After developing for a century, science fictions and movies are becoming huge culture enterprises in Europe and America. But in Taiwan, the audiences and readers are only interested in special effect Hollywood movies or comics, science fictions are still considered deduction novels and being put aside. Writers don¡¦t want to invest their time to initiate a science fiction, but Hwang-Hai does. Hwang-Hai had TB since he was young. He dropped out from school at grade 8 to fight the disease. Beyond his sickness, he kept learning and practicing writing, and making a profit from payment of written to improve his family finance. He started his science fiction writing when he was 26 years old, and kept on writing until now, for 40 years. His creation list is just like an epitome of Taiwan science fiction literature history. He was an ascetic monk of science fiction writing, walking haltingly, alone on his way, kept standing on and became evergreen of science literature among Taiwan writers. TB like the shadow following Hwang-Hai during his adolescent, but he kept on learning and writing. At age 31, he passed high school educational authenticate exam and joint college entrance examination, accomplished his dream on college study. After age 40, he won a lot award on literature and his achievement is approved by literary circles. Hwang-Hai¡¦s writing includes literary novels, prose, columns, science articles, and adult and children science fictions. The author wants to build up the interaction between science evolutions and the developing history of science fictions by historical analysis, and tries to establish the relationship among scientific hermeneutics, sociology, arts, psychology and philology by theoretical research, and studies the details of his creations one by one on literature text, to posit his role in science literature history of Taiwan. Keywords: Science fiction, Hwang-Hai, Robot, UFO, time machine, Scientific Hermeneutics.

Empirical evidence suggests that individuals can hold different interpretations of a technology. In this research, I explore the question of where these different interpretations come from. What influences an individual s interpretation of a technology? And what is the nature of these interpretations? I explore these questions through studies of computer-mediated messaging systems, including instant messaging, photo-enhanced instant messaging, multimedia messaging (cameraphones), and mobile messaging (BlackBerries). In this research, I draw from philosophical hermeneutics, a domain of study examining the nature of interpretation, and present a technological hermeneutic, a descriptive theory of how individuals interpret technology how they come to understand the meaning of the technology in their own lives. This theory offers insight into the myriad resources individuals draw from when constructing an interpretation of technology, including their own experiences with related technologies as well as their interactions with others use and understanding of the technology. This theory also offers insight into the nature of the interpretive process. Interpretations are dynamic and evolving; individuals continually draw from new experiences, reengaging and reinterpreting technology. Interpretations are also hybrid and synthesized; individuals draw from multiple resources in an active process of interpretive bricolage.

In the framework of the discussions produced after the fiftieth anniversary of Hans-Georg Gadamer’s publication of Truth and Method (1960) this paper intends to address two issues of Gadamer’shermeneutics. The first issue seeks to establish the articulating thread betweenTruth and Method, still attached to the debate with traditional hermeneutics, and some formulations of Gadamer’s later work, where the soul of hermeneutics” isdisplayed as art of listening to the other”. The second issue seeks to highlight the rehabilitation that Gadamer makes of the Socratic-Platonic eumeneîs élenchoi, an expression that he translates as the art of strengthening the discourse of theother”, whose explicitness in his later work has enabled many interpreters of his work to see a possible dialogue between his hermeneutics and some aspects ofthe philosophy of Donald Davidson. / En el marco de los debates producidos después de cumplirse el cincuentenario de la publicación de la obra de Hans-Georg Gadamer Verdad y método (1960) este trabajo se propone abordar dos asuntos de la propuesta hermenéutica del autor. El primero busca establecer el hilo articulador entre el discurso de la obra mencionada, todavía apegado a su debate con la hermenéutica tradicional, y algunas formulaciones de su obra tardía, donde el alma de la hermenéutica” se despliega como arte de escuchar al otro”. El segundo busca destacar la rehabilitación que Gadamer hace de la eumeneîs élenchoi socrático platónica. Expresión que se traduce como el arte de reforzar el discurso del otro”, cuya explicitación en su obra tardía ha posibilitado que muchos intérpretes de su obra vean un diálogo posible entre su hermenéutica y algunos aspectos de la filosofía de Donald Davidson.

Biblical interpretation in the contemporary context of globalisation faces a variety of challenges. This thesis addresses the challenges presented to the discipline by the incorporation of poststructuralism, postcolonialism, and liberation theologies, particularly the problem of interpretive ghettoisation and the ethics of contemporary biblical interpretation. It proposes one possible answer to the question of how the field of biblical hermeneutics can move beyond the segregation passively encouraged by subjectivity and self-determination toward the integration of academic and vernacular hermeneutics in the interests of justice for the dominated and the reconstitution of the dominant. This thesis first presents the interpretive theories of Edward W. Said, addresses the major criticisms of his work, and proceeds to discuss the adaptation of his concept of contrapuntal reading to the interpretation of biblical texts. Second, it presents a survey of current work in the field which attempts to overcome the gap between academic and vernacular hermeneutics and critiques these approaches in light of Said’s concepts. Third, it presents the book of Job as an appropriate context in which to explore the possibilities of contrapuntal hermeneutics. This section analyses various academic and vernacular interpretations of the book of Job and places these interpretations in contrapuntal dialogue over the course of three chapters. The first of these chapters explores the possibilities for dialogue between those interpretations that view suffering as a key theme in the book and those that do not; the second chapter explores interpretations of the book of Job and the issue of suffering in various Euro-North American psychological contexts and in various African contexts of HIV/AIDS; and the third chapter juxtaposes academic and vernacular interpretations of the book of Job in various Asian contexts. Finally, the study closes with an argument for pedagogical reform based upon the ethical and interpretive insights of contrapuntal hermeneutics.

This thesis is an investigation into the discrepancies that exist in textual interpretations within Pentacostalism, in view of the ongoing search for a viable hermeneutic model unique to Pentecostalism. Since its birth, the modern Pentecostal movement has been influenced by many other theological traditions, especially Covenant theology and Dispensationalism. Nevertheless, from this research it becomes clear that Pentecostalists themselves have contributed to the discrepancies by failing to distinguish between biblical passages related to national Israel and those related to the church. It is factual that cultural differences and theological backgrounds influence the interpretations ascribed to Scripture. Yet, this research found that scriptural interpretive discrepancies exist amongst Pentecostalists belonging to the same cultural group and same denomination. This study presents a new perspective on biblical interpretation for Pentecostalism, namely the Mediatorial View, which when consistently applied to all tectual interpretations, most certainly will reduce the number of discrepancies that exist. / Philosophy, Practical & Systematic Theology / M. Th. (Systematic Theology)

This thesis studies current preaching praxis in Australia through a practical theology perspective. It is argued that Evangelical churches in Australia operate predominantly with a narrow applicational hermeneutical model in regard to preaching and hence communicate the gospel ineffectually to ordinary Australians. A need for contextualised and dialogical preaching is presented. Using Zerfass's model a situational analysis of the Australian context and the effects of modernism and postmodernism are explored. Theological tradition in regard to preaching is then analyzed with a focus on incarnational, Trinitarian and covenantal theology, scripture as public text and dialogue as scriptural pattern. Preaching is then analyzed using the communication theories of Gadamer, Searle, Ricoeur, and Habermas. The need for contextualised preaching is critiqued in light of the concerns of Barth regarding preaching and the concerns of Strom in regards to the nature of church in Australia. A new evangelical practical theological/ preaching model is then offered. Zerfass's model emphasises dialectic tension as the basis for moving from praxis to praxis. While movement from praxis to praxis does occur via dialectic tension there are also elements of change that are based on processes of continuity and evolution. A model that reflects this dynamic is forwarded. Finally an ideal praxis for dialogical preaching is presented with possibilities for further research. Throughout the thesis five interviews are used to illustrate the research, concepts and recommendations presented. / Practical Theology / D.Th.

The hermeneutic phenomenological study interprets the lived experience of female alcohol dependence. Literature reveals that past research into alcohol dependence has generally used male subjects that formed the standard for theories, and treatment, of alcohol dependence. Researchers realised that alcohol dependent women differ significantly from their male counterparts, leading to an increase in exploratory studies of female alcohol dependence. However, these studies only provided a description of the disorder. How female alcohol dependents experience their disorder and how it makes sense to them has been largely ignored. The philosophy of Martin Heidegger provided the framework for collection, analysis and interpretation of data. Analysis revealed four life-worlds: „The Disheartened One‟, „The Ambivalent Player, „The Contemplator‟ and „The Covert Chauvinist‟. A lived experience typology of female alcohol dependence was proposed, namely „The Condemned‟, „The Utopian‟ and „The Realist‟. Implications of the findings on treatment and recommendations for future research are discussed. / Psychology / M.A. (Psychology)

Text in Afrikaans / Een van die grootste probleme waarmee die prediker in 'n industriele konteks te doen het, is om die evangelie op 'n sinvolle wyse aan die hoarders oor te dra. Die radikale verandering in die samelewing deur die moderniseringsproses, het die homiletiek gedwing om teoreties her te besin. Hierdie moderne homiletiese teorie soos deur H.J.C. Pieterse, T.G. Long en G.D.J. Dingemans verteenwoordig het die volgende belangrike teoretiese aanpassings gemaak: Eerstens, in plaas van die tradisionele beweging van die teks na die hoarders, is die homiletiese proses omgekeer. Die beweging is nou vanaf die hoarder na die teks deur middel van die prediker en weer terug van die teks na die hoorder. Tweedens, hierdie benadering het noodwendig hermeneutiese implikasies gehad. Daarom het die homiletiek die bree aanpak van die moderne kritiese hermeneutiek in diens geneem. Derdens moes 'n nuwe kommunikasieteorie ondersoek word naamlik, die dialogiese kommunikasieteorie van H.J.C. Pieterse en C.J.A. Vos. / One of the greatest problems, with which a preacher in an industrial context have to deal with, is to convey the gospel in a sensible manner to the listeners. The radical change in society caused by the modernisation process, forced homiletics to review its theoretical base. Modern homiletics as represented by H.J.C. Pieterse, T.G. Long and G.D.J. Dingemans, has made the following theoretic adjustments: Firstly, in stead of the traditional movement of the text to the listeners, the homiletical process is revearsed. The movement is from the listener to the text by means of the preacher and back from the text to the listener. Secondly, this approach inevitably has hermeneutic implications. Therefore homiletics has employed the broad approach of modern critical hermeneutics. Thirdly, a new communication theory has to be developed namely, the dialogical communication theory of H.J.C. Pieterse and C.J.A. Vos. The most important theoretical foundation for preaching in an industrial context is the approach of taking the listeners as starting point without neglecting the text. In practice, it brings about that the following topics ask for particular attention: For the understanding and formulating of the message of the Scriptures, the modern critical hermeneutics and the use of metaphors is of the greatest importance. The new understanding of rhetorics which is about conveying the message, must be taken into consideration. The formulating of the message in the language of the listeners has a theoretical influence on the formulating and use of the theological concepts during preaching. The dialogical communication theory is also of great importance, and has dialogue before, during and after the preaching in mind. For it to be fulfilled, preaching work groups is an important component to improve dialogical communication in the congregation. / Practical Theology / D.Th. (Practical theology)

This study explores the hermeneutical issues raised by critical approaches to the Book of the Twelve and their implications for the concepts of authorial intent, history, and canon. By means of a critical engagement with the Twelve’s modern reception history it seeks to demonstrate that with few exceptions, recent attempts to come to terms with the peculiar character of the prophetic intentionality at work in the Twelve reflect the continuing impact of historicism and its hermeneutical legacy upon the study of Old Testament prophecy. As a result the key roles played by theological pressures and the hermeneutical significance of canon in the Twelve’s formation history continue to be marginalized, particularly with respect to the eschatological and typological moves involved in the redactional expansion of prophecy. The study seeks to constructively address these problems by offering a theological exegesis of Hosea 1:5 and 2:23-25, arguing that the study of these ‘Day of the Lord’ texts and the larger theological significance of Hosea’s prologue for the Twelve has been virtually eclipsed by the central hermeneutical role assigned to Joel by the Twelve’s modern interpreters. The larger contribution to the hermeneutical logic of prophecy rendered by Hosea’s ‘wisdom coda’ (Hosea 14:10) has also not been given its proper due, exegetically speaking. With these concerns in mind, the study then proceeds to argue that Hosea’s prologue establishes a theological context for the logic of prophecy, eschatology, and typology in the Twelve which finds its hermeneutical ground in Exodus 32-34 and the continuing theological significance of Yahweh’s name for his providential dealings with Israel. In this way Hosea’s prologue constrains the interpretation of prophecy and the DOL in the Twelve by linking their theological function to the significance of Yahweh’s name for Israel. The wisdom coda both embraces and extends this agenda for readers of Joel through Malachi by instructing them in the proper stance toward prophecy and “the ways of Yahweh” toward Israel and the nations vis-a-vis his revealed character in Exodus 34:5-7. The book of Hosea thus ends by establishing hermeneutical guidelines for the “wise” interpretation of prophecy, a stance which is then further facilitated by the summons to wisdom in Joel’s prologue (1:1-4) and Joel’s own deployment of the DOL in Joel 1-2.

Notre recherche examine du point de vue théorique et critique l’herméneutique contemporaine et montre que toute compréhension d’un texte n’est pas nécessairement une interprétation. Notre étude modélise ensuite une approche textuelle non-herméneutique et le concept novateur de sens littéral, puis propose une méthodologie rationnelle dite Analyse Littérale du Coran permettant la résolution intratextuelle dudit sens littéral dans le Coran par le Coran. Cet algorithme prend en compte la totalité des éléments sémantiques et des rapports intratextuels et intertextuels ainsi que les limites de la mise en jeu de ces derniers. Nous avons alors réalisé l’analyse exhaustive des termes-clefs dîn et islâm dans le Coran. Les résultats obtenus diffèrent radicalement des productions connues et, outre les implications sur l’histoire du Coran et de ses liens réels avec l’Islam, ils mettent en évidence d’inédits paradigmes d’une théologie coranique inclusive et de nouvelles perspectives exégétiques. / Our research examines from a theoretical and critical point of view the contemporary hermeneutics and shows that all comprehension of a text is not necessarily an interpretation. Our study then models a textual non-hermeneutic approach and the innovative concept of the literal meaning and then proposes a rational methodology called The Literal Analysis of the Qur’ân allowing the intratextual resolution of this literal meaning in Qur’ân by the Qur’ân. This algorithm takes into account the totality of the semantic elements and the intratextual and intertextual relations as well as the limits of involving the latter. We have then made a comprehensive analysis of the key terms dîn and islâm in the Qur’ân. The results radically differ from known productions and, besides the implications on the history of the Qur’ân and its real ties with Islam, they reveal novel paradigms of an inclusive qur’anic theology and a new exegetical perspective.