The first section studies the history of the conflict of the Church and the French Republic which provides the political context of Bloy's work. It analyses the statements and forms of the early polemic articles in which he expressed his rejection of the mediocrity and banality of contemporary Republican society, from which religious idealism provided a refuge. Of the religious options available, Bloy rejected those which seemed to him no more than compromise with secular ideals - Liberal Catholicism, or the uncritical orthodoxjr of the mass of Catholic society, which reflected all the vices of the secular state - and gave his adherence to intransigent Catholicism. The traditionalist philosophy on which this was ba.sed confirmed his own denunciation of the ha.bits of secular society and offered a new context in which the individual could create for himself a heroic existence within this society. This would take the form of a morally responsible engagement in practical experience (necessarily ascetic, given that the context must by definition negate present values). The justification and the motivation for the heroic option were found in c, revision and renewal of the full dogmatic structure of traditional Catholicism. The second section considers the importance of the dogmatic structure in Bloy's work. Like the Catholic hierarchy at this period, he became increasingly absolute in defensive response to positivist attacks on dogma (the Catholic supernatural). This can be seen with particular force in the campaign against Zola which he inherited from Barbey d'Aurevilly. The supernatural realm was presented bv tho intransigents as a transcendent order which restored to human personality the dignity which had been denied by materialism. Bloy defended by reference to this the concepts of human freewill and responsibility and the validity of human reason which acknowledges its ontological source in God. Despite his frecuent appeals to the authority of intransigent philosophy (chiefly that of Blanc de Saint-Bonnet and Ernest Hello) his defence was not intellectually convincing, but one which relied on specious rhetoric to present its own case and crude polemic to discredit its opponents. In an attempt to establish the depths of human mind and experience, he appealed also to the example of the mystics - the Christological mysticism of Emmerick, Pascal, Angela di Foligno, Faber and Hello, and the via negativa of Dionysius the Areopagite. Heroic suffering, which denied the values of this life, was the basis for the accession to Truth (defined as intimate knowledge of God achieved through contemplation, initiated by God alone). Bloy's novels described the human condition which this implied; the truly conscious man, who is the man of religious convictions, must live in contradiction to the secular world, with all his forces and energies deriving from and tending to the supernatural. Unlike many of his contemporaries, Bloy can sometimes be seen to acknowledge the unsatisfactory nature of this division. A study of his treatment of the symbols encountered on the unitive way, compared with thr-t of the Areopagite, shows that his ascetic renunciations arc not always wholehearted. Much of Bloy's apologetic is based on the reinstatement of the dogmatic images by which Catholicism represents the supernatural. In this he followed a movement already present in the Church which recognised the appeal of the image to the imagination and emotions, which was more effective than one to discursive reason. He rejected the symbolist interpretation which reduced the specificity of dogma to the abstract moral truth it enclosed. He restored the traditional formulae expressing God's providential intervention in human history: on the general plane, introducing into history a sense of coherence and finality, and on the particular, using the contradictory nature of the image to carry his own ironic challenge to contemporary values. (The movement between the two moments of Fall and Second Coming is used to press for moral revival in individuals and society, and the need for national and moral unity to effect this revival. The imminent apocalyptic catastrophe is a vehicle for specific attacks on avaricious landlords and wartime profiteers as well as on general religious apathy.) Bloy's exegesis of the Catholic image includes references to other contemporary interpretations more familiar to his readers, as in his relation of the Second Coming to the Third Reign popularised by the Romantics and, more recently, by Lévi and Vintras. These, however, have only the status of imaginative supports to his Catholic propositions, and are in no way intended to detract from the orthodoxy of his doctrine. Less direct methods of incorporating the concept of the supernatural include the use of Biblical and liturgical thoir.es, and the exploitation of techniques also used by the secular poet. Here Bloy's treatment of the theme of death is especially important. The central point of Catholic doctrine for Bloy was its enrohasis on suffering. Suffering was the state which corporalised the ideal, mediating the supernatural into natural existence. He was brought to the theme by personal experience and by tho general tendencies of his period, which are considered in detail. A chronological account of the formation of his doctrine shows him indebted to de Maistre and Faber for the religious interpretation of suffering as expiation, having a co-redemptive function in conjunction with the sufferings of Christ, and to Blanc de Saint-Bonnet and Hello for the Romantic concept of suffering as the basis of heroic personality and of genius. These several elements were pulled together by Bloy around the theme of La Salette, where the meaning of suffering is set in the Passion of Christ in which humanity participates through the mediation of the Compassion of the Immaculate Conception. Bloy's doctrine is related to the secular experience which motivated its formulation (especially that of war) and to the contemporary formulations of tha Church in the doctrines of the Sacred Heart and the Communion of Saints, which provided the background for the theology of the literary Revival. It is emphasised that this Revival in no sense exaggerated the contemporary sense of the Church; that stress on expiation and reparation often considered its peculiar property were commonplace in the theology of this period. The last section studios Bloy's adaptations of his doctrine to his particular experience in the contexts of love, poverty and art. In the first, he created for himself an independent position detached from both a permissive literary milieu and a prudish Church. He was concerned to adapt to the ascetic doctrine the needs of his own passionate temperament; in this, he was strongly influenced by the work of Barbey, whose themes and attitudes he incorporated into his own work. An account of his experience and its transposition into imaginative forms (through Le Désespéré, the Lettres à sa fiancée and La Femme pauvre) shows Bloy exalting the idea of carnal passion as the medium through which man accedes to spiritual love, and the creative rôle of the couple as the image of the Church's redemptive co-operation with Christ - in terras, however, ultimately ascetic, and within a framework whose high degree of elaboration suggests a recognition of the instability of the; conjunction he has effected between the two concepts. A like pattern emerges from analysis of his treatment of the theme of poverty. Bloy perceived more clearly than many of his contemporaries the modern social problem of destitution, and was more willing to acknowledge the claims of the poor to recognition. At the same time he refused to relinquish the existing social order and dependent moral values which prevented the fulfilment of these claims.

The aim of this thesis is to demonstrate that the Synoptic evangelists, particularly in the eschatological discourses Mt 24, Mk 13 and Lk 21, have employed traditions developed by Christian prophets; and to consider the origins and meanings of these traditions.

M.A. (Applied Linguistics) / The rigid nature of legal language seems to be a major factor contributing to the inaccessibility or unintelligibility of legal texts. This is often also true of the translated texts. As the law plays such an important role in the community at large, influencing and ruling the lives of its members in many ways, it should be accessible to all. The point of departure of this study is therefore the problems surrounding the apparent poor communicative ability of legal texts as well as translated legal texts, not only from the point of view of the uninitiated, but also the initiated, those who are legally literate. In this context, linguistic and extralinguistic characteristics of legal texts, theoretical as well as pragmatic, are identified to illustrate the differences between legal and other technical texts. The development of South African law is discussed in broad terms to illustrate where the various legal categories influencing the nature of legal texts differ or agree. From this it is clear that the South African legal system, while strongly influenced by Roman-Dutch as well as English law, developed indigenously and is therefore unique .. A study of the analysis and interpretation of a legal translation can therefore not, merely with minor adjustment, be compared with studies of legal translation in other countries, because of the vast differences between legal systems.

Murdoch considers herself a 'Christian fellow-traveller', 'a kind of Platonist' and a 'sort of Buddhist', all of which summarise her spirit of writing very well. Iris Murdoch places a very serious obligation on the artist to present reality to his/her observers/readers. In almost all her philosophical articles, books, and interviews, she expresses with great emphasis the task of art, especially prose literature, as a form of education for moral development. In that sense, we can call her a moralist and a 'philosophical' novelist. With her 'Novels of the Good' Iris Murdoch is inviting the reader for a 'journey into the iris', saying: 'I am the Iris; come into me and see. ' The message of her novels is not of 'philosophy' but of everyday moral reality. In other words, reading Murdochian novels is reading morals. This is the main argument in this study. The moral education (preception) of the reader by Iris Murdoch is to 'realise' (receive) the 'perception' of the other--hence the title of the thesis--through her 'novels of character'. For Murdoch, appreciating a work of art is no different than knowing another person(s). The good artist and the good person have, in that respect, the same moral discipline. And this disciplined attention brings with it the true perception and clarity and morally right behaviour. The reader has to attend with moral responsibility to the work of art because it is through literature that s/he can enlarge his/her vision and inner space. The thesis is divided into two main sections: the moral precepts and their exemplification as concrete everyday examples in her novels themselves. The Introduction provides the 'philosophical' and theoretical background for Murdoch's 'Novels of the Good'. Included here is a dictionary of some of the major 'concepts', or rather 'precepts' that Murdoch uses both in her novels and her philosophical articles and books, in order to train her reader to gain ethical vision. Also included in this chapter is a section on reading and readers through structuralist and reader-oriented theories in contrast to or comparison with Murdoch's conception/perception of the 'reader' in her novels. Chapter I switches on the 'machine', Murdoch's &camera-eye' on the egoistic human 'psyche', which Murdoch likens to a machine. Chapter 11 discusses this 'machine' in close-up, that is through first-person narrative novels. Chapter 111, which includes novels that have philosophers at the centre, throws a 'light' on philosophy and everyday reality. Chapter IV explores the importance of death in everyday life. However, although the chapters are divided under different titles, the novels discussed in each chapter can be related to the rest as Murdoch discusses the same precepts recurrently in different contexts which gives her novels the 'serial' characteristic. Each novel is part of the reader's pilgrimage to the Good to understand his/her limitations in the face of the contingent reality represented in her fiction through free individual characters. To enter the Murdochland is to enter the cycle of 'arriving at not arriving'.

This diploma thesis is an empirical study outlying how telephone interpretation is used in a large global company. The theoretical section provides a comprehensive insight into telephone interpretation, covering its history and presence, describing various settings in which it is used and pointing out its specifics. It tackles issues of quality and reports on contentious approaches of various scholars and professionals. The practical section describes how the company Ariba uses telephone interpretation in order to facilitate communication with its customers. Analyzing 73 authentic telephone calls from this company, the author investigates English-French, English-German and English-Spanish telephone interpretation and verifies five hypotheses pertaining to it, namely the use of the 3rd person singular, audio quality, stability of connection, situational context and customer satisfaction.

This thesis provides a comparative analysis of late-twelfth and early-thirteenth century Tristan verse narratives from the French- and German-speaking worlds, in order to gain a more nuanced picture of how these specific writers reflect contemporary debates on interpretation and fictionality in their own works. While there is a vast body of critical literature on these texts, and a large amount of this scholarship examines the way that interpretation functions in these works, critics have so far not adequately considered how the Tristan texts from this period as a body engage with contemporary medieval debates on the relationship between truth, lies and fiction, particularly in relation to fiction as a new category for vernacular literary culture. Therefore, this thesis analyses how literary practice during this period is reflected in these texts, particularly regarding truth, lies, interpretation and authority. The first part of the thesis thoroughly studies the use of verbal and visual signs in the texts, focusing on the way that characters both construct and interpret those signs. The second part of the thesis examines storytelling in these texts. This focuses firstly on the narrators’ interjections into their works, discussing for example their relationship to their sources. Secondly, this analyses how the characters within the texts tell stories to each other, particularly those relating to their own pasts. Together, these two parts argue that interpretation and authority are key concerns for the writers of these texts. In conclusion, this thesis proposes that the writers of the Tristan verse narratives are participating in a dialogue about literary practice, interpretation and authority as they attempt to engage with the new narrative mode of literary vernacular romance.

M.A. (African Languages) / This study envisages J.J. Gwayi's usage of history in writing her novel, Yekanini. The study shows Gwayi's success in writing an historical novel and how the novel is linked to the past. History refers to something which happened in the past. Gwayi has based her novel (current) on the novels written in the past (precursors). The concepts of intertextuality, influence and parasite have helped me to find traces of Ntuli's Umbuso KaShaka and Mofolo's Chaka in Gwayi's novel, Yekanini. Gwayi has tried to reinterpret the misinterpretations in the work of the two precursor writers. In finding misinterpretations I compare what each writer says about Shaka and his mother, Nandi, and evaluate the declarations and check the reliability of the information and the reality of the novel. .. The study also tries to find out what and to what extent might have influenced Gwayi to write this novel. Gwayi herself says that she has read many Zulu and English books and found them all wrong. She has written Yekanini to right the wrongs of the past. The role played by the individual characters has been shown. It is now Clear that in writing about either Shaka or Nandi, it would be a mistake to leave out the other. Gwayi sums it up by saying, "The work of an artist would be incomplete."

M.A. (Biblical Studies) / Please refer to full text to view abstract

by Lai Yuet Sim, Phoebe. / Thesis (M.Phil.)--Chinese University of Hong Kong, 1996. / Includes bibliographical references (leaves 150-154). / ABSTRACT --- p.iii / ACKNOWLEDGEMENTS --- p.v / Chapter Chapter One: --- Introduction --- p.1 / Chapter 1.1 --- Anti-Canaanite Sentiments in the Hebrew Bible --- p.1 / Chapter 1.1.1 --- Traditional Interpretations --- p.1 / Chapter 1.1.2 --- "New Studies, New Challenges" --- p.2 / Chapter 1.1.3 --- Recent Works --- p.7 / Chapter 1.2 --- Defining the Study --- p.10 / Chapter 1.2.1 --- Clarifying the Terms --- p.10 / Chapter 1.2.2 --- Previous Works on the Book of Hosea --- p.11 / Chapter 1.2.3 --- Aims and Scope of the Study --- p.15 / Chapter 1.3 --- Steps of Analysis --- p.16 / Chapter 1.4 --- A Brief Outline of the Thesis --- p.16 / Chapter Chapter Two: --- Hosean Rejection of Canaanite Heritages? --- p.18 / Chapter 2.1 --- Redactions of the Book of Hosea --- p.18 / Chapter 2.2 --- Analytical Framework --- p.22 / Chapter 2.3 --- The Israelite Cult --- p.24 / Chapter 2.3.1 --- The Worship of Baal(s) [Hos 2:4~25] --- p.24 / Chapter 2.3.2 --- Festivals and Feasts [Hos 9:1-6] --- p.33 / Chapter 2.3.3 --- Sacred Pillars --- p.36 / Chapter 2.3.4 --- Calf Idols --- p.39 / Chapter 2.3.5 --- High Places --- p.43 / Chapter 2.3.6 --- Summary --- p.46 / Chapter 2.4 --- Institution of Kingship --- p.48 / Chapter 2.5 --- Use of Historical Memories and Traditions --- p.55 / Chapter 2.5.1 --- The Baal-Peor Event [Hos 10:9] --- p.55 / Chapter 2.5.2 --- The Exodus-Wilderness Tradition --- p.57 / Chapter 2.5.3 --- Beyond the Wilderness Era --- p.61 / Chapter 2.6 --- Hosean Concept of Canaan --- p.63 / Chapter 2.7 --- Summary --- p.64 / Chapter Chapter Three: --- Theoretical Considerations --- p.66 / Chapter 3.1 --- "Culture, Religion and Society" --- p.66 / Chapter 3.2 --- Schools of Anthropological Theories --- p.68 / Chapter 3.3 --- Theories for Analysis --- p.75 / Chapter 3.3.1 --- Ethnie-related Theoretical Concepts --- p.76 / Chapter 3.3.2 --- The Myth-Symbol Complex --- p.82 / Chapter 3.4 --- A Summary --- p.86 / Chapter Chapter Four: --- Explanation for Hosean Polemical Stand --- p.88 / Chapter 4.1 --- The Israelite Ethnie and Contextual Crisis --- p.88 / Chapter 4.1.1 --- The Religious Factor --- p.88 / Chapter 4.1.2 --- The Social Factor --- p.93 / Chapter 4.1.3 --- The Political Factor --- p.96 / Chapter 4.2 --- Regenerated Yahwism and Ethnie Survival --- p.99 / Chapter 4.2.1 --- Hosean Interpretation of the Israelite Society Reality --- p.99 / Chapter 4.2.2 --- The Renewed Myth-Bymbol Complex: Key Elements --- p.100 / Chapter 4.2.3 --- The Hosean World-View and Ethos --- p.119 / Chapter 4.2.4 --- Ethnie Survival --- p.121 / Chapter 4.3 --- Summary --- p.126 / Chapter Chapter Five: --- Conclusion --- p.129 / Chapter 5.1 --- Summary of Findings --- p.129 / Chapter 5.1.1 --- Hosean Rejection of Canaanite Heritages? --- p.129 / Chapter 5.1.2 --- Explanation for Hosean Polemical Stand --- p.133 / Chapter 5.2 --- The Issue of Anti-Canaanite Sentiments --- p.137 / Chapter 5.3 --- Conceptual Reformulations --- p.139 / Chapter 5.4 --- The Quest for Understanding God --- p.141 / APPENDIX: Translations of selected texts of the Book of Hosea --- p.144 / BIBLIOGRAPHY --- p.150

Developing explanations is a key inquiry practice in national science standards (NGSS Lead States, 2013) and essential for learning science content (McNeill & Krajcik, 2011) and is conceptualized as consisting of three aspects: claims, evidence, and reasoning (Toulmin, 1958). However, students often have difficulty with these tasks (McNeill & Krajcik, 2011; Schunn & Anderson, 1999). Prior work by our group (Sao Pedro et al., 2014) has shown that auto-scaffolding in Inq-ITS (Inquiry Intelligent Tutoring System; Gobert et al., 2013) can help students acquire inquiry skills and transfer them to a new science topic. These data provide a rationale for the work presented, namely, designing, developing, and evaluating a real-time scaffolding approach for the development of the inquiry practices specifically for data interpretation and warranting claims, which, to us, underlie the explanation practices necessary for communicating science findings. Unpacking these practices can help us better understand, assess, and, in turn, scaffold them. Specifically, this work addresses the: (1) design of scaffolds for data interpretation practices; (2) efficacy of scaffolds for supporting these practices using a modified Bayesian Knowledge Tracing framework that captures the complexities of science inquiry, and (3) transfer of these practices within one science topic to another. Results from this work show that the developed scaffolds were effective in aiding students’ acquisition and transfer of the assessed practices. As such, this research builds on prior work on the nature of explanation (McNeill & Krajcik, 2011) as well as prior work on the assessment and scaffolding of science inquiry skills (Gobert et al, 2013; Sao Pedro et al., 2014).