This study proposes to investigate the central metaphors of journey and silence as they as found in Kierkegaard's Fear and Trembling. Relying primarily on Paul Ricoeur's corrective to the tradition of metaphor theory, The Rule of Metaphor, Kierkegaard's use of these metaphors will be analysed for the way in which the nature of faith is depicted in this difficult, highly lyrical text. Key features of this study include a consideration of the role of "possibility" and "indirect communication" in the language of faith and, by extension, metaphor. Ricoeur's theory helps to connect what he terms the "work" of the text with the "world" of the text.

On numerous occasions Ricoeur has characterized the goal of his philosophical analyses as the "exchange of the ego, master of itself, for the self, disciple of the text." Our investigation follows the development of this theme through careful examination of Ricoeur's phenomenological-hermeneutical philosophy. By way of contrast with Husserl's phenomenology we see how Ricoeur initiates a program of self-recovery that decenters consciousness from the immediacy of self-grounding radicality. Looking instead to the polysemic world of the text, Ricoeur chooses a path of indirect imaginative mediation as the route towards self-interpretation. / The imagination, correlative with the works of culture (signs, symbols and texts), forms the central core of Ricoeur's understanding of selfhood. Already operative in his early publications as the mediating structure of selfhood, the work of imagination is transformed from a transcendental third term into a linguistic process that constructs sonorous worlds in front of consciousness for the self to inhabit. / Ricoeur's analysis of metaphor and narrative shows selfhood to be a task accomplished by means of linguistic interpretation. However, such an interpretation of the self, with the textual world as its other, is a linguistic construction that is caught up in semantic self-identification. Ricoeur's program for the exchange of the self-enclosed ego, for a self discipled by the text, becomes entangled in the semantics of identity to such an extent that selfhood is equated with the objectifications of the reflective process and is never dealt with on the intimate level of the reflexive structure of the self in relation to otherness. This has significant consequences which need to be critically examined by philosophy of religion.

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Thesis (Ph.D.)--York University, 2007. Graduate Programme in Philosophy. / Typescript. Includes bibliographical references (leaves 306-312). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:NR39035

Thesis (M. Arch.)--Carleton University, 2001. / Includes bibliographical references (p. 102-108). Also available in electronic format on the Internet.

Thesis (Ph. D.)--University of Chicago, Divinity School, December 2002. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph.D.)--Duquesne University, 2005. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 179-191) and index.

This thesis is an examination of transformative effects of literature on environmental identity. The work begins by examining and expanding the Deep Ecology concept of identification-with-nature. The potential problems with identification through direct encounters are used to argue for the relevance of the possibility of identification-through-literature. Identification-through-literature is then argued for using the hermeneutic and narrative theories of Hans-Georg Gadamer and Paul Ricoeur, as well as various examples of nature writing and fiction.

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