This thesis explores and explicates the relationship between rhetoric and hermeneutics in two separate contexts: Jewish and Christian hermeneutic traditions, and secular philosophical hermeneutics. The impetus for this division is an analysis of Kierkegaard’s work, Fear and Trembling, which contains interpretations of the story of Genesis 22, the binding of Isaac; this event is referred to in the Jewish tradition as the Akedah. Kierkegaard’s own position as a Christian, philosopher and poet situate him on the dividing line between Christian and Jewish hermeneutics, as well as secular philosophical hermeneutic positions. To show these connections, the thesis undertakes two necessary literature reviews: a review of the current theoretical positions on the status of meaning, interpretation, and how rhetoric and hermeneutics intersect; and a review of the history of interpretations of the Akedah in Christian and Jewish traditions. Out of the first review come three separate and general categories of secular hermeneutics: intentionalist, phenomenological, and deconstructive. Within each of these positions is a different understanding and application of rhetoric. Similarly, the second review reveals differences between Jewish and Christian hermeneutics which contain separate understandings and applications of rhetoric. Kierkegaard’s own interpretation is situated within these contexts. Finally, modern Jewish responses to Kierkegaard are examined to further explicate the differences between Jewish and Christian hermeneutics as well as the separate philosophical positions. This is done through an analysis of Levinas’ and Derrida’s separate critiques and appropriations of Kierkegaard’s interpretation of the Akedah in Fear and Trembling. The conclusion drawn from these reviews and analyses is that intentionalist hermeneutics has the most comprehensive understanding and application of classical rhetoric, which in turn makes intentionalist hermeneutics the most capable of preserving the possibility of rhetorical agency.

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I min studie ser jag på två klassråd i årskurs 9 genomförda år 2005 där samma lärare medverkat. Syftet är att undersöka det kommunikativa maktspelet mellan ordförande, lärare, och elever. Underlaget är transkriberade videoband som analyseras med metoderna samtalsanalys, retorisk analys och ledarskapsanalys. Klassråd är tänkt som ett forum för elevinflytande där demokratiska arbetsformer ska prioriteras (LPO -94). En sådan arbetsform är deliberativa samtal, men hur det klassificeras råder det delade meningar. Den här undersökningen innefattar ett deliberativt ideal som baseras på en retorisk förhandlingsmodell med vars hjälp ordförandens ledarstil bestäms som demokratisk, abdikerad eller auktoritär. Klassrådet ska ledas av en elev som är ordförande, övriga elever i klassen ska vara deltagare och läraren ska medverka. Detta kan skapa spänningar mellan lärarens traditionella auktoritära makt och eleverna. Studien driver hypoteserna: 1) Ordförandens ledarstil påverkar klassklimatet 2) Lärarens roll påverkas av ordförandens ledarstil. Analysresultaten indikerar att hypoteserna stämmer och att klassråden bedrivs ojämlikt där arbetsformerna inte är demokratiska. Lärarens kommunikativa beteende är också annorlunda och verkar forma sig efter hur ordföranden bedriver sitt ledarskap. Slutsatsen visar att klassråden inte kan betecknas som deliberativa då ena ordföranden har en abdikerad ledarstil och den andra ordföranden har en auktoritär ledarstil. Det kommunikativa maktspelet påverkas dels direkt av ordförandens ledarstil och dels av lärarens auktoritet.

Floyd Collins, a Kentucky caver who suffered a lengthy entrapment and eventual death inside Sand Cave in 1925, has had his story told repeatedly and in numerous forms. Although the countless genres (and their historical accuracy) vary, they are basically retellings of the same story—a story filled with drama, suspense, and heroics. Because of these characteristics, the rhetoric of the Floyd Collins ordeal lent itself to examination using Bormann's (1972) fantasy theme method. By using a fantasy theme analysis to explore the saga, I advanced beyond the retellings and gained a greater understanding of why seventy-seven years after he died alone in a Kentucky cave, Floyd Collins' story survives. Specifically, this researcher identified and examined dominant rhetorical visions and communities that emerged from the tragedy and how these influenced the story's perpetuation and continued audience appeal. The method for this study consisted of collecting and analyzing rhetoric produced both during and after Collins' entrapment to reconstruct rhetorical visions. Four dominant rhetorical visions of Floyd Collins were explored: Collins as a tragic hero, Collins as a victim of greed, Collins as a devoted suitor, and Collins as an uneducated hillbilly.

No description available.

This thesis explores and explicates the relationship between rhetoric and hermeneutics in two separate contexts: Jewish and Christian hermeneutic traditions, and secular philosophical hermeneutics. The impetus for this division is an analysis of Kierkegaard’s work, Fear and Trembling, which contains interpretations of the story of Genesis 22, the binding of Isaac; this event is referred to in the Jewish tradition as the Akedah. Kierkegaard’s own position as a Christian, philosopher and poet situate him on the dividing line between Christian and Jewish hermeneutics, as well as secular philosophical hermeneutic positions. To show these connections, the thesis undertakes two necessary literature reviews: a review of the current theoretical positions on the status of meaning, interpretation, and how rhetoric and hermeneutics intersect; and a review of the history of interpretations of the Akedah in Christian and Jewish traditions. Out of the first review come three separate and general categories of secular hermeneutics: intentionalist, phenomenological, and deconstructive. Within each of these positions is a different understanding and application of rhetoric. Similarly, the second review reveals differences between Jewish and Christian hermeneutics which contain separate understandings and applications of rhetoric. Kierkegaard’s own interpretation is situated within these contexts. Finally, modern Jewish responses to Kierkegaard are examined to further explicate the differences between Jewish and Christian hermeneutics as well as the separate philosophical positions. This is done through an analysis of Levinas’ and Derrida’s separate critiques and appropriations of Kierkegaard’s interpretation of the Akedah in Fear and Trembling. The conclusion drawn from these reviews and analyses is that intentionalist hermeneutics has the most comprehensive understanding and application of classical rhetoric, which in turn makes intentionalist hermeneutics the most capable of preserving the possibility of rhetorical agency.

Inaug.-diss. - Rostock. / Vita.

Thesis (Ph. D.)--University of Texas at Austin, 2002. / Vita. Includes bibliographical references. Available also from UMI Company.

Thesis (Th. M.)--Covenant Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 154-161).