Spelling suggestions: "subject:"anda hermeneutics"" "subject:"anda ermeneutics""
271 |
Changes in direction of cancer research over the 20th century what prompted change : research results, economics, philosophy /Burke, Jennie. January 2007 (has links)
Thesis (M.Sc. (Hons.))-University of Western Sydney, 2007. / A thesis submitted to the University of Western Sydney, College of Arts, School of Education, in fulfilment of the requirements for the degree of Master of Science (Honours). Includes bibliographical references.
|
272 |
Bridging the chasm the philosophical hermeneutic of Origen and its validity in the present hermeneutical debate /Knott, Richard O. January 2002 (has links)
Thesis (D. Min.)--Austin Presbyterian Theological Seminary, 2002. / Abstract. Includes bibliographical references (leaves 221-230).
|
273 |
Interpreting with "All Possible Caution, on Mental Tiptoe": Nabakov's Post-Romantic Renewal of Perception in LolitaLe Van, Curtis Donald 01 January 2011 (has links)
Although presenting the concept of love in a form not accepted by societal conventions does indeed estrange the conception of love in Nabakov's Lolita, it does nothing to explain how readers accept Humbert's passion, without immediately and consistently disregarding it as lewd and inappropriate. I will argue that Nabakov estranges the romantic conceptions not by defamiliarizing the occasion of love (i.e. by making the romance a manifestation of pedophilia), but rather by defamiliarizing and complicating the acts of both reading and interpreting. First, I will make associations between the Romantics and Nabokov, regarding their shared desire to renew the habitual acts of both perceiving and interpreting human life, which they accomplish through methods of isolating the emotions effected by acts--not the acts themselves. After which, I will examine the theories of phenomenology and externalist philosophy to cement the concepts of anticipation and hermeneutics, starting in general and then narrowing to the act of reading. In following, I will demonstrate how Nabokov agitates this anticipation for readers, making the very act of reading Lolita a new experience, in which Romantic themes do not appear cliché and outdated. On the whole, I will maintain that it is this disruption in interpretation that absolves Humbert's ills, allowing Lolita to maintain its status as one of the greatest love stories of the twentieth century.
|
274 |
Hydric Life: A Nietzschean Reading of Postcolonial CommunicationRuiz-Aho, Elena F. 18 June 2010 (has links)
This dissertation addresses the question of marginalization in cross-cultural communication from the perspectives of hermeneutic philosophy and postcolonial theory. Specifically, it focuses on European colonialism‘s effect on language and communicative practices in Latin America. I argue colonialism creates a deeply sedimented but unacknowledged background of inherited cultural prejudices against which social and political problems of oppression, violence and marginalization, especially towards women, emerge—but whose roots in colonial and imperial frameworks have lost transparency. This makes it especially difficult for postcolonial subjects to meaningfully express their own experiences of psychic dislocation and fragmentation because the discursive background used to communicate these experiences is made up of multiple, sometimes conflicting traditions. To address this problem, I turn to a strategic use of Nietzsche‘s conceptions of subjectivity and language as metaphor to engage the unique difficulties that arise in giving voice to the subaltern experience. Thus, I argue that while colonialism introduces an added layer of complexity to philosophical discussions of language, the concrete particularities and political emergencies of Latin American history necessitate an account of language that can speak to these concrete particularities. To this end, I develop a conception of, what I call, ―hydric life,‖ a postcolonial feminist hermeneutics that better accommodates these cultural specificities.
|
275 |
Hermeneutiese problematiek in Michael White se narratiewe terapeutiese teorie / H. HoogstadHoogstad, Helena January 2005 (has links)
This article sets out to explore the hermeneutical problems in the narrative
therapeutic theory of Michael White by investigating his understanding of "story"
within its interpretative context. In both White's interpretative approach and his
“story" are inconsistencies rooted in a meta-theoretical tension based on his account
of the autonomy of a person. This tension lies between the postulation of
contingency and the pressure of stability. This is shown by testing the sustainability
of White's therapeutic approach against the logical consistency of the underlying
theoretical and philosophical foundation. The fundamental meta-theoretical tensions
are brought to the fore by means of these contradictions. / Thesis (M.A. (Philosophy))--North-West University, Potchefstroom Campus, 2005.
|
276 |
Poetica y hermeneutica en la obra castellana de Fray Luis de LeonAlcántara-Mejía, José Ramón 11 1900 (has links)
This thesis examines the Castilian work of Fray Luis de
Leon from the perspective of phenomenological hermeneutics as a
literary approach. I discuss the lack of serious studies on
16th Century Spanish poetic theory, and propose that Fray Luis
de Leon’s work offers a model of literary theory and creation
that can be considered a philosophical poetics, in contrast to
the rhetorical approach of Renaissance humanistic poetics.
I examine the formation of Fray Luis de Leon’s literary
work as a process that follows four stages of both hermeneutic
understanding and literary creation. I examine the first stage
in his translations of Horace and Virgil, his rendering of
Tuscan lyric love poetry, and his interpretation of the Psalms.
In the literary structuring of his work, I identify images and
poetic devices he later expands into all his work.
Simultaneously, I suggest that throughout his work, Fray Luis
understood the role of language in its literary function as a
way to describe reality.
In stage two, I analyze Fray Luis de Leon’s biblical
expositions, confirming the first stage findings. Fray Luis
develops the meaning of poetic configuration, relating it to the
literary function of Scripture. The interplay between the
biblical text and his reflection on his own reality, forms a
sub-text representing a true literary theory. First he attempts
a practical literary work in La perfecta casada, a biblical
commentary with clear literary pretensions.
I extensively analyze Fray Luis de Leon’s main prose work,
De los nombres de Cristo as a literary structure resulting from
his reflection on literature’s role in understanding reality.
Therefore, I approach this important work as literature, not
simply as a philosophical treatise or as piece of superb
writing. I use Aristotle’s categories, interpreted by Northrop
Frye and Paul Ricoeur. Following Frye, literature is a
symbolic, verbal structure with different levels of meaning; a
structure which in the process of its configuration, gives
understanding to the poet and reveals reality. Ricoeur
suggests, following Augustine and Aristotle, that the
configurating process attempts to redescribe reality to
understand it.
De los nombres thus expresses the poet’s understanding and
insight into the configurative process of the Scriptures,
offering it as a way to produce in the reader a poetic
experience that is the true experience of reality’s structure.
Fray Luis organizes the verbal structures of his work, the
“nombres” (names), so the characters of his dialogue, as they
discuss the meaning of the names, themselves go through
different stages of understanding while literally moving through
a physical setting configured by language symbolic of mythical
ascent and descent.
a practical literary work in La perfecta casada, a biblical
commentary with clear literary pretensions.
I extensively analyze Fray Luis de Leon’s main prose work,
De los nombres de Cristo as a literary structure resulting from
his reflection on literature’s role in understanding reality.
Therefore, I approach this important work as literature, not
simply as a philosophical treatise or as piece of superb
writing. I use Aristotle’s categories, interpreted by Northrop
Frye and Paul Ricoeur. Following Frye, literature is a
symbolic, verbal structure with different levels of meaning; a
structure which in the process of its configuration, gives
understanding to the poet and reveals reality. Ricoeur
suggests, following Augustine and Aristotle, that the
configurating process attempts to redescribe reality to
understand it.
De los nombres thus expresses the poet’s understanding and
insight into the configurative process of the Scriptures,
offering it as a way to produce in the reader a poetic
experience that is the true experience of reality’s structure.
Fray Luis organizes the verbal structures of his work, the
“nombres” (names), so the characters of his dialogue, as they
discuss the meaning of the names, themselves go through
different stages of understanding while literally moving through
a physical setting configured by language symbolic of mythical
ascent and descent.
|
277 |
The Deuteronomic interpretation of history.Davison, Roy J. January 1958 (has links)
This chapter contains a survey of historiographioal theory from the time of the Greeks up to the work of Sorokin and Mandelbaum. It is descriptive rather than critical. [...]
|
278 |
Gadamer's Fusion of Horizons and Intercultural InterpretationKrahn, Ryan 08 September 2009 (has links)
Taking as its central motif Hans-Georg Gadamer’s claim that “the true locus of hermeneutics is [the] in-between,” this thesis defends Gadamer’s concept of the fusion of horizons as radically interstitial against recent allegations that link his project to Romantic interpretive commensurability. Distancing Gadamer’s philosophical hermeneutics from both the Romantic hermeneutical approach and the incommensurabilist alternative proposed by John D. Caputo, this study reassesses Gadamer’s contributions toward understanding the other in a manner that avoids both imperious reductions and hyperbolic valorizations of the other’s alterity. Extending this discussion to cross-cultural interpretation, this thesis concludes by arguing for the fusion of horizons as a model for conceiving a new postcolonial space, irreducible to the commensurabilism of colonialism and the incommensurabilism of nativism. To this end, Gadamer is brought into discussion with Homi K. Bhabha, whose work on cultural hybridity offers a striking parallel with Gadamer’s fusion of horizons.
|
279 |
On Being Critical: Critical Hermeneutics and the Relevance of the Ancient Notion of Phronesis in Contemporary Moral and Political ThoughtGuerin, Frederick Allan 30 August 2012 (has links)
This thesis explores the question of what it means to be a critical being, and how we can cultivate and enact a critical orientation through the ancient Aristotelian notion of phronesis. I begin by defending the claim that the familiar traditions and methods of rhetoric and hermeneutics have their practical, experiential and critical origins in a fundamental and constitutive human desire to express and understand ourselves and others through the most primary of human capabilities: listening, speaking, interpreting and understanding. This way of describing hermeneutics and rhetoric gives us a sense of their origins in lived experience. It also reminds us that rhetorical expression and hermeneutic understanding are not to be thought of as merely ‘systematized disciplines’, ‘instruments’ or ‘methods’ that we can be indifferent to, but part of our participatory linguistic experience. I argue that once the interpenetrating relation of rhetorical expression and hermeneutic understanding is made apparent, an implicit critical-thinking dimension in experience also becomes visible. This ‘critical dimension’ is not discovered in static theory, procedure or method, but, rather, something that is enacted over time with and among others. It is Aristotle’s concept of phronesis, and his understanding of insight and practical reasoning that best captures the emergence and enactment of critical thinking-being. Phronesis is a mode of practical reasoning that is always in motion, always challenging
and interrogating the relation between the particular circumstances we find ourselves in, and the historical traditions, general rules, laws or procedures that form our normative background.
I allow this argument for a critical hermeneutics through phronesis to be challenged by Jürgen Habermas’s critical sociological approach. I conclude, firstly, that Habermas’s critical theory relies for its critical thrust on a hermeneutical reflective tradition of immanent critique and insights about communication that can be grasped through phronetic reasoning, tradition and concrete embodied linguistic practices. Secondly, I argue that critical hermeneutics enacted through practical reasoning and phronesis describes a way of thinking-acting-desiring being that is more congruent with our actual experience, and therefore capable of meeting the personal, occupational, moral and political exigencies of a complex and diverse contemporary world.
|
280 |
Connection : a hermeneutical inquiry of an autobiographical fragmentHeine, Bart, University of Lethbridge. Faculty of Education January 2004 (has links)
The title of this thesis is: Connection: A Hermeneutical Inquiry of an Autobiographical Text. It is based on the following thesis question: What is the significance of connecting with another in teaching? The following quote set the stage for the writing: "All places have names and stories, and wisdom sits in (those) places" (Chambers, 2003,p.233). Hermeneutics -- the art of interpretation -- is used to inform an autobiographical fragment. This autobiographical fragment is a fictional rendering of two days of teaching told in a narrative format. the thesis is designed around Gadamer's text Truth and Method. Gadamer's work is supplemented with the work of Martin Heidegger, F.D.E. Schleiermacher, Georg Hegel, as well as modern curriculum scholars such as Cynthia Chambers, David Smith, David Jardine and Max Van Manen. The writing begins with a methodology which grounds the writing, and then is developed through three voices in the form of a literature review, a narrative fragment, and text interpretation. The literature review is guided by questions such as Why use autobiographical narrative? What is the site of the inquiry? and Is narrative still relevant in a postmodern world? Time is also spent on the questions: Who were the great hermeneutical thinkers? and Who speaks for hermeneutics now? After the literature review, a narrative fragment is given. In the last third of the thesis, the narrative is deconstructed using Truth and Method and curriculum scholarship articles to structure the reflections. The "voice" shifts between the three sections. In the first third of the thesis the voice is intended to be academic. The voice in the narrative is personal. The third voice is interpretive and plays back and forth between academic reference and personal reflection. The major themes evolved as the writing progressed. The theme of authoritarianism as antithetical to connection was explored. Alienation acted as a foil to connection. There is an analysis of connection in the context of proper conversation, which includes guidelines for mutual respect and codes of moral conduct. The thesis provides a commentary on the power of hermeneutics to inform the teaching process. It then concludes with a series of questions pertaining to the significance of hermeneutical exploration in teacher preparation and classroom teaching. / viii, 127 leaves ; 29 cm.
|
Page generated in 0.048 seconds