Thesis (M. Div.)--Emmanuel School of Religion, 1994. / Vita. Includes bibliographical references (leaves [213-216]).

Thesis (Ph. D.)--University of Chicago, Committee on Social Thought, Dec. 2002. / Includes bibliographical references (p. 208-214). Also available on the Internet.

Thesis (doctoral)--Technische Universität, Berlin, 2005. / Includes bibliographical references (p. 298-319).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 2006. / Abstract. Includes bibliographical references (leaves 70-73).

Thesis (Ph.D.)--Baylor University, 2006. / Includes bibliographical references (p. 232-245).

Martin Heidegger and Hans-Georg Gadamer both advanced a philosophical hermeneutics. These two thinkers, as teacher and student, share much in common, yet their hermeneutics are also divergent. I argue that their commonalities and differences are both markedly present in their contrasted interpretations of Plato. Heidegger argued that Plato was the founder of onto-theological metaphysics because Socrates’ program of education in the Republic required a reorientation of the soul to the Idea of the Good. In this educational reorientation of the soul to the Good, Heidegger claimed Plato effectively sublimated a-letheia to correctness. As his student, Hans-Georg Gadamer shared and attempted to further Heidegger’s interest in primordiality. However, whereas Heidegger “liquefied” Plato, Gadamer’s hermeneutics sought to recover an ontological Plato, one who stood against the tradition as a proponent of primordial a-letheia. Gadamer emphasized the transcendence of the Idea of the Good in Plato’s Republic as evidence that the Good is not an entity like all other Ideas. Through a reading of Plato’s Philebus, Gadamer argued that the Good discloses itself to humans engaged in dialectic in the beautiful unity and proportion of all things. Dialectic is disclosure and concealment of the Good in the matter under discussion. By interpreting Plato as a partner in ontology, Gadamer departed from Heidegger and his reading of the allegory of the cave while also offering a Heideggerian interpretation of Plato.

Abstract The study deals with the foundations of psychological understanding grounded in methodology and the theory of interpretation. Psychology is understood as a reconstructive hermeneutic-dialectic science that explores subjective meaning giving. Reconstructive science attempts to reconstruct the deep structure that must be necessarily assumed for a certain surface structure phenomenon to be possible. In the science of psychology, the deep structure is understood in terms of events that are internal to the mind. The surface structure is understood as descriptions and expressions of experiences and as action and its social and cultural expressions. The study also examines the relation of psychological understanding to sociological understanding. The study is built on four concepts that are essential for psychological understanding. Their examination provides the four research tasks through which psychological understanding is reconstructed: 1) the concept of psychological meaning, 2) the concept of psychological understanding, 3) the method of psychological understanding and 4) the theory of interpreting psychological understanding. The background for the study is provided by the hermeneutic theory and the psychodynamic psychoanalytical theory and thinking, on the basis of which psychological understanding is reconstructed. The study defines mind, the research object of psychology, as a world of experience that is understood to be phenomenal and meaningful. Meaning is defined as a position in psychic connections, determined by psychic connections. Subjective meaning-giving is seen in relation to the individual's experience of one's own self. Psychological understanding is defined in the psychic connections of the position of the phenomenon as insight and showing. Methodologically, psychological understanding is defined as the formation of an abstract image of the internal mental event in which the phenomenon acquires a position in psychic connections. The theory of interpreting psychological understanding is understood in terms of general interpretations used to identify the phenomenon and show its psychic connections. The theory of psychological interpretation is reconstructed by means of psychoanalytical metapsychology and its scenic interpretation. Metapsychological and scenic understanding are distinguished by means of a different way of conceptualising mind and understanding. In metapsychological understanding mind is conceptualised through psychoanalytical metapsychology. Scenic understanding makes use of the analogy with a scene. Mind is understood as a scene in which experiences are presented in the form of dialogues and tales. The analogy with the scene is also used methodologically. The methodology of psychological understanding is examined through theoretical hermeneutic examinations targeted at psychoanalysis. The study also examines briefly the psychological understanding research process illuminated by a research example as well as the issues of credibility, problems and sources of error in understanding psychological research.

D.Litt. et Phil. / Studies in hermeneutics have largely focused on hermeneutical method and the application of such methods; however, the significance of hermeneutical method in the actual exegetical process has received limited attention, particularly as it relates to the preaching event. It is necessary to examine the significance of hermeneutical method at two levels; namely, the theoretical and the practical levels. In considering the theoretical understanding, it is argued that there are seven broad categories of proposed influencing factors in the practical exegetical process; these being: 1) lntrapersonal, deriving from the person ofthe exegete. 2) Spiritual, deriving from the spiritual life of the exegete. 3) Community, arising in the community context within which the exegete seeks to interpret the biblical text. 4) Contextual, deriving from the cultural and social context ofthe exegete. 5) Methodological, shaping the manner in which the exegetical process is carried out. 6) Traditional, arising out of the historical context within which the exegete stands. 7) Academic, arising out of contexts which are either regarded as learned or as respected. Hermeneutical method and methods may be categorized under methodological factors, and it is suggested that most hermeneutical theorists would argue for the primacy of methodological factors in general and hermeneutical method in particular. However, an examination of practice suggests that spiritual factors are regarded as more significant than methodological factors. On the basis of the research findings, the proposed influencing factors may be ranked as follows: 1 Spiritual 2 Methodological 3 Academic 4 Intrapersonal 5 Contextual I Community I Traditional. vii In the light of these theoretical considerations and research findings, it is argued that the most appropriate response to the significance of hermeneutical method is to call exegetes to a hermeneutic of responsibility. The proposal is that the biblical exegete choose an appropriate method or methods for the given exegetical task; however, the application should be effected in a fourfold approach to the exegetical task. The fourfold approach challenges the exegete to be deliberately aware of their responsibility, at both a theoretical and practical level, to four realms of responsibility. These four realms being: 1) The God of Scripture: The responsibility to the God of Scripture is that which acknowledges that the Christian Bible is a product of divine revelation, and that the God of that revelation is intimately involved in the practical exegetical task. 2) The community of faith: The responsibility to the community of faith is that responsibility which recognizes the community or communities of faith as forming a vital context for the practical exegetical task and the conclusions of that task. 3) The world at large: The responsibility to the world at large is that responsibility in response to which the exegete undertakes to deliberately consider the challenges presented to the biblical text and to the exegete by those contexts and persons who would be regarded as either on the fringe ofthe community of faith or outside ofthe community. 4) The historical and universal church: The responsibility to the historical and universal church is that responsibility by which the exegete recognizes their context as being part of the older history of the church and the greater setting of the universal church.

Bibliography: leaves 97-101. / The aim of this paper is, firstly, to consider a contemporary literary methodology, that of Paul Ricoeur, and secondly, to critique that methodology from the perspective of a sharply contextual approach, in association with a materialist theory of literature, such as that emerging from the South African context. Ricoeur's position is useful as a starting point because of the eclectic make up of his theory. His work includes aspects of the historical critical approach, psychoanalytic theory, structuralism, philosophy and a response to materialist thinking. We are, however, choosing to restrict ourselves to the more recent work of Ricoeur corresponding broadly to the period 1975-1990. In this period Ricoeur's concentration shifts from the hermeneutics of symbol to the hermeneutics of language.

Global research on psychosocial factors related to food allergies and youth have increased significantly over the last decade. A plethora of countries provide literature indicating adolescents with food allergies experience social isolation, depression, anxiety, and fear. Most of the literature however favors parental perspectives with limited studies exploring adolescent subjective perspectives. The purpose of this hermeneutic phenomenological study was to explore the lived experiences of adolescents living with food allergies; the goal was to bring awareness to the ascribed meaning of food allergies from the perspective of adolescents and the impact of living with food allergies from day-to-day. Watson’s caring science and Erikson’s psychosocial theory were guiding frameworks for the study with story theory used to guide individual semi-structured interviews (n=14) (11-14 years). Analysis of data entailed various steps congruent with Interpretive Phenomenological Analysis. Four superordinate themes emerged from the data: (1) Living with Restraints: A Way of Life, (2) Managing Exposure, (3) Experiencing Stigma, and (4) Experiencing Lack of Knowledge. Results indicated adolescents living with food allergies have unique experiences that contribute to psychosocial upheavals and that traditional biological management may be too simplistic for promoting whole adolescent well-being and healthy development. Study findings may contribute to evidence-based interventions that nurture care for the whole adolescent. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2020. / FAU Electronic Theses and Dissertations Collection