and its particular significance within the South African context.
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King, Noel. "Anxieties of commentary : interpretation in recent literary, film and cultural criticism /." Title page, table of contents and abstact only, 1994. http://web4.library.adelaide.edu.au/theses/09PH/09phk532.pdf.
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HSIAO, CHING-SONG GENE. "SEMIOTIC INTERPRETATION OF CHINESE POETRY: TU MU'S POETRY AS EXAMPLE (CRITICISM)." Diss., The University of Arizona, 1985. http://hdl.handle.net/10150/188120.
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To interpret a poem is to comprehend a complete act of written communication. And to comprehend such an act, the reader must break the codes in which the communication is framed. Thus, poetic interpretation becomes the study of codes--or semiotics. Poetic codes exist at pragmatic, semantic, syntactic, and phonic levels. The decoding requires the reader's linguistic skills, literary competence, and personal experience. It involves an initial reading and a retroactive reading. At the first step, the reader attempts to supply elements missing in the text. Yet trying to interpret the text literally, he encounters problems in pragmatics, semantics, syntactics, or phonics, and is unable to grasp a coherent sense of the poem. Those problems give rise to a retroactive reading. At this step, the reader looks for a higher level of understanding where a unity of meaning can be identified. And by explaining the clues in the text according to his linguistic and literary competence, and revising his understanding on the basis of his new findings, he finally discovers a kernel concept, on which the whole text can be seen as a single unit, and every element, which first appeared to be puzzling, has a significative purpose. This semiotic model of interpretation has proven to be very fruitful in the explication of Tu Mu's poetry. It also enables the reader to appreciate the poetic discourse more thoroughly. Some of the ideas advocated by the model may also serve as principles for the translation of poetry. For example, in reading a poem, the model requires a search for unified pragmatic, semantic, syntactic, and phonic patterns, which convey the kernel concept. Thus, in translating a poem, the translator should also try to re-produce in the target language such unified patterns so that the reader may grasp the same kernel concept as contained in the original discourse. The model stresses implicities of poetry. Hence the rendition of a poem should preserve the implicities of the original text in order to invoke from the reader a response similar to what would be induced by the original poem.
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Wetzel, Rebecca L. "ADAPTATION AND INTERPRETATION: A STUDY OF THEATRICAL BANDE DESSINEE." Miami University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=miami1563987098560659.
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Greenlee, Christine Lund Koch. "The Constantian orations : a contextual analysis of self-presentation in Libanius' 'Orr.' 59, 11, 61 and 31." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/15923.
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A total of sixty-four orations survive from the hand of Libanius. Four of these speeches were delivered under the reign of Constantius II (AD 337-361) and thus form a distinct chronological cluster in the Libanian corpus. The Constantian orations include Or. 59 To Constantius II and Constans (AD 346-9), Or. 11 The Antiochikos (AD 356), Or. 61 Monody on Nicomedia (AD 358), and Or. 61 For the teachers (AD 360-1). This study adopts a diachronic approach and analyses the historical and literary context of each Constantian oration with a particular focus on Libanius' self- presentation. The study suggests that Libanius' self-presentation was characterised by adaptability and versatility; it shows Libanius exploring a range of different genres and communicating with attentiveness to context and audience. The thesis also argues that Libanius' attitude to and engagement with Constantius' court fluctuated significantly from the delivery of Libanius' panegyric in the mid- to late 340s where Libanius supported Constantius after his defeat in the battle of Singara, over Libanius' encomium to Antioch in 356 where Libanius emphasised the strong connection between the Emperor and the city following the devastating reign of Gallus Caesar, to the delivery of For the teachers in 360-361, where Libanius publically voiced his criticism of the Emperor's cultural and religious policies after Libanius himself had lost imperial funding. Furthermore, the study displays the continued importance of oratory in Late Antiquity and emphasises the central role of sophists both as commentators and mediators in society.
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Phillips, Malcolm. "Experiment and representation : the domestic surreal in contemporary British and American poetry." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/14707.
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In order to counter what I regard as premature and reductive formulations of a 'native' British postmodernism, I identify a specific tendency in contemporary writing which I name the domestic surreal, and which I trace through the poetry of John Ashbery, Frank O'Hara, Roy Fisher, Christopher Middleton, John Ash, Peter Didsbury and Ian McMillan. Through close reading and a comparative approach, I uncover key preoccupations with idiosyncratic perception, shared experience, urban space and poetic play. I also describe a network of allegiances and influence among these writers which reveals the domestic surreal to be one of the contemporary manifestations of an imaginative tradition which stretches back through the Surrealist and Cubist movements to Baudelaire and Rimbaud. For the poets of the domestic surreal, engagement with an aesthetic tradition is inextricably linked with their response to contemporary conditions. Drawing on dialectical and poststructuralist perspectives, I propose that the domestic surreal attempts to resist the constraints of social and aesthetic consensus in Britain and America in the period following the Second World War.
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Pryor, Caitlin. "Vanishing Act." Thesis, University of North Texas, 2015. https://digital.library.unt.edu/ark:/67531/metadc801936/.
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This dissertation is comprised of a collection of poems preceded by a critical preface. The preface reconsiders the value of discontinuous poetic forms and advocates a return to lyric as an antidote to the toxic aspects of what Tony Hoagland terms “the skittery poem of our moment.” I consider poems by Wendy Xu, Kevin Prufer, Sharon Olds, and Stephen Dunn in depth to facilitate a discussion about the value of a more centrist position between the poles of supreme discontinuity and totalizing continuity. Though poets working in discontinuous forms are rightly skeptical of the hierarchies that govern narrative and linear forms, as Czesław Miłosz notes in The Witness of Poetry, “a poet discovers a secret, namely that he can be faithful to real things only by arranging them hierarchically.” In my own poems, I make use of the hierarchies of ordered perception in lyric and narrative forms to faithfully illuminate the collapsed structures of my own family history in the shadow of Detroit. I practice the principles I advocate in the preface, using a continuous form to address fractured realities in a busy, disordered age when poets often seek forms as fragmented as their perceptions. These poems are distinctly American, but because there is no true royalty in America, our great cultural and economic institutions—television, music, film, magazines, and big business—take the place of the castle (the book’s emblem) while Michael Jackson ultimately rises as the commanding dead king whose passing prompts contemplation of the viability of popular culture, family, history, and geography. The fallen structures that litter the work are many: the twin towers, chess rooks, bounce castles, nuclear families, the auto industry. However, the sole structure cohering the whole is that of a lyric voice whose authority is derived through lived experience and presented in rich, continuous poetic forms.
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Ingham, David Keith. "Mediation and the indirect metafiction of Randolph Stow, M. K. Joseph, and Timothy Findley." Thesis, University of British Columbia, 1985. http://hdl.handle.net/2429/25819.
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In order to explore the range of indirect metafiction as presented in three exemplary novels, this dissertation begins by examining how the assumptions of "realism" on the one hand and "postmodernism" on the other relate to the paradigmatic triad of story-teller, story, and audience. From this context emerges the view that the range of metafiction is determined by how it reveals the processes and nature of fiction according to a spectrum of mediation: that of the writer between his "raw materials" and the text, that of the text between writer and reader, and that of the reader between the text and his interpretation.
Indirect metafiction (or "pretend realism") mediates between realism and postmodernism, revealing without breaking the illusions of realism.
Each of the next three chapters, after initially placing the key novel within the context of the author's work as a whole, discusses in detail a novel whose metafictional focus is on one of the three mediations. Accordingly, Chapter II focusses on Randolph Stow's The Girl Green as Elderflower (1980) and on the way it reveals the mediation of the author by presenting a writer's fiction as a synthesis of his personal and literary experiences. Chapter III notes how M. K. Joseph's A Soldier's Tale (1976) reflects the mediation of the reader by depicting a writer's interpretation and literary redaction of an oral tale. And Chapter IV shows how Timothy Findley's Famous Last Words (1981) demonstrates the mediation of the text by presenting a writer whose text "crystallizes" the illusions of fiction, then undercuts and exposes them. The analyses of the key texts employ both postmodern and traditional critical approaches, demonstrating them to be complementary; by noting the interpenetration of metafictional and traditional import and significance, the analyses also highlight the mediary nature of indirect metafiction.
The fifth chapter draws theoretical conclusions from ideas in the practical chapters: from metafictional revelations through the paradigm of mediation comes an "anatomy" of fiction, delineating its elements; from a sense of how the mind "structures" experience through "fictional" representations of both "reality" and fictional texts comes a "physiology," a sense of how fiction works through language. This discussion leads to definitions of realistic, unrealistic, and self-conscious fiction, and of metafiction, both direct and indirect; the dissertation concludes by remarking on the inter-relations of language, "fiction," and "reality."Arts, Faculty of
English, Department of
Graduate
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Scowcroft, Ann. "Escaping the hegemony of the written word : Canadian women writers and the dislocation of narrative." Thesis, McGill University, 1989. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61803.
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Léger, Ariane. "Le maître à écrire selon Valéry, Pessoa et Jaccottet /." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=115622.
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The main objective of this study is to understand how Valery, Pessoa and Jaccottet created or recreated the figure of the master. This figure has truly made its entry into the literary scene in the second half of the nineteenth century, and it contributed to impose a profane and more egalitarian vision of writing. In the writing of the three authors studied, the master is still seen as a strategy to develop a concept of creation, since it allows the writers to define their poetic. It is therefore a matter of maitres a penser (literally "thinking masters") or, better yet, maitres a ecrire ("writing masters").For Valery, the desire to make Mallarme his master is best explained by his search for mastery. Even if he is eager to understand what makes Mallarme an exceptional creator, Valery's quest is hindered by Mallarme's refusal to explain his poetic. This resistance seems to encourage Valery to make the creative act a major concern of his work.
By coming up with a "non-existent coterie" made up of imaginary writers, and by recognizing one of them as his own master, Pessoa hopes to fill the gaps in his literary filiation. In the concert of voices that compose his work, it is yet the master himself which undermines the very legitimacy of the master, and that is why Pessoa finally gets rid of his invention.
Finally, Jaccottet creates his masters for the learning they could provide to him: in Jaccottet's unique story, the character of the master fails, allowing the poet to take his distance from assumptions related with the romantic vision of creation; then, a "good master" whose agony is described by poems becomes a model whose wisdom is inseparable from a kind of ignorance.
The presence of the master generates a story elaborated from the writings of these writers: the development of their poetic requires not only the creation of a master figure, but also its removal. Ultimately, the maitre a ecrire is not only one who induces writing in a unique way, but also the one which should be written in order to succeed.
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Davies-Browne, Bankole P. "The significance of parallels between the 'Testament of Solomon' and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era) and the New Testament." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2685.
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The TSol is a Christian composition of late antiquity which narrates the story about how King Solomon built the Temple of God with the aid of demons he subjugated. Comparative analysis between the TSol and Jewish literature of late antiquity (between the closing centuries BCE and the Talmudic era), and the New Testament is primarily to establish any literary dependence and explore the nature of contact between the TSol and these materials; and also to isolate Jewish elements in the TSol. The Jewish materials discussed are the Hebrew Bible, the LXX, Tobit, Wisdom of Solomon, Pseudo-Philo, certain Qumran documents (11 PsApa and the Copper scroll), Josephus' Jewish Antiquities, Ecclesiastes, Proverbs, Song of Songs, rabbinic literature, and certain Aramaic incantation texts. My research has shown that parallels do exist between the TSol, the Jewish literature discussed and the New Testament. The parallels between the TSol and the aforementioned literature are twofold: verbal and conceptual. Verbal parallels occur in the form of technical terminology; quotations, allusions and echoes. The second type of parallels appears in the form of motifs, themes, structural elements and ideas. These parallels seem to dominate in my analysis. There is no need to explain the parallels between the TSol and the literature discussed in terms of literary dependence. I have attempted to demonstrate that these parallels in most of the literature are indicative of indirect influence through shared use of the biblical tradition: motifs, stories and themes regarding King Solomon; a common fund of oral tradition(s) regarding Solomon's magical power over demonic world; shared literary language, milieu, and cultural conventions. Moreover, the author of the TSol seems to have recycled Jewish materials pertaining to Solomon and related motifs in his work. Apart from the New Testament, the best case for a direct influence of a Jewish work on the TSol is Tobit.
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Hoedekie, Nelson G. U. (Nelson Gustaaf Urbain). "Naar analogie van schaduwen aan de wand : een wijsgerige interpretatie van 'de schaduw als kunstwerk' aan de hand van Plato's grotvergelijking." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53511.
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Thesis (MPhil)--University of Stellenbosch, 2003.ENGLISH ABSTRACT: In this thesis, 'shadow' is investigated as an object of thought and (analogically connected to this) of perception. This dialectical process is structured through means of a series of experiments and Plato's allegory of the cave, which is interpreted as a process directed towards selfconciousness. This process is further explained through thinkers such as, Blumenberg, Heidegger, Levinas en Voegelin. The purpose of this study is to break with the self-evident way in which 'shadow' is 'normally' treated and to bring back about a sense of astonishment for it.
AFRIKAANSE OPSOMMING: In hierdie tesis word die 'skaduwee' as waarnemingsobjek en (analogies verwant daaraan) as denkobjek ondersoek. Hierdie dialektiese proses word gestruktureerd met behulp van 'n aantal eksperimente en Plato se grotgelykenis, wat geinterpreteer word as programmaties van die proses van selfbewuswording. Hierdie proses word verder toegelig aan die hand van denkers soos Blumenberg, Heidegger, Levinas en Voegelin. Die doel van die ondersoek is om die vanselfsprekendheid waarmee daar met die fenomeen van die skaduwee omgegaan word te deurbreek en weer verwondering daarvoor op te roep.
NEDERLANDSTALIGE SAMENVATTING: In deze thesis wordt de 'schaduw' als waarnemingsobject en (analogisch verwant daaraan) als denkobject onderzocht. Dit dialectische proces wordt gestructureerd met behulp van een aantal experimenten en Plato's grotvergelijking, die geïnterpreteerd worden als een proces gericht op zeltbewustwording. Dit proces wordt verder toegelicht aan de hand van denkers zoals, Blumenberg, Heidegger, Levinas en Voegelin. Het doel van het onderzoek is om de vanzelfsprekendheid waarmee met het fenomeen van de 'schaduw' omgegaan wordt, te doorbreken en er opnieuw verwondering voor op te roepen.
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Fisher, Susan Rosa. "A genre for our times: the Menippean satires of Russell Hoban and Murakami Haruki." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25047.pdf.
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Vrba, Marya. "The literary dream in German Central Europe, 1900-1925 : a selective study of the writings of Kafka, Kubin, Meyrink, Musil and Schnitzler." Thesis, Swansea University, 2011. https://cronfa.swan.ac.uk/Record/cronfa42396.
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This thesis examines the literary dream in selected works by Kafka, Kubin, Meyrink, Musil and Schnitzler, with a particular focus on the redefinition of subjectivity through dreamlife. The introductory chapter contextualises these case studies in the broader field of oneirocriticism, emphasising the dream's ancient role as fixtional template and its specific significance in the destabilised environment of German Central Europe during the early twentieth century. Alfred Kubin's Die andere Seite (1909), which uses the 'other side' as metaphor for both oneiric and artistic experience, reveals the inherent dualism of the literary dream and its close relationship with creativity. In Robert Musil's Die Verwirrungen des Zdglings Tdrlefi (1906), the protagonist serves as the model for a new type of self-determining subject who draws on the knowledge of dreams and irrationality. Franz Kafka's texts reveal techniques for integrating the dream into fictional worlds that are already dreamlike through the prevalence of (literalised) metaphor and free association. Gustav Meyrink, in Der Golem (1915), shares Kafka's interest in concretised metaphor, but also explores the dream's associations with occult practices, used as a defence against the threatening claims of science. Finally, Arthur Schnitzler's literary dreams offer a direct confrontation with psychoanalysis and a dismantling of nineteenth-century ideals of gender and bourgeois love. Overall, it is argued that the literary dreams by these authors hold varied responses to fragmentation of the Ich in the face of psychological 'vivisection', theories of relativity, and the collapse of old social orders. The dream, as a nightly 'psychosis', crystallised the pervasive fears of self-loss during this period; however, in its perennial role as micro-narrative, it also provided a site for re-construction of the subject. The incorporation of dreams in fictional lives served as a metonymical guide for the integration of un- and subconscious experience overall.
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Selby, Don. "Bridging the gap? : a critical reading of Bhabha, Said and Spivak's postcolonial positions." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0001/MQ43947.pdf.
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