Individuals who are highly identified with a sport team have a strong psychological connection with the team (Wann et al., 2001). Sport team identification can be beneficial to communities and individuals. It provides entertainment, helps form group affiliation, and improves self-esteem. Because team identification is important to people, they notice environmental cues related to the team. Individuals are more likely to attend to a stimulus that is liked or one that is familiar. When an individual has accessible attitudes toward an object, he or she is more likely to attend to and notice the object (Roskos-Ewoldsen & Fazio, 1992). The current study examined the relationship between sport team identification and attention. Participants (n = 31) were presented with 64 displays of college team logos, which were shown in sequential order. While viewing the displays, participants’ eye movements were monitored by the SR Research Eyelink II, an eye-tracking recording system. The participants then completed a questionnaire designed to determine their level of team identification with an indicated team. Higher scores on the questionnaire indicated a higher level of identification. The first hypothesis under study states that highly identified UK fans detect the UK logo faster than the UT logo when each logo appears without the other, whereas low identified UK fans detect both the UK and UT logos equally quickly when each logo appears without the other. A mixed-model ANOVA was conducted to examine the impact of set type on total time to identify the target. The ANOVA yielded no main effects or interactions. The second hypothesis under study states that highly identified UK fans detect the UT logo more slowly when the UK logo is present than the low identified UK fans. A mixed-model ANOVA was conducted to examine how distractible the UK logo was when detecting the UT logo. The ANOVA yielded no main effects or interactions.

The word δηθαηνζύλε occurs 92 times in 86 verses in the Greek New Testament. With regard to the four gospels, its incidence is the highest (70%) in Matthew. Among the other synoptic writers, only Luke uses it, and only once. The word δηθαηνζύλε occurs seven times in the Gospel of Matthew, and five of these occurrences are found in the Sermon on the Mount. It is clear that righteousness constitutes an important concept in the Gospel. With the term δηθαηνζύλε as the key element, the Gospel shows a structure in which the Sermon on the Mount with its five occurrences of δηθαηνζύλε is framed by 3:15 and 21:32, each one of these containing δηθαηνζύλε once. Matthew emphasises the enduring validity of the law and its fulfilment, of which the consequence is referred to in 5:20 as righteousness that could be described as more abundant righteousnessi. Therefore, to Matthew the relationship between law and righteousness is indicated by ἐληνιή in 5:19. The righteousness proposed by Matthew must comply with the will of God and the demands of the “kingdom of heaven”. From 6:1, it is clear that this is righteousness before your father. Matthew wants to impress it on the reader that righteousness must not be practised before people but before God eventually. I would appear that Matthew and Paul use the term δηθαηνζύλε in different ways. The aim of this study was therefore to ascertain what meaning Matthew wants to convey by δηθαηνζύλε in the Gospel, and in what way he applies this meaning to his arguments in the Gospel. In Chapter 1, the background and the problem statement are set out. The objective of Chapter 2 was to ascertain if Matthew‟s use of the concept of righteousness was influenced by the situation that gave rise to the Gospel of Matthew coming into being (Sitz im Leben der alten Kirche). It was concluded that Matthew wanted to present a more abundant δηθαηοζύλε to the community in Antioch in order to assist them in defining their identity. In Chapter 3, the meaning of the word δηθαηνζύλε outside the Gospel of Matthew was investigated. It was found that context plays an important role in establishing the meaning of the word. It also became clear that δηθαηνζύλε is a wide concept that comprises both the meanings of “ethical action by man” and “gift of God”. The objective of Chapter 4 was to ascertain what δηθαηνζύλε meant to Matthew. It was concluded that he used the term in an ethical sense. In Chapter 5, the statement that there might be a tension between the Sermon on the Mount and the rest of the Gospel was investigated in order to find out in what way Matthew applied his interpretation of righteousness in his arguments. The conclusion was that there is no tension between the Sermon on the Mount and the rest of the gospel. It was also found that Matthew and Paul do not differ from each other theologically with regard to the meaning of the word δηθαηνζύλε; indeed, they are close to each other in this respect. In Chapter 6, a final conclusion was made regarding the use of δηθαηνζύλε in the Gospel of Matthew, viz. that Matthew and Paul complement each other in their semantic interpretation of the word δηθαηνζύλε in such a way that the result is a comprehensive concept of righteousness. It was found that Matthew‟s presentation of the concept associated with the term δηθαηνζύλε provides important ethical values that could be applied the South African society. / Thesis (MA (New Testament))--North-West University, Potchefstroom Campus, 2013.

The word δηθαηνζύλε occurs 92 times in 86 verses in the Greek New Testament. With regard to the four gospels, its incidence is the highest (70%) in Matthew. Among the other synoptic writers, only Luke uses it, and only once. The word δηθαηνζύλε occurs seven times in the Gospel of Matthew, and five of these occurrences are found in the Sermon on the Mount. It is clear that righteousness constitutes an important concept in the Gospel. With the term δηθαηνζύλε as the key element, the Gospel shows a structure in which the Sermon on the Mount with its five occurrences of δηθαηνζύλε is framed by 3:15 and 21:32, each one of these containing δηθαηνζύλε once. Matthew emphasises the enduring validity of the law and its fulfilment, of which the consequence is referred to in 5:20 as righteousness that could be described as more abundant righteousnessi. Therefore, to Matthew the relationship between law and righteousness is indicated by ἐληνιή in 5:19. The righteousness proposed by Matthew must comply with the will of God and the demands of the “kingdom of heaven”. From 6:1, it is clear that this is righteousness before your father. Matthew wants to impress it on the reader that righteousness must not be practised before people but before God eventually. I would appear that Matthew and Paul use the term δηθαηνζύλε in different ways. The aim of this study was therefore to ascertain what meaning Matthew wants to convey by δηθαηνζύλε in the Gospel, and in what way he applies this meaning to his arguments in the Gospel. In Chapter 1, the background and the problem statement are set out. The objective of Chapter 2 was to ascertain if Matthew‟s use of the concept of righteousness was influenced by the situation that gave rise to the Gospel of Matthew coming into being (Sitz im Leben der alten Kirche). It was concluded that Matthew wanted to present a more abundant δηθαηοζύλε to the community in Antioch in order to assist them in defining their identity. In Chapter 3, the meaning of the word δηθαηνζύλε outside the Gospel of Matthew was investigated. It was found that context plays an important role in establishing the meaning of the word. It also became clear that δηθαηνζύλε is a wide concept that comprises both the meanings of “ethical action by man” and “gift of God”. The objective of Chapter 4 was to ascertain what δηθαηνζύλε meant to Matthew. It was concluded that he used the term in an ethical sense. In Chapter 5, the statement that there might be a tension between the Sermon on the Mount and the rest of the Gospel was investigated in order to find out in what way Matthew applied his interpretation of righteousness in his arguments. The conclusion was that there is no tension between the Sermon on the Mount and the rest of the gospel. It was also found that Matthew and Paul do not differ from each other theologically with regard to the meaning of the word δηθαηνζύλε; indeed, they are close to each other in this respect. In Chapter 6, a final conclusion was made regarding the use of δηθαηνζύλε in the Gospel of Matthew, viz. that Matthew and Paul complement each other in their semantic interpretation of the word δηθαηνζύλε in such a way that the result is a comprehensive concept of righteousness. It was found that Matthew‟s presentation of the concept associated with the term δηθαηνζύλε provides important ethical values that could be applied the South African society. / Thesis (MA (New Testament))--North-West University, Potchefstroom Campus, 2013.

Thesis (M.A.)--Villanova University, 2009. / English Dept. Includes bibliographical references.

Thesis (D.Phil.)--University of Oxford, 2009. / Supervisor: Professor Th. M. Van Lint. Bibliography: leaves 312-326.

The grammar of the death-resurrection scene points forward toward a literary reading based on the compositional structure of the words themselves as well as their exact placement in the pericope. A literary reading of a text incorporates an historical-grammatical exegesis and a presumed theological significance by means of architectonic interpretive keys that both construct and relate different phenomena toward the intended theological meaning. The architectural process of construction and relation (both building and connecting) becomes the hermeneutical key to understanding seemingly irreconcilable texts with corresponding theological ideas. J. W. Wenham’s seminal article became the impetus for a shift in interpretation of Matthew 27:51-54 by various theologians who separated the first three portents from the latter two resulting in a displacement of the pericope in the Matthean narrative. Questions emerging from this practice rendered the text all but un-interpretable as to its theological meaning. In the contemporary context, the resulting interpretive dichotomy has obscured the function and meaning of the pericope and established two distinct and opposing readings. Matthew 27:51-54 is the crux interpretum enabling an examination of corresponding resurrection texts (both prophetic and apostolic) that provide interpretive clues toward a resolution between the interpretive polarities. Lexical thought connections compared with Matthew 28:1-15 reveal a parallelism whereby Matthew emphasizes the death-resurrection scene of Jesus as regulative for the resurrection of the saints in Matthew 27:52b-53. Ezekiel 37:1-14 provides the primary prophetic witness for which the resurrection of the saints is foreshadowed and, thereby, partially fulfilled in Matthew 27:52b-53. Examination of each passivum divinum is connected by a coordinating conjunction that manifests the entire pericope as one textual hinge in the death-resurrection scene. Matthew 27:52b-53 is a yet another sign bearing theological ramifications at Jesus’ cross-death. As such, it becomes the lens whereby the cumulative theological effect of the pericope is constructed. Each portent, therefore, builds toward a theological crescendo evidenced by the centurion’s confession. The events of the text are transposed to broader antinomous theological realities taking place simultaneously. Identification of Jesus as the Son of God by the soldiers attending to the crucifixion bears Christological import whereby he becomes the focus for future missiological endeavors as evidenced by the eschatological realities of the velum scissum and the resurrection of the sleeping saints in this pericope.

Conselho Nacional de Desenvolvimento Científico e Tecnológico / A presente dissertação propõe uma interpretação feminista de Mt 15,21-28. Investiga como é apresentada a personagem feminina da cananeia na história interpretativa cristã, na comunidade mateana do primeiro século e nos dias atuais. Na perspectiva das migalhas que caem da mesa em confronto com o pão em abundância, objetiva analisar criticamente os mecanismos de dominação inscritos no texto e no processo hermenêutico, reconstruindo o mesmo para que seja Boa Nova de libertação e humanização aos homens e mulheres de todos os tempos. O primeiro capítulo apresenta uma visão panorâmica da recepção e da interpretação deste texto bíblico ao longo da história do cristianismo. Analisa sermões e comentários dos períodos patrístico e medieval, das eras moderna e pós-moderna sobre a cananeia, principalmente o conteúdo central da pregação e a visão da mulher. Procura reconstruir o caminho percorrido pelo texto, descortinando visões e ideologias que marcaram a leitura androcêntrica dos diferentes intérpretes em diferentes épocas e lugares. O segundo capítulo elabora uma análise exegética, seguindo alguns passos metodológicos que ajudam na compreensão do texto. Procura reunir o máximo de informações, a partir da análise textual, literária, histórica e teológica da perícope, descobrindo o sentido e a mensagem de vida para as comunidades mateanas do primeiro século. O terceiro capítulo versa sobre um lugar à mesa, refletindo e atualizando o texto para o nosso contexto, numa perspectiva feminista. Explora o aspecto do encontro fronteiriço, entre Jesus e a mulher, como lugar de diálogo, de rompimento de barreiras, de criação de novas relações e de mudança de lógica. Resgata o paradigma da cananeia como modelo de libertação, de empoderamento e de fé. Sinaliza para a mesa compartilhada como inspiração e desafio para a ekklesia de Mateus e das comunidades eclesiais de hoje, bem como para a vida das cananeias do século XXI. / This thesis proposes a feminist interpretation of Mt 15: 21-28. It investigates how the feminine character of the Canaanite woman is presented in the Christian interpretive history, in the Matthean community of the first century and in current days. From the perspective of the crumbs which fall from the table in confrontation with the bread in abundance, it aims to critically analyze the mechanisms of domination registered in the text and in the hermeneutic process, reconstructing it so that it can be the Good News of liberation and humanization for the men and women of all times. The first chapter presents a panoramic view of the reception and of the interpretation of this biblical text throughout the history of Christianity. It analyzes sermons and commentaries from the patristic and medieval periods, from the modern and post modern times,about the Canaanite woman, focusing mainly on the central content of the preaching and the womans perspective. It seeks to reconstruct the path traced out by the text, revealing visions and ideologies which marked the androcentric reading of the different interpreters in different times and places. The second chapter elaborates an exegetical analysis, following some methodological steps which help in understanding the text. It seeks to gather a maximum amount of information based on the textual, literary, historical and theological analysis of the pericope, discovering the meaning and the message of life for the Matthean communities of the first century. The third chapter talks about a place at the table, reflecting and updating the text to our context in a feminist perspective. It explores the aspect of the border encounter, between Jesus and the woman, as a place of dialogue, of breaking barriers, of creating new relations and of a change in logic. It recovers the paradigm of the Canaanite as a model of liberation, of empowerment and of faith. It signals to a shared table as an inspiration and a challenge for the ekklesiaof Matthew and of the ecclesial communities of today, as well as for the life of the Canaanites of the XXI century.

294 pages / This study identifies and examines Moises Kaufinan's theoretical questions and rehearsal techniques from their development in initial works at New York University to their specific application during the creation of Gross Indecency: The Three Trials of Oscar Wilde and The Laramie Project by his Tectonic Theater Project. Kaufinan's upbringing and major artistic influences are investigated in order to trace the origins of his current theoretical language and approach to making theatre. This dissertation primarily focuses on Kaufi:nan's approach to the workshop space as discussed in relation to his search for new theatrical forms, and his style of communication with company members. Such focus offers new questions regarding the basis and range ofKaufinan's aesthetic. The two guiding questions of the study ask: What is Kaufinan's directorial role in Tectonic Theatre Project's creation of new work? How does he ensure the "copulation" of form and content in the workshop space when creating new works? Chapter II outlines Kaufman's biography through detailing his education in Venezuela and in the Experimental Theatre Wing at New York University, as well as traces his early production history. Chapter III investigates how Tectonic techniques led to the creation of Gross Indecency examining Kaufman's inciting hunch, the depth of his research, his organizing principle and expanding through-lines, and "moment work." Chapter IV continues to trace the development of these Tectonic techniques through the creation of The Laramie Project, highlighting the fact that no two Tectonic Theater Project productions have been created in the same manner. This chapter also raises the crucial question of Kaufman's role as Tectonic's workshop director in regards to the issues of authority and authoring. Chapter V arrives at concluding questions and thoughts on Kaufman's theoretical questions in traffic with his workshop techniques, and how these shape his directorial and authorial aesthetics. Chapter V concludes with questions for further study on Kaufman and historically based theatre.

A close reading of the gospel of Matthew highlights the striking reports of the observation of distinct celestial phenomena in the narrative (e.g. 2.1-12; 3.16-17; 17.5; 24.29-31). However, the motif of celestial phenomena in Matthew lacks a full or even comprehensive investigation. These have been addressed only in part both in journal articles and in individual chapters of various books. Looking at these celestial phenomena as interrelated parts of the evangelist’s wide theological perspective in the gospel, this study explores Matthew’s description of these occurrences in relation to the contemporary perspective on celestial phenomena and astrological application. It seeks to assess what meaning and significance the Matthean representation of celestial phenomena was designed to have in the process of the gospel narrative and for the readership. In so doing, this study discusses the conception of heaven and the attitude towards celestial phenomena in the Graeco-Roman world in the Second Temple period, the Sitz im Leben of the Matthean community, and the significance of the heaven motif in the gospel narrative, as preliminaries to the investigation of Matthew’s portrayal of celestial phenomena. This study will show that the motif of celestial phenomena in Matthew carefully crafted and thoughtfully arranged plays a significant role in authenticating the identity of Jesus.

Made available in DSpace on 2013-08-07T19:01:07Z (GMT). No. of bitstreams: 1 000400756-Texto+Completo-0.pdf: 14916111 bytes, checksum: c8e32f3fd2366d816a573fc02945add7 (MD5) Previous issue date: 2007 / The notion of a book as an object with aesthetic and communicative functions is the basis for this work. The book is a sign that points to its content and draws attention to itself as a support, with the potential to be recognized as a work of art. To validate this concept, the author uses Gérard Gennete's classification categories that determine the aesthetic and artistic functions of the book as an aesthetic object; Paul Valéry's writings; and the thought of designers such as Richard Hendel and Guto Lins, among others. She then provides an analysis of the verbal and visual discourses in the book Peter Pan published by Editora Moderna, Selo Salamandra, 2006, within a notion that establishes it as a hybrid and symphonic composite, the guidelines to which are built upon the discourse analysis categories proposed by Genette. In this analysis the author observes how the correlations and interrelations between the visual and the verbal voices are established. She then delves into its semiotic elements, which she called melodic elements, in order to demonstrate the signic and transcreative correspondence from one language to the other, inspired mainly by Julio Plaza, the iconologist Otto Pächt and the cognitive psychologist Rudolf Arnheim. She selected a historic iconographic sample to exemplify how the various visual ressignifications occur and how they influence and are influenced by the diachronic path of the editions of James M. Barrie's work. The analysis encompasses discourses and their integrative aspect within a conception of a symphony conducted by the graphic project. Considerations about Ana Maria Machado’s translation are included in the analysis because the author sees it as a constitutive part of the hybrid discourse presented in the edition discussed. Attention was also given to the reception potential of the book as an object, assuming a receiver in possession of his/her intellective-cognitive and sentimental-cognitive capacities, based on Gaston Bachelard’s thought about the dynamic, resonant and reverberating appropriation of art by the subject. She identified the sentimental and intellective perception potential in her corpus, anchored in Edgar Morin’s sociology theory and António Damásio’s neurology theory in contrast with the Wolfgang Iser’s and Hans Robert Jauss’s reception aesthetics, presented alongside with the hermeneutics according to Otto Pächt. In this regard, the categories of counterpoint developed by Maria Nikolajeva and Carole Scott for the way how the graphic-visual and verbal discourses are interrelated and received proved useful. Based on this survey, the author simulated a model-reader in the act of manipulating and reading the pages of the book. Her final considerations, far from being conclusive, conceive this dissertation as a provocative element to further discussion. Above all, in what concerns not only intellectual but also emotional-affective interaction with the aesthetic object, she foresees a continuity towards empirical research aiming at verifying how the interactions of the reception and the analysed edition are actually carried out. Finally, the visual references annexed function as examples and samples from which the concepts brought into discussion stem. These visual references lend themselves to highlighting their enticing quality and significant graphicvisual features while contextualizing the selected corpus. / Este trabalho parte da concepção do livro como objeto de função estética e comunicativa, signo que indica seu conteúdo e que chama a atenção sobre si mesmo enquanto suporte, com potencial para ser reconhecido como objeto de arte. Para isso, a autora recorreu às categorias classificatórias da função estética e artística na localização do livro como objeto estético de Gérard Genette, aos escritos de Paul Valéry e às reflexões de designers como Richard Hendel e Guto Lins, entre outros. Em seguida, analisou os discursos verbais e visuais da edição Peter Pan publicada pela Editora Moderna, Selo Salamandra, em 2006, dentro de uma concepção que prevê a sua integração em um composto híbrido e sinfônico, cujas diretrizes foram desenvolvidas a partir das categorias de análise do discurso conforme Genette, estabelecendo paralelos e inter-relações comportamentais entre a voz visual e a voz verbal. Depois, penetrou nos seus elementos semióticos, aos quais denominou melódicos, demonstrando a correspondência sígnica e transcriativa de uma linguagem para outra, inspirada sobretudo em Julio Plaza, no iconologista Otto Pächt e no psicólogo cognitivo Rudolf Arnheim. Recolheu uma amostra iconográfica histórica para exemplificar o comportamento das diversas ressignificações visuais e o modo como elas influenciam no e são influenciadas pelo percurso diacrônico das edições da obra de James M. Barrie. A análise estendeu-se aos discursos em seu comportamento integrativo dentro de uma concepção de sinfonia maestrada pelo projeto gráfico; foram incluídos comentários sobre a tradução de Ana Maria Machado, porque considerados parte constitutiva do discurso híbrido apresentado na edição em pauta.A autora também se ocupou do potencial receptivo do objeto-livro, a partir da configuração de um receptor presente em sua capacidade cognitivo-intelectiva e cognitivo-sentimental, a partir de uma reflexão de Gaston Bachelard sobre a apropriação dinâmica ressonante e repercutiva da arte pelo sujeito. Buscando amparo teórico em Edgar Morin, da sociologia, e António Damásio, da neurologia, em contraponto à estética da recepção, de Wolfang Iser e Hans Robert Jauss, apresentados junto à hermenêutica da arte conforme Otto Pächt, localizou no corpus seu potencial perceptivo sentimental e intelectivo. Aqui, foram úteis as categorias de contraponto desenvolvidas pelas pesquisadoras Maria Nikolajeva e Carole Scott para o modo como os discursos gráficovisuais e verbais se interrelacionam e se oferecem à recepção. Com base nesse levantamento, a autora simulou um leitor-modelo no ato de manipulação e leitura das páginas do livro. Suas considerações finais, longe de se mostrarem conclusivas, entendem essa dissertação como provocativa a novos questionamentos. Sobretudo, no que tange a interação não apenas intelectual, mas emo-afetiva com o objeto estético, prevê-se o prosseguimento em direção a uma pesquisa empírica, a fim de constatar como se dão de fato as interações do receptor com a edição analisada. Por fim, as referências visuais necessárias anexadas atuam como exemplo e amostra onde devem repousar os conceitos levantados, deixando-se ressaltar em seu comportamento apelativo e qualidades gráfico-visuais significativas, ao mesmo tempo em que contextualiza o corpus selecionado.