本論文研究材料為佛教經典中與文殊菩薩相關論述的典籍，研究之主題為不二中道之義理思想，並就生命境界的提升與轉化為焦點，呈顯不二中道思想對生命問題的實踐。 佛教經典中與文殊菩薩有關的經典數量非常多，為了對文殊法門能整體地掌握，因此首先將大乘佛典中文殊菩薩的相關典籍及其同本異譯作全盤地整理，並且從中探究文殊菩薩在佛教經典中所扮演的角色。 文殊菩薩在大乘經典中出現得很早，他所顯現的身分也很特殊，一方面他是十地菩薩，另一方面他因為智慧第一而堪為諸佛之引導者，是過去、現在、未來諸佛之「佛母」，然而文殊菩薩又以「童真菩薩」的樣貌實踐菩薩道。另外，他也是菩提道上淳熟的修行者，能入聖道，能入出菩薩「正性離生」，並且已經決定不退墮。在禪定方面，他已久修三昧，是甚深三昧的實證者。再者，文殊菩薩身具超越二元對立的圓滿智慧，能「達無礙智慧彼岸」，具有「超越智慧的完成」，也是智與行融合的實踐者。 「文殊法門」的內容是以空義為基礎，以不二中道思想為主軸，意指為不落入於任何的極端，捨離二邊，又不執著於二邊，是一種不偏於任何一方的觀點或方法。「不二」是依於法性平等的原則而突破認知所形成的框架，進而讓每個生命體放捨因對立所造成分離、孤立、二元的主觀評價，以中道的角度面對各種問題，避免讓個體生命落入一般認知的苦樂、迷悟、生死、聖凡等二元對立中，超越「分別」所造成的侷限，並且朝向更廣闊的生命視野。 本文並藉由經典中的例示闡述不二法門的實踐面向，說明超越二元對立的中道思想可以在面對人、事、物時，提供另一種適切的行為態度，避免陷入極端的對立狀態。不二法門對於生命困頓的問題正好能提供更開闊的思維角度，因此阿闍世王有機會可以跳脫罪惡感的枷鎖；娼妓金色女能轉化生命中受到貪欲煩惱所困擾的瓶頸；惡魔波旬也有可能得以超越心靈「束縛」與「解脫」的兩邊。 文殊類經典中所提出的例示，正顯示著不二法門對各種不同社會階層的生命關懷，是具有普遍性及平等性。這種關懷表面上看來是針對經典中的人物，然而事實上這正是經典向讀經者傳達著對生命體的關懷，期望所有的生命個體面對生命困頓的境界時，能在有限與無限的掙扎中超脫，使生命的寬廣度更向上開拓。 / This thesis utilizes and explores the Mañjuśrī scriptures, which discuss the doctrine of “non-duality”, and which are associated with the concept of the “Middle Way”. It is the purpose of this thesis to explore “the dharma-door of non-duality” (advaya-dharma- paryāya / mukha). The method adopted by Mañjuśrī, especially so, the focus on the study of sentient beings practicing “non-duality” to overcome the difficulties in life, is central to this study. To fully comprehend the Mahāyāna scriptures which expound on the subject of Mañjuśrī, this thesis studies and compares many textual sources, including the sutra itself, which has been translated by different translators spanning many different periods of history. In the Mahāyāna scriptures, Mañjuśrī appears very early, and plays an important role in inspiring aspirant Buddhas and Bodhisattvas in cultivating the “Bodhi-Mind”. On one hand, Mañjuśrī plays the role of a Bodhisattva, and on the other hand, he is the supervisor of all Buddhas in the past, the present, and the future. As the embodiment of the perfection of wisdom, Mañjuśrī, out of great compassion, devotes himself to support and assist all sentient beings in overcoming obstacles, and does this systematically by preaching the doctrine of non-duality. The dharma-door of Mañjuśrī, non-duality, is a method of attaining the Middle Way, based on emptiness (wunyata). The Mañjuśrī scriptures elucidate the concept of the “Middle Way” by means of transforming erroneous dichotomous cognition into the cognitive state of non-duality. To illustrate the theme of practicing non-duality, I will give three concrete illustrations of how king Ajatawatru applied non-duality to solving the paradoxes of guilt and guiltlessness. For example, how did a prostitute make use of non-duality to transcend the conflicting natures of greed and purity, and how did the demon utilize the actuality of the “Middle Way” to overcome the contradiction between mental restraint and unrestrained conceptualization? In brief, this study examines the main idea of the Mañjuśrī scriptures depicting non-duality, which can help sentient beings free themselves from dilemma. In other words, the Mañjuśrī scriptures take non-duality as a guideline to concern all kind of living beings in different social conditions.

The aim of this study has been to investigate, through the narratives of ex-perienced teachers, insights and strategies in the teaching of history in upper secondary school. Based on a flexible grounded theory, life history and theories of pedagogical content knowledge, seven experienced history teachers have been interviewed about their conceptions of history teaching. Development of insights into history teaching and the formation of knowledge can be described as involving both a refinement of practice and more revolutionary turning points. These insights emphasize that good knowledge of the subject is central for legitimacy and creativity. History teaching in Sweden is described as increasingly international and contem-porary, and focussed on students’ learning from various points of view. Varied teaching is stressed with the teacher in centre and also being able to take the role of arranger. Of importance is also the handling of teaching in history as a foundation course as well as an advanced or specialized course. Influences from other subjects have had a diverse impact at the same time as personal interests and experiences, as well as external influences, have been important for the development of strategies. History teachers’ teaching strategies may be described in terms of 1) multiperspectivity, where different points of view and interpretations of history are central; 2) narrative history, where through both major and minor stories, a chronological structure and animation of the subject of history are strived after; 3) social scientific history, which uses history to explain contemporary society through making comparisons and seeking general patterns; and 4) an eclectic strategy, which strives after varieties of an individualised teaching of history by allowing students to make their ways into history in diverse ways. The experienced history teachers’ narratives make evident how the subject of history can be transformed, they demonstrate different conceivable ways of teaching history and reveal its complexity. The teachers’ narratives show how, through their strategies in interaction with their insights in history teaching, they have created an overview and structure in the complex reality of teaching history. The teachers’ insights and strategies constitute a practice based contribution to a more experience informed practice and research on the teaching of history.

This dissertation examines the relationship between wisdom and identity in Old English and Old Norse-Icelandic literature. At present, the study of medieval wisdom is largely tangential to the study of proverbs and maxims. This dissertation makes wisdom its primary object of study; it sees wisdom not just as a literary category, but also as a cultural discourse found in texts not usually included in the wisdom canon. I therefore examine both wisdom literature and wisdom in literature. The central characteristic of wisdom, I argue, is its liminality. The biblical question “Where is wisdom to be found?” is difficult to answer because of wisdom’s in-between-ness: it is ever between individuals, communities, and times (Job 28:12 Douay-Rheims). As a liminal discourse, wisdom both grounds and problematizes identity in Old English and Old Norse-Icelandic literature. After a preliminary chapter that defines key terms such as “wisdom” and “wisdom literature,” I examine heroic wisdom in three characters who are defined by their wise traits and skills and yet who are ultimately betrayed by wisdom to death or exile. The implications of this problematic relation to wisdom are then examined in the next chapter, which analyzes the composition of wisdom in proverb poems. Like the wise hero, the poets represented in these poems blend their own voices with the voice of community, demonstrating that identity is open and therefore in need of constant revision. Next I examine how the liminality of wisdom is embodied in the figure of the wise monster, who negatively marks the boundaries of society and its desires. This then leads to a study of the reception of wisdom in chapter six, which focuses on instruction poems. Like narratives of wise monsters, these texts present lore as the nostalgic remnant of a tradition that defines identity, in this case the identity of a community. However, nostalgia assumes loss, and these texts also reveal an underlying fear that wisdom, the basis of the community’s identity, will be forgotten. Whether communal or individual, identity in this literature is both formed and threatened by liminal wisdom. / Thesis (Ph.D, English) -- Queen's University, 2014-05-08 15:35:46.885

This thesis is a feminist reading of the work of Henry Handel Richardson (1870-1946), which considers her four major novels: Maurice Guest (1908), The Getting of Wisdom (1910), The Fortunes of Richard Mahony (1930), and The Young Cosima (1939). It proposes that Richardson foregrounds the work of gender ideology in her novels, and that her work is also conscious about its own fictional procedures. This thesis argues that Richardson consciously examines the ideological aspect of narrative modes, such as naturalism, the Bildungsroman, and popular romance. Moreover, it illustrates her attempts to invent narrative strategies which subvert the conventional assumptions about gender inherent in those forms. ???Gender Ideology and Narrative Form??? draws on recent theoretical approaches to narrative, ideology, subjectivity, and dialogism, to argue that Richardson makes the ideological shaping of her stories most visible through manipulations of genre, plot, narrative voice, and point of view. Aspects of ideology examined include the Victorian and late-Victorian equation of masculinity with public rationality, mind, public achievement, and genius: and, on the other hand, the association of femininity with the body, passion, and private or domestic spaces. The thesis also considers some of the values and assumptions about gender implicit in nineteenth-century scientific thinking. Henry Handel Richardson has been viewed as a conservative writer, in both aesthetic and political terms. By contrast, I suggest that she resists the moral and representational codes of the realist or naturalist form, and that her uncompromising oppositional strategy achieves a number of radical results. It exposes and criticises the masculinist bias of certain representational methods; it offers new ways of representing female experience; and it insists that the private sphere must be treated also as a political space in which crucial power relationships are at work. My approach to Henry Handel Richardson???s fiction opens new ways to see her work as the product of a distinctive feminist consciousness.

Thesis (doctoral)--Universität Heidelberg, Heidelberg, 1992. / Includes bibliographical references (p. 163-170).

A dynamic interpretation of the Prayer of St. Benedict provides a methodology for understanding and explicating Christian faith consistent with enduring elements in the theological tradition and meaningful to the contemporary milieu. Within the overarching structure of the Prayer as a meta-paradigm, are three subsidiary paradigms that describe characteristics of approaches to faith. The structure, content, and intention of the Prayer reveal these to be experiential, critical, and transcendental. Wisdom is asserted as integrating and orienting the discussion, which is a constructed on a Personalist foundation and is a postcritical reflection on faith. Faith is grounded in the affirmations and assumptions of faith, discerned in the enfolding appeals, and the supplications, a basis for an expository discourse on the dimensions of faith. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

Em seu Law and Disagreement, Jeremy Waldron apresenta o que denomina de uma teoria democrática do direito, uma teoria normativa sobre a autoridade do direito baseada em sua legitimidade democrática. Para Waldron é a legitimidade do direito enquanto fruto de um processo de deliberação e votação majoritária que sustenta sua autoridade. Esse trabalho busca explicar a teoria democrática do direito de Waldron apresentando-a no contexto do liberalismo e do positivismo normativo. Dada a importância da legitimidade para a autoridade do direito em Waldron, esse trabalho discute também o que Waldron entende por legitimidade e sua distinção em relação à justificação, e defende a teoria de Waldron acerca da legitimidade como superior a outra teoria semelhante, defendida por John Simmons. Esse trabalho apresenta a teoria democrática do direito de Waldron no contexto das denominadas circunstâncias da política – a necessidade sentida de uma decisão comum e o desacordo sobre qual deve ser essa decisão. Essa tese defende que Waldron apresenta dois argumentos distintos em defesa de sua teoria: a) um argumento epistêmico, baseado na tese da justificação normal da autoridade, de Joseph Raz, adaptada ao contexto das decisões majoritárias, e que está suscetível a certos tipos de crítica, e b) um argumento de equidade, que recorre à igual consideração e respeito nas circunstâncias da política, o qual está suscetível a outros tipos de crítica. Essa tese defenderá que, dependendo do argumento, a posição de Waldron levará a distintos resultados teóricos e práticos (normativos). / In his Law and Disagreement, Jeremy Waldron presents what he names a democratic jurisprudence, a normative theory about the authority of law based in his democratic legitimacy. To Waldron, it is the legitimacy of law as a result of a process of deliberation and majoritarian voting that sustains its authority. This work seeks to explain Waldron’s democratic jurisprudence presenting it in the context of liberalism and normative positivism. Since legitimacy is important to the authority of law, this work also discuss what Waldron understands by legitimacy and its distinction from justification, and defends that Waldron’s theory about legitimacy is superior to another similar theory, defended by John Simmons. This work presents Waldron’s democratic jurisprudence in the context of the said circumstances of politics - the felt need for a common decision and the disagreement about what ought to be this decision. This thesis defends that Waldron presents two distinct arguments in defense of his theory: a) an epistemic argument, that is based on the normal justification thesis of Joseph Raz adapted to the context of majoritarian decision, and that is susceptible to certain kinds of critic, and b) an argument of fairness, that calls for equal considerations and respect in the circumstances of politics, and that is susceptible to other kinds of critic. This thesis will defend that, depending on the argument, Waldron’s position will lead to distinct theoretical and practical (normative) results.

Text in German / This dissertation is a contribution to cybernetics, a sub-discipline ofPractical Theology. It is a dialogue between theology and management science. The first part discusses whether such a dialogue is reasonable at all. There are a lot of parallels between wisdom theology in the Old Testament and modern management theory. We discuss the benefits and the limitations of wisdom, and the way Israel took advantage of wisdom knowledge of the surrounding peoples. Finally, we draw conclusions for the way how church leadership could integrate knowledge from management theory. The main part of this dissertation is on anthropology and leadership. McGregor invented 1957/60 the so-called theories X andY. He demonstrated that leadership styles of managers are affected by the way they look at their subordinates. Leaders who regard people as lazy (theory X) will try to movitate people by extrinsic factors. Theory Y assumes that human beings have intrinsic motives to work. This assumption is an implicit basis of modem leadership concepts. The background and influence of these theories are explained. Especially, we follow the way from the anthropology of the reformators to theory X and from theory X (Taylorism) to theory Y. Limitations of theory Y are also discussed. In the next step we describe various facets of Old Testament anthropology dealing with man's willingness and capacity to work. The significance of the imago dei in this context is discussed by and large. Finally, we compare these facets with the theories X and Y. Result: The reformators emphasized one-sidedly the undignity of human beings implying that many Protestants consider theory Y as too positive, too humanistic. Old Testament portrays both the dignity and the undignity of human beings. Old Testament anthropology correlates better with theory Y. Thus theory Y is not an antibiblical theory. / Philosophy, Practical and Systematic Theology / D.Th (Practical Theology)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Summaries in English and German / Text in German / The question is dealt with, whether or not the calls to joy in the book of Qoheleth are dependend from another source. Seven key-texts are taken as a basis (2:24-26; 3:12.13; 3:22; 5:17-19; 8:15; 9:7-10; 11,7-12,7) which have the form of ::titl"[i'~]-sayings and share the root "1.liU. Three further texts (2:1-11; 6:9; 7:14) are also relevant. In the exegesis the content, reasoning and contextual function of these texts are analyzed. Qoheleth quotes, comments on and corrects traditional views of wisdom. He sets them in polar structured arguments in which the calls to joy are significant since the arguments always lead to a double conclusion: a vanity statement and an ethical instruction. The latter form the books teaching on wisdom which consists of joy and the fear of God. In this way the calls to joy in the key texts function as a refrain which increases as the book progresses and becomes the main message. The theme of the joy of life is next examined in Old Testament, Egyptian, ancient Near Eastern, Greek and apocryphal texts. These leads to the conclusion that the call to joy in the book of Qoheleth comes closest to the Egyptian "heretical" harper's songs. These texts agree not only in the content and reasoning of joy, but also in the use of idioms und comparisons. These occur not just in the key texts but throughout the whole book. The "heretical" harper's songs were originally used in the cult of the dead. Later they were used at feasts and banquets. This makes it possible to interpret them in the same Egyptian complex of tradition as other belletristic texts, especially love songs. They can therefore be assigned with the calls to joy to the genre of feast and banquet poetry. Since the adoption of the Jove songs in the Song of Songs has already been shown, the same can now be said for the harper's songs. Presumably this happened through Canaanite influences in premonarchic times. / Es wird der Frage nachgegangen, ob in den Aufforderungen zur Lebensfreude des Buches Kohelet eine Vorlage rezipiert worden ist. Dazu werden sieben Kerntexte (2,24-26; 3,12.13; 3,22; 5,17-19; 8,15; 9,7-10; 11,7-12,7) zugrunde gelegt, welche durch die Wurzel n~tu und die Form des l11'"[1'~]-Spruchs miteinander verbunden sind. Drei weitere Texte gehiiren der Sache nach dazu (2,1-11; 6,9; 7,14). Diese Texte werden exegesiert, um sie nach ihren Inhalten, Begriindungen und ihrer kontextualen Funktion zu erfassen. Der Verfasser des Buches Kohelet zitiert, kommentiert und korrigiert traditionelle Ansichten der Weisheit. Dazu stellt er sie in polar strukturierte Argumentationseinheiten, in welchen die Aufforderungen zur Lebensfreude Signifikanz haben, da diese Argumentationseinheiten jeweils auf eine Nichtigkeitsaussage und eine ethische Anweisung hinaus laufen. Letzere bildet die Lebenslehre des Buches, die auf den Sii.ulen Lebensfreude und Gottesfurcht fuBt. Dabei bilden die Kerntexte der Lebensfreude einen Refrain, der im Fortgang des Buches gesteigert wird und am Ende als Hauptanliegen hervortritt. Dem Motiv der Lebensfreude wird daraufhin in alttestamentlichen, ii.gyptischen, altorientalischen, griechischen und apokryphen Texten nachgegangen. Dabei stellt sich heraus, da8 die Aufforderungen zur Lebensfreude im Buch Kohelet die griiBte Nii.he zu den "haretischen" Harfnerliedern Agyptens aufweisen. Zu diesen Texten gibt es Ubereinstimmungen nicht nur in den Inhalten und Beweggriinden des Lebensgenusses, sondern auch in der Verwendung einzelner Idiome und Vergleiche, und zwar nicht nur in den Kerntexten, sondern verstreut im Buch. In der Verwendungssituation der "hii.retischen" Harfnerlieder Iii.flt sich eine Verschiebung vom Totenkult zu Fest und Gelage aufzeigen. Dariiberhinaus lassen sie sich in Agypten in einen Traditionskomplex mit anderen Texten der schiinen Literatur, insbesondere den ii.gyptischen Liebesliedern stellen. So kann eine gemeinsame Gattungszuweisung mit den Aufforderungen zur Lebensfreude in der Fest- und Gelagepoesie erfolgen. Da fiir die Liebeslieder eine alttestamentliche Rezeption schon wahrscheinlich gemacht worden ist, kann diese nun auf die Harfnerlieder ausgedehnt werden. Dieser Traditionsweg verlief vermutlich iiber kanaanii.ische Vermittlung in vormonarchischer Zeit. / D.Th.(Old Testament)