The purpose of this essay is to determine the use to which Hugh MacLennan has put his knowledge of classical literature, especially myth, in writing three of his novels. The novels are first considered individually and are then related to one another to indicate the development of their structures and themes, MacLennan's technique and thought. The first chapter shows MacLennan's affinity for classical literature, indicates the general critical awareness of classical elements in his novels, and also shows how mythic analysis is of use in interpreting the novels. Central to MacLennan's use of classical myth is Homer's Odyssey, and the basic plot and characters of the Greek epic are described, indicating what MacLennan chooses from the classic for his own purposes. The importance of myth, as such, is considered, and it is suggested that MacLennan himself has attempted to write a "myth" appropriate to modern Canada. The second chapter is a consideration of Barometer Rising, indicating mythic parallels and relevant structures of imagery. The plot structure is examined and is compared to the mythoi or archetypal plots suggested by Northrop Frye in Anatomy of Criticism. The novel is shown to be a comic-romance in which the romantic hero is dominant, although there is an ironic hero present. The main theme appears as a search for national identity. The third chapter is a consideration of Each Man's Son, again indicating mythic parallels and relevant structures of imagery. Examination of the plot structure reveals a growing stress on the ironic hero and an unstressing of the romantic hero. The theme appears as a more personal search for identity. The fourth chapter is a consideration of The Watch that Ends the Night, again indicating mythic parallels and relevant imagery. Here, the ironic hero comes to full dominance over the romantic. The theme has become almost entirely a personal search for internal identity. It is shown how, in this novel, MacLennan resolves the conflict explored in the other two novels by submerging it in a larger (basically mystical) pattern. The fifth chapter shows how MacLennan’s techniques and themes have developed, how his final religio-philosophic resolution is related to classical humanism (particularly the philosophy of Heraclitus), and how his use of myth is relevant and valuable to the modern world. It becomes clear that the farther MacLennan moves from a direct representation of the classical myth, the closer he moves to creating a meaningful myth of his own. MacLennan is related to other modern writers and is shown to be in a main stream of modern thought, following a major theme in western literature that has been particularly important since the Victorian Period. He comes to a synthesis of classical and Christian thought which results in an affirmative philosophy. / Arts, Faculty of / English, Department of / Graduate

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"The purpose of this paper is to present the life of Hodding Carter, a bibliography of his published books, and an analysis of his contribution as a writer today, as interpreted by reviewers whose criticisms were identified through the Book Review Digest"--Introduction. / Carbon copy of typescript. / "August, 1958." / "Submitted to the Graduate Council of Florida State University in partial fulfillment of the requirements for the degree of Master of Arts." / Advisor: Sara K. Srygley, Professor Directing Paper. / Includes bibliographical references.

李凌瀚 = Reconstructing Mircea Eliade's thought on the study of history of religious : a reflection on methodology / Lee Ling Hon. / 論文(哲學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1997. / 參考文獻: leaves i-ix. / Li Linghan = Reconstructing Mircea Eliade's thought on the study of history of religious : a reflection on methodology / Lee Ling Hon. / Chapter 一、 --- 導言 / Chapter 二、 --- 亞德思想之研究：困難與回顧 / Chapter 1. --- 硏究伊利亞德思想的基本困難 / Chapter 2. --- 兩大硏究方向 / Chapter 2.1 --- 單一文類的硏究 / Chapter 2.2 --- 跨文類的研究：標題硏究與影響硏究 / Chapter 三、 --- 伊利亞德的詮釋策略與詮釋伊利亞德的策略 / Chapter 1. --- 對專家硏究的依賴 / Chapter 2. --- 參考資料的選擇標準 / Chapter 2.1 --- 伊利亞德思想解讀的兩極化現象：「先在理解」的問題 / Chapter ■ --- 哲學詮釋學 / Chapter ■ --- 兩極化現象的分析：學者們的「先在理解」 / Chapter ■ --- 伊利亞德的「先在理解」：宗敎學作爲一門人文科學 / Chapter 2.2 --- 伊利亞德思想解讀的兩大硏究方向：「指涉平面」爲選擇標準 / Chapter ■ --- 學術理論書寫的相對自主性 / Chapter 3. --- 伊利亞德的詮釋策略與筆者的詮釋策略：合法性的問題 / Chapter 3.1 --- 伊利亞德的詮釋學、書寫與宗敎現象 / Chapter 3.2 --- 先理解後應用，還是理解/應用 / Chapter 3.3 --- 重溯詮釋學與懷疑詮釋學 / Chapter ■ --- 程序設定與研究態度 / Chapter 4. --- 小結 / Chapter 四、 --- 伊利亞德的宗教研究方法論 / Chapter 1. --- 宗敎研究的目的：宗敎現象的歷史與意義 / Chapter 1.1 --- 宗敎現象的歷史起源 / Chapter 1.2 --- 宗敎現象的歷史背境 / Chapter 2. --- 宗敎學的學科建構：伊利亞德對過往硏究實踐的修正與整合 / Chapter 2.1 --- 宗敎史學：歷史 / Chapter ■ --- 宗敎史學≠宗敎編史學：宗敎史學對「歷史」面向的批判 / Chapter ■ --- 宗敎史家≠個別宗敎專家：宗敎學的一般化與比較向度 / Chapter ■ --- 「宗敎史學」，還是「宗敎史學」 / Chapter 2.2 --- 宗敎現象學：意義 / Chapter ■ --- 歷史面向的忽略與比較向度的缺乏 / Chapter 2.3 --- 社會科學的宗敎硏究：宗敎的其他面向與功能 / Chapter ■ --- 「尺度建構現象」 / Chapter ´Ø --- 學科的一般性質 / Chapter ´Ø --- 化約主義的問題 / Chapter ■ --- 宗敎學與社會科學的宗敎硏究 / Chapter ´Ø --- 不同的指涉平面 / Chapter 2.4 --- 小結 / Chapter 3. --- 意義的追尋：總體詮釋學與創意詮釋學 / Chapter 3.1 --- 宗敎現象的形式定義：基本意向結構或普遍語法 / Chapter ■ --- 總體詮釋學：比較與槪括 / Chapter ■ --- 宗敎定義的問題 / Chapter 3.2 --- 宗敎現象的實質定義：宗敎意向性 / Chapter ■ --- 內在本質與外緣因素 / Chapter ■ --- 極限處境：宗敎想象的開展 / Chapter ´Ø --- 甚麼是極限處境 / Chapter ´Ø --- 極限處境的存在一宗敎性格：有限性的自覺與邁向無限的慾求 / Chapter ´Ø --- 極限、臨界與存在處境在伊利亞德書寫中的相互關係 / Chapter 3.3 --- 意義的本體向度及伊利亞德的創意詮釋學 / Chapter 五、 --- 結論 / Chapter 六、 --- 參考書目

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Ce mémoire traite du problème du monde naturel chez le philosophe et phénoménologue tchèque Jan Patocka. Il présente sa contribution au mouvement phénoménologique sur les thèmes de la structure a priori du champ phénoménal et des mouvements fondamentaux de l'existence humaine. Dans l'introduction, nous faisons la généalogie du concept de monde naturel et montrons qu'il apparaît pour la première fois dans la philosophie positiviste de la fin du XIXe siècle, notamment chez les philosophes Ernst Mach et Richard Avenarius. Ce concept est ensuite repris par Edmund Husserl, qui élabore une analyse descriptive du monde naturel sur une base phénoménologique. Dans le premier chapitre, nous fondant sur une étude des textes de la jeunesse de Patocka, en particulier de sa thèse de doctorat Le monde naturel comme problème philosophique (1936), nous montrons que ce dernier formule d'abord ce problème dans une perspective essentiellement husserlienne, mais qu'il est ensuite conduit, dans la deuxième période de son oeuvre, à remettre en cause le « subjectivisme » de la philosophie transcendantale de Husserl et à reprendre la réflexion phénoménologique sur un fondement nouveau. Dans le deuxième chapitre, nous décrivons la position philosophique adoptée par Patocka dans sa maturité, qu'il qualifie d'« asubjectiviste », en insistant sur ses principaux concepts, à savoir la structure a priori du champ phénoménal et les mouvements fondamentaux de l'existence humaine. Nous concluons en présentant la formulation nouvelle du problème du monde naturel qui résulte de cette refonte de la phénoménologie et qui rend problématique la saisie conceptuelle de la structure universelle invariante du monde de l'expérience quotidienne vécue.

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