This thesis studies Joseph Conrad&rsquo / s Almayer&rsquo / s Folly in terms of two theoretical concepts / othering and hybridity. The first theoretical concept, othering, is analysed from various perspectives for three main reasons: 1) The question of &ldquo / Who is other to whom?&rdquo / cannot be answered thoroughly because there is a continuous power struggle between the European and the non-European characters. 2) The theme of othering in the novel is based on a view of humanity and its conflicts that is radically ambivalent, and thus cannot be analyzed from one perspective only. 3) Conrad&rsquo / s world view which is reflected in the novel is not limited to one group of people, but tends to be universal. The second theoretical concept, hybridity, is analyzed under three subtitles: ambivalence, mimicry and hybridity.

This study examines the significance of sounds and silence in Joseph Conrad’s novella Heart of Darkness (1902). The importance of visual effects has repeatedly been analyzed and therefore, it is high time to explore the text from an auditory perspective. By comparing and contrasting Victorian city sounds to sounds in the wilderness, I show that the urban and rural worlds have a great deal in common. Furthermore, by deconstructing the seemingly stable binary opposition of sound and silence as well as that of civilization and wilderness, it becomes evident that they are related and depend on one another. This paper also examines noise and how it is used as a means of power. Moreover, it deals with Thomas Edison’s invention, the phonograph, as an implicit discursive device in the text. In conclusion, it is argued that the sonic environment is of high significance and should therefore not be ignored and readers must try to close their eyes in order to hear what is said.

This thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom. This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine. Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation. Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. Because of the various gifts of the Spirit, diversity remains, but is transformed so that differences, including gender, do not limit or determine the roles of believers in the Church, but remain part of the richness of the one Body under its one Head, Christ-Wisdom.

This thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom. This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine. Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation. Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. Because of the various gifts of the Spirit, diversity remains, but is transformed so that differences, including gender, do not limit or determine the roles of believers in the Church, but remain part of the richness of the one Body under its one Head, Christ-Wisdom.

<p>The aim of this study is to compare metaphors from the 1970 edition of Joseph Conrsd's Heart of Darkness (originally published in 1902) with their Swedish translations in Mörkrets Hjärta, by Einar Hecksher (2006), to see how mwtaphors have been translated from English into Swedish, i.e. to see if there are any structural differences which cause semantic differences to the metaphors. By comparing the original metaphors with their translations, it is possible to point to difficulties, which may cause problems in the translation process. One example indicates that homonyms can be a problem. Nearly all of the English metaphors have been translated as metaphors in Swedish as well. About half of the metaphors studied have been semantically changed in their translations, yet without any pragmatic differences compared to the originals. It seems not that important which theory about metaphors (e.g. Lakoff, Leech, Levinson, Black) is more 'applicable' than the others with regard to translation. The result of translation of metaphors is more likely due to the translator's perception of the source language, rather than to theories about metaphors per se.</p>

Texte remanié de: Dissertation--Philosophische Fakultät IV, Fach Mittelalterliche Geschichte--Freiburg im Breisgau--Albert-Ludwigs-Universität, 2001. / Bibliogr. p. 232-256. Index.

Thèse de doctorat : Littérature des îles britanniques : Lyon 2 : 2001. / Titre provenant de l'écran-titre. Bibliogr.

Thesis (M.A.)--Kutztown University of Pennsylvania, 2002. / Source: Masters Abstracts International, Volume: 45-06, page: 2842. Typescript. Abstract precedes thesis as preliminary leaves 1-2. Includes bibliographical references (leaves 81-86).

Thesis (M.A.)--University of Hong Kong, 2002. / Includes bibliographical references.

This thesis is premised on the notion, drawn mainly from a postcolonial perspective (which is subsumed under the poststructuralist as well as the postmodern), that Conrad's early writing reflects his abiding concern with how people construct their identities vis-a-vis the other/Other in contact zones on the periphery of empire far from the reach of social, racial and national identities that sustain them at home. It sets out to explore the problematic of race, culture, gender and identity in a selection of the writer's early works set mainly, but not exclusively, in the East, using the theoretical perspective of postcoloniality as a point of entry, nuanced by the configurations of spatiality which are factored into discourses about the other/Other. Predicated mainly on the theoretical constructs about culture and identity espoused by Homi Bhabha, Edward Said and Stuart Hall, this study proposes the idea of an in between "third space" for the interrogation of identity in Conrad's work. This postcolonial space, the central contribution of this thesis, frees his writings from the stranglehold of the Manichean paradigm in terms of which alterity or otherness is perceived. Based on the hypothesis that identities are never fixed but constantly in a state of performance, this project underwrites postcoloniality as a viable theoretical mode of intervention in Conrad's early works. The writer's early oeuvre yields richly to the contingency of our times in the early twenty-first century as issues of race, gender and identity remain contested terrain. This study adopts the position that Conrad stood both inside and outside Victorian cultural and ethical space, developing an ambivalent mode of representation which recuperated and simultaneously subverted the entrenched prejudices of his age. Conceived proleptically, the characters of Conrad's early phase, traditionally dismissed as those of an apprentice writer, pose a constant challenge to how we view alterity in our everyday lives. / Thesis (Ph.D. (English))--North-West University, Potchefstroom Campus, 2004.