Thesis (Ph. D.)--Catholic University of America, 1939. / Includes bibliographical references (p. xi-xiv).

Thesis (Ph. D.)--Johns Hopkins University, 1983. / Vita. Includes bibliographical references (p. 511-541).

Thesis (S.T.L.)--Catholic University of America, 2006. / Includes bibliographical references (leaves 87-88).

171 f. / Submitted by Cynthia Nascimento (cyngabe@ufba.br) on 2013-05-14T12:46:36Z No. of bitstreams: 1 Priscila Maynard Araujo.pdf: 3734730 bytes, checksum: 1caddf1442ed243fc04c04158c64897d (MD5) / Approved for entry into archive by Alda Lima da Silva(sivalda@ufba.br) on 2013-05-16T17:57:20Z (GMT) No. of bitstreams: 1 Priscila Maynard Araujo.pdf: 3734730 bytes, checksum: 1caddf1442ed243fc04c04158c64897d (MD5) / Made available in DSpace on 2013-05-16T17:57:20Z (GMT). No. of bitstreams: 1 Priscila Maynard Araujo.pdf: 3734730 bytes, checksum: 1caddf1442ed243fc04c04158c64897d (MD5) / Esse trabalho estuda a tradução para a língua inglesa dos diálogos da obra Capitães da Areia de Jorge Amado. Para tanto, utilizaremos como base teórica a Teoria dos Polissistemas proposta por Itamar Even-Zohar (1990). Essa teoria nos permitirá determinarmos, primeiramente, a posição, central ou periférica, que esse texto-meta ocupa no sistema literário norte-americano. É a partir dessa posição que forneceremos possíveis justificativas para as escolhas lexicais feitas pelo tradutor para reescrever o texto-meta. Faremos uso, também, da sistematização dessa teoria proposta pelo teórico Gideon Toury (1995) e intitulada Estudos Descritivos da Tradução. Através dessa sistematização, identificaremos as normas tradutórias, ou seja, as escolhas lexicais comumente empreendidas tradutor. Essas normas, segundo Lefevere (2007), são controladas tanto pelos reescritores, tradutores, críticos, revisores, como pelas instituições que controlam a leitura, a escrita e a reescritura da literatura. No intuito de sistematizar o estudo descritivo das traduções literárias, os teóricos José Lambert e Hendrik Van Gorp (1985) elaboraram um modelo metodológico. Nesse modelo recolhem-se informações sobre o contexto macro-estrutural em que está inserido o texto-meta. Esses dados, por sua vez, serão aplicados ao contexto micro-estrutural, ou seja, o corpus desta pesquisa. Considerando o fato que nem todas as soluções tradutórias puderam ser classificadas tomando como base o contexto histórico, fizemos uso de alguns procedimentos tradutórios propostos pelos teóricos Vinay e Darbelnet (1996). Trabalharemos, ainda, com os conceitos de domesticação e estrangeirização propostos por Venuti (1995), apesar de estarmos conscientes da inclinação do teórico à adoção do conceito de domesticação. Por fim, traremos, nas conclusões finais, a união entre as informações recolhidas no nível macro-estrutural e no nível micro-estrutural buscando determinar a função cultural que esse texto-meta desempenha nesse sistema literário norte-americano. / Universidade Federal da Bahia, Instituto de Letras. Salvador-Ba, 2009.

The aim of this thesis is to explore Gregory of Nyssa’s tabernacle imagery, as presented in Life of Moses 2.170-201. This part of Life of Moses has suffered from relative neglect compared to the scholarly attention conferred on Gregory’s apophatic darkness imagery. For the purposes of this study, Life of Moses 2.162-201 has been divided into nine consecutive sections, given the following headings: Darkness; The tabernacle ‘not made with hands’; Christological interpretation; Divine names; Heavenly powers; The earthly tabernacle; Heavenly and earthly worship; The holy of holies; The priestly vestments. Each section is analysed in the same way. Firstly, Gregory’s text is examined, and his biblical sources identified. Secondly, there is a presentation of relevant passages in the work of his Alexandrian predecessors – Philo, Clement and Origen. Thirdly, there is a discussion of the ways in which Gregory’s fourth century theological context has influenced his interpretation, often causing him to differ from his predecessors. It is under this heading of ‘theological context’ that contemporary scholarly discussions about Gregory are most in evidence. Fourthly, a heuristic comparison with a range of heavenly ascent texts from the Hellenistic and Late Antique worlds is undertaken. It is this methodology of heuristic comparison which is the experimental aspect of the thesis. The aim is not to prove influence, but to use heavenly ascent texts as a foil, in order to shed new light on Gregory’s imagery. Does Gregory’s interpretation of the tabernacle come into focus when viewed through the lens of heavenly ascent? In order to answer this question, the scholarship on heavenly ascent texts is mined for new ways of looking at Life of Moses. The conclusions begin by reviewing the methodology. It is argued that although many of the themes explored stem from the biblical text, and occur in Gregory’s Alexandrian predecessors, the richness of possibilities they provide, and therefore the choices made by Gregory, only become apparent when his work is compared and contrasted with a wide range of other heavenly ascent texts. Even in the case of a fourth century Christian work heavily influenced by Platonism, attending to the Jewish matrix of Christian mysticism pays dividends. The conclusions continue by listing the key ideas discovered in Life of Moses 2.170-201. They end by discussing the relationships between mysticism, theology and politics in Gregory’s tabernacle imagery. It is argued that Gregory holds all three together. This is typical of heavenly ascent texts, which combine descriptions of religious experience with claims to authoritative knowledge. For Gregory, the high point of Moses’ ascent into the darkness of Mount Sinai is the mystery of Christian doctrine. The heavenly tabernacle is a type of the heavenly Christ. This mystery is beyond intellectual comprehension, it can only be grasped by faith; and only the select few, destined for positions of responsibility, should even attempt to do so. But its benefits are available to all through the community’s worship in the earthly tabernacle. Anyone can aspire to wear an airy, angelic robe by living a life of virtue, in which faith and practice go hand in hand.

Please read the abstract in the section 00front of this document / Thesis (DLitt)--University of Pretoria, 2010. / Ancient Languages / unrestricted

Les êtres surnaturels ont toujours eu une place prépondérante dans le folklore irlandais. En effet, les mythes et légendes irlandais font référence à la banshee, au pooka, aux fantômes, sans parler de l’ubiquiteux leprechaun, par exemple. Dès sa fondation à la fin du XIXème siècle le Théâtre National Irlandais s’appuyait sur ce folklore et s’en inspirait, à l’instar de W.B. Yeats et de Lady Gregory. Cependant, depuis l’indépendance en 1922 ces références se font plus rares. Est-ce une évolution naturelle liée à l’essor du modernisme et du post-modernisme dans le monde ou y-t-il des raisons plus spécifiques, plus irlandaises ? / Supernatural beings have always played an important role in Irish folklore. Indeed, many myths and legends are peopled with ghosts and creatures such as the banshee, the pooka, and the ubiquitous leprechaun. This folklore proved to be a solid foundation for the Irish National Theatre from its very inception at the close of the nineteenth century, and an inspiration to several of its founding members, including W.B. Yeats and Lady Gregory. However, since independence in 1922, references to Irish folkore have become less and less common. Is this just a natural phenomenon due to the rise of modernism and post modernism? Or are there more specific, more Irish reasons for this evolution ?

Thesis (Ph. D.)--Catholic University of America, 1939. / Includes bibliographical references (p. xi-xiii).

Thesis (Ph. D.)--Catholic University of America, 1939. / Includes bibliographical references (p. xi-xiii).

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