鄧承軒. / "2009年6月". / "2009 nian 6 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves [72]-76). / Abstracts in Chinese and English. / Deng Chengxuan. / Chapter 1. --- 導論 --- p.1 / Chapter 1.1 --- 《腓立比書》的兩個重要主題：喜樂與同心合意 --- p.1 / Chapter 1.2 --- 喜樂與同心合意的關係 --- p.3 / Chapter 1.3 --- 喜樂與同心合意關係的詮釋 --- p.4 / Chapter 1.4 --- 腓立比教會背景的「新」觀點 --- p.6 / Chapter 1.4.1 --- 腓立比教會的「敵人」 --- p.6 / Chapter 1.4.2 --- 腓立比教會與羅馬社會的互動關係 --- p.8 / Chapter 1.5 --- 受苦的含義 --- p.11 / Chapter 1.6 --- 硏究問題 --- p.15 / Chapter 2. --- 喜樂與苦難 --- p.17 / Chapter 2.1 --- 引論 --- p.17 / Chapter 2.2 --- 從釋經學者中初部闡釋喜樂的產生 --- p.19 / Chapter 2.3 --- 苦難中喜樂之相關前設 --- p.25 / Chapter 2.4 --- 對苦難中喜樂前設的批判 --- p.27 / Chapter 2.5 --- 對喜樂的分析 --- p.30 / Chapter 2.6 --- 結論 --- p.32 / Chapter 3. --- 同心合意與福音 --- p.33 / Chapter 3.1 --- 引論：同心合意與「基督的讚美詩」 --- p.33 / Chapter 3.1.1 --- 同心合意的字詞分析 --- p.33 / Chapter 3.1.2 --- 同心合意的正反例子 --- p.36 / Chapter 3.1.3 --- 同心合意與「基督的讚美詩」的關係 --- p.37 / Chapter 3.2 --- 「基督的讚美詩」與反帝王的福音 --- p.37 / Chapter 3.3 --- 「基督的讚美詩」作爲反帝王福音的意義 --- p.39 / Chapter 3.3.1 --- 奴僕與君王的比較 --- p.40 / Chapter 3.3.2 --- 腓2:5-11的分析：弔詭性的基督 --- p.43 / Chapter 3.3.3 --- 小結 --- p.45 / Chapter 3.4 --- 重新配合腓立比教會的處境 --- p.45 / Chapter 3.5 --- 結論 --- p.49 / Chapter 4. --- 於終末論之框架下理解喜樂與同心合意的關係 --- p.51 / Chapter 4.1 --- 引論：闡述喜樂與終末思想的初部關係 --- p.51 / Chapter 4.2 --- 闡釋喜樂背後的終末論前設 --- p.53 / Chapter 4.3 --- 「既濟與末濟」的終末論 --- p.57 / Chapter 4.4 --- 「在基督裡」 --- p.60 / Chapter 4.4.1 --- 「在基督裡」的意思 --- p.60 / Chapter 4.4.2 --- 「在基督裡」的特質 --- p.60 / Chapter 4.4.3 --- 「在基督裡」與福音 --- p.61 / Chapter 4.5 --- 喜樂與同心合意在終末框架下的關係 --- p.62 / Chapter 4.5.1 --- 喜樂、福音與同心合意在《腓立比書》的關係……… --- p.62 / Chapter 4.5.2 --- 喜樂、福音與同心合意的關係與腓立比教會受苦的處境 --- p.64 / Chapter 4.6 --- 結論 --- p.66 / Chapter 5. --- 總結 --- p.68 / Chapter 5.1 --- 腓立比教會背景的再思 --- p.68 / Chapter 5.2 --- 喜樂與同心合意在《腓立比書》的連接 --- p.69 / Chapter 5.3 --- 保羅使用喜樂的修辭目的 --- p.70 / Chapter 5.4 --- 今日的意義 --- p.70 / 參考書目 --- p.72 / 第一手資料 --- p.72 / 第二手資料 --- p.72

Christian joy is identified by linguistic and symbolic, experiential and psychological studies, and by a study of its opposite, sorrow. The final and most comprehensive approach is Biblical and theological. Here, through Judaism and Christianity, the genesis and fulfilment of Christian joy is examined, in life and the gifts of God, in hope, and in union with God. It is defined as "a gift of God's Holy Spirit as man becomes one with Christ in love." Five hypotheses are evaluated and confirmed: - 1. God is perfect joy, 2. God is the source and end of all Christian joy, 3. Jesus Christ is both the most joyful and the most sorrowful of men, 4. The Christian participates in the joy and sorrow of Jesus Christ, 5. Christian joy is eschatological in nature. The need is stressed for a fuller understanding and expression of Christian joy, which is seen as the complement of Christian love, and as a distinguishing characteristic of Christians, because of its primary intentional and ultimate satisfactory nature

This dissertation explores the nexus of joy and power in the lived experience of the ancient rabbis of Roman Palestine (first to fourth centuries CE). The study brings together affect theory and history of emotion to reimagine a phenomenological approach to classical rabbinic texts, a phenomenology that is historically and philologically grounded and attuned to embodied aspects of emotional experiences. By applying this method, this work situates the rabbis of Palestine within the “imperial economy of emotions,” in which provincial subjects utilized a surplus or shortage of collective emotions to assert or resist their place within the dominant political system of the Roman empire. It argues that, within this economy, the rabbis’ engagement with public joy—construed as a somatic and relational experience —was key to their negotiation of Roman imperialism. The dissertation thus makes three chief contributions to the study of ancient Judaism, cognate areas of research, and the field of Religious Studies more broadly. First, it demonstrates how joy, an emotion that is habitually thought of as politically inert, was a potent force in the world of the rabbis and other provincial subjects of the Roman empire. Second, through the case study of the ancient rabbis, the dissertation shows that the minority-majority interface in asymmetric power systems must be understood not only in terms of discourse and ideology but also as a product of the affective forces of daily life. Third, by performing a historically grounded phenomenology of joy, “Affect in Power” pushes back on the wholesale rejection of “experience” as an analytical category in contemporary scholarship.

Thesis(PhD)--Stellenbosch University, 2012 / ENGLISH ABSTRACT: Theories of lexical semantics have undergone an evolutionary development for centuries. Geeraerts (2010) has traced their development from the historical-philological era (circa 1880) until the early 21st century. The current situation finds two basic approaches to lexical studies, with scholars positioned on a continuum from a minimalist position to a maximalist position. The former makes a demarcation between linguistics and pragmatics, relegating word meaning to pragmatics and a separation of word knowledge from world knowledge. The latter argues that there can be no separation made between lexical meaning and contextual meaning (word knowledge and world knowledge). The study is based on insights from the maximalist perspective. Second, it proposes that it is necessary to approach semantical studies with a composite approach taking into consideration frames, conceptual metaphor and metonymy, prototype, Idealized Cognitive Models, grammar and figurative uses of language (including non-verbal expressions and symbolic gestures) in order to have a full understanding of the concept a word or expression symbolizes. Third, all of the occurrences of a word or expression that appear in a corpus are analyzed in order to determine a possible range of polysemy as it is expressed in actual language usage. Finally, the context of the research is Bible Translation. One question asked in the investigation is, what information gleaned from the composite model can be appropriately presented in a specialist bilingual lexicon based on a frame model? The results of the research using the eclectic model provided a very broad understanding of some of the lexemes associated with JOY in biblical Hebrew. It was determined that these lexemes were associated with a concept of JOY that was very similar to the five-stage EVENT STRUCTURE metaphor proposed by Kövecses (2010) for emotions in English. Second, the investigation was able to verify the core features of JOY—volition, desire, determination and satisfaction—and to indicate how different construal operations activated specific features of the meaning potential in each linguistic frame. Third, the differences and similarities of each of the specific lexemes that were studied were determined and described. Fourth, it was demonstrated how the appropriate information needed by translators could be described and suggested for entry into a bilingual (biblical Hebrew-English) lexicon designed specifically for Bible Translators. / AFRIKAANSE OPSOMMING: Teoriee van leksikale semantiek het deur die eeue ‘n evolusionere proses deurloop. Geeraerts (2010) het hierdie ontwikkeling vanaf die histories-filologiese era (ongeveer 1880) tot vroeg in die 21ste eeu nagespoor. Huidiglik kan leksikale studies in twee kampe verdeel word, en geleerdes bevind hulle tipies op ‘n kontinuum tussen ‘n minimalistiese en maksimalisties posisie. Eersgenoemde maak ‘n duidelike onderskeid tussen linguistiek en pragmatiek en religeer woordbetekenis tot pragmatiek en onderskei kennis van ‘n woord van kennis van die wereld. Laasgenoemde argumenteer dat daar geen onderskeid gemaak kan word tussen leksikale betekenis en kontekstuele betekenis nie (woordkennis en kennis van die wêreld). Hierdie studie berus op insigte van die maksimalistiese perspektief. Tweedens, dit stel voor dat dit nodig is om semantiese studies te benader met ‘n meervoudig saamgestelde benadering. So ‘n benadering neem in ag die raamwerk (“frame”), konseptuele metafoor en metonomie, prototipe, “Idealized Cognitive Models”, grammatika en figuurlike gebruike van taal (insluitend nie-verbale uitdrukkings en simboliese gebare) sodat by ‘n deeglike verstaan van die konsep wat ‘n woord of uitdrukking simboliseer, gekom kan word. Derdens, al die gebruike van ‘n woord of uitdrukking wat in ‘n korpus voorkom, word ontleed om te bepaal of ‘n polisemiese verband gepostuleer kan word tussen die uitdrukkings soos dit gebruik word. Ten slotte, die konteks van hierdie studie is Bybelvertaling. Een vraag wat konsekwent in die ondersoek gevra is, is welke informasie wat verkry is deur die meervoudig saamgestelde benadering kan op ‘n gepaste manier aangebied word in ‘n tweetalige leksikon wat rus op ‘n raamwerkmodel (“frame model”). Die resultate van die navorsing waarin die eklektiese model gebruik is, het tot ’n bree verstaan van die konseptualisering van VREUGDE in Bybelse Hebreeus gelei. Daar is vasgestel dat die emosie VREUGDE in Bybelse Hebreeus ooreenstem met die vyf-fase GEBEURTENIS-STRUKTUUR metafoor wat deur Kovecses (2010) voorgestel is vir emosies in Engels. Tweedens, die ondersoek was in staat om die kern-eienskappe van vreugde te verifieer—wil, begeerte, determinasie and satisfaksie—asook om aan te dui hoe verskillende konstruerende (“construal”) operasies aspekte van die betekenispotensiaal in spesifieke raamwerke aktiveer. Derdens, die verskille en die ooreenkomste van elke spesifieke lekseem wat na vreugde verwys, is vasgestel en beskryf. Vierdens is daar gedemonstreer hoe inligting wat ter sake is vir vertalers, beskryf kan word.