Much neglected is Heidegger's latter work in favor of the fundamental ontology of Being and Time. Consequentially, conceptions of Heidegger's question of Being are oftentimes misconceived. Currently three main models have been proposed: (1) existential phenomenology, exemplified by Joseph Langan in the 1950s; (2) the popular thought of Being model in the 1960s as developed by William Richardson; (3) and in counter distinction to these unified models Joseph Kockelmans offers in the 1970s the many ways model, touting the end of systems. These misconstruals have spawned much Heideggerian dialogue, and in recent years, has had its effect upon Western continental scholarship from structuralism to post-structuralism. <br>Rather than usual conceptual models, this dissertation proposes a new model of Heideggerian scholarship seen through the lens of "Being as Saying." Neither mystical nor incomprehensible Heidegger's; unique linguistic turn negotiates the inadequacies of modern conceptions of the subject, object and cognition. Through a careful reading of Heidegger's work from 1949-1976, I trace Heidegger's utter reliance upon language as the way-making of Being, "Sprache als Be-wëgen." More originary than ordinary language, Heidegger's Being as Saying arises from Nietzsche's insights on nihilism. For Heidegger Being is no-thing, and as such reveals itself as unconcealment. We hear it as a deep, unsettling silence. From Being's two-fold character of concealing and revealing and humanity's subsequent discomfit, we derive all forms of communication, including thought and logic, even our world as a response to, and evasion from this pervasive silence. <br>Most notably Heidegger unseats the preeminent stature of thought and subject, only to reincorporate them within language. To achieve this he develops notions of Ereignis and Geviert, at once simple and complex, by which Being manifests itself, no longer through Dasein as prime discloser, but through a crossing of four regions. What emerges is a dynamic gathering-as-separated dialogue, a far richer, relational understanding of the world and the person. Heidegger's new way can best be described as a phenomenology of the inapparent, wherein Being and humanity are in a relational dialogue of unconcealing and revealing. With this insight we can reengage the Western philosophical tradition meditatively. / McAnulty College and Graduate School of Liberal Arts / Philosophy / PhD / Dissertation

Missing page 58. Thesis (Ph.D.)--Boston University / From the time of its first publication in 1864 interest in Pearl has steadily increased. In the late nineteenth century the poem, primarily because of its difficult dialect, was a scholar's curiosity. Today, thanks to carefully prepared editions, translations and critical studies by English, American, German, French, Italian, Frisian and Japanese scholars, Pearl has rightfully achieved international renown. A clearly discernible shift in critical attitudes accompanied this increase in interest. Early sentimental views of the poem and its author were gradually supplanted by more accurate historical and textual criticism with the result that recent critical opinion is of one mind in its emphasis upon multiple levels of meaning within the poem. This study also employs a combined historical-textual approach as it interprets Pearl by means of the medieval fourfold method. Beginning with a brief sketch of allegory in pre-Christian times, the origin and development of the fourfold system is chronologically defined and this definition, supplemented by textual criticism, supplies the basis for an understanding of the poem as a product of its time. After a review of previous Pearl scholarship the interpretation also demonstrates how the fourfold method provides a frame of reference in which previous divergent interpretations of the poem can be reconciled. [TRUNCATED]

P.Oxy. 840 is a fragment of a lost Gospel that was published by Grenfell & Hunt in 1908. Prima facie P.Oxy. 840 contains a controversy dialogue between Jesus and a high priest regarding purity set within the temple of Jerusalem. The research history shows that the most controversial aspects of P.Oxy. 840 are its historical plausibility, what inter-texts relate to it, how the text is to be reconstructed, and what kind of Christianity lies behind P.Oxy. 840. This dissertation attempts to classify the Christianity of P.Oxy. 840. In the past three trajectories have been proposed in answer to this problem: orthodoxy, Gnosis and Jewish Christianity. This study attempts to answer this research problem by means of a comparative analysis of P.Oxy. 840's inter-texts. A comparative key for analysing texts is designed in accordance with Smith's comparative approach to religions. 22 Representative texts from the three trajectories are compared with P.Oxy. 840 that show comparable theological positions regarding purity and anti-Judaism, and that utilize the same form (chria). The three trajectories, Gnosis, Jewish Christianity and Proto-Orthodoxy are then described as proper taxonomies that can help us classify texts according to their trajectory. The dissertation's classificatory approach understands the various trajectories descriptively in terms of each other, instead of right or wrong (orthodox or heterodox). At the same time the study is informed by a historical conscience, sensitive to the development of theology within the second century. Chapter 4 is the articulation of the author's reading of P.Oxy. 840. Two theological positions emerge: Firstly, P.Oxy. 840 contains strong anti-Jewish polemic, accusing its opponents of lust. Secondly, P.Oxy. 840 motivates the supersession of immersion by baptism ("living water"). Chapter 5 looks at Gnostic inter-texts comparable to P.Oxy. 840. It emerges that Gnostics had the same symbolic understanding of purity as the Proto-Orthodox had. Bovon's idea of a typical Gnostic anti-baptism is undermined. Bovon underestimates the metaphorical reference of "baptism." The similarities between P.Oxy. 840 and the CMC is judged to be circumstantial. Similar logical methodology and a shared literary canon can account for this. Anti-Jewish polemic is not that common in Gnostic literature. Chapter 6 analyses Jewish-Christian inter-texts comparable to P.Oxy. 840. Problems in Kruger's identification of P.Oxy. 840 with the Nazarene community are shown. By looking at Jewish Christian literature it becomes evident that P.Oxy. 840's argumentation is entirely different. P.Oxy. 840 undermines the whole law, while this literature is at pains to uphold it. P.Oxy. 840 appears ignorant of Jewish theology. Chapter 7 examines Proto-Orthodox inter-texts (or at least inter-texts later absorbed by Proto-Orthodoxy) comparable to P.Oxy. 840. Of all the trajectories anti-Judaism plays the biggest role with the Proto-Orthodox. The accusation of Jewish lust becomes characteristic of the emerging Orthodox movement. In the literature of the Proto-Orthodox (both that written by them and that appropriated by them later on) it becomes ever more important to distance oneself from Jewish institutions. Supersessionism becomes an important tool to do this. One of these institutions that is superseded is purificatory immersion by baptism. This idea develops on a trajectory that can be expressed as Q-Mark-John-Hebrews-Barnabas- Justin/P.Oxy. 840. While Justin makes his point through the invention of abstract Christian philosophy, P.Oxy. 840 is an institutional dinosaur that utilizes the chria (attached to the genre of Gospel) to make its point. / Thesis (PhD)--University of Pretoria, 2016. / New Testament Studies / PhD / Unrestricted

This thesis concerns the hyperkähler eightfold constructed by Lehn, Lehn, Sorgen, and van Straten, built from twisted cubics on a cubic fourfold. We study its period, its birational properties and we describe some geometric features.

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This thesis compares the later poetry of Breyten Breytenbach and Lucebert from the phenomenological approach of landscape as dwelling. The metaphor of landscape as dwelling is derived from the art philosophy of Martin Heidegger, which emphasises the importance of truth as aletheia (or “disclosure”), the cultural geography of John Wylie, which illuminates the notion of landscape as tension, and the anthropology of Tim Ingold with reference to the dwelling perspective, adopted from Heidegger’s philosophy on dwelling. The thesis destructs the Cartesian idea of landscape, which relates to the constructivist description of landscape as a way of seeing. The destructive reading shows that mortals’ dwelling on earth is inherently part of the landscape, which means that landscape opens up as an expression of Dasein’s fundamental being-in-the-world, rather than a scene looked upon from afar. Furthermore, this thesis uses Ingold’s distinction between the landscape and the taskscape (Ingold, 2000:195), and Heidegger’s notion of the fourfold (Heidegger, 1989:172), to make a desctructive reading of the poets’ work, with specific reference to William Spanos’s destructive criticism. It investigates a number of poems from Breytenbach’s Nine landscapes of our time bequeathed to a beloved (Nege landskappe van ons tye bemaak aan ʼn beminde, 1993), Paper flower (Papierblom, 1998), The wind-catcher (Die windvanger, 2007), The principle of dust (Die beginsel van stof, 2011) and Catalects (Katalekte, 2012), and Lucebert’s Harvests in the roaming garden (Oogsten in de dwaaltuin, 1981), The swamp rider from paradise (De moerasruiter uit het paradijs, 1982), Console the hysterical robot (Troost de hysterische robot, 1989), Of the malt-like profligate (Van de maltentige losbol, 1993) and Of the motionless agitator (Van de roerloze woelgeest, 1994). The analyses focus specifically on the destruction of the traditional landscape idea by emphasising Dasein’s everyday activities, and his/her dis-covering approach toward the elements of the fourfold. The thesis concludes with a comparison of the work of the poets in terms of their destruction of the notion of landscape, the temporality of the taskscape, the taskscape as an ensemble of tasks, and a systematic reading of dwelling. / PhD (Afrikaans en Nederlands), North-West University, Potchefstroom Campus, 2015

This thesis compares the later poetry of Breyten Breytenbach and Lucebert from the phenomenological approach of landscape as dwelling. The metaphor of landscape as dwelling is derived from the art philosophy of Martin Heidegger, which emphasises the importance of truth as aletheia (or “disclosure”), the cultural geography of John Wylie, which illuminates the notion of landscape as tension, and the anthropology of Tim Ingold with reference to the dwelling perspective, adopted from Heidegger’s philosophy on dwelling. The thesis destructs the Cartesian idea of landscape, which relates to the constructivist description of landscape as a way of seeing. The destructive reading shows that mortals’ dwelling on earth is inherently part of the landscape, which means that landscape opens up as an expression of Dasein’s fundamental being-in-the-world, rather than a scene looked upon from afar. Furthermore, this thesis uses Ingold’s distinction between the landscape and the taskscape (Ingold, 2000:195), and Heidegger’s notion of the fourfold (Heidegger, 1989:172), to make a desctructive reading of the poets’ work, with specific reference to William Spanos’s destructive criticism. It investigates a number of poems from Breytenbach’s Nine landscapes of our time bequeathed to a beloved (Nege landskappe van ons tye bemaak aan ʼn beminde, 1993), Paper flower (Papierblom, 1998), The wind-catcher (Die windvanger, 2007), The principle of dust (Die beginsel van stof, 2011) and Catalects (Katalekte, 2012), and Lucebert’s Harvests in the roaming garden (Oogsten in de dwaaltuin, 1981), The swamp rider from paradise (De moerasruiter uit het paradijs, 1982), Console the hysterical robot (Troost de hysterische robot, 1989), Of the malt-like profligate (Van de maltentige losbol, 1993) and Of the motionless agitator (Van de roerloze woelgeest, 1994). The analyses focus specifically on the destruction of the traditional landscape idea by emphasising Dasein’s everyday activities, and his/her dis-covering approach toward the elements of the fourfold. The thesis concludes with a comparison of the work of the poets in terms of their destruction of the notion of landscape, the temporality of the taskscape, the taskscape as an ensemble of tasks, and a systematic reading of dwelling. / PhD (Afrikaans en Nederlands), North-West University, Potchefstroom Campus, 2015

This report discusses the design, development, and evaluation of a Chinese painting instructional project. The project discussed in this report introduces the novel idea of developing specific calligraphy skills in order to improve Chinese painting skills within a restricted time period (1-3 hours). The results show differences that are statistically significant between the pre and post test paintings created by 23 subjects from both the high school and the university level. The results of the evaluations can be found in the results section of this report. This report consists of a literature review, a project description, a description of the methodology used in the design project, evaluation results, and the full Chinese bamboo painting instructional material named Founding Chinese Bamboo Painting in Calligraphy: The Fourfold Approach (provided in Appendix A).

Pentecostalism, which developed its essential character during the classical period of 1901-1916, has many significant contributions to make to modern theology. Often viewed as a type of fundamentalism, it is actually a theological tradition in its own right that deserves consideration along with the other two major streams of protestantism, conservative evangelicalism and more liberal ecumenical-mainline thought. Although it emphasizes the experience of the Holy Spirit, pentecostalism is highly Christocentric as is evidenced by its foundational symbol of faith, the fourfold gospel of Jesus as savior, healer, baptizer, and coming king. This work examines how the pentecostal fourfold gospel, as a functional, from below Spirit Christology, anticipates and intersects with trends in twentieth century ecumenical theological thought. The result of the study is the articulation of a fuller, more holistic understanding of the work of Christ in salvation in the world today. / Systematic Theology & Theological Ethics / M. Th. (Systematic Theology)

Atonement theories have great implications for the soteriological paradigms associated with them, but their significance has not always been recognized in the formulation of theological systems, the lack of dogmatic definition by ecumenical council encouraging diversification and isolation from other doctrinal loci. The strongest coherence between an atonement model and soteriology can be seen in the reformed tradition, and its theory of penal substitution has become the standard accepted by many non-reformed protestant groups, including classical pentecostalism. Tensions persist in the theological system of pentecostalism because of its pairing of penal substitution with the soteriological paradigm of its foundational symbol of faith, the full gospel of Jesus as savior, sanctifier, baptizer with the Spirit, healer, and coming king. This vision of salvation is broader than that of protestant orthodoxy, which through its atonement theory deleteriously separates the death of Christ from his work in life and strictly limits the subjects and nature of salvation, specifically to addressal of elect individuals’ sins. It is proposed that this tension within the pentecostal system be relieved not through a reduction of its soteriology but a retrieval of the Christus victor model, the atonement theory of the ancient and Eastern church. As reintroduced to the Western church by G. Aulén, this model interprets the saving work of Christ along two lines: recapitulation, the summing up and saving of humanity via the incarnation, and ransom, the deliverance of humanity from the hostile powers holding it in bondage. In a contemporary, pentecostal appropriation of this model, aid is taken from K. Barth’s concept of nothingness to partially demythologize the cosmic conflict of the Bible, and pentecostalism reinvigorates the Eastern paradigm of salvation as theosis or Christification via the expectation of the replication of Christ’s ministry in the Christian. The study shows Christus victor can give a more stable base for a broader soteriology that is concerned with the holistic renewal of the human person. To demonstrate the developed model’s vigor and applicability beyond pentecostalism, the study closes by bringing it into conversation with the concerns of three contemporary theological movements. / Philosophy & Systematic Theology / D. Th. (Systematic Theology)