<p>In this thesis I examine the philosophy of "Johannes Climacus", the pseudonym under whose name Soren Kierkegaard (1813-1855) wrote <em>Philosophical Fragments</em> (1844) and <em>Concluding Unscientific Postscript to</em> <em>Philosophical Fragments</em> (1846). I argue that these two works can only be fully understood when they are read as the works of Johannes Climacus rather than his creator, Kierkegaard. It will be shown throughout the thesis that the personality of Climacus and the philosophical positions advanced in his writings inform each other. Besides the personality of Climacus, particular attention is also given to his opposition to Hegelianism. An appreciation of Climacus' thought will be gained through an analysis of his first work, <em>Philosophical Fragments</em>, in which he attempts to demonstrate that the essential features of Christianity, such as transcendence, sin, the incarnation, and faith, are incompatible with a Hegelian world-view.</p> / Master of Arts (MA)

<p>In this thesis I examine the responses given by Hans Küng and Schubert Ogden to the "problem of God", or the question of whether there is an objectively existing divine reality. Küng and Ogden employ the "transcendental method" in their defenses of theism in as much as they argue that belief in God is the condition for rationally maintaining the attitude of trust or confidence. Belief in God is realized in the context of the conviction, opposing nihilism, that life is worthwhile and opens up possibilities for fruitful existence (Küng) or that what one does really matters (Ogden). Reflective faith in God has the function of articulating this more basic faith, expressing in concrete terms the rational ground or basis for trust, and providing reassurance.</p> <p>Despite their similarities, I found that there exist some significant differences between the positions of Küng and Ogden. In particular, it seems to me that Küng develops the idea of trust in a more positive way than does Ogden, in that he speaks of trust as a conscious and reflective reaction to the world. Consequently Küng presents a deeper understanding of faith in God by describing it in terms of answering the question about the uncertainty of reality--"Why is there anything at all and not nothing?".</p> <p>A number of critical questions may be put to Küng and Ogden. I will argue that they have failed to provide an adequate connection between the idea of a "ground or basis for trust" and "God", an identification on which their defenses of theism depend. I conclude that the phenomenon of "trust" or "confidence" would more rationally be given a secular understanding, and that Küng and Ogden indirectly help to make the case for atheism rather than theism.</p> / Master of Arts (MA)

<p>Hans-Georg Gadamer's contribution to the philosophical discipline of hermeneutics is clearly acknowledged and has been reflected upon at length, particularly following his publication of Wahrheit und Methode in 1960. However, far less attention has been given to his contributions to hermeneutics in the field of theology. Since it is often thought that Gadamer's concentration on philosophical and historical themes suggests he was deliberately setting himself apart from religious discussions, few scholars have seriously engaged Gadamer's contribution to theological hermeneutics. In this thesis, I am attempting to unify Gadamer's diverse writings on the topic of religion in order to determine where he believes the project of theological hermeneutics ought to be found within the overall scope of hermeneutics as a general discipline. In order to do this, I begin with the division Gadamer establishes between the natural sciences and the human sciences. I draw upon the idea of application - as found in the natural sciences - as well as the concept of historical-linguistic universality - as it emerges from within the human sciences - in order to situate the interpretation of theological texts within Gadamer's framework. I present this account oftheological hermeneutics as one that shares some characteristics of both the natural and the human sciences because of its unique subject of faith. I argue that Gadamer offers an account of theological hermeneutics that is clear and evident, although it does not fit neatly into his original disciplinary division but is instead found at the intersection of the natural and human sciences.</p> / Master of Arts (MA)

<p>This thesis studies the evolution of Balarāma in Vaişņavism through comparative analysis of Balarāma stories from selected Hindu purāņas: the Harivaṃśa (HV), the Vişņu purāņa (Vi.pu), the Brahmā purāņa (Br.pu), and the Bhāgavata purāņa (Bh.pu). Through careful analysis of Balarāma stories from these texts, I argue that Balarāma was a multifaceted deity of considerable importance in early Vaişņavism. I will also argue that the modifications introduced in the earliest stories reveal a process whereby Balarāma's popularity and status declined and he became a minor deity as Kŗșņa grew in importance. In this process his personality is modified from his association with food, abundance, fertility and protection to that of an ordinary warrior.</p> <p>I also demonstrate that the early supremacy and personality of Balarāma is reflected in the depiction of this deity in select Jain texts: the Vasudevahińḍī (VH), the Harivaṃśapurāņa (HVP), the Cauppannamahāpurisacariryaṃ (CMC), and the Triṣaṣṭiśalākāpurușacaritra (TSP). A comparison of Hindu and Jain purāņa stories of Balarāma also reveal that the Jain Balarāma stories are derived from independent sources other than the Hindu purāņas.</p> <p>My research demonstrates that it is through gradual transformation of a deity and modifications in the stories that a deity is gradually assimilated into an evolving major religious system. This process is marked by establishing different relationships and equations that reshape and redefine the existing features associated with a deity rather than complete annihilation. The analysis of Balarāma stories allows us to gain insight into such intermediary processes involved in the long process of evolution of Vaișņavism.</p> <p>A study of the Balarama stories also contributes to current scholarship on the textual history of the Hindu purāņas. In the course of this thesis I analyze the stories divided into a series of plots and compare them across the different texts. I demonstrate that changes to these basic plots indicate the evolution of the story. I therefore propose that the more different a story from the basic story the later it must be while the less the different the story the closer contemporary it must be. I take as the basic story that is the HV, which scholars agree is earlier than any of the purāņas. My working hypothesis is that the further a purāņic story diverges from the HV, the later it is in date. My comparison of the stories indicates that the HV was the source of the Vi.pu, which served as the source for the Br.pu and Bh.pu. A comparison of the latter two texts reveals that the Bh.pu is the latest of the texts while the Br.pu shows a combination of early and late stories. This pattern is consistent with what scholars working on the pural).as have described.</p> / Doctor of Philosophy (PhD)

<p>In this thesis I attempt to show that in the teachings of Jiddu Krishnamurti (1895-1986), it is the event of "total insight into what-is" that brings about a liberating transformation of the mind which has been conditioned by thought. The unconditioned mind is the religious mind. As a result, the thesis is also an exploration of the meaning of religion in his teachings.</p> <p>After a discussion of his unusual approach to teaching, analysis reveals that the conditioned mind is dominated by thought, which prevents direct perception of what-is. It further reveals that, according to Krishnamurti, sensitive observation, accompanied by the cessation of divisive thought produces "total insight," which liberates the mind completely from the psychological suffering that accompanies conditioning. I then examine the nature of the religious or unconditioned mind showing how, in Krishnamurti's teachings, it is a unified whole that is beyond conceptualization. It may be called Truth or God and is the only reality.</p> <p>The analysis reveals a structure in Krishnamurti's teachings that is logically consistent, coherent, and within its own criteria, complete. It thus provides a basis from which criticisms that have been raised by others concerning his teachings are addressed. Comparison with other schools of thought reveal strong similarities to the tathata or Suchness philosophy of Mahayana Buddhism.</p> / Master of Arts (MA)

<p>This thesis investigates the later Heidegger's understanding and critique of metaphysics. Given the amount of work Heidegger published, it has been necessary to limit the focus of this thesis to two important texts. Each of these texts is examined twice: in PART I I garner Heidegger's understanding of metaphysics and in PART II I determine Heidegger' s critique of metaphysics. The first text considered here is the 1949 Einleitung, subtitled "Der Rtickgang in den Grund der Metaphysik", to the essay Was ist Metaphysik originally published in 1929. This essay has been translated by Walter Kaufmann as "The Way Back into the Ground of Metaphysics" in the monograph Existentialism from Dostoevsky to Sartre. The other text examined is Heidegger's Nietzsche. The first text was chosen for its succinct treatment of metaphysics and the second for its thoroughness.</p> <p>It becomes clear throughout the thesis that Heidegger's understanding and critique of metaphysics can be summarized thus, "Metaphysics concerns itself only with beings (Seiende) as such". Although a traditional metaphysician may agree with this analysis, he or she may not understand why it is a critique. According to Heidegger it is a critique, because by focusing on beings (Seiende) metaphysis neglects or forgets Being (Sein). Once Heidegger's position and criticisms have been elucidated, some obstacles that arise for metaphysically based theology are briefly considered. The major obstacle is whether or not theology can talk about God in a non-objectifying manner. Can theology avoid making God one being among others in the same way that metaphysics reduces Being to one being among others? Heidegger urges Christian thinkers to heed the advice of their own scripture and not to seek knowledge of God through the wisdom of this world.</p> / Master of Arts (MA)

<p>This thesis is offered as a study of Heinrich ott's theological programme. Our intention is to show that ott's development is motivated throughout by a hermeneutical and ontological impulse. His goal is hermeneutical in that he intends to translate the biblical vision of reality into contemporary and relevant thought forms. His goal is ontological because he also believes that any such translation must be shown as articulating reality as such (i.e, being). This, he argues, is crucial, if the Gospel is to be shown as the most comprehensive account of human experience possible.</p> <p>The study is also shaped by our conviction - a belief shared by ott - that a genuine theology must meet two basic requirements: be worthy of the content of scripture and relevant to contemporary humanity. We apply this test of theological adequacy to ott's own programme.</p> <p>The study is divided into three major parts. Part One examines ott's search for a universal theological ontology in dialogue with Karl Barth, Rudolf Bultmann, and Martin Heidegger. At this stage, ott's programme is essentially Barthian. Karl Barth is considered by many to be the greatest theologian of this century. His theology is characterized by its theocentric emphasis and by a thoroughgoing conviction that humanity's knowledge of God cannot be attained apart from revelation. It is ott's belief that by aligning Heidegger with Barth, he can overcome the anthropocentric restrictions in Bultmann's ontology and move toward a hermeneutical ontology that is more in keeping with scripture. Part Two examines and assesses the critical response to ott's alignment of Heidegger and Barth and ott's response to it. We argue that ott's alignment leads to an abstract objectivism that fails to relate theological statement to secular and human experience. We show, moreover, that his failure to distinguish properly between philosophy and theology leaves the impression that the contents of theology are determined by Heidegger's philosophy.</p> <p>Part Three examines ott's willingness to abandon the Barthian premise that theology must properly begin by taking for granted the existence of God. Since belief in God is no longer a generally credited fact, ott acknowledges that theology must now show how it is that God is present in our ordinary and secular experience. Ott turns, then, to a theology of showing and pointing in which existential interpretation is now made the exclusive horizon of theological statement. Here we detect a discernible shift toward the theology of Rudolf Bultmann. The shift toward Bultmann is qualified, however, via ott's appeal to the universalist Christology of Dietrich Bonhoeffer. Ott turns to Bonhoeffer in order to break free of the exclusivist tendencies in Barth's and Bultmann's Christolologies (i.e., to show Christ as present to those outside the Church). Part Three concludes with an examination of ott's existential interpretation of the personal reality of God.</p> <p>We conclude that ott's theology - while true to the contents of scripture - still falls short of the contemporary situation. He continues, in effect, to take God's existence too much for granted, the consequence being that he fails to convince those who do not already believe. We affirm, however, that ott's theology is a major step in the right direction. He clearly shows that the hermeneutical and ontological question is an inevitable issue for the kind of theology that would be true to scripture and speak to our current situation.</p> / Doctor of Philosophy (PhD)

Of all the Hindu communities in southern Kerala, the Ilavas are the largest. They were, however, traditionally considered outside the pale of "varna" and treated as "untouchables" by the higher castes. A 'man of vision' of this community, Srl Narayana Guru (1855-1928) introduced religious and social reforms that brought about an awakening among the Ilavas at the beginning of the twentieth century. The consequent changes among the Ilavas brought them to an escalating series of confrontations with the upholders of the traditional caste order. This thesis focuses on the reformation of the Ilavas and analyses their place and position in the larger social structure. It argues that their reformation can only be understood essentially as a process of "modernization". By modernization is meant an indigenous, historical and ongoing process in which people participate both consciously and critically. The Ilavas in their awakening have incorporated the values of modernity into their culture without losing the core values of the tradition. The history of the awakening of the Ilavas is, therefore, a case study of modernization within the framework of traditional Hindu society. In order to make this case study a field was chosen for research in consideration of maximum suitability. That field is an area of southern Kerala called Murukkumpula, not far from Trivandrum, the capital of Kerala. In view of the stress on change and continuity, which is the theme of the thesis, the field research has helped to establish that the modes of change in this particular area can be seen exhibited in the leadership of an elite; a reorientation of values; a rationalistic and democratic approach to the direction of change; an expression of freedom and responsibility among the members; social mobility based on equality and overall development and a network of institutions that sustain and propagate the ideals of the movement and hold the community together. / Thesis / Doctor of Philosophy (PhD)

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