Diss.--Literaturwissenschaft--Bonn, 1980. / Bibliogr. p. 282-289.

From Chapter 1: Even before the publication of The Poems of Emily Dickinson in the variorum edition by Harvard University in 1955, under the editorship of Thomas H. Johnson, there was a steadily growing interest in the work of this poet and in her position both in the sphere of American literature and in the larger field of English poetry. In 1957, The Letters of Emily Dickinson appeared, with Johnson as editor, and Theodora Ward as associate editor. With this publication critical literature received an incentive to increase and extend the exploration already undertaken.

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The purpose of this study is to investigate the elements in the theology of Tillich which would have enabled him to enter into the intensive encounter with data from the history of Religion, which encounter he thought offered the only acceptable hope for the future of theology and of Religions as such. Tillich conceives religion as man's concern for ultimate meaning fulfillment. It forms the true substance of all culture, because all cultural activities are essentially responses to the immanence of the Ultimate Ground of reality which breaks through the concrete forms as a revelatory demand on man to transcend the concrete meaning structures. Revelation and man's self-transcending responses to it are universally present, but the latter are ambiguous as they are embodied in concrete, limited forms, which tend to absolutize themselves. As symbols, however, these forms have the power to mediate man's relation to the Ground of being and as such be life-giving. Symbolic mediation, in Tillich's opinion, must be related to the historical setting of a concrete community. It is effective to the extent that it enables man to live in the paradox of accepting concrete forms and moments {Kaivoi) as the representatives of what concerns him ultimately. Our approach to religious symbols, then, must be that of a double hermeneutics. We must be radically critical lest any contingent form claims ultimacy and at the same time we must be entirely committed to accepting the tradition as the source of meaning fulfillments.. We have related Tillich to the two major hermeneutical approaches of our time and we found that his own position not only accomodates any scientific study of Religions but also illustrates how a different tradition can become an integral part of a community's hermeneutical horizon. Tillich proposed the ideal of a unifying theonomy, as the alternative to heteronomy and absolutism on the one hand, and autonomous secularism and relativism on the other. He rehabilitates myths and symbols as indispensable parts of all religion. By this system, we think, Tillich created sound theological conditions for the required dialogue, even though he did not develop an adequate heuristic tool for the analysis of non-Western Religions and failed to emphasize the need of intensive practical contacts. / Arts, Faculty of / Classical, Near Eastern and Religious Studies, Department of / Graduate

The purpose of this study is to trace the evolution of prose poetry in the work of Ricardo Güiraldes and to extract and examine the prose poems that he inserted into his novels. In the first chapter an attempt is made to show which men and their work encouraged Güiraldes to use prose poetry as a medium. The second chapter deals with the audience Güiraldes aimed to please, and with their reaction to his early prose poems. The following chapters aim to demonstrate what happened to the prose poetry of Ricardo Güiraldes after his audience disappointed him. These last chapters are listed in order as the novels were completed by Güiraldes and bear the titles of those novels. In order to decide what Güiraldes considered a "prose poem", it was necessary to complete beforehand a study of the work of Güiraldes published as poetry. Parts of that study were of some assistance in the extraction of the poems from the novels. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

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