Teses / dissertações: "Hermeneutics"

1

Park, Haengun. "Theological anthropology for theological hermeneutics the hermeneutical function of sanctification /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1597.

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Leslie, Benjamin C. "Trinitarian hermeneutics : the hermeneutical significance of Karl Barth's doctrine of the Trinity /". New York ; Berne : P. Lang, 1991. http://catalogue.bnf.fr/ark:/12148/cb35599889r.

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Baracco, Alberto. "Phenomenological hermeneutics of film philosophical thinking : a hermeneutic method for film world interpretation". Thesis, Kingston University, 2016. http://eprints.kingston.ac.uk/37321/.

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Over the past few decades, the relationship between film and philosophy has been an object of an intense debate among film scholars, revitalizing some basic theoretical questions about cinematic representations and their meanings. As a result of this debate, many recent works in film philosophy, adopting the approach identified with the term 'Film as Philosophy' (FaP), have considered film as capable of its own philosophical thought. from this specific research perspective, the thesis proposed a new methodological strategy in maintaining FaP. The main aim of this thesis is to develop a hermeneutic method for the interpretation of film philosophical thinking. Starting from the fundamental relationship between film and filmgoer, the proposed method is founded on the concept of the film world. This concept is particularly effective because it identifies the film both as a world to be percieved, which emotionally involved the filmgoer, and as a world to be interpreted, which calls for a philosophical enquiry into its meanings. Moving from the theoretical perspective of phenomenological hermeneutics, combining Merleau-Ponty's and Ricoeur's philosophies, and reconsidering Goodman's theory of worldmaking, the film world becomes the hermeneutic horizon from which film philosophical thought can emerge. The definition of the method proceeds via a detailed examination of Ricoeur's philosophical thought, especially with regard to his hermeneutics of text and logic hermeneutics. Ricoeur's hermeneutic methodology has the potential to provide a valuable resource for film studies by inviting scholars to consider film interpretation in terms of film world hermeneutics, but only on the condition that an open and self-critical dialogue with different perspectives is part of the interpretive process.

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Wright, Peter Matthews Ernst Carl W. "Modern Qur'anic hermeneutics". Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2008. http://dc.lib.unc.edu/u?/etd,1591.

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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2008.
Title from electronic title page (viewed Sep. 16, 2008). "... in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.

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5

Botz, Thorsten. "Hermeneutics, play, style". Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385410.

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Finlay, Hueston Edward. "Schleiermacher's veiled hermeneutics". Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287893.

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Bennett, Gabriel. "Hermeneutics of Limbo". VCU Scholars Compass, 2005. http://scholarscompass.vcu.edu/etd_retro/95.

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This thesis is an investigation into some of the influences, reasons, concepts and processes in my sculptural practice. Referencing the use of absurdity, pseudoscience, mythological instrumentality, and normal consumer logic, it is a questioning into what type of cultural production is viable within a contemporary art context.

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Bohorquez, Carlos Eduardo. "Paul Ricoeur's Hermeneutic Detours and Distanciations: A Study of the Hermeneutics of Hans-Georg Gadamer and Paul Ricoeur". Thesis, Boston College, 2010. http://hdl.handle.net/2345/1389.

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Thesis advisor: David M. Rasmussen
Hans-Georg Gadamer and Paul Ricoeur have each proposed remarkably similar hermeneutic approaches to the interpretation of texts. They both approach hermeneutics starting from particular insights in Husserl's and Heidegger's respective phenomenologies. They both are wary of the claims of the need for objectivity to provide adequate interpretations of texts. They both turn to Plato and Aristotle to provide models and insights for the interpretation of texts. Gadamer and Ricoeur both devote considerable attention to the critique of prior significant figures in hermeneutics. They both utilize and exploit the difference between the structures and elements of a language and the actual use and expressions made in that language for the purpose of explaining how meaning is created. For all their similarities, there are differences between the hermeneutic approaches and theories of Gadamer and Ricoeur. One significant difference between the two is the attitude that each thinker takes toward tradition or dogma. Gadamer approaches prior interpretive contexts, i.e., tradition, in a manner that privileges their capacity to provide viewpoints to adequately and effectively interpret texts. Ricoeur, on the other hand, eyes tradition more critically. His research into many of the human sciences and their methodological and philosophical foundations leads to a greater awareness and acceptance of the possible deceptive and misleading capacities of tradition. This difference in attitude toward tradition expresses itself clearly in another difference between the two thinkers. Gadamer, unlike Ricoeur, is unwilling to accept the inclusion of methodologies and insights of the human sciences within the purview of hermeneutics. Gadamer argues that such an inclusion would be anathema to the hermeneutic and philosophical project. Ricoeur, on the other hand, argues that the inclusion of these insights leads to a broadening of hermeneutic resources and to the continued relevance of hermeneutics to the philosophical project. The inclusion of the insights of the human sciences within hermeneutics also points to another significant difference between Gadamer and Ricoeur. Ricoeur argues that the determination of the meaning of a text must always be achieved through a detour to a viewpoint that lies outside the text. There must be some distance between the text and interpreter if the interpreter is to provide an adequate interpretation. Ricoeur recognizes that this demand would seem to place him in the camp of those hermeneutists who demand objectivity for acceptable interpretation. Ricoeur provides a convincing defense against this charge. Gadamer, on the other hand, argues that any move outside of that of the text serves to impose an interpretation upon it that is not sensitive or authentic to it. For Gadamer, recourse to an interpretive viewpoint outside of the text is merely a capitulation to the methodologies of control and domination of positivism and scientism. In this dissertation I explore the similarities and differences among the theories of Gadamer and Ricoeur. I explore the similarities and differences that some commentators of Gadamer and Ricoeur have found. I provide a detailed examination of Gadamer's pivotal work Truth and Method. I consider Gadamer's assessments of prior hermeneutical figures, like Schleiermacher and Dilthey, and Gadamer's proposals for an alternative approach to hermeneutical interpretation. I also examine two of Ricoeur's significant works: The Conflict of Interpretations and Time and Narrative. In a short, but dense, article Ricoeur speaks directly to what he perceives to be the difference between his work and that of Gadamer and Habermas. Through the analysis of these three works, I hope to demonstrate how Ricoeur's hermeneutical theory is both similar to and different from Gadamer's. I argue that Ricoeur's hermeneutics provides resources to address some of the weaknesses present in Gadamer's thought, particularly Gadamer's assessment of the reliability of tradition for the interpretation of texts
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy

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FERREIRA, ADRIANA MARIA RIBEIRO GIL. "HERMENEUTICS AND EDUCATION: APPROXIMATIONS". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17631@1.

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O presente trabalho se situa no campo da filosofia da educação e tem como tema norteador as contribuições que o pensamento hermenêutico pode oferecer para os debates na área da pedagogia, em especial na reflexão sobre os processos de aprendizagem e de formação humana. Desta forma, nosso objetivo está em apresentar de que forma esta corrente de pensamento nos trás uma perspectiva crítica com relação às teorias de caráter universalista, surgidas na Modernidade, de modo que possamos problematizar noções fundamentais como a de subjetividade e a de racionalidade. Concluímos, a partir de nossos estudos, que a hermenêutica representa não apenas uma alternativa, mas sim uma virada na compreensão dos processos educativos, uma vez que ela coloca em xeque pressupostos fundamentais, intrínsecos as idéias de sujeito e racionalidade. Neste trabalho também procuramos refletir sobre as contribuições que o pensamento hermenêutico pode trazer no que tange à busca por narrativas não hegemônicas na educação, de tal maneira que tenhamos em vista uma maior compreensão da pluralidade discursiva presente nos processos de aprendizado.
The present work is situated in the field of philosophy of education and has got as its guiding theme the contributions that hermeneutics can provide for the debates in the area of pedagogy, especially in the reflection on learning processes and human formation. From this point on, we try to show how this current of thought can offer a critical perspective concerning those Universalist theories, which appear in Modernity, so that we can put in question fundamental notions such as subjectivity and rationality. Hence, we try to make clear in which way hermeneutics represents not just an alternative, but also a turning point in the understanding of educational processes, for it puts in check fundamental presuppositions, which are intrinsic to the ideas of subjectivity and rationality. In our work, we also try to think about the contributions that hermeneutics can bring to the search for non-hegemonic narratives in education, so that we can have in view a wider understanding of the plurality of discourses involved in learning processes.

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Sufrin, Claire Emily. "Martin buber's biblical hermeneutics /". May be available electronically:, 2008. http://proquest.umi.com/login?COPT=REJTPTU1MTUmSU5UPTAmVkVSPTI=&clientId=12498.

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Utsler, David. "Hermeneutics, Environments, and Justice". Thesis, University of North Texas, 2019. https://digital.library.unt.edu/ark:/67531/metadc1538781/.

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Recent years have seen a growing interest in and the publication of more formal scholarship on philosophical hermeneutics and environmental philosophy--i.e. environmental hermeneutics. Grasping how a human understanding of environments is variously mediated and how different levels of meaning can be unconcealed permits deeper ways of looking at environmental ethics and human practices with regard to environments. Beyond supposed simple facts about environments to which humans supposedly rationally respond, environmental hermeneutics uncovers ways in which encounters with environments become meaningful. How we understand and, therefore, choose to act depends not so much on simple facts, but what those facts mean to our lives. Therefore, this dissertation explores three paths. The first is to justify the idea of an environmental hermeneutics with the hermeneutic tradition itself and what environmental hermeneutics is specifically. The second is to demonstrate the benefit of addressing environmental hermeneutics to environmental philosophy. I do this in this dissertation with regard to the debate between anthropocentrism and non-anthropocentrism, a debate which plays a central role in questions of environmental philosophy and ethics. Thirdly, I turn to environmental justice studies where I contend there are complementarities between hermeneutics and environmental justice. From this reality, environmental justice and activism benefit from exploring environmental justice more deeply in light of philosophical hermeneutics. This dissertation is oriented toward a continuing dialogical relation between philosophical hermeneutics and environments insofar as environments are meaningful.

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12

Breitling, Andris. "Möglichkeitsdichtung - Wirklichkeitssinn Paul Ricœurs hermeneutisches Denken der Geschichte /". München : Wilhelm Fink, 2007. http://catalog.hathitrust.org/api/volumes/oclc/85842274.html.

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Paddison, Angus Alexander. "Theological hermeneutics and 1 Thessalonians". Thesis, University of Glasgow, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.288438.

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BATISTA, GUSTAVO SILVANO. "HERMENEUTICS AND PRAXIS IN GADAMER". PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2007. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=9818@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A reivindicação que Gadamer faz de um caráter prático para a hermenêutica filosófica se deve, em grande parte, a uma releitura da filosofia prática de Aristóteles - tendo como principal referência o livro VI da Ética a Nicômaco - fortemente influenciada pela leitura ontológica proposta por Martin Heidegger. A retomada das noções aristotélicas, principalmente, de práxis e phronesis, oferece a Gadamer a possibilidade de realçar uma implicação ético-política no cerne da questão da compreensão. Esta última passará a ser pensada nos termos da interpretaçãoaplicação que ocorre no âmbito da vida prática, onde toda compreensão encontra-se operante enquanto dimensão fundamental de todo lidar com as coisas. Por essa razão, a relação entre hermenêutica e práxis abre um âmbito de reflexão e discussão que tem como principal objetivo um engajamento em defesa da razão prática, em detrimento da consideração de que toda racionalidade deve se apresentar, fundamentalmente, como lógico-científica. Deste modo, visamos com este trabalho refletir sobre a questão da práxis tal como pensada por Gadamer, apontando para uma pretensão filosófica fundamental: a defesa de uma universalidade para sua ontologia da compreensão. Para Gadamer, pensar uma hermenêutica filosófica é pensar a experiência universal de compreensão mútua que é inseparável do acontecer da vida em comum. É este o âmbito, a um só tempo, compreensivo e prático da sua hermenêutica filosófica.
Gadamer s claim of a practical character involved in philosophical hermeneutics is based, to a large extent, on a rereading of Aristotle s practical philosophy - having as a main reference, the sixth book of the Nicomachean Ethics - strongly influenced by Heidegger s ontological reading of Aristotle. The reappropriation of Aristotelian concepts, mainly, of praxis and phronesis, offers the possibility of bringing to light the existence of an ethical-political implication within the center of the question of understanding. Such a question turns to be thought in terms of the happening of interpretation-application that takes place in the scope of practical life where all understanding finds itself already operative in the commerce with things in general. In this way, the relation between hermeneutics and praxis opens a scope of reflection and discussion that has, as a main objective, an engagement in favor of practical reason, in contrast with logical-scientific arguments. In this way, our aim in this work is to approach the question of praxis such as thought by Gadamer, in the light of a basic philosophical aim: his claim of universality to his ontology of understanding. For Gadamer, the thought of philosophical hermeneutics is the thought of the universal experience of mutual understanding that is inseparable from the happening of communitarian life. Such a realm is, the comprehensive as well as practical one of his philosophical hermeneutics.

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Watson, Derrick L. "Poietic hermeneutics : making local paths". Thesis, University of Chester, 2017. http://hdl.handle.net/10034/620601.

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This thesis argues for poietic hermeneutics as a work of gathering and re-siting which intervenes in the local material-discursive site. This is an interruptive tactic of the local church, seeking the flourishing of here through transitory, non-hegemonic acts of re-making. In developing this tactic I draw a critique of a practical theology discourse which, I argue, masks acts of making, with a consequent loss of attentiveness to materiality and a normative commitment to the development of practices internal to the church and the practitioner.

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Warren, Timothy S. "Rhetorical strategies for biblical hermeneutics /". The Ohio State University, 1987. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487586889186601.

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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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Whittemore, Martin P. "The hermeneutics of airphoto interpretation". Thesis, This resource online, 1996. http://scholar.lib.vt.edu/theses/available/etd-08222008-063134/.

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Paddison, Angus. "Theological hermeneutics and I Thessalonians /". Cambridge : Cambridge university press, 2005. http://catalogue.bnf.fr/ark:/12148/cb400159905.

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Black, Crofton. "Pico's "Heptaplus" and biblical hermeneutics /". Leiden : Brill, 2006. http://catalogue.bnf.fr/ark:/12148/cb40987335v.

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Pretorius, Helgard Meyer. "Theology at the limit? : an investigation of Richard Kearney’s philosophical hermeneutics in search of a responsible theological hermeneutic". Thesis, Stellenbosch : Stellenbosch University, 2015. http://hdl.handle.net/10019.1/96664.

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Thesis (MTh)--Stellenbosch University, 2015.
ENGLISH ABSTRACT: Is theology at the limit possible? This study explores the question of the limits and possibilities of doing theology “at the limit” through the hermeneutic philosophy of Richard Kearney, author of the trilogy, “Philosophy at the Limit.” It tries to understand Kearney’s attempt to think at the limit through three focal points. Each focal point illuminates a different aspect of his thought and sheds light on the dialogical detours through which Kearney’s own position takes shape. Chapter One, Facing the Limit: Kearney’s phenomenological-existential heritage, investigates how Kearney’s phenomenological heritage, inaugurated by Edmund Husserl and developed by Martin Heidegger, facilitates a decisive turn to “face the limit.” In doing so, it gives an account of how Kearney appropriates some of the tradition’s central insights in his own thought. These include: a high regard for human freedom and responsibility, a privileged appreciation for possibility over actuality, and a desire to situate philosophical reflection in the life world of human existence as a “being interpreted.” Following this, the discussion extends to Kearney’s phenomenological account of the persona to reveal how he extends a logic of relatedness, thus stretching phenomenology to confront its own limits. The result is a more personal, embodied and relational sense of what it means to “face” the limit. Chapter Two, Transfiguring at the Limit: Kearney’s hermeneutic imagination, shows how phenomenology undergoes a decisive transformation via the work of Paul Ricoeur to become a hermeneutic phenomenology. It explores how Ricoeur’s work informed Kearney’s “hermeneutic imagination” which can be understood as a proposal for rediscovering and reviving the creative potential of the human imagination – at the limit – as fragile, fallible, finite beings, “resolving to recover, in spite of the odds, the yes in the sorrow of the finite” (Kearney, 2003a: 231). This is done in three parts: the first of these (Transfiguring Imagination) offers a reflection of Kearney’s hermeneutic approach to human creativity at the linguistic level of symbol, metaphor and narrative, while the second (Transfiguring the Social Imaginary) situates this creative capacity, and its tendency to serve ideological interests, in the world of culture and politics. The third part (Transfiguring God) explores how Kearney’s hermeneutic imagination interprets the sacred by retracing his readings of a number of biblical texts (for e.g. Exodus 3; Luke 9; Mark 10). Chapter Three, The Limit as Threshold? The stranger and Kearney’s diacritical hermeneutics, narrows the focus somewhat to consider how Kearney’s hermeneutic imagination deals with the challenges posed by alterity or strangeness and more specifically how this manifests in our dealings with strangers in interpersonal and broader political contexts. It reflects on Kearney’s engagement with other continental philosophical accounts of the stranger (Levinas, Derrida, Kristeva) and presents his own diacritical hermeneutic response as a way of becoming more hospitable to strangers and more capable of critical (self)discernment. Thus, Kearney steers a way between transcendent and immanent extremes to transfigure the limit into a threshold where strangers may be encountered. Finally, the concluding chapter sketches a number of hermeneutic lines, internally, between the various focal points and then externally, to the question of theology at the limit. It enters the dialogue about the basic options, conditions and tasks of a theology at the limit, by rephrasing the question in a more personal key: who is a theologian at the limit? Drawing from the preceding discussions a description of a “theologian at the limit” is then tendered in three complementary images: the theologian i) as a dialogical, yet critically involved interpreter, ii) as a translator serving authentic encounters at the threshold, and iii) as a poet who “gently shifts the potency” of God-talk “from the propositional to the imaginal” (Keller, 2004: 890) – serving greater nuance, mystery, freedom and responsibility, catholicity and “the other”.
AFRIKAANSE OPSOMMING: Kan ’n mens van teologie op die grens praat? In Theology at the Limit? word die moontlikhede en grense van ’n teologie “op die grens” ondersoek deur middel van die hermeneutiese filosofie van Richard Kearney, outeur van die trilogie, “Philosophy at the Limit.” Dit verstaan Kearney se poging tot “filosofie op die grens” met behulp van drie hermeneutiese sleutels. Elkeen van hierdie sleutels werp lig op ’n aspek van Kearney se denke en elkeen breek ’n ander gesprek oop waardeur Kearney se eie posisie tot stand kom. Hoofstuk Een, Facing the Limit: Kearney’s phenomenological-existential heritage, ondersoek Kearney se fenomenologies-eksistensiële erfenis soos dit deur Edmund Husserl tot stand gekom het en deur Martin Heidegger verder ontwikkel en verdiep is. Dit argumenteer dat Kearney se omgang met hiérdie fenomenologiese tradisie ’n toetrede van die grens fasiliteer. Sodoende wend Kearney ook van die tradisie se kern insigte in sy eie denke aan – insigte soos: ’n hoe agting vir menslike vryheid en verantwoordelikheid, ’n besonderse waardering vir die moontlike bo die werklike en ’n soeke na filosofiese nadenke binne die menslike bestaanswereld. Maar Kearney onthul ook die grense van die fenomenologiese tradisie self deur ’n logika van “in-verhouding-wees” te bevorder en deur sodoende “die grens” in meer persoonlike, beliggaamde en relasionele terme te omskryf. Hoofstuk Twee, Transfiguring at the Limit: Kearney’s hermeneutic imagination, voer die argument verder deur aan te toon hoe fenomenologie deur die denke van Paul Ricoeur ’n gedaanteverwisseling ondergaan om as ’n hermeneutiese fenomenologie na vore te tree. Dit verken die reuse invloed van Ricoeur op Kearney se sogenaamde “hermeneutiese verbeelding.” Laasgenoemde kan gesien word as ’n voorstel vir die herontdekking and oplewing van die mens se potensiaal tot kreatiwiteit – op die grens – juis ás weerlose, feilbare, nietige wesens wat verlang, soek en uitsien na ’n “ja” in die hartseer van die eindigheid (Kearney, 2003a: 231). Hierdie verkenning word in drie dele bewerkstellig: Eers, deur ’n refleksie op Kearney se hermeneutiese benadering tot menslike verbeelding op die semantiese vlak van simboliek, metafoor en narratief (Transfiguring Imagination). Tweedens word aangetoon hoe Kearney die menslike verbeeldingskrag vanuit ’n kulturele en politieke oogpunt benader om sodoende ook die neiging tot ideologiese misbruike te ontmasker (Transfiguring the Social Imaginary). Laastens, word ’n oorsig gebied van hoe Kearney se hermeneutiese verbeelding die heilige in ’n aantal Bybelse geskrifte interpreteer (soos byvoorbeeld, Eksodus 3; Lukas 9 en Markus 10). Hoofstuk Drie, Transfiguring at the Limit: Kearney’s hermeneutic imagination, le die klem op hoe Kearney se hermeneutiese verbeelding omgaan met die filosofiese (asook maatskaplike en politieke) uitdagings wat deur “die vreemde,” “die ander” of “die vreemdeling” opgeroep word. Dit reflekteer op Kearney se debatte met ander kontinentale benaderings tot die kwessie (soos die van Levinas, Derrida en Kristeva), om uiteindelik by sy eie bydrae tot die debat uit te kom, by name: ’n dia-kritiese hermeneutiek wat gasvryheid aan die vreemdeling én ’n vermoe tot kritiese (self)onderskeiding bevorder. Uiteindelik baan Kearney ’n middelweg tussen transendente en immanente ekstreme om absolute én skynbare grense as ’n drempel te herontdek – ’n drempel waarby vreemdelinge mekaar mag en kan ontmoet. Ten slotte word ’n aantal hermeneutiese lyne geskets, eers na binne, om die verskeie sleutels met mekaar te verbind en dan na buite, met die oog op die openingsvraag na die moontlikheid van ’n teologie op die grens. Om die dialoog te betree oor die basiese opsies, kondisies en take van ’n teologie op die grens, word die vraag op die volgende, persoonlike manier nuut gestel: wié is ’n teoloog op die grens? In reaksie hierop word ’n voorstel in drie komplementêre beelde aangebied wat elkeen op sy beurt inspirasie trek van die voorgaande gesprekke: die teoloog i) as ’n dialogiese, dog krities-betrokke hermeneut; ii) as ’n vertaler wat – oor die drempel heen – in diens staan van egte ontmoetings tussen vreemdelinge; en iii) as ’n digter wat versigtig die klem van ons God-spraak aanpas om reg te laat geskied aan die rol van die verbeelding, om sodoende ook beter in diens te staan van fyner nuanse, misterie, vryheid en verantwoordelikheid, katolisiteit en “die ander”.

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Madoc-Jones, Geoffrey. "Hermeneutics, poetics and language arts education". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape7/PQDD_0023/NQ51895.pdf.

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Lancaster, Irene. "Abraham ibn Ezra : hermeneutics and Torah". Thesis, Lancaster University, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306911.

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Harper-Scott, J. P. E. "Elgar's musical language : analysis, hermeneutics, humanity". Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.402979.

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Ettenhuber, Katrin Christina. "John Donne and early modern hermeneutics". Thesis, University of Cambridge, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.614934.

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Lo, W. "Ezekiel in Revelation : literary and hermeneutics". Thesis, University of Edinburgh, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.653989.

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Concerning John's use of the OT in Revelation, recent scholarship has observed that in terms of closeness, the book of Ezekiel, among many other OT books, enjoys a particular status. For, not only have its many materials been adopted in Revelation, but the order of these materials appearing in the two books is, by and large, the same. These features, then, suggest that Revelation is literarily dependent on Ezekiel. Specifically, the four cases examined in this thesis are, (1) The comparison of Ezekiel's use of Eden tradition (Gen 1-3) in Ezekiel 28:11-19 with John's use of Ezekiel's oracle against the nation Tyre (Ezek 26-28) in Revelation 18; (2) The comparison of Ezekiel's use of the foe-from-the-north tradition in Ezekiel 38-39 with John's use of Gog oracle (Ezek 38-39) in Revelation 19-20. (3) The comparison of Ezekiel's use of the model of battle camp (Num 2-3) in Ezekiel 48: 30-35 with John's use of the prophet's restoration programme (Ezek 40-48) in Revelation 21; and (4) The comparison of Ezekiel's use of Eden tradition (Gen 2-3) in Ezekiel 47:1-12 with John's use of this river-of-life tradition (Ezek 47:1-12) in Revelation 22. These four case studies show that though various interpretative principles have been involved in Ezekiel's use of his sources, these principles have been followed by John in his use of Ezekielian materials. This observation then leads us to the following conclusions: John, as the follower and witness of Jesus Christ (Rev 1:2, 9), is, in terms of hermeneutics, a true heir of the prophet Ezekiel. As to the implications of the findings for the understanding of Revelation, the four case studies, in turn, argue for (1) the identification of the great harlot Babylon (Rev 18) as Rome, (2) the Amillennial view for Revelation 20:1-10, (3) the identification of the new Jerusalem (Rev 21) as the New Testament church, and (4) the view taking the river of life (Rev 22) as the symbol for salvation.

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27

Cotton, Richard Alan. "A critique of contemporary missionary hermeneutics". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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28

Dorman, Theodore Martin. "The hermeneutics of Oscar Cullman [sic] /". San Francisco (Calif.) : Mellen research university press, 1991. http://catalogue.bnf.fr/ark:/12148/cb356893195.

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29

Torell, Alexander. "Historik and Hermeneutics : The Heidelberg Lectures". Thesis, Mittuniversitetet, Avdelningen för humaniora, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:miun:diva-21361.

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In Heidelberg 1985 the historian Reinhart Koselleck gave a lecture with the title “Hermeneutik und Historik”to the occasion of the birthday of the philosopher Hans-Georg Gadamer. In response to this Gadamer answered with a lecture entitled Historik und Sprache – eine Antwort”. The purpose of this paper is to analyse these two lectures, compare them to each other, and discuss the importance of their historical context. In Koselleck’s lecture he develops his own notion of a “Historik”, that is, a form of historiology or meta-history. With his Historik he does not aim to study empirical history itself, but instead the conditions of possible histories. He locates what he considers the most central of these conditions in a number of historically transcendental categories that together make up five oppositional pairs. The five pairs are the following: 1: the possibility of killing and the inevitability of dying; 2: friend and enemy; 3: inner and outer; 4: parent and child; 5: Master and subordinate. He does not view these as the only factors that generate history, but he does see them as categories that have always been very present in the histories that we know and also always must be taken into account when studying the conditions for future histories.

Godkännandedatum 2014-01-27

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30

Slakey, Mark. "Calvin's hermeneutics in the American Renaissance". Thesis, Bangor University, 2001. https://research.bangor.ac.uk/portal/en/theses/calvins-hermeneutics-in-the-american-renaissance(08fc0c82-19b4-4b77-bd93-5a13be8b1c33).html.

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This thesis traces the development of Calvinist hermeneutic practices and their implications for social order as they relate to the writings of Ralph Waldo Emerson and Nathaniel Hawthorne. The tension in Calvinist reform between its liberating, individualistic piety and its strict, pure social order carried over into hermeneutic practice, resulting in three distinct hermeneutic traditions: the dogmatism upheld by the ecclesiastical and political elite; the subjective dogmatism of "inspired" radicals; and an open hermeneutics which emphasized receptivity to new meaning but recognized the importance of community and community of meaning and aspired to a progressive harmony of ideas. Through Puritan covenant theology, Calvinist dogmatism was transformed into American nationalism, a mode of thought with protean powers of co-opting dissent. Calvinist subjective dogmatism influenced American radicalism through Puritan antinomians. While Calvin's open hermeneutics had some influence on the Puritans, it was especially important in the writing of Emerson and Hawthorne, who were especially influenced by its development in the work of seventeenth-century English divines and of Samuel Taylor Coleridge. This development, paralleled in American thinkers such as Edwards, divorced dogmatic, traditional "Calvinism" from the Calvin who inspired personal experience and symbolic knowledge. In response to the authoritarian dogmatism of American nationalism, both Emerson and Hawthorne turned to the Calvinist tradition of openness to new meaning. For Emerson, this meant a continual quest for authenticity and the consequent rejection of comforting structures and habitual modes of thought. Such hermeneutics led Emerson toward relativism and pragmatism. Hawthorne too recognized in the dominant ideology a threat to the integrity of the individual, as evidenced in his early "rites of passage" stories. In The Scarlet Letter, Hawthorne suggested the need for community as a support of meaning and a foundation for the individual in a process of long-term change.

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31

Kueh, Richard Ian. "Reception history and the hermeneutics of Wirkungsgeschichte : critiquing the use of Gadamerian hermeneutics in biblical reception history". Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607800.

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32

Knott, Richard O. "Bridging the chasm the philosophical hermeneutic of Origen and its validity in the present hermeneutical debate /". Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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33

Laughton, Lance Craig. "The hermeneutic of the author of Hebrews as manifest in the introductory formulae and its implications for modern hermeneutics". Pretoria : [s.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-05222007-135507/.

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34

Andrews, James A. "Hermeneutics and the church : in dialogue with Augustine". Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources. Restricted: no access until July, 1, 2014, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=53373.

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35

Shields, James Mark. "Critical Buddhism : a Buddhist hermeneutics of practice". Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=102172.

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This study critically analyzes Critical Buddhism (hihan bukkyo ; hereafter: CB) as a philosophical and a religious movement; it investigates the specific basis of CB, particularly the philosophical categories of critica and topica, vis-a-vis contemporary theories of knowledge and ethics, in order to re-situate CB within modern Japanese and Buddhist thought as well as in relation to current trends in contemporary Western thought.
This study is made up of seven chapters, including the introduction and the conclusion. The introduction provides the religious and philosophical context as well as the motivations and intentions of the study. Chapter 2 with the title "Eye of the Storm: Historical and Political Context" is largely explanatory. After a brief analysis of violence, warfare and social discrimination within Buddhism and specifically Japanese traditions, some important background to the context in which Critical Buddhism arose is recalled. In addition, the development of so-called Imperial Way Zen (kodozen )---which represents in many respects the culmination of the 'false' Buddhism the Critical Buddhists attack---is examined. The following chapter on the roots of topica analyses a number of the larger epistemological and ethical issues raised by CB, in an attempt to reinterpret both 'criticalism' and 'topicalism' with reference to four key motifs in Zen tradition: experience (jikishi-ninshin: "directly pointing to the human mind [in order to realize the Buddha-nature]" [B.]); tradition (kyoge-betsuden: "an independent transmission apart from written scriptures" [M. 6, 28]); language (furyu-moji or furyu-monji: "not relying on words and letters" [M. 6]); and enlightenment (kensho jobutsu: "awakening to one's original Nature [and thus becoming a Buddha]" [Dan. 29]). Here and in Chapter 4, on "New Buddhisms: Problems in Modern Zen Thought," the CB argument against the many sources of topical thinking is outlined, paying particular attention to question of 'pure experience' (junsui keiken) developed by Nishida Kitaro and the Kyoto School. Chapter 5 on "Criticism as Anamnesis: Dempo/Dampo" develops the positive side of the CB case, i.e., a truly 'critical' Buddhism, with respect to the place of historical consciousness and the weight of tradition. Chapter 6, "Radical Contingency and Compassion," develops the theme of radical contingency, based on the core Buddhist doctrine of pratitya-samutpada (Jp. engi) as the basis for an effective Critical Buddhist epistemological and ethical strategy. The conclusion elaborates a paradigm for comparative scholarship that integrates the insights of Western philosophical hermeneutics, pragmatism, CB, and so-called 'Buddhist theology'. The implications of the Critical Buddhist project on the traditional understanding of the relation between scholarship and religion are examined, and also the reconnection of religious consciousness to social conscience, which CB believes to be the genius of Buddhism and which makes of CB both an unfinished project and an ongoing challenge.

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36

Cristian, Alin. "Perspectives on Ricoeur's early hermeneutics of subjectivity". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61099.

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In this thesis I examine the initial stage of Paul Ricoeur's hermeneutics of the "I am," focusing particularly on the question of method.
In Chapter 1 I analyze how psychoanalysis opens a space for Ricoeur's hermeneutics of "I am" by redirecting doubt towards the origins of meaning. I will try to show that the premises of this hermeneutics--the analogy between subjective manifestations and texts--preclude strong methodological commitments.
The Second Chapter focuses on the main argument Ricoeur makes in favor of method. His attempt to set in motion a dialectic between phenomenology of subjectivity and structuralism will be questioned with respect to the power this dialectic has to capture the "I" as the generative moment of the interpreted series of subjective manifestations.
Finally, with the analysis of Heidegger in Chapter 3, it will become apparent that the very framework of discussion in terms of subject-object, structure-event, signifier-signified has to be replaced by an ontological approach and that from this perspective subjectivity is ultimately beyond the grasp of any methodology. (Abstract shortened by UMI.)

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37

Mehta, R. (Rajesh). "Metaphor in Ricoeur's hermeneutics of poetic language". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=61170.

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Ricoeur advances a theory of metaphor as discourse. The notion of metaphor as event and as meaning is complicated by the form of written discourse and the distanciation which inscription engenders. By specifying the autonomy of the text in relation to the author's intention, the original audience, and the original context, Ricoeur argues that metaphor refers to its own world. Suggesting that the metaphorical arises from a "seeing-as" which contains a non-verbal element, he contends metaphors indicate a extra-linguistic mode of existence. The possibility of conceptualization lies for Ricoeur, at the core of the dynamism of the metaphorical. It is proposed in this thesis that Ricoeur's defence of the autonomy of speculative discourse is inadequate.

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38

Attfield, Nicholas William James. "Appropriating Bruckner : symphonic reception, hermeneutics, and performance". Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.442607.

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39

Hebbard, Aaron Brent. "Reading Daniel as a theological hermeneutics textbook". Thesis, University of Glasgow, 2005. http://theses.gla.ac.uk/1538/.

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Reading Daniel as a Theological Hermeneutics Textbook is a thesis that sets out to read the book of Daniel as a narrative textbook in the field of theological hermeneutics. Employing such disciplines as historical criticism, literary criticism, narrative theology and hermeneutics, this thesis seeks to maintain an interdisciplinary critical outlook on the book of Daniel. Two particular perspectives come to light in this reading of Daniel, both of which are inherently linked to one another. Firstly, is the perception that the character of Daniel is the paradigm of the good theological hermeneut; theology and hermeneutics are inseparable and converge in the character of Daniel. The reader must recognize in Daniel certain qualities, attitudes, abilities and convictions well worth emulating. Essentially, the reader must aspire to become a ‘Daniel’. Secondly, is the standpoint that the book of Daniel on the whole should be read as a hermeneutics textbook. The reader is led through a series of theories and exercises that are meant to be instilled into his/her theological, intellectual and practical life. Attention to the reader is a constant endeavor throughout this thesis. The concern is primarily with the contemporary reader and his/her community, yet with sensible consideration given to the historical readerly community with which the contemporary reader finds continuity. Greater attention on what the book of Daniel means for the contemporary reader is given than on what the book of Daniel meant in its historical setting. Yet, we must be sensitive to the ‘historical’ reasons (theirs and ours) that demand the acquisition of finely tuned hermeneutic skill. In the end the reader is left with difficult challenges, a sobering awareness of the volatility of the business of hermeneutics, and serious implications for the reader to implement both theologically and hermeneutically.

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40

Nichols, Bridget. "Liturgical hermeneutics : interpreting liturgical rites in performance". Thesis, Durham University, 1994. http://etheses.dur.ac.uk/5953/.

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This thesis applies the resources of philosophical hermeneutics, especially as represented in the work of Paul Ricoeur and Hans-Georg Gadamer, to the project of interpreting liturgy as simultaneously text and performance. The result is a new field, defined as liturgical hermeneutics. The research breaks away from attempts to find objective meaning in liturgy. Through readings of Church of England forms of the eucharist, baptism and burial it argues that meaning happens when worshippers appropriate the promise of the Kingdom of God which liturgical rites propose. Such acts of appropriation occur when worshippers find themselves in a threshold position with respect to the Kingdom. From here, they can make their own the promises enshrined in the biblical tradition and transmitted through liturgical action, by an act of faith. The result is a reconfiguration of the worshipper's subjectivity, or a new mode-of-being-in- the-world, conditioned by his or her claim to citizenship of the Kingdom. The notion of liturgy as a practice raises the questions of intentionality and repeatability in ritual. I have pursued these topics with reference, initially, to J.L. Austin’s theory of speech acts. The deficiencies in Austin's theory, especially as treated by Jacques Derrida, can be shown to address particular instances in liturgy. In the end, it has proved more profitable to use Derrida's own discussion of the written performative in order to demonstrate the way in which liturgical proposals are taken up by their recipients. The techniques of analysis applied in the thesis show that liturgy shares the conventions of secular language. The last chapter extends this recognition to demonstrate that liturgy also has an investment in other concerns of secular life. With special reference to the discourses of ethics and politics, it proposes that liturgy itself is capable of standing as a paradigm for secular cultural practices.

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41

Woods, David. "Hermeneutics, deconstruction and the problem of realism". Thesis, University of Nottingham, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.334295.

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42

Evans, Melissa. "Biblical Hermeneutics and the Power of Story". Digital Commons at Loyola Marymount University and Loyola Law School, 2013. https://digitalcommons.lmu.edu/etd/133.

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43

Cho, Pungyeon. "The speech-act theory in theological hermeneutics". Diss., University of Pretoria, 2017. http://hdl.handle.net/2263/66352.

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This dissertation offers an interdisciplinary analysis of some features of the Speech- Act Theory in biblical hermeneutics. It highlights some of the probable aspects of the studied analysis regarding hermeneutic issues within biblical and theological analysis. The paper shall describe the philosophical interpretation of the examination of the Speech-Act Theory. It will focus on the principles and standards of demarcating the Speech-Acts and allocating the written texts theory. The paper shall also describe the difference between ‘weak’ and ‘strong’ speech acts. The dissertation shall commence by analysing the main concerns about the speech act theory. It will concentrate on the works of Thiselton and Vanhoozer’s works and modifies their works with the aim of highlighting some of the key elements of their hermeneutics. Therefore, the dissertation shall offer the views of Thiselton and Vanhoozer and differentiate their two different views of the Speech-Act Theory in the field of the hermeneutics in search for a third option.
Dissertation (MA)--University of Pretoria, 2017.
Dogmatics and Christian Ethics
MA
Unrestricted

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44

Prall, Werner. "Understanding the patient : the hermeneutics of psychotherapy". Thesis, Middlesex University, 2000. http://eprints.mdx.ac.uk/6444/.

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This dissertation inquires into the problem of understanding as it pertains to the psychotherapeutic situation. It analyses- some of the ways in which the therapist's understanding of the patient has been conceptualised and uses concepts from hermeneutic philosophy in order to suggest possible resolutions to some of the problems identified in the discussion of the theory of psychotherapy. For heuristic purposes I start with the thesis that there are three distinct 'positions' a therapist can take up vis-ä-vis his patient, each of these positions opening up different avenues to coming to know the other person. I distinguish an empathic, a dialogic and an interpretive/explanatory position. The treatment of the concept of empathy by the various psychotherapy theorists serves me as a benchmark to draw out the different conceptualisations of the process of understanding. Starting from the predominantly objectivist stance of Freud who pursued an ideal of the analyst as scientist I show how Ferenczi presented an early subjectivist challenge to this position. Following this theme through some of the analytic literature I show that this objectivist-subjectivist tension concerns not only the scientific status of analysis; it goes to the heart of the therapeutic enterprise and has deep implications for the nature of the relationship between a therapist and her patient. Humanistic alternatives to psychoanalysis are also considered. With intersubjectivist formulations gaining more and more ground in the recent past, the therapist becomes a personally involved participant and hermeneuticist, rather than remaining a detached observer-scientist. A conception of understanding as a conjoint giving meaning to an experience has largely replaced an ideal of knowledge as discovery of underlying realities. Within philosophy the problems of understanding have been addressed by hermeneutics which analyses the contingencies of the place of the interpreter in the process of interpretation. I take the German philosopher Gadamer, whose philosophical hermeneutics emphasises the dialogic structure of all understanding, as my main source for the discussion of the problem of clinical understanding. Understanding is here revealed as an open-ended process of interpretation which unfolds dialectically between two participants in a conversation. The three positions which served as the starting points for this inquiry, rather than demanding a choice of one over the others, can be seen as, together, constituting a 'field' in which understanding becomes possible. It is suggested that only the therapist who can 'move' between positions and, by the same token, entertain multiple points of view can hope to understand his patients.

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45

Heim, Joanne E. "Marginalized women feminist hermeneutics and pastoral praxis /". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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46

Nichols, Bridget. "Liturgical hermeneutics : interpreting liturgical rites in performance /". Frankfurt an Main ; New York ; Paris [etc.] : P. Lang, 1996. http://catalogue.bnf.fr/ark:/12148/cb37196131c.

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47

Levinson, Bernard M. "Deuteronomy and the hermeneutics of legal innovation /". New York : Oxford University press, 1997. http://catalogue.bnf.fr/ark:/12148/cb392171600.

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48

Young, David. "Gadamer and Fee| A Dialogue in Hermeneutics". Thesis, Regent University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10979703.

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The Pentecostal-Charismatic community has searched unsuccessfully for consensus on a hermeneutical approach to Scripture for the past three decades. The problem is not unique to this community of believers but they bring a unique set of theological presuppositions which find their way into the hermeneutical circle. Evangelicals in general, and Pentecostal-Charismatic believers in particular, are heavily invested in historical-criticism and grammatical hermeneutical methods. A strong emphasis on historical-grammatical analysis to the neglect of contemporary application presents Scripture as a static document enrobed in a culture that is at times foreign to the modern reader. As the scholarly community seeks to bridge the historical gap between the horizons of past and the present, there is a clear need to find meaning for the modern reader. This research explores the strengths and limitations of Fee’s historical-grammatical approach and Gadamer’s philosophical-dialogical approach to present options that are biblically sound while being relevant to the contemporary reader.

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Conlin, Tiffany Jane Kate. "A hermeneutical triangle : the positive relationship between general and special hermeneutics within the thought of Schleiermacher, Barth and Gadamer". Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325522.

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50

Gulle, Muhammed Bahadir. "Hermeneutics And The English School: Gadamer&#039". Master's thesis, METU, 2004. http://etd.lib.metu.edu.tr/upload/2/12605638/index.pdf.

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This thesis attempts to discover the hermeneutic orientation of the English School&rsquo
s approach to international relations. It is argued that the English School approach has a distinctive interpretivist character. The thesis concentrates on the works of Hans-Georg Gadamer and Martin Wight. Martin Wight&rsquo
s anti-positivism, the historical character of his analysis of the traditions in international theory, and the centrality of language in his studies shows strong resemblance to Hans-Georg Gadamer&rsquo
s hermeneutics. The main purpose of this thesis is to show the relationship between the hermeneutics and the English School approach by discovering the common points between the thoughts of Hans-Georg Gadamer and Martin Wight.

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