Environmental problems cause people to think and look for change. In this context, the so-called deep environmental discourse emerges in order to address the problem in 'deep' terms. Within it, there are two dominant approaches: the axiological and spiritual approaches. The former commits itself to arguing for an extension of our moral relations to the natural environment, while the latter stresses a need for a reopening for our communication with nature. However, both approaches are accused of naturalism and scientism. In addition, the axiological approach tends inevitably towards a metaphysical mode of thinking, while the spiritual approach is inclined to thinking in terms of myth. The results of these approaches is that the critical potential of the deep environmental discourse is lost. In this project, I apply Heberman's theory of modernity to restore and re-establish the critical potential of the deep environmental discourse. The green ideas of 'intrinsic value of nature' and 'unity with nature' can be reformulated as a postmetaphysical mode of thinking without metaphysical and spiritual implications. The idea of 'reconciliation with nature' can be defused since a comprehensive conception of rationality, i.e., communicative rationality, can replace a restricted conception of rationality, i.e. purposive rationality. Deep thinking is then directed towards a critique of the philosophy of the subject embodied in a form of simple modernity. The normative thrust of the deep environmental discourse is identified with reflexive modernity. Contrary to the spiritual approach, a reconstructed deep position is not opposed to modernity. In addition, in contrast to the axiological approach, a reconstructed position is not confined to simple modernity. Methodologically speaking, the limitation of simple modernity can be analysed in terms of a critique of the philosophy of consciousness by the philosophy of language. In terms of social theory, simple modernity is confined to a one-sided rationalisation resulting in the 'colonisation of systems over the lifeworld'. In terms of legal theory, simple modernity is exhibited in the limited understanding of law in both normative and descriptive perspectives.

This thesis examines Yun Chi-ho’s (1865-1945) life and thought in a historical context from a religious perspective. Previous dominant interpretations, such as nationalistic, confessional, psychological, and sociological, largely ignored the religious dimension of Yun’s life and work, and created contradictory images of Yun as “traitor”, “hero”, or “victim”. In contrast, the thesis argues that Yun was a religious pilgrim who committed himself to Christianity and the process of reconciliation between divided Koreans in the midst of political turmoil and Japanese colonial oppression (1910-1945). By analyzing Yun’s diaries and letters, as well as biographies and other secondary sources, the thesis focuses on the following three main themes. First, Yun’s concept of Christian mission was very different from his contemporaries in that he rejected sudden conversion through understanding theological dogma or preaching the Christian message without social engagement. Rather, emphasizing spirituality and faith in action, he advocated gradual transformation through Christian education and unity in the Church. Secondly, as a lay theologian concerned with public issues, Yun sought to construct a new Korean identity, engaging with contemporary political issues in the colonial context. He clearly collaborated with Japanese colonialists, which tarnished his earlier reputation as a leader of democracy and the independence movement. His appeal for reconciliation between Koreans and Japanese was not a desire to be assimilated into one Japanese entity but a call for harmony and equality between different races with distinct identities. Thirdly, Yun was a reformer and contextual theologian, accusing Western missionaries of arrogance and insensibility to indigenous Korean culture. Introducing new horizons to indigenous traditions, he argued that people of the West and the East should learn from each other with respect and love because they were both sinful before God.

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The thesis explores the doctrine of the church in the works of Peter Martyr Vermigli (1499-1562). It focuses in particular on his understanding of discipline, the third mark of the church, and compares his thought with the ecclesiology of the programme of reform in England under Edward VI, which he served as one of Thomas Cranmer’s continental-guest scholars. The thesis has a two-fold focus. It first draws on Martyr’s writings in order to elucidate his doctrine, then analyses the reform of the English church in 1547-53 in its light. Following an historical and bibliographical introduction, Chapter Two identifies the main contours of Martyr’s ecclesiology, which is rooted in his doctrine of union with Christ and controlled by his conception of the church as Christ’s body. A distinctive articulation of the three ‘marks of the church’ is highlighted. Comparison with other writers reveals Martyr’s doctrine to be most similar to the thought of Bucer and Calvin. Chapter Three addresses church government, including the magistrate’s responsibility for church order. Recognising a plurality of church offices, Martyr assumes episcopal rule, but is unusual in reserving authority over key decisions to the people. The fourth chapter opens with a survey of medieval and Reformation approaches to church discipline. For Martyr, this was not simply a ministerial function but the responsibility of every believer: brotherly admonition is an important as excommunication in maintaining the church’s obedience and health. The affinities of this approach lie with Oecolampadius and Bucer, but the congregational emphasis is distinctively Martyr’s own. Turning to England, Chapter Five considers Martyr’s assessment of the Edwardian reform programme, and analyses the ecclesiological implications of liturgical and doctrinal change, and of the regime’s response to challenges to its authority. Despite Cranmer’s reliance on his counsel, the shape of the settlement, not least in the relationship of church and state, is shown to be significantly different from Martyr’s ecclesiology. This conclusion is confirmed by an examination of his active role in the preparation of a new code of canon law, the <i>Reformatio Legum Ecclesiasticarum,</i> the subject of Chapter Six. Its contents reveal ecclesiological conservatism alongside reforming intent.

The thesis is concerned with the relationship of Soren Kierkegaard's later thought to contemporary issues surrounding professionalism and the role of the ordained ministry. It attempts to show how Kierkegaard can inform our understanding of professionalism and in turn the insights this can bring to our interpretation of his work. In order to do this the thesis provides an account of Kierkegaard's thought setting this in its historical and literary context, followed by a careful analysis of his understanding of society and the role of the clergy in the "Attack Upon Christendom" and his later works. It then turns to some of the contemporary issues surrounding the problem of clerical professionalisation and the changing nature of social values. Thereafter, it looks at what insights Kierkegaard's work brings to these issues and the possible directions it suggests for the future of professionalism and the ordained ministry.

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