The "linguistic turn" in early twentieth-century philosophy established that through language we not only live in a world but create it as well. Language, in this sense, incorporates the entire range of media and cultural artifacts through which we create and share meaning. In contemporary post-industrial societies, photographic images play a central role in communicating and creating the world in which we live. In part, this increasingly visually oriented culture is possible because we tend to equate what we see in photographs with what is real. Photographs, however, bring to light a vision of the world, not the world itself. From the inception of photography, traditions of aesthetic interpretation have challenged this dominant view. Here, the created image becomes a vehicle for the artist's unique expression. Proponents of social scientific and critique of ideology perspectives, however, reject the aesthetic view and typically see art objects as social constructs, instruments which enhance and maintain a certain social order. Each of these perspectives ultimately holds that the meaning of photographs can be determined objectively. At the same time, each presents a world view which tends to exclude the insights of the others. Any attempt to preserve the apparent insights of these views must, then, transcend the basic contradictions and incompatibilities between them. Philosophical hermeneutics holds that the presumption of an absolute, objective grounding represents a failure to grasp the nature of the path toward understanding, a path which can never arrive at its destination because it always exists in history. It argues that (1) the photograph cannot be transparent to the world for the world is constituted in our representations of it; (2) art is a creation whose origin and meaning always exceeds the artist's own understanding of it; (3) critique is not the application of universal reason but a reading from a particular vantage point and is always grounded in a tradition of its own. Most importantly, however, it calls us to recognize the participatory nature of all understanding, the universality of language and provides a criterion for assessing the relative value of our interpretations across the entire language world.

Human interaction with technical artifacts is often mediated by treating them as if they are alive. We exclaim "my car doesn't want to start," or "my computer loves to crash." Of increasing cultural importance are software systems designed explicitly to perform tasks and/or exhibit complex behaviors usually deemed as intentional human phenomena, including creating, improvising, and learning. Compared to the instrumental programs (e.g., Adobe Photoshop), these intentional systems (e.g., George Lewis' musical system Voyager) seem to produce output that is "about" certain things in the world rather than the mere execution of algorithmic rules. This dissertation investigates such phenomena with two central research questions: (1) How is system intentionality formed? and (2) What are the design implications for building systems that utilize such intentionality as an expressive resource. In the discourse of artificial intelligence (AI) practice, system intentionality is typically seen as a technical and ontological property of a computer program, emerging from its underlying algorithms and knowledge engineering. Distilling from the areas of hermeneutics, actor-network theory, cognitive semantics theory, and philosophy of mind, this dissertation proposes a humanistic and interpretive framework called the AI hermeneutic network. It accentuates that system intentionality is narrated and interpreted by its human creators and users in their socio-cultural settings. Special attention is paid to system authors' discursive strategies, a constitutive component of AI, embedded in their source code and technical literature. The utility of the framework is demonstrated by a close analytical reading of a full-scale AI system, Copycat. The theoretical discovery leads to new design strategies, namely scale of intentionality and agency play. They provide insights for using system intentionality and agency as expressive resources that can be used to convey meanings and express ideas. The fruits of these insights are illustrated by a stream of consciousness literature inspired interactive narrative project Memory, Reverie Machine, co-developed using Harrell's GRIOT system. It portrays a protagonist whose intentionality and agency vary dynamically in service of narrative needs.

ABSTRACT THE USE OF IMAGINATION FOR EXPOSITORY HERMENEUTICS AND HOMILETICS Barnabas Youn Soo Kim, Ph.D. The Southern Baptist Theological Seminary, 2014 Chair: Dr. Robert A. Vogel The purpose of this dissertation is to discover the value of imagination for expository preaching. The thesis of this dissertation is that a rightly developed evangelical theory and use of imagination will improve the practice of expository hermeneutics and homiletics. In the introductory chapter, the challenging nature of imagination is examined. Despite its subjective challenging nature, imagination is an important subject for expository preaching. Imagination is necessary in order to improve both hermeneutics and homiletics. The second chapter provides an overview of expository preaching. Essential elements of expository preaching, author-centered hermeneutics and audience-focused homiletics, are discussed to form the backdrop against which imagination is to be examined. Second, the concept of imagination is introduced and explained. Chapter 3 demonstrates how the New Homiletic methodology deals with imagination in preaching. After a brief introduction to the basic philosophy of the New Homiletic, the work of two new homileticians, Paul Scott Wilson and Thomas H. Troeger, is discussed. They are important, because they were one of the first to devote an entire work to imagination and preaching. This chapter concludes with a critical evaluation of their methods in light of evangelical expository preaching. Chapter 4 presents suggestions for the use of imagination in expository hermeneutics. In particular, the role of imagination in specific steps of the exegetical process is explained. Furthermore, boundaries are discussed that ensure imagination is used in way that is faithful to the biblical text and the author's intention. Chapter 5 suggests how imagination can be used in homiletics. Committed to a hermeneutic that is faithful to the text and the author's intention, preachers can find in imagination a rich resource to convey God's truth to people.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Psychotherapeutic practice often involves the telling and retelling of a client’s stories of life in collaborative, meaning-making dialogue with a counsellor. This study demonstrates and explores the dynamics of counsellor contribution to this narrative co-construction, particularly the ways in which the counsellor’s inner conversations, reflexivity and interpretive style may emerge in practice and have an influence on the client’s understanding, re-evaluation and cohering of his or her own story. The multi-voiced, multi-layered intersubjective space and time in which this kind of narrative collaboration takes place is a difficult area to access for study but one whose potential impact on the client should make it the focus of respectful, ethical monitoring and careful reflective practice. Using phenomenological theories of reader-response and dialogical play, my research sets up an analogy between the way a reader might reflexively interact with life story episodes in a written text and the ways a counsellor might listen to and interpret a client’s stories of life over the course of a counselling contract. My project uses a comprehensive and episode-rich story of a life, the iconic ‘womb to tomb’ story of Jacob in the book of Genesis. My own hearer/reader response to the story gives rise to the creation of a set of imaginary dialogues between two interlocutors, Jacob as an elderly client reviewing his life story and myself as counsellor, listening to his stories of life. This methodology is used as a means to access an in vivo lived experience, as it might unfold in practice, of my counsellor contribution to Jacob’s story and the interplay of voices and standpoints which characterise it. Attention is drawn to the inchoate, but deeply human, intersubjective aspects of narrative co-construction as a process and the value of this form of reflective practice to surface actual praxis experience for analysis. Insights surfaced by this reader-response methodology point to the significant extent to which the hermeneutical standpoints and dialogical voices of a counsellor are actively involved and implicated in narrative co-construction.

D.Litt. et Phil. (Biblical Studies) / Please refer to full text to view abstract

Background: Forensic psychiatry is characterised by compulsory care and long hospital stays, where nurses care for patients with severe mental illness, who often have committed crimes. The main objective is to rehabilitate the patient to once again become a part of society by improving mental health and decreasing the risk of criminal relapse. This is mainly achieved through encounters with the patients. Encountering patients in forensic psychiatry means coming face to face with suffering and the duality of caring, doing what is best for the patient and protecting society. Aim: The purpose of the study was to obtain a deeper understanding of encounters with patients with mental illness in forensic inpatient care as experienced by nurses. Method: This licentiate thesis consists of two studies (I, II), both conducted with a qualitative design. A total of 13 nurses working at a forensic psychiatric hospital in Sweden were recruited through a purposive sample to participate in the studies through narrative interviews. Study I was analysed with phenomenological hermeneutics in line with Lindseth and Norbergh (2004) in order to illuminate the lived experience of nurses’ encounters. Study II was a secondary supplementary analysis, which applied hermeneutics in line with Fleming, Gaidys, and Robb (2003) to gain a deeper understanding of nurses’ compassion in forensic psychiatry. The two studies were merged to provide a comprehensive understanding in this licentiate thesis. Findings: Study I illuminated the meaning of nurses’ lived experiences of encounters with patients with mental illnesses in forensic inpatient care, that is the nurses’ desire to do good despite being confronted with their own emotions as fear, humiliation, and disappointment. Encounters were also occasionally perceived as positive, awakening emotions of compassion, competence, pride, trust, satisfaction, and gratification regarding the patient’s recovery. However, a source of conflict was the struggle between doing what was best for the patient and protecting society. The study comprised of four themes: being frustrated, protecting oneself, being open-minded, and striving for control. Study II aimed to gain a deeper understanding of nurses’ compassion in providing forensic psychiatric inpatient care with three themes: recognising suffering and need for support, responding to patient suffering, and reacting to one’s own vulnerability. Abstracting to a main theme of being compassionate in forensic psychiatry which is described as an emotional journey, an ongoing inner negotiation between own vulnerability and expressions of suffering. This inner negotiation of making sense of patients’ plea and how they were perceived was crucial for determining the development of compassion rather than turning to control and rules as a means to protect oneself. Discussion: A interpretation of the studies (I, II) revealed two topics, being sensitive and responsive and keeping distance, which were reflected upon against the theoretical framework of Kari Martinsen. The studies showed that nurses faced a variety of encounters that forced them to face their own vulnerability and that trust could reduce power imbalances as well as help deal with societal, man-made constructs. The nurses’ encounters with incomprehensible expressions of suffering also show that nurses need to find a way to make room for “expressions of life”– taking a step back and turning their gaze inwards – in order to regulate their own emotions. This may better equip nurses to encounter patients with compassion and kindness rather than turning to norms and rules to protect themselves and guard their own vulnerability. Rather than distancing themselves from the patients, nurses can instead take a step back to come closer to their patients.

This study examines how an existentialistic perspective in a secular context can be enforcedby interpretations of the Self from a Christian martyr narrative. The existentialistic perspective being the questioning of meaning of life and death. The purpose of is to see how different interpretations can attribute a meaning of Christian martyrdom by using a Christian tradition of self-identification. Two martyr stories are further explored, the story of Kayla Mueller and the story of Father Jacques Hamel. This study presents an analysis of the two martyr narratives, consisting of different perspectives of interpreting the construction of a martyr narrative and a shaping of a narrative self. The two narratives are used to test a theoretical landscape of approaching an ability to attribute meaning of martyrdom and, thus, a meaning of life. Based on theories of the narrative Self, identity and meaning by Ricoeur, Heidegger, Derrida and Taylor, a theoretical framework of pragmatist hermeneutics is applied. An analysis method of mediated narrative analysis by Bamberg (2008) and Page (2018) is used, for the purpose of including situation and interaction in the stories told about the martyrs. The results show that an application of a pragmatist hermeneutic approach is relevant and possible to relate to, also in a contemporary and secular context. This is possible by assuming a process of self-identification, which, by some, is identified as a natural part in a Christian confession. Therefore, a Christian tradition of self-identification is relevant and possible to apply, also in a secular context, when questioning the meaning of life and death.

<p>Diss. (sammanfattning) Umeå : Umeå universitet, 2002</p> / digitalisering@umu

This study was set up to determine how the concept of biblical salvation is understood within liberation theology and how the concept is perceived from Pentecostal standpoint with the aim of developing a theological framework to challenge the dehumanising influences in contemporary society. The central argument of this thesis is that, there are irreconcilable differences between the salvation espoused by liberation theology's praxeological epistemology and the Pentecostal understanding of the concept etymologically and hermeneutically speaking. The study further probes whether Pentecostalism can provide the necessary theological framework that can be used to challenge the perceived dehumanising influences in contemporary society. The study achieved its purpose by setting meaningful objectives and following the appropriate research methodologies. Firstly, the study employed in-depth textual analysis, historiography, lexicology, and hermeneutic principles to understand the etymology of salvation from previous scholarship. This effort helped to elucidate differences that exist between liberation theology and Pentecostal renderings of the concept. Secondly, the concerns of existing contributors on the subject were evaluated by researching historical, linguistic and textual materials as well as exegetical analysis of relevant texts of Scripture. Thirdly, an in-depth literature analysis was undertaken to ascertain liberation theology's hermeneutic methodologies. This is necessary to establish whether the movement is more interested in promoting its ideologies and preunderstandings rather than biblical salvation. Fourthly, it was necessary to review the deep concerns expressed by liberation theology epistemology without compromising the message of the Gospel. This was achieved by a thorough analysis of social ministries undertaken by Progressive Pentecostals across the globe. Fifthly, the study evaluated the Pentecostal criticisms of liberation theology to see if there is any justification for that. This was achieved through an in-depth exegetical and hermeneutic analysis using word studies, theological dictionaries, bible commentaries, and by reviewing scholarly articles on the subject matter. Lastly, by analysing the difference between Pentecostal and liberation theologies, it was clear that their methods of operations are different. This goes to explain why Pentecostalism is growing exponentially while liberation theology is declining. The outcome of this analysis also explains why Pentecostalism is a better alternative in addressing the challenges facing our global community. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2014