Thesis (doctoral)--Freie Universität Berlin. / Bibliography: p. [172]-182.

Thesis (Ph. D.)--University of Washington, 1923. / Bibliography: p. 50-52.

Thesis (Ph.D.)--McMaster University, 2004. / Advisor: A. Savage. Includes bibliographical references (leaves 136-141). Also available via World Wide Web.

Made available in DSpace on 2014-06-11T19:26:52Z (GMT). No. of bitstreams: 0 Previous issue date: 2009-11-27Bitstream added on 2014-06-13T19:14:15Z : No. of bitstreams: 1 romeiro_ma_me_assis.pdf: 663471 bytes, checksum: 217cc26fb7f286ffa11d98c012ff8f93 (MD5) / Nesta pesquisa, objetiva-se analisar a presença da Espanha no romance A jangada de pedra (1986), de José Saramago. Para isso, apresenta-se primeiramente o estudo das categorias narrativas, além do uso recorrente da alegoria e da ironia, retomando-se conceitos sobre o romance pós-moderno, pelo viés crítico de Hutcheon (1991). Em seguida, desenvolve-se uma leitura analítica a partir da perspectiva teórica da intertextualidade, baseada nas teorias de Kristeva (1974), Bakhtin (1981, 1988) e Jenny (1979), bem como o levantamento dos diálogos intertextuais desenvolvidos no romance, uma vez que todos esses aspectos em conjunto contribuem para compor as relações interculturais presentes na obra. Ressaltam-se as paisagens da Espanha presentes no romance como parte da utilização, por Saramago, do conceito de iberismo. Os aspectos culturais na península Ibérica são destacados como forma de oferecer uma profundidade para a análise crítica e também para a reflexão sobre como A jangada de pedra trata de questões concernentes à identidade cultural / The aim of this research is to analyze the presence of Spain in the novel A jangada de pedra (1986), by Jose Saramago. For this, firstly, we show the study of the categories of narrative, and also the recurrent use of allegory and irony, observing the concepts of the postmodern novel, by the critical point-of-view of Hutcheon (1991). After that, we will develop an analytical reading from the theoretical perspective of intertextuality, based on the theories of Kristeva (1974), Bakhtin (1981, 1988) and Jenny (1979), and study the intertextual dialogue developed in the novel as well, because we believe that all these aspects together contribute to form the intercultural relations presented in the book. We highlight the landscape of Spain in the novel as part of the use of the concept of Iberianism, by Saramago. The cultural aspects from the Iberian Peninsula are highlighted as a way to provide a depth critics analysis and also for bringing a reflection on how A jangada de pedra comes to questions concerning the cultural identity

This project argues for the persistence of biblical allegory in eighteenth-century Christian thought, contrary to the narrative of allegory’s demise, found, for instance, in the work of Peter Harrison and Hans Frei. I demonstrate that two factors in particular, the scientific revolution and Christian discourse about Jewish interpretation, shaped the content and quality of allegorical interpretations of the Bible in this century. Using the case of Emanuel Swedenborg (1688-1772), natural philosopher and biblical commentator, the dissertation will consider how allegory functioned amidst epistemological shifts brought on by new naturalistic and mechanistic explanations of the universe, and amidst tides of anti-Judaism and Christian Kabbalah. This project is divided into three parts, which examine the context, content, and reception of Swedenborg’s multi-volume biblical commentary, Arcana coelestia. Part one lays contextual groundwork with a brief comparative look to the commentaries of other eighteenth-century figures, both Jewish and Christian. I survey the discourse about allegory, science, and religious identity in the commentaries of William Whiston, Johan Kemper, Moses Mendelssohn, and Menaḥem Naḥum. Part two contains a close reading of Swedenborg’s interpretation of Genesis 3, revealing a bias against the two communities of interpreters he believes incapable of accessing the full depths of biblical wisdom: scientists, or the learned skeptics of natural philosophy, and the Jews. Using Harold Bloom’s concept of the “anxiety of influence” I point to resemblances in Swedenborg’s own hermeneutic to interpretive methods deemed, by either himself or those around him, to be Jewish, kabbalistic, or naturalistic. Part three examines Swedenborg’s reception, revealing a double ambivalence to Swedenborg and to allegory among figures as diverse as Immanuel Kant, John Wesley, Friedrich Oetinger, William Blake and Samuel Taylor Coleridge. These men had in common a fascination with Swedenborg’s doctrine of correspondences, but also harbored deep reservations that manifested in moments of harsh criticism and even ridicule. Despite such protestations, those interested in Swedenborg often produce reformulations of biblical allegory in their own terms. This is, therefore, a study of the relationship between texts and contexts, and the persistence of allegory even in an age that was supposedly hostile to it. / 2019-05-12T00:00:00Z

Missing page 58. Thesis (Ph.D.)--Boston University / From the time of its first publication in 1864 interest in Pearl has steadily increased. In the late nineteenth century the poem, primarily because of its difficult dialect, was a scholar's curiosity. Today, thanks to carefully prepared editions, translations and critical studies by English, American, German, French, Italian, Frisian and Japanese scholars, Pearl has rightfully achieved international renown. A clearly discernible shift in critical attitudes accompanied this increase in interest. Early sentimental views of the poem and its author were gradually supplanted by more accurate historical and textual criticism with the result that recent critical opinion is of one mind in its emphasis upon multiple levels of meaning within the poem. This study also employs a combined historical-textual approach as it interprets Pearl by means of the medieval fourfold method. Beginning with a brief sketch of allegory in pre-Christian times, the origin and development of the fourfold system is chronologically defined and this definition, supplemented by textual criticism, supplies the basis for an understanding of the poem as a product of its time. After a review of previous Pearl scholarship the interpretation also demonstrates how the fourfold method provides a frame of reference in which previous divergent interpretations of the poem can be reconciled. [TRUNCATED]

The social fact of movement is a significant underlying feature of early medieval Northumbria, as it is for other regions and other periods. The eighth-century Anglo- Latin hagiographical tradition that centres on Bede (673-735) is not known for its articulacy concerning travel, and what is expressed might well be overlooked for its brevity. This thesis explores the relationship between allegories and symbolism, and the underlying travel-culture in prose histories and hagiographies produced in Northumbria in the early eighth century. It demonstrates the wide extent to which travel was meaningful. The range of connotations applied to movement and travel motifs demonstrate a multi-layered conceptualization of mobility, which is significant beyond the study of travel itself. In three sections, the thesis deals first with the mobility inherent in early medieval monasticism and the related concepts that influence scholarly expectations concerning this travel. The ideas of stabilitas and peregrinatio are explored in their textual contexts. Together they highlight that monastic authors were concerned with the impact of movement on discipline and order within monastic communities. However, early medieval monasticism also provided opportunities for travel and benefitted from that movement. Mobility itself could be praised as a labour for God. The second section deals with how travel was narrated. The narrative role of sea, land, and long-distance transport provide a range of stimuli for the inclusion and exclusion of travel details. Whilst figurative allegory plays its part in explaining both the presence and absence of sea travel, other, more mundane meanings are applied to land transport. Through narratives, those who were unable to travel great distances were given the opportunity to experience mobility and places outside of their homes. The third section builds on this idea of the experience of movement, teasing out areas where a textual embodiment of travel was significant, and those where the contrasting textual experience of travel is illustrative of narrative techniques and expectations. This section also looks at the hagiographical evidence for wider experiences of mobility, outside of the travel of the hagiographical subjects themselves. It demonstrates the transformation of the devotional landscape at Lindisfarne and its meaning for the social reality of movement. This wide-ranging exploration of the theme of mobility encourages the development of scholarship into movement, and into the connections between travel and other aspects of society.

Submitted by Bruna Rodrigues (bruna92rodrigues@yahoo.com.br) on 2016-09-14T14:20:35Z No. of bitstreams: 1 TeseJO.pdf: 671606 bytes, checksum: 39daa075a3a2ec33851e871e245bbf8e (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2016-09-15T13:55:03Z (GMT) No. of bitstreams: 1 TeseJO.pdf: 671606 bytes, checksum: 39daa075a3a2ec33851e871e245bbf8e (MD5) / Approved for entry into archive by Marina Freitas (marinapf@ufscar.br) on 2016-09-15T13:55:10Z (GMT) No. of bitstreams: 1 TeseJO.pdf: 671606 bytes, checksum: 39daa075a3a2ec33851e871e245bbf8e (MD5) / Made available in DSpace on 2016-09-15T13:55:17Z (GMT). No. of bitstreams: 1 TeseJO.pdf: 671606 bytes, checksum: 39daa075a3a2ec33851e871e245bbf8e (MD5) Previous issue date: 2015-04-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / The theme of this thesis is the use of allegories and allegorical interpretation in the works of Plato. It arises from the verification of a paradox between the occurrences of this rhetorical or literary device and the negative comments that the philosopher addresses sometimes to them. In certain passages of his dialogues, such as the beginning of the Book VII of The Republic (514a to 517a), Plato presents metaphorical narratives which add themselves, without any restriction on his part, with the argumentative development of his ideas. In other parts, however, as at the prologue to the Phaedrus (229c-230a), he expresses unfavorable opinions about the allegories and allegorical interpretation. In this sense, the philosopher seems to reject a discursive device that, paradoxically, he usually employs. My goal is therefore examine comparatively the allegorical passages of the corpus platonicum to reveal its constituent structure and the possible variations to which they are submitted. What I hope, in fact, is to find the theoretical notions that allow dissolve the paradox and restore the internal coherence of platonic thought on the issue of allegories. / O tema desta tese é o uso das alegorias e da interpretação alegórica nas obras de Platão. Ele surge da constatação de um paradoxo que se estabelece entre as ocorrências desse expediente retórico ou literário e os comentários negativos que o filósofo, por vezes, lhes dirige. Em certas passagens de seus diálogos, tal como no início do Livro VII d'A República (514a-517a), Platão apresenta narrativas de caráter metafórico que se ajuntam, sem qualquer restrição de sua parte, ao desdobramento argumentativo de suas ideias. Em outros trechos, no entanto, tal como no prólogo do Fedro (229c-230a), ele manifesta opiniões desfavoráveis a respeito das alegorias e da interpretação alegórica. Nesse sentido, o filósofo parece rejeitar um expediente discursivo que, paradoxalmente, ele mesmo costuma empregar. Meu objetivo é, por conseguinte, examinar comparativamente as passagens alegóricas do corpus platonicum para revelar sua estrutura constitutiva, bem como as possíveis variações às quais estão submetidos seus elementos. O que espero, na verdade, é encontrar as noções teóricas que permitam dissolver o paradoxo e restituir a coerência interna do pensamento platônico no tocante à questão das alegorias.

Much has been written on the famous transition from muthos to logos or from myth to reason. However, there is little on how the proponents of myth responded. They fought back with mutho-logia, that is, with a logos about myth. This rational approach invoked the same logos that is generally associated with philosophia. In fact, philosophia and muthologia are at times so intimately connected that until the Enlightenment period, it is often diffi­cult to distinguish between them. This is due to the spell of myth or more precisely because of the allegorical interpretation of myth. In this essay, I at­tempt to shed some light on the origin and development of this rather unremarked and yet remarkable event in the history of philosophy. / Mucho se ha escrito sobre la célebre transición del muthos al logos, o del mito a la razón. Sin embargo, el tratamiento que se le ha dado al asunto de cómo respondieron los defensores del mito es más bien escaso. Ellos respondieron con mutho-logia; es decir, con un logos sobre el mito. Esta aproximación racional invocaba el mismo logos con el que generalmente se asocia la filosofía. De hecho, la philosophía y la muthología están tan estrechamente relacionadas por momentos que hasta el período de la Ilustración suele ser difícil distinguirlas entre sí. Esto se debe al encanto del mito o, más precisamente, a la interpretación alegórica del mito. En este ensayo pretendo esclarecer el origen y el desarrollo de este poco notado, aunque notable, evento en la historia de la filosofía.

La notion d’allégorie représente un enjeu majeur de l’exégèse juive alexandrine dont Philon est le représentant le plus éminent. L’étude de trois de ses traités, présentant respectivement les trois grands types d’exégèse présents dans son œuvre, nous a permis de préciser, autour de la figure d’Abraham, la manière dont Philon utilise concrètement la notion d’allégorie et les enjeux herméneutiques qu’elle recouvre. Dans le De Abrahamo, la distinction entre sens littéral et sens allégorique recoupe pour l’essentiel la distinction entre réalités sensibles et réalités intelligibles, mais quelques éléments, notamment la référence à Dieu, perturbent la régularité de ce cadre. Dans la section des Quaestiones que nous avons analysée, Philon parvient, en focalisant son exégèse sur l’intellect d’Abraham, à inscrire les réalités intelligibles dans le sens littéral. Enfin, dans le De migratione Abrahami, le sens littéral et les réalités sensibles tendent à s’effacer devant une exégèse qui envisage de façon directe les réalités intelligibles. Surtout, Philon crée un langage exégétique qui associe étroitement langage de l’Écriture et langage de la philosophie pour envisager, à travers plusieurs figures scripturaires qu’il réunit dans un même mouvement, la migration de l’intellect vers Dieu. L’herméneutique philonienne apparaît focalisée en dernière analyse sur la vie de l’intellect : en lui s’articulent, dans un langage nouveau, la Loi de Moïse et la loi de nature, révélations d’un même Créateur, mais dans une lecture qui fait de la loi de la nature le modèle de l’Écriture, et de la philosophie celui de l’exégèse. L’innovation exégétique de Philon est aussi sa principale limite. / Allegory is one the major topic of the study of the Jewish Alexandrian exegesis, of which Philo is the most prominent author. By studying three of his treatises, in each of which is to be found one of the three types of allegory he happens to be using in his works, we could determine about Abraham’s character how Philo really uses the notion of allegory and the hermeneutical dimension of his exegesis. In the De Abrahamo, the distinction between the literal and the allegorical meaning follows mostly the distinction between sensible and intelligible realities, but this regular pattern is disrupted by a few elements, including the reference to God. In the section of the Questiones we studied, the exegesis’ focalization on the intellect allows Philo to see the intelligible realities as a part of the literal meaning. At last, in the De migratione Abrahami, the literal meaning and the sensible realities disappear: there remains only an exegesis dealing directly with the intelligible realities. More importantly, Philo creates an exegetical language which closely binds together the language of Scripture and the language of philosophy, so as to illustrate, through several scriptural characters which he unifies in one movement, the migration of the intellect towards God. Philo’s hermeneutics, as it finally appears, are focalized on the life of the intellect. Moses’ Law and nature’s law, two revelations of the one Creator, are bound together within him, thanks to a new language: but in this reading, nature’s law is seen as the true model of Moses’ Law, and philosophy as the true model of exegesis. Philo’s exegetical breakthrough is at the same time his main limit.