Thesis (Ph. D.)--University of New South Wales, Australian Defence Force Academy, 1998. / "August 1998." Includes bibliographical references (leaves 131-160).

Thesis--Wisconsin. / Vita. Includes glossary.

In Chapter One, mention is made of certain features of Old Testament study which should be kept in view in any study such as this. e.g. The Old Testament is a book about God and His relation to man. It is essentially practical in its thought. The conception of Corporate Personality was very fully developed in Israel, and needs to be borne in mind, particularly for an understanding of pre-exilic Israel. Then, too, the Old Testament Is not homogenous in thought, but is virtually a library of books by different authors, written at different times, and in different circumstances. Chapter Two begins with a brlef survey of the relation of the Hebrew root [Hebrew characters] to other Semitic languages with basic connotations. ThIs is followed by a long and detailed analysis of the use of the root [Hebrew characters] in the Old Testament. In this section, the use of the various grammatical forms - the Verb (Qal, Pi'ēl and Riph'îl), Adjective and Noun, are examined with reference to men and animals, in their metaphorical use and in certain set phrases. Throughout an attempt is made, according the context, to differentiate between its use with the following connotations: being animated, purely physical existence, activity, revival from ill- health, revival from death, and general prosperIty and welfare. The section is concluded with a brief analysis of some words used as parallels to the root [Hebrew characters]. Bearing in mind that the main purpose of this thesis is to try to discover whether, as used in the Old Testament, the root has any deeper significance, an examination is made in Chapter Three of its use in the context of various relationships. After touching briefly on relationships of animals, a detailed study is made of relationships entered into by man; first in a general sense and then more specifically in the context of Election, Covenant, Cultus and Holy Places, as governed by the Torah and finally, as enjoined by Wisdom teachlng. Although relationships between men and other men, and between men and animals, are discussed, the main emphasis is always on the relationship between man and God. The conclusion drawn is that the root [Hebrew characters] is used to denote an intimate relationship between God and man - a relationship though, in which God is by far the more senior partner. Chapter Four is a brief study of the development of a belief in an After-Life in the Old Testament, emphasizing only those aspects which are relevant to the purpose of this Thesis. A brief description of early beliefs in an After-Life is followed by a discussion of tho Prophetic influence and the resistance to any such belief until after the Exile. Post-exilic developments, which took the Hebrews almost to the point of belief in a life after death, are discussed under the headings: "The Problem of Reward and Retribution" and "The Religious need for God". Finally a brief examination is made of the two late passages in the Old Testament where definite reference is made to a life after death. The Root, [Hebrew characters], it is concluded, is used to describe the deepest of all experiences of men - everlasting fellowship with God.

According to Lewis Seifert, “Fairy tales are obsessed with femininity … These narratives are concerned above all else with defining what makes women different from men and, more precisely, what is and is not acceptable feminine behaviour” (1996: 175). This study, then, will demonstrate how certain patriarchal ideas associated with fairy tales are disseminated when fairy tale elements are reworked in film, visual art and the novel. The aim of this project, more specifically, is to show how certain stereotypical representations of women endure in works that could be read as feminist appropriations of Hans Christian Andersen’s ‘The Little Mermaid’. Stereotypical representations of women are numerous and may include: depicting females as fitting neatly into what is often called the virgin/whore or Madonna/whore binary opposition; depicting women as being caring and kind, but also passive, submissive and weak; and depicting older women as being sexually unattractive and evil (Goodwin and Fiske 2001:358; Sullivan 2010: 4). It must be said that the list of stereotypes relating to women given here is far from exhaustive.

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中國古代典籍異文繁多，古人訓釋典籍，理當參詳眾本異文，考定字句意義。在校勘學研究方面，前人所論古人校書方法，亦有謂其廣集異本，進行比對校勘，把注家引用異文當作專為校勘之手段。至於訓詁學及異文研究的討論方面，前賢學者亦以為古人注書標示異文，僅為展示他本差異，校勘異同。即使論及異文，亦只局限於討論同一種書的不同版本，或今古文之別，並認為直至清人注書校書，方通過異文比對，探求古書字詞真義。 / 本論文集中討論由漢代至唐代古書注疏與異文之關係，以鄭玄《禮記注》、韋昭《國語解》、王肅《孔子家語注》、楊倞《荀子注》、成玄英《莊子疏》為中心，輯錄諸書有關異文，囊括古今文字異文、互見文獻、引書異文、出土文獻異文、類書異文等，以之比對該書注文，查考當中有關聯者。在訓詁學研究方面，本文據上述比對材料，考證漢唐注疏諸家運用異文以為訓詁之例，詳析其以異文為訓詁的方法及準則，繼而考察後代注疏對漢代經師注書方法的承傳，以及對後世訓詁方法的影響，從而梳理異文訓詁從漢代開始的發展脈絡。在語言學研究方面，則通過古籍傳注與異文的比對，分析一些古代字詞之通名與別名，以及辭書未有收錄的通假字、近義字，望能補正前說之未備。 / 在個別典籍及注家的研究方面，則根據注家所選用之異文，探討其學術思想之淵源及取向，如從鄭玄《禮記注》與出土文獻郭店簡、上博簡〈緇衣〉的相合詞例，探討三種版本於〈緇衣〉文意理解相輔相成的關係；從韋昭《國語解》的異文選材，查探其注史方法，並與杜預《春秋左傳注》相關釋項比對，考析二書之互見關係；從王肅《家語注》的選材運用，探討《孔子家語》的真偽，並王肅對《家語》學說淵源的看法；從楊倞《荀子注》對諸書之參考程度，分析楊倞對荀子與諸子關係的看法；從成玄英《莊子疏》大量採納互見文獻《淮南子》、《文子》，考析其對三書關係的看法，並側探成玄英的道家思想背景。 / It is generally believed that annotators before the Qing dynasty provided textual variances of ancient texts simply for the purpose of collation. This thesis proposes that textual variances actually serve as a type of commentaries on language and content from the Han through the Tang dynasties, and it examines the various examples of such usage. The texts covered by this study include Zheng Xuan's 鄭玄 (ca. 127-200) Liji zhu 禮記注, Wang Su's 王肅 (ca.195-256) Kongzi jiayu zhu 孔子家語注, Wei Zhao's 韋昭 (ca. 204-273) Guoyu jie 國語解, Cheng Xuanying's 成玄英 (fl. 631-656) Zhuangzi shu 莊子疏, and Yang Liang's 楊倞 (fl. 805-820) Xunzi zhu 荀子注. Through investigating their selecting criteria of textual variances, this research examines their scholarship and their influence on later scholars. The first chapter investigates the relation between the excavated texts and the received edition of "Ziyi" 緇衣. The second chapter evaluates Wei Zhao’s method in commentating Guoyu and comparing it with Du Yu's 杜預 (ca. 222-285) annotation to the Zuo zhuan 左傳. The third chapter delves into the authenticity and the origin of Kongzi jiayu 孔子家語. The fourth chapter analyzes Yang Liang’s perceptions towards the relation between Xunzi 荀子 and the other works of Han and pre-Han philosophers. The last chapter explores Cheng Xuanying's appreciation of the relation between Huainanzi 淮南子, Wenzi 文子, and Zhuang Zi 莊子, as well as his Daoist background. Ultimately, it aims to shed light on the method in citing textual variances as commentary and its development. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 林麗玲 = The relation of textual variances to the commentaries of ancient texts / Lam Lai Ling. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 168-173). / Abstracts also in English. / Lin Liling = The relation of textual variances to the commentaries of ancient texts / Lam Lai Ling.

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This thesis is an unconventional history of the interpretation of Day One, Genesis 1.1-5, in Hebrew and Greek texts up to c. 200 CE. Using the concept of ‘intertextuality’ as developed by Kristeva, Derrida, and others, the method for this historical exploration looks at the dynamic interconnectedness of texts. The results reach beyond deliberate exegetical and eisegetical interpretations of Day One to include intertextual, and therefore not necessarily deliberate, connections between texts. The purpose of the study is to gain a glimpse into the textual possibilities available to the ancient reader / interpreter. Central to the method employed is the identification of the intertexts of Day One. This is achieved, at least in part, by identifying and tracing flags that may draw the reader from one text to another. In this study these flags are called ‘intertextual markers’ and may be individual words, word-pairs, or small phrases that occur relatively infrequently within the corpus of texts being examined. The thesis first explores the intertextuality of Genesis 1.1-5 in the confines of the Hebrew Bible and the Septuagint. The second half of the thesis identifies and explores the intertexts of Day One in other Hebrew texts (e.g. the Dead Sea Scrolls, Sirach) and other Greek texts (e.g. Philo, the New Testament) up to c. 200 CE. The thesis concludes with a summation of some of the more prominent and surprising threads in this intertextual ‘tapestry’ of Day One. These summary threads include observations within the texts in a given language and a comparative look at the role of language in the intertextual history of Day One.

Practical Theology / D.Litt. et Phil. (Theory of Literature)

Whereas commentators frequently restrict the categories for purity language in James to either ritual or metaphorical (and uniformly conclude the language is a metaphor for personal morality) this is overly restrictive and ignores how purity language was used in the first-century. Current research of purity language in ancient Israel calls into question the rigid either/or categorization of purity language in James. Such descriptions are not only unjustifiably restrictive, but they also fail to account for the function or meaning of the purity language within the rhetorical goals of the composition. The central argument of this investigation is that purity language both articulates and constructs the composition's worldview and thus serves as an important theme in the text. Chapter two discusses the different methods of analysis of purity and offers a taxonomy of purity language. This taxonomy provides a more precise approach to understanding the function of purity language. Chapter three argues for several important aspects of the structure and strategy of the text. Specifically the three interdependent characteristics of 1) an epistolary structure; 2) a coherent rhetorical argument based on polar oppositions; 3) and the special function of James 1: 2-27 as an introduction are suggested. While attuned to the textual issues argued in chapter three, the categories developed in the taxonomy were applied as a heuristic guide to understand the function of purity and pollution in chapter four. This analysis demonstrated four specific things: 1) though purity language occurs relatively infrequently, it is used at crucial points of the composition (1: 26-27; 3: 6,17; 4: 8); 2) that the use of purity and pollution specifically functions within the overall strategy of contrasts which leads readers to a decision; 3) that the majority of the time purity language labeled the world (and by extension those associated with it) as set against the implicit purity of God; and therefore, 4) the readers of James must be separate from the impure world ("pure") in order to be wholehearted in devotion to God ("perfect"). Because the purity of the audience is directly related to their proximity to the world, chapter five asks what kind of separation is envisioned by the use of purity language. While purity is indeed boundary language, the cultural stance of James is complex. The author shows signs of acculturation, yet this acculturation is employed to call the audience to specific points of separation from surrounding culture, namely separation from patron-client relationships with the "rich" and use of inappropriate and deceitful speech. Thus the composition is not calling for sectarian separation from the surrounding culture, but rather is a complex document demonstrating cultural accommodation while calling forth specific socio-cultural boundaries between the readers and the world.