Abstract This thesis consists of three independent parts combined by the theory part in the beginning. The aim of the thesis is to bring into focus the connection between Søren Kierkegaard and modernism. Joseph Heller's novel Catch-22 is also interpreted in the light of Kierkegaard's philosophy. The theoretical part deals with the main concepts of the research (movement, irony, repetition). Joseph Heller's Novel Catch-22 is also brought up more closely in this part. Kierkegaard's works The Seducer's Diary, Repetition and The Mozart-essays are interpreted in the second part of the thesis. The third part consists of two Kierkegaard translations from Danish into Finnish: Repetition and The Mozart-essays. [Søren Kierkegaard, Toisto (Gjentagelsen), transl. by Olli Mäkinen, Jyväskylä 2001, Atena; Mozart-esseet (De umiddelbare erotiska Stadier eller det Musikalsk-Erotiske), transl. by Olli Mäkinen, Jyväskylä, 2002)] Joseph Heller's novel Catch-22 is interpreted in the fourth part. The novel is studied in the light of Kierkegaard's paradigmatic examples and compared to them. There are two different contradictory movements in the study: Kierkegaard is studied as a modernist and modernism is also interpreted in the light of Kierkegaard's philosophy. The primary source of this thesis is the classical version of Kierkegaard's Collected Works: (Søren Kierkegards Samlede V?rker I-XV=SV I-XV. (1920-36 (1901-1906). -Udg. af A. D. Drachmann, J. L. Heiberg og H. O. Lange. Kjøbenhavn: Gyldendalske Boghandel, Nordisk Forlag) The more recent versions have however been used as the basis of the translations of texts Repetition and The Mozart-essays (Gjentageksen and De umiddelbare erotiska Stadier eller det Musikalsk-Erotiske, Søren Kierkegaards Forskningscentret, København 1997, Gads Forlag). In conclusion: Kierkegaard can be interpreted also as pre-modernist and the Kierkegaard-interpretation of Joseph Heller's Catch-22 is valid and possible, although the existential influence in this novel can also derive from the post-war existentialism of the World War II. / Tiivistelmä Kyseinen tutkimus koostuu kolmesta itsenäisestä osasta, joita yhdistää alussa oleva (neljäs) teoriaosa. Tutkimuksen tarkoituksena on valottaa Søren Kierkegaardin ja modernismin välistä yhteyttä. Tutkimuksessa tulkitaan myös amerikkalaisen kirjailijan Joseph Hellerin teosta Catch-22 Kierkegaardin filosofian valossa. Tutkimuksen teoriaosassa käsitellään tulkinnan kannalta keskeisiä käsitteitä (liike, ironia, toisto). Siinä otetaan esille myös Joseph Hellerin romaani Catch-22. Toisessa osassa lähiluetaan Viettelijän päiväkirjaa, joka on Kierkegaardin ehkä tunnetuin yksittäinen teos, ja sekä Toistoa että Mozart-esseitä. Kolmannen osan muodostavat kaksi kriittistä ja kommenteilla varustettua Kierkegaard-käännöstä. [Søren Kierkegaard (1843) Toisto (Gjentagelsen), suom. Olli Mäkinen, Jyväskylä 2001, Atena; Mozart-esseet (De umiddelbare erotiska Stadier eller det Musikalsk-Erotiske), suom. Olli Mäkinen, Helsinki 2002, Like.] Tutkimuksen neljäs osa koostuu Joseph Hellerin romaanin Catch-22 tulkinnasta. Kohdetta lähestytään Kierkegaardin paradigmaattisten esimerkkitapausten kautta. Tutkimuksessa ilmenee siis kahdenlaista liikettä. Kierkegaardia tulkitaan modernistina, mutta modernismia luetaan myös Kierkegaardin filosofian valossa. Tutkimuksessa käytetään primäärilähteinä Kierkegaardin koottujen teosten klassista versiota (Søren Kierkegards Samlede V?rker I-XV=SV I-XV. (1920-36) -Udg. af A. D. Drachmann, J. L. Heiberg og H. O. Lange. Kjøbenhavn: Gyldendalske Boghandel, Nordisk Forlag). Gjentageksen- ja De umiddelbare erotiska Stadier eller det Musikalsk-Erotiske -tekstien käännöksien pohjana on kuitenkin käytetty em. uusimpia versioita (Søren Kierkegaards Forskningscentret, København 1997-98, Gads Forlag). Tutkimuksessa päädytään johtopäätökseen, jonka mukaan Kierkegaardia voidaan tulkita myös esimodernistina ja Joseph Hellerin Catch-22 -teoksen Kierkegaard-tulkinta on mahdollinen, vaikka eksistentialistiset vaikutteet kyseisessä romaanissa voivat olla peräisin myös varsinaisesta toisen maailmansodan jälkeisestä eksistentialismista.

Le célèbre débat qui, dans les années soixante, opposa l’herméneutique à la Théorie critique, par l’intermédiaire de leurs principaux représentants respectifs, H.-G. Gadamer et J. Habermas, met en scène une alternative tranchée entre « conscience herméneutique » et « conscience critique » (P.Ricoeur). L’histoire de la Théorie critique montre cependant que sa volonté de s’immerger dans lacrisis qu’est l’histoire, son refus de se constituer en « science traditionnelle » l’amènent à tisser avec l’herméneutique des relations plus complexes qu’il n’y paraît. Ainsi Adorno érige-t-il« l’interprétation » en paradigme de la réflexion philosophique. La théorie habermassienne, dans sa volonté d’assurer à la critique ses fondements de droit, marque une rupture avec un tel paradigme, au profit de celui de la reconstruction. Mais ce tournant, qui vient bouleverser la Théorie critique dans sa conception initiale, n’a-t-il pas pour prix une approche moins pénétrante des phénomènes de domination ? La question est posée par A. Honneth, qui, pour pallier ce déficit critique, élabore une philosophie sociale moins soucieuse de la question de la fondation philosophique et plus hospitalière au thème herméneutique.Cette interrogation ouvre la possibilité d’une relecture de la pensée adornienne, attentive aux accomplissements critiques dont peut se prévaloir la singulière « herméneutique allégorique » qu’elle met en oeuvre. / In the Sixties took place a famous debate setting against each other hermeneutics, represented byGadamer, and Critical theory, represented by Habermas. It embodied a deep-seated antagonismbetween « hermeneutical conscience » and « critical conscience » (P. Ricoeur). However, its historyshows that Critical theory’s decision to merge within history, conceived as crisis, and its refusal of« traditional science » lead it to establish complex connections with the hermeneutical trend. ThusAdorno sets up « interpretation » as a paradigm for philosophical thinking. Because he is concernedwith giving Critical theory its philosophical foundation, Habermas breaks with this paradigm, followinginstead the path of reconstruction. This turn undermines the initial conception of Critical theory; andone might ask - as does A. Honneth - if it does not weaken its ability to detect social dominationphenomena. In order to remedy to the critical shortcomings of habermasian theory, Honneth worksout a social philosophy which is less concerned about the question of philosophical foundation andmore open to the hermeneutical motives.This questioning opens the way for a new reading of Adorno’s philosophy, focused on the criticalachievements of « allegorical hermeneutics ».

The preoccupation with the "historicity" of thought and existence is central to thehermeneutic-phenomenological branch of modern philosophy. Its foremostrepresentative is Martin Heidegger, who in his main work Sein und Zeit (1927)developed a theory of historicity, according to which human beings not only exist inhistory, but are themselves historical. In subsequent writings Heidegger argued thatnot only man, but also truth and being, must be understood "historically" in aparticular sense. The meaning and the impHcations of Heidegger's "historicization" ofphilosophy are here analyzed along two parallel tracks: as a theory of the conditions ofphilosophical understanding; second, as an incentive to new ways of respondingphilosophically to these conditions. The study focuses on the sense of belongingwhich Heidegger assigns to historicity, as a dialogical relation to an enigmatic originthat cannot be exhaustively articulated, but to which understanding must neverthelessrespond in repetition and critique. The idea of the "hermeneutic situation," and what itmeans to occupy such a situation, is shown to be central in this regard. Heidegger's"historicization" of the philosophical territory is inte reted as an exemplary attempt topreserve philosophy as a quest for "origins" in the explicit recognition of theinterminable historical mediation of thinking. His approach leads to a criticalquestioning of fundamental philosophical distinctions, such as the temporal and theeternal, the absolute and the relative, subject and object, and of truth as correspondence.Eventually he is led to question the ability of language to express thehistoricity of thought and of being, which can only be indicated by means of conceptssuch as "moment" (Augenblick) and "event" (Ereignis). In seven chapters the themeof historicity is explored from different angles, which together provide a guide toHeidegger's path from a philosophy of life to a thinking of being in the "otherbeginning." The study covers the full range of his writings, but it emphasizes thedevelopment from the earliest lectures, over Sein und Zeit, to the second major work,Beiträge zur Philosophie (1938, published posthumously in 1989).

Hermeneutics has always been concerned with understanding, which has led to the development of numerous methods and approaches to assist the interpreter in his own attempt to understand. In text immanent methods, which became very popular over the last century, the final text was analysed and studied on etymological, syntactical and grammatical levels. The interpreter just had to apply the rules of his method objectively in order to expose the truth which was locked up in the text. These approaches were shaken to their core with the bloom of historical criticism. Now, for the first time, the authenticity of the final text of the Bible was openly questioned. This was a major shock to Bible readers. One Old Testament scholar, Gerhard Von Rad, lived in the middle of this whole storm, but instead of rejecting the claims of historical criticism, he used what they offered him to extract meaning from the text. Von Rad used the final text of the Old Testament as a point of departure but then asked how this text developed historically. Through an in-depth study of the text, he discovered sources that stood out as building blocks for the development of the Old Testament - different traditions had come into existence over time and there were drawn together into the final text of the Old Testament. Von Rad discovered the Credo which he identified as the most basic testimony Israel had preserved. He then continued to show how this Credo was interpreted and reinterpreted in every new generation in Israel. With the aid of this Traditionsgeschichte he understood the historical growth of the Old Testament and that help him with his Verstehen of the final text. Hans-Georg Gadamer was a philosopher who lived in the same era. He was also concerned with historical understanding of texts from the past. With his Wirkungsgeschichte he asked about historical interpretations of the text. The constant flow of interpretation and reinterpretation over centuries, helped him understand ancient texts better. He did not see the temporal distance between the original author and the modern interpreter as a threatening abyss but believed that it was rather filled with opportunity. In this dissertation we look at the contributions of Von Rad and Gadamer and how it assists us in understanding Verstehen. Man is a historical being, who exists against the backdrop of history. It is this historical Dasein of man and his Geworfenheit in the world that makes it possible for him to understand texts from the past. Gadamer’s fusion of horizons, rooted in man’s historicity, bridge the gap between the past and the present. Where synchronic text immanent methods reject all subjective influences, Gadamer and Von Rad point to the nature of man’s inescapable historical being – man comes to understand by dealing honestly with his own Geworfenheit in this world. We learn that Verstehen is not concerned with an absolute truth that must be gained as an object, but Verstehen is an on-going historical process involving man’s whole being. The interpreter is part of an on-going process of coming to understanding. / Thesis (PhD)--University of Pretoria, 2012. / Old Testament Studies / unrestricted

The aim of the research is to derive a set of hermeneutical principles of the author of the book of Hebrews from the introductory formulae and, to a lesser degree, to contrast these with contemporary hermeneutical approaches. The research is important for three reasons. Firstly, the introductory formulae have largely been neglected as a source for consideration when analysing the hermeneutic of a writer, such that this study is, to some degree, ground-breaking in nature. Secondly, the introductory formulae provide the clearest presentation of the author’s hermeneutic in that here may be found the most explicit statements revealing the author’s hermeneutic rather than deriving these. Thirdly, in the book of Hebrews we have the best example of how a New Testament writer interpreted the Old Testament (most quotations and introductory formulae per size of book). The research was conducted along the following lines: A comprehensive and workable list of introductory formulae in Hebrews was derived. This list was compared and contrasted firstly within the book itself and secondly in comparison to that of the other New Testament writers. A set of principles was derived from the introductory formulae of Hebrews and compared to the hermeneutics of contemporary modern approaches. The results of the research are encapsulated in six principles which together summarise the author of Hebrews’ hermeneutic. The Old Testament is understood as, -- spoken not written, -- spoken by a Trinitarian God comprising Father, Son and Holy Spirit, -- dynamic, that is, spoken with equal authority and equal effect to a current generation, -- authoritative and complete, -- the words of God do not require the intervention of man but rather the removal of man permitting God to address His people personally, -- pertaining to the person and work of Christ. The conclusion of the research can be summarised in one sentence: “God (Father, Son and Holy Spirit) is speaking to you now and what He says concerns His Son.” When these principles are compared with contemporary modern hermeneutic, the following is observed; -- the ‘written-and-dated’ nature of God’s revelation instead of an understanding that God is speaking to us today. -- a focus on a single person of the Godhead and a resultant infatuation with some doctrines at the expense of others. -- an illegitimate concern to make God relevant. -- the reader no longer reads in order to understand but reads in order to define meaning and the meaning primarily pertains to himself -- the listener has become the speaker and the speaker is a primarily concerned about himself and how he is coming across not about God. -- the exposition of the Bible has degenerated from theology to anthropology. / Dissertation (MA (Biblical Studies))--University of Pretoria, 2007. / Biblical and Religious Studies / unrestricted

Please read the abstract in the section, 00front, of this document / Thesis (PhD (New Testament Studies))--University of Pretoria, 2008. / New Testament Studies / PhD / unrestricted

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. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

THE ROLE OF THE SPIRIT IN THE INTERPRETATION OF THE WORD OF GOD This dissertation examines the role of the Spirit in the interpretation of the Word of God. Chapter 1 introduces the topic and its significance. The topic is important because it has been historically neglected, because there is a lack of consensus in evangelicalism regarding this topic, and because of the claim made by the postconservative evangelicals that the Spirit reveals beyond the Word of God. Chapter 2 begins with a historical background to the topic, and then examines the four evangelical representative views in detail. For each view, the works of two or three representatives are examined. For each theologian, a summary of his exegetical work is provided, followed by a summary of the construction of his view based on his exegesis. Chapter 3 provides the exegetical foundation for the alternative proposal for understanding the role of the Spirit in interpretation: the Comprehensively Personal Authoritative view (CPA view), which holds that the Holy Spirit comprehensively and personally guides all aspects of the interpretation of the Word of God, in which the object of interpretation is limited to the authoritative Word of God. A directed exegesis is done on each of the four sets of passages: 1 Corinthians 2:6-16; 2 Corinthians 3:16-4:6; John 14:26, 16:13; 1 John 2:18-29. Chapter 4 constructs the CPA view based on the exegetical work in Chapter 3. Chapter 5 provides a critique of the four representative evangelical views, both biblically and theologically. For each view, anticipated objections from that view toward the CPA view are addressed. Chapter 6 concludes by arguing how the CPA view is a better model in terms of its exegetical support, its internal coherence which incorporates the strengths of the other views while minimizing their weaknesses, and its ability to respond to postmodern challenges on this topic. The chapter concludes with suggestions for further exploration and a summary of the dissertation. / This dissertation was under embargo until 2014-12-14.

Although relatively rare, encapsulating peritoneal sclerosis (EPS) is nonetheless a major concern within the renal community. Risk of developing EPS is associated with long-term peritoneal dialysis. Surgery now offers better outcomes. Research into EPS continues to focus on imaging and early detection methods, genetics, biomarkers and preventive strategies. No previous studies have examined patients' experiences of EPS, or their perception of the effect of EPS on health-related quality of life. Aims: The aim of the present study was to explore the experience of patients who have undergone surgery for EPS in one centre in the north of England. Methods: Nine participants were recruited out of a total of 18 eligible. Most participants were interviewed twice conducted on two occasions over a 12-month period. This was October 2009 to October 2010. Analysis: Interpretative data analysis was conducted, following the philosophical tradition of hermeneutics. Following the first interview a summary was sent to each participant before the second interview. Both interviews were analysed and are presented as themes. Results: EPS presents the biggest challenge these patients have had to face since developing chronic kidney disease. Three major themes were identified each with subcategories: 1. Understanding EPS -self interpretation, 'not being heard', gaps in information and knowledge, diagnosis shock and relief-confronting death 2. EPS an embodied experience- endurance, bodily awareness from others and within, struggles with eating 3. Adjustments and Transitions 'A journey of survival'- losses, support structures and their impact and locating self. Conclusions: The findings of this study highlight a number of important issues relevant to clinical practice, including lack of information and understanding of EPS, particularly its early symptoms, the extent of the surgery and the support required. At the time patients transfer from peritoneal to haemodialysis, the provision of adequate information about the risks and potential early signs of EPS may improve not only their experiences but in addition may assist its early detection.

For some time now, social scientists, literary critics and others who have examined socio-political developments characterised by intercultural interaction (e.g. colonialism or globalisation), have emphasised the creative, transformative and hybrid character of the space 'in-between' (e.g. Bhabha 1994; Young 1995). Even though 'hybridity discourses' have principally explored spheres of intercultural interaction in order to dismantle traditional binary oppositions used in colonial studies, or to describe the subtleties of our contemporary globalised environment, they have also raised awareness of the need to integrate such insights into accounts that explore and theorise a range of social phenomena (e.g. Nederveen Pieterse 2009). Whilst this integration has taken place in the wider context of the social sciences, scant attention has been given within the reflective arena of post-processualism to devising theoretical approaches which allow for analyses either of the space 'in-between' or the 'multivoicedness' (Bakhtin 1981) of material culture (for an exception see Fahlander 2007). This thesis seeks to define the theoretical as well as methodological strategies needed to incorporate the notion of 'hybridity' into the post-processual discourse. Although the effects of hybridity can take various forms (e.g. linguistics, culture, politics, religion) (Ashcroft et al. 1998), our possibilities for exploring this concept in archaeology amount to identifying the effects of hybridity on the realm of material culture. This research focuses on developing a theoretical and methodological approach that allows intercultural interaction to be examined through the identification of material patterning. To do so, the notion of 'diffusion' is reconsidered as an analytical concept in archaeology. This thesis then draws upon this approach to explore developments within the Orcadian Neolithic during the later fourth millennium BC. As a period of structural change in the islands, it has been the breeding ground for the development of various differing approaches to interpretation (e.g. Renfrew 1979b, Hodder 1982a; Sharples 1985). On this occasion, I will argue that this period represented a classic example of the formation of hybrid identities. Whilst a self-unified image of society was sought in these islands during this period, it is suggested that the cultural expressions used to depict identity reflected intercultural interaction with the Boyne Valley (Ireland).