Isaiah Berlin’s doctrine of objective pluralism has been criticised as amounting in fact to ethical and political relativism. Berlin has relied on two arguments in attempting to refute this charge, those from common intelligibility and from shared values. I propose that the former argument alone is sufficient to refute relativism, whilst the latter argument leads not to pluralism but to a broad or narrow monism, depending on the number of shared values, since it fatally undermines the strong sense of incommensurability which is the defining characteristic of pluralism as a distinct and radical doctrine. Alongside his view that values are commonly intelligible, Berlin retains a minimal ethical universalism, framed in terms of his concept of ‘negative liberty’, or freedom from unwarranted interference. Some have argued that this inviolable ‘core’ of human freedom constitutes a form of liberal universalism. Whilst I concede that Berlin’s objective pluralism does exhibit a decidedly Western character, I argue that his ‘core’ is in fact a rational and pragmatic assertion of the minimal conditions for any meaningful and sustainable human life, whatever its diverse forms, rather than an endorsement of any universalist claims of liberalism, even minimal ones. I further argue that the common intelligibility of values on which Berlin’s refutation of relativism can be thought convincingly to rest is possible only because there is an essence and continuity in human ideas of a kind which is denied by Quentin Skinner and the Cambridge School, and which enable the historical understanding we clearly can achieve.

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La problématique de la thèse est : la détermination de la méthode de traduction de la Septante et du Targoum d’Ésaïe. La recherche s’est faite dans les limites d’Ésaïe 15-17 : l’Oracle sur Moab, et l’Oracle sur Damas. Nous avons procédé au traitement de la problématique présentée ci-dessus en trois étapes progressives: (1). Étudier le contexte littéraire du texte choisi dans sa langue source (LS), i.e. le texte massorétique (TM) et dans ses deux langues cibles (LC); c’est, en fait, élaborer une étude générale sur les documents sources : la Septante, le Targoum, et le livre d’Ésaïe. Ceci consiste d’extraire les données scientifiques et généralement acceptées par les spécialistes en vu de poser des fondements solides au traitement du corps de la problématique. (2). Faire l’exégèse du texte biblique choisi. Ceci est indispensable pour l’examen d’une traduction : il faut tout d’abord « comprendre » le texte biblique dont la traduction est à examiner. (3). Examiner les deux traductions du texte biblique choisi. C’est, en fait, le corps du sujet, et le sommet de la recherche. C’est cette partie qui nous donne « la thèse » à établir et à soutenir, i.e., les principes de traduction appliqués. L’examen des deux traductions du texte d’Es 15-17 s’est fait à la base des langues originales : hébreu, grec et araméen. Il comprend les tâches suivantes : 1. Traduire le texte massorétique (TM) en français et comparer cette traduction avec les autres traductions disponibles. 2. Souligner les écarts et entre la langue source (TS) et la langue cible (TC) et tenter de découvrir les raisons qui ont conduit à produire ces écarts en essayant de déterminer l’agenda idéologique du traducteur. 3. Déterminer les types, méthodes, et principes de traduction. L’examen de ces deux anciennes traductions nous a permis de conclure le suivant : 1. La traduction de la Septante est généralement une traduction littérale au sens positif ; le traducteur a transmis le sens de la LS à la LC tout en gardant les convenances linguistiques de celle-ci. Les écarts trouvés proviennent surtout de deux lectures et/ou compréhensions différentes de la Vorlage faites par le traducteur grec et les Massorètes. Les écarts provenant de l’agenda idéologique du traducteur sont peu nombreux. 2., La traduction du Targoum est parfois littérale, parfois interprétative ; celle-ci est adoptée quand le sens du TS est peu clair ou il contient des mots difficiles. Le traducteur araméen a soumis la traduction de certains termes à son idéologie : David, traduit par Messie, la Parole de Dieu par Mamreh, et « Dieu » par Shékinah, etc. 3. Nous n’avons pas trouvé d’effet de la traduction targoumique sur la traduction de la Septante et vice versa. Les principes et méthodes de traductions de chacune de ces deux traductions sont différents. / The goal of the thesis is the determination of the method of translation of the Septuagint and the Targum of Isaiah. The research was conducted within the limits of Isaiah 15-17: The Burden of Moab, and the Burden of Damascus. We proceeded to treat the above mentioned subject in three progressive steps: 1. Studying the literary context of the selected text in its source language (SL), i.e. the Masoretic text (MT), and in its target languages (TL) ; This is, in fact, developing a comprehensive study on the source documents: the Septuagint, the Targum, and the book of Isaiah. This study aims at extracting the generally accepted scientific data by specialists, in order to lay down a solid foundation for the treatment of the body of the topic. 2. Making an exegesis of the selected biblical text. This is a prerequisite to examine and evaluate a translation: first we must "understand" the biblical text whose translation is to be examined. 3. Examining the two translations of the selected biblical text. It is, in fact, the subject's body, and the top of the research. This is the part that gives us the "thesis" to establish and defend, i.e., the applied principles of translation. The examination of the two translations of the text of Es 15-17 has been done on the basis of the original languages: Hebrew, Greek and Aramaic. It includes the following tasks: 1. Translate the MT to French and compare this translation with other available translations. 2. Highlight the differences between the source text (ST) and the target text (TT) and try to discover the reasons that led to occurrence of these differences, trying to determine the ideological agenda of the translator. 3. Determine the types, methods, and principles of translation. The examination of these two ancient translations allowed me to conclude the following: 1. The translation of the Septuagint is usually a literal translation in the positive sense; the translator conveyed the sense of SL to the TT while keeping linguistic propriety thereof. The differences found are mostly from two different reading and / or understanding of the Vorlage done by the Greek translator and the Masoretes. The differences coming from the ideological agenda of the translator are few. 2. The translation of the Targum is sometimes literal, sometimes interpretative; this last type of translation is adopted when the ST is unclear or contains difficult words. The Aramaic translator has submitted the translation of certain terms to his ideology: “David” was translated to “Messiah”, “the Word of God” to "Mamreh” and "God" to Shekinah", etc. 3. We did not find any effect of the Targum’s translation on the Septuagint’s and vice versa. The principles and methods of translation of each of these two translations are different.

Most studies done on the subject of this mini-dissertation have only focused on the differences in chronological detail and text – searching for the facts behind the different accounts. Much attention has thus been paid to the historicity of the various texts and the way in which the different accounts affect each others credibility. But is this the only research to be done? The contention of this mini-dissertation is that to only look at the different texts surrounding Sennacherib’s third campaign through the eyes of a modern historian is to lose the unique and significant message that the various texts wanted to convey. An event only forms part of the construction of a meaningful whole by the author; thus it can be found in various stories at different places and with varying significance attached to it, without meaning that the account of which it forms a part is neither important nor historical. It only means that the authors of the various ancient accounts wanted to achieve different outcomes with their retelling of the original story. For this reason it is important to be able to enter the world represented in, and the mind of the writer of, the ancient texts – allowing the ideology and intentions of the author to be brought to the fore and the text to speak with its own voice, not that of the modern historian. To achieve this requires knowledge of the different symbols, concepts and the meanings attached to them by the ancient societies – shifting the attention to the texts themselves by looking at the way in which the events were narrated as well as what events were narrated; thus revealing the ultimate meaning and purpose of the various texts. The intention of this mini-dissertation is to study the various texts from the underdeveloped angle discussed above, namely ideology and social values. In doing so it is proposed that a new significance will be revealed for the various texts. Research done on the subject of this mini-dissertation has mostly focused on whether there was a single campaign in 701 BC; or two campaigns, one in 701 and one later; or whether chronological difficulties should be explained as arising from the perspective of an author who wrote much later than the actual events occurred. Most studies have only focused on the differences in chronological detail and text – searching for the facts behind the different accounts. Much attention has thus been paid to the historicity of the various texts and the way in which the different accounts affect each others credibility. But is this the only research to be done? The contention of this mini-dissertation is that to only look at the different texts surrounding Sennacherib’s third campaign through the eyes of a modern historian is to lose the unique and significant message that the various texts wanted to convey. An event only forms part of the construction of a meaningful whole by the author; thus it can be found in various stories at different places and with varying significance attached to it, without meaning that the account of which it forms a part is neither important nor historical. It only means that the authors of the various ancient accounts wanted to achieve different outcomes with their retelling of the original story. For this reason it is important to be able to enter the world represented in, and the mind of the writer of, the ancient texts – allowing the ideology and intentions of the author to be brought to the fore and the text to speak with its own voice, not that of the modern historian. To achieve this requires knowledge of the different symbols, concepts and the meanings attached to them by the ancient societies – shifting the attention to the texts themselves by looking at the way in which the events were narrated as well as what events were narrated; thus revealing the ultimate meaning and purpose of the various texts. The intention of this mini-dissertation is to study the various texts from the underdeveloped angle discussed above, namely ideology and social values. The question as to why the various narratives were written as they were will be the focus of this work, pushing aside the modern paradigm and analytical methods which so often focus on the idiosyncrasies instead of the commonalities. In doing so it is proposed that a new significance will be revealed for the various texts. / Dissertation (MA (Ancient Languages and Cultures))--University of Pretoria, 2006. / Ancient Languages / unrestricted

Thesis (DTh)--Stellenbosch University, 2008. / As the title indicates, our study is focused on a theological interpretation of the city in Isaiah 24-27 from the point of view of God’s judgment and salvation. The main reason for the study is that in Isaiah 24-27, the city plays a very significant role. The research therefore employs the socio-rhetorical approach which is a method that explores a multi-dimensional way of dealing with the text. Applying Robbins’ (1966a & b) textural analysis to the text of Isaiah 24-27, the inner and inter textures are examined in order to demonstrate the narrator’s rhetorical strategy. Through the prophetic genre of judgement and salvation, the narrator challenges the audience/reader to change their minds and attitudes, especially about the city. The challenge is that the fortified city alone would never provide safety and peace but rather bring God’s judgment. In contrast, God alone provides salvation and protection through God’s reign on Mount Zion/Jerusalem. It is shown that this rhetorical strategy is deeply embedded in the social and cultural context. The expectation was that the historical and political chaos which was triggered by international pressures and Israel’s unfaithfulness and injustice might cause Israel to reflect on what happened and what would happen to the city in God’s eschatological time. The rhetorical strategy also highlights the eschatological-apocalyptic character of the text and the author of Isaiah 24-27 uses it to focus on the ideological and theological textures by means of which he warned that “Zion theology” could become “Zion ideology” if it became located beyond prophetic voice and criticism. Furthermore, it is shown that the theological texture highlights God’s theological viewpoint that is symbolized by subjects such as universalism and the restoration of Zion/Jerusalem through judgment and salvation both of which are dialectically reflected in the destiny of the city of Zion/Jerusalem. At a deeper level, this theological engagement is based on God’s steadfast covenant love and justice, through which, God as husband and king, makes a demand on the city Jerusalem/Zion, the wife and the faith community. We have attempted to show from Isaiah 24-27 that God’s kingship is expressed in an apocalyptic manner which is beyond human power and intervention in order to emphasize God’s absolute sovereignty in controlling human destiny, especially the city. In line with the odd literary genre of the text, there still exist traditional prophetic thoughts which demand human responsibility on issues such as repentance, execution of social justice and righteousness in life.

In the first part of the article, the author discusses two types of liberalism from the thoughts of prominent philosophers. On the one hand, she analyzes the ideas of Isaiah Berlin and Joseph Raz as examples of perfectionist liberalism and, on the other hand, those of John Rawls and Charles Larmore as examples of political liberalism. He then discusses the notion of comprehensive doctrines in John Rawls’s oeuvre, for from Nussbaum´s perspective, the construction of this notion brings Rawls close to a variant of perfectionist liberalism that he himself would try to avoid. That is why Nussbaum’s proposal is to restore a notion of comprehensive doctrines simply understood as those kinds of doctrines to which reasonable citizens adhere. / En la primera parte del artículo la autora discute dos variantes de liberalismo a partir del pensamiento de destacados filósofos. Por un lado, analiza las ideas de Isaiah Berlin y Joseph Raz como ejemplos de liberalismo perfeccionista y, por el otro, las de John Rawls y Charles Larmore como ejemplos de liberalismo político. A continuación problematiza la noción de doctrinas comprehensivas en la obra de John Rawls, pues desde la perspectiva de Nussbaum, la construcción de dicha noción acerca a Rawls a una variante de liberalismo perfeccionista que él mismo trataría de evitar. Es por ello que la propuesta de Nussbaum consiste en restaurar una noción de doctrinas comprehensivas simplemente como aquel tipo de doctrinas a las que adhieren ciudadanos razonables.

In the first part of this article, the author discusses two types ofliberalism from the thoughts of prominent philosophers. On the one hand, sheanalyzes the ideas of Isaiah Berlin and Joseph Raz as examples of perfectionistliberalism and, on the other, those of John Rawls and Charles Larmore asexamples of political liberalism. It also identifies differences between Berlin’spluralism and Raz’s and between Rawls’ liberalism and Larmore’s. / En la primera parte del presente artículo, la autora discute dos tipos de liberalismo a partir del pensamiento de destacados filósofos. Por un lado, analiza las ideas de Isaiah Berlin y Joseph Raz como ejemplos del liberalismo perfeccionista y, por el otro, las de John Rawls y Charles Larmore como ejemplos del liberalismo político. Asimismo, identifica las diferencias entre el pluralismo de Berlin y el de Raz y entre el liberalismo de Rawls y Larmore.

The thesis begins with an overview of views concerning the dating of Isa 24–27 and its place within the genres of apocalyptic and eschatology, before stating its aim as showing how Canaanite myths were used by the author to give future hope rooted in cultic ideals. The second chapter looks at the image of the divine warrior, with particular emphasis on the chaos enemy as the dragon/serpent/sea, and the remarkable similarities between Isa 27:1 and the Ugaritic KTU 1.5.i.1–5. A possible cultic setting of the combat myth is examined, together with the question of why the myth appears here in an eschatological manner. The following chapter discusses the Israelite and Canaanite traditions concerning the holy mountain and divine banquet. Zion motifs are compared with those of Mt. Zaphon, and the nature of cultic feasts considered in Israelite and Canaanite literature, as well as later traditions. Chapter Four argues that the verses concerning death and resurrection represented exile/oppression and restoration, at a time when ideas of resurrection and judgment after death were emerging. The Israelite imagery of Mot/Death and Sheol are examined in relation to the nature of Ugaritic Mot, showing how Canaanite traditions were used to demonstrate Yahweh’s might and the possibility of individual and universal restoration. The following chapter places Israelite religion within the context of Canaanite fertility cults and popular practices. That myth and cult are connected is the basis for the view that the themes in Isa 24–27 were passed down to the post-exilic era via cultic activities and the reuse of myths to promote Yahweh, whether the author was aware that he was using ancient, mythological ideas or not. The sixth chapter gives a short overview of hope in the Hebrew Bible, before demonstrating how the universalism of Isa 24–27 combines with the ancient mythic themes to provide an eschatological hope in an all-encompassing deity. The paper concludes that the author of these chapters deliberately used Canaanite mythology to show how the final victory, rule, and celebration of Yahweh would bring about a personal and moral victory for all nations.

The objective of this research was to contribute to the discussion about LGBT-rights in Swedish politics. Some previous findings suggested that one political party in particular, the Swedish Democrats, had an opposing stance towards LGBT-persons. To investigate this, the first research question aimed to find out if there are in fact any notable differences between the different parties in the Swedish parliament in this regard. The second research question was designed in order to examine all related opinions of the parties in the light of positive and negative freedom. The third research question aimed to find out how the attitudes from the political parties could be understood within a perspective of tolerance. The analytical framework is based on the concept of tolerance, and the concepts of positive and negative freedom which were originally developed by Isiah Berlin. The study is a qualitative text-analysis with an abductive approach. Argumentation analysis has been applied when suitable. The study found that the Swedish Democrats was the most restrictive party in this context. Moreover, the studied policies were found to have characteristics of both negative and positive freedom, and they were generally approved upon by the political parties. Lastly, the Swedish Democrats and the Christian Democrats were argued to be tolerant towards these LGBT-policies, even though the policies were mostly disliked due to moral clashes against their core family values.

The Old Greek version of the Book of Isaiah (hereafter LXX-Is) should be studied not only as a translation but also as an interpretation reflecting the theology of the translator or translator’s community in Egypt. ‘Free’ translation in LXX-Is usually appears not to originate from any misunderstanding of the probable Hebrew Vorlage or from a different Vorlage, but deliberately and consciously. Also it is important that these Greek renderings should be dealt with in a broader context, not merely verse by verse; because the Septuagint seems to have been regarded as a religious text in itself, circulating among Jews in Egypt. The most conspicuous theme in Septuagint Isaiah is a bold declaration concerning their identity. According to this, the Jewish diaspora in Egypt is the true remnant, and their residence in Egypt should be regarded as due to God’s initiative, thus “Eisodos” instead of “Exodus” is emphasized. Such ideas may be understood as displaying an apologetic concern of the Jewish diaspora to defend their continued residence in Egypt, whereas the Bible states firmly that Jews are not to go down there. Judgments against Egypt appear more strongly than MT, and this is another expression of their identity. LXX-Is supplies a bold translation in 19:18: a temple in Egypt, called the ‘city of righteousness’. The writings of Josephus testify to the existence of the Temple of Onias in Heliopolis under the reign of Ptolemy Philometor who apparently showed great favour towards the Jews. The temple’s significance should be considered as more than a temporary shrine for local Jewish mercenaries. Rather, it aimed to be a new Jerusalem under a lawful Zadokite priest. In addition to this, LXX-Is shares some interesting and distinctive ideas with Hellenistic Jewish literature, including views on priests and sacrifice, and an attitude towards foreign kings shared by Hellenistic Jewish literature of the period. To conclude, through comparing with MT and investigating LXX-Is as it stands, this work shows that LXX-Is is not just a translation but a Hellenistic Jewish document reflecting a particular theology of at least some Jews in Egypt. LXX-Is is shown to have its place within Jewish Hellenistic literature.