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Dissertations / Theses on the topic 'Wisdom literature'
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Cheung, Chi Chung. "Wisdom intoned : a reappraisal of 'classifying wisdom psalms'." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610219.
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O'Dowd, Ryan Patrick. "The wisdom of Torah : epistemology in Deuteronomy and the Wisdom Literature." Thesis, University of Chester, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.502090.
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O'Dowd, Ryan. "The wisdom of Torah: epistemology in deuteronomy and the wisdom literature." Göttingen Vandenhoeck & Ruprecht, 2005. http://d-nb.info/989317161/04.
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Hartranft, Jay. "Preaching Proverbs communicating biblical truth through wisdom literature /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Ionica, Aurel. "Reasoning, argumentation, and persuasion with special application to Hebrew wisdom literature and Hebrew wisdom scholarship." Thesis, Toulouse 2, 2011. http://www.theses.fr/2011TOU20142.
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Le travail décrit d’abord le processus par lequel Aristote a mis les bases d’une logique qui est devenu la norme pour un raisonnement correct, ainsi que les raccourcis qu’il a pris pour faire de la logique une pratique inutile pour l’étude des arguments tels qu’ils apparaissent dans les arguments informels. Par la suite l’étude établit de nouveaux concepts sur lesquels le raisonnement et l’argumentation réelle sont fondées et introduit ce qui est étiqueté comme « carrés rationnel », une structure sur laquelle toute forme de discours peut être analysée. Afin de prouver la validité de la nouvelle théorie, il est appliqué à diverses formes de discours ou de dispositifs littéraires, puis au livre de l’Ecclésiaste, l’un des livres les plus déroutants de la Bible sur lequel aucune explication satisfaisante ou interprétation n’a pas été offerte auparavant. Et enfin, la nouvelle théorie est appliquée pour analyser des ouvrages savants concernant leur cohérence dans ce qu’ils disent ainsi que leur rapport au texte qu’ils prétendent interpréter correctementThe work outlines first the process by which Aristotle laid the foundations for logic which has become the standard for correct reasoning, as well as the shortcuts which he took and has made logic virtually useless for the study of arguments as they occur in informal arguments. Then the work establishes new concepts on which actual reasoning and argumentation are based and introduces what is labeled as reasoning square, a structure on which any form of discourse can be analyzed. In order to prove the validity of the new theory, it is applied to various forms of discourse or literary devices, then to the book of Ecclesiastes, one of the most confusing books in the Bible for which no satisfactory explanation and interpretation has been offered before. And finally, the new theory is applied to analyzing scholarly works from the point of view of how consistent they are in what they say as well as their relation to the text whose meaning they claim to accurately expose
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Kamell, Mariam J. "Wisdom in James an examination and comparison of the roles of Wisdom and the Holy Spirit /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Clark, Ronald R. "An examination of the evidence for the existence of scribal schools in pre-exilic Israel." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Weeks, Stuart. "Early Israelite wisdom." Thesis, University of Oxford, 1991. http://ora.ox.ac.uk/objects/uuid:d5c66cc0-13a4-4d35-aa27-0d06819ab907.
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The thesis is an examination of the wisdom literature preserved in the book of Proverbs, and of evidence pertinent to the nature and historical setting of this material. The first section examines the arrangement of sayings in the sentence literature, reviews the comparative Near Eastern material and its significance for the exegesis of Proverbs, and discusses the claims that early wisdom was secular, rejecting them. The second section concentrates upon the setting of the literature, with studies of 'wisdom' and 'wise men' in the Old Testament, the internal evidence for associating Proverbs with the royal court, the nature of the Joseph Narrative, Solomon's wisdom and the influence of Egypt on his administration, and, finally, the biblical and epigraphic evidence for formal education in Israel. On the basis of these studies, it is concluded that conventional views of the wisdom literature as scribal and pedagogical are ill-founded and in need of revision. It is suggested that indications within Proverbs itself are a better guide to the nature of the material, and that early wisdom literature should be viewed as an integral part of the literary culture within Israel, not as the product of an international movement or specific professional group.
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Kallaur, Michael. "The patriarchs in the Wisdom of Solomon and in the Wisdom of Jesus the son of Sirach." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Dunn, Steven. "Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/13.
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Soo, Hoo Gilbert. "Prov. 22:17-24:22 and the instruction of Amenemope literary dependence? /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Klock, William Allen. "Lessons from the sage a prolegomenon to the teachings of Jesus Ben Sira /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Kartje, John F. "A study of Psalm 90 its theology and intertextual function within the psalter /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0727.
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Page, Jane Alison. "Protean patterns of wisdom in Old and Early Middle English literature." Thesis, Royal Holloway, University of London, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411777.
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Crowe, Elizabeth A. "The Wit and Wisdom in the Novels of Diana Wynne Jones." Diss., CLICK HERE for online access, 2005. http://contentdm.lib.byu.edu/ETD/image/etd846.pdf.
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Alexander, Jessica. ""World wisdom" difference and identity in Gertrude Stein's "Melanctha" /." Bowling Green, Ohio : Bowling Green State University, 2008. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1213987268.
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Seton, Gregory Max. "Defining wisdom : Ratnākaraśānti's Sāratamā." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:9c168639-e2f8-4550-b515-e93a41c95045.
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This thesis examines Ratnakarasanti's (ca. 970-1045 C.E.) explication of Prajnaparamita in his doxographical works and his Saratama. Based on extant Sanskrit and Tibetan primary sources, it argues that Ratnakarasanti's main teacher was Dharmakirtisri (late 10th C.E.) and that Ratnakarasanti's Saratama sought to replace his teacher's Yogacara-Madhyamika framework with a causal explanation of Prajnaparamita through redefining the term Prajnaparamita as the path to awakening, rather than its goal. By unpacking that causal explanation in light of his broader system, the thesis demonstrates the way that Ratnakarasanti's own version of Nirakaravadin-Yogacara-Madhyamika refutes cognitive images (akara) as unreal ultimately, but claims they are still perceived by buddhas out of compassion. This conclusion debunks the long-standing theory that Ratnakarasanti was an Indian proponent of the controversial Tibetan gZhan-stong despite later gZhan-stong propon-ents' attempts to claim him as their own. There are two parts to the study. The first part introduces Ratnakarasanti's life, philosophy and doxography based upon evidence from a Tibetan colophon to his Madhyamika commentary and the Tibetan hagiography of his student Adhisa (a.k.a. Atisa) and upon a comparative analysis of his doxographical works that are prerequisites for reading his Saratama. The second part consists of an annotated translation of the Saratama's introductory section, contrasted with the prior standard interpretation by Haribhadra's (9th century C.E.). In the two appendices are included a Tibetan critical edition and a separate hybrid Sanskrit and Tibetan critical edition of the Saratama's first parivarta based on the extant 11th and 13th century incomplete MSS and on the Tibetan translations in the sDe dge, Peking and sNarthang editions. The hybrid edition also includes my provisional critical edition of the root text - i.e. the first parivarta of the Aryasta - sahasrikaprajnaparamitasutra - and my own translation of two small sample sections of the Saratama, which are extant only in Tibetan, back into Sanskrit.
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Wallis, Mary V. "Patterns of wisdom in the Old English "Solomon and Saturn II"." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7793.
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The Old English Solomon and Saturn II has received virtually no extended critical commentary since Robert J. Menner's 1941 edition of it and its companion piece, Solomon and Saturn I. The few brief attempts made to explain the poem, moreover, have been without reference to the body of OE sapiential thought to which it belongs. This thesis offers a close structural and thematic reading of SS II as it appears against the background of general notions and concepts belonging to the body of OE wisdom. The thesis begins with a review of the poem's history and related literary criticism. Lexical and thematic material is then selected from the entire OE corpus to present those aspects of OE wisdom that bear on an understanding of SS II. The thesis addresses the conceptual and intellectual formulations of wisdom in the Anglo-Saxon period, rather than simply its literary forms, and it takes into account both pre-conversion and Christian views on human and divine wisdom. The thesis then illustrates how SS II reflects certain patterns that exist in the general OE wisdom tradition. The narrator's framework establishes a metaphysical context for the whole poem that is consistent with the Christian Anglo-Saxon concept of divine Wisdom. The epistemological premises of the debate itself, as well as a core of beliefs and implicit assumptions shared by the opponents, Solomon and Saturn, reflect the tensions and harmonies that appear in the broad view of OE wisdom. The interaction between Saturn and Solomon--the one a travelling Chaldean noble, the other the Old Testament King, is examined next. The competition between an epic rhetorical model, namely, the visit of a roving hero to the court of an established king, and the Christian typology that surrounds the wise King Solomon, is arguably a significant source of meaning in the poem. The tension between literary and figural patterns provides an interpretive matrix against which the audience can follow the discourse of the two men. Finally, the thesis turns to the structure of the SS II dialogue and demonstrates that far from being a simple contest of wit and "wisdom," the poem is a sophisticated process of education through dialogue whose central concern is the emancipation of the mind from the illusions of language. The dialogue shares several "habits of thought" with Boethius' Consolation Philosophiae and Augustine's Soliloquia in the process by which it restores to Saturn's infirm and misguided mind its natural wisdom and its power of interpretation.
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Larrington, Carolyne. "Old Icelandic and Old English wisdom poetry : gnomic themes and styles." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304642.
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Isbell, Brent. "Chasing the wind Ecclesiastes as a resource for postmodern proclamation /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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McQuaid, Andrew. "Advice for kings : an investigation into a subdivision of early Irish wisdom literature." Thesis, University of Glasgow, 2017. http://theses.gla.ac.uk/8519/.
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This thesis examines a corpus of vernacular wisdom literature from early Ireland that is often referred to as tecosca ríg ‘instructions for kings’, or specula principum ‘mirrors for princes’. It reappraises some of the major theories and perceptions relating to this corpus in an effort to bring scholarly understanding up to date. The thesis begins by examining how and why modern scholars have read this corpus as wisdom literature for kings. It then looks at the development of modern theories of early Irish kingship and kingship ideology in relation to changing perceptions of vernacular literature. Special attention is paid to the concept of sacred kingship, with which this corpus been associated. Finally, this thesis examines the evidence of the tecosca against some of the major themes and debates raised in relation to the perception that these texts constitute advice for kings.
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Boeke, Hanna. "Wisdom in Pindar : gnomai, cosmology and the role of the poet." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50549.
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Thesis (PhD)--Stellenbosch University, 2005ENGLISH ABSTRACT: This study investigates the cosmological context of Pindar' s victory odes, and its importance for their encomiastic purpose. The introductory chapter deals with selected aspects of Pindaric scholarship in order to establish the usefulness of such an investigation. The first part of the study focuses on gnomai as a reflection of cosmological ideas. In Chapter 2 modem scholarship on the proverb and maxim, various ancient texts on gnomai and a number of references in Pindar are analysed in support of the contention that gnomai provide a legitimate basis for an overview of the cosmology revealed in Pindars poetry. The overview presented in Chapter 3 discusses three broad topics. The first concerns the elemental forces, fate, god and nature, the second deals with the human condition and the third considers man in society from the perspectives of the household and family relationships on the one hand and relationships outside the OtKOs on the other. The overview suggests that Pindar's work is founded on a mostly conventional outlook on man and his relationships with both extra-human powers and his fellow man. To complement the overview three epinikia, Olympian 12, Isthmian 4 and Olympian 13 are analysed in Chapter 4. They demonstrate how the complexity of an actual situation compels the poet to emphasise different aspects of the cosmology or even to suggest variations to accepted views. The analyses imply that presenting the cosmological context of a particular celebration in an appropriate way is part of the poet's task. This aspect is further investigated in Chapter 5, which looks at the role of the poet as mediator of cosmology. In some cases the poet demonstrates certain preferred attitudes which in tum presuppose particular cosmological convictions. In others this role involves changing the perspective on the circumstances or attributes of a victor or his family through a modification of cosmological principles. Different approaches to the same theme in different poems show the author Pindar shaping the narrator-poet to represent varying viewpoints in order to praise a specific victor in the manner most suitable to his wishes and circumstances. The fact that the poet's task includes situating the victory in its cosmological context means that the glorification of a victor includes presenting him as praiseworthy in terms of broader life issues, such as the role of the divine in human achievement, a man's attitude to success and his status in society. Pindar's use of cosmological themes in general speaks of pragmatism rather than conformity to and the consistent defense of a rigid framework of values. However, the prominence of cosmology in the odes and the sometimes very conspicuous role of the poet in communicating it also reveal Pindar's abiding interest in man and his position in the world
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die kosmologiese konteks van Pindaros se oorwinningsodes, en die belangrikheid daarvan vir die gedigte as prysliedere. Die inleidende hoofstuk behandel geselekteerde aspekte van Pindaros-navorsing om die nut van so 'n ondersoek te bepaal. Die eerste deel van die studie fokus op gnomai as 'n bron van kosmologiese idees. In hoofstuk 2 word moderne navorsing oor spreekwoorde en wysheidspreuke, verskeie antieke tekste oor gnomai en 'n aantal verwysings in Pindaros se werk ontleed ter ondersteuning van die stand punt dat gnornai 'n redelike grondslag bied vir 'n oorsig van die kosmologie wat in Pindaros se digkuns na vore kom. Die oorsig aangebied in hoofstuk 3 bespreek drie bree onderwerpe, eerstens die fundamentele magte, die noodlot, god en die natuur, tweedens die menslike toestand en derdens die mens in die samelewing uit die hoek van die huishouding en familieverhoudings enersyds en verhoudings buite die OtKOs ; andersyds. Die oorsig dui aan dat Pindaros se werk gebaseer is op 'n hoofsaaklik konvensionele uitkyk op die mens en sy verhoudings met beide buite-menslike magte en sy medemens. Ter aanvulling van die oorsig word drie oorwinningsodes, Olimpiese Ode 12, lsmiese Ode 4 en Olimpiese Ode 13 in hoofstuk 4 ontleed. Die ontledings toon aan hoe die kompleksiteit van 'n gegewe situasie die digter verplig om verskillende aspekte van die kosmologie te beklemtoon of selfs afwykings van aanvaarde menings voor te stel. Die ontledings impliseer dat dit deel van die digter se taak is om die kosmologiese konteks van 'n spesifieke viering op die gepaste wyse aan te bied. Hierdie aspek word verder ondersoek in hoofstuk 5, waarin die rol van die digter as bemiddelaar van kosmologie bekyk word. In sommige gevalle demonstreer die digter sekere voorkeurhoudings wat op hulle beurt spesifieke kosmologiese oortuigings veronderstel. In ander gevalle behels hierdie rol die verandering van die perspektief op die omstandighede of eienskappe van 'n oorwinnaar of sy familie deur die modifisering van kosmologiese beginsels. Verskillende benaderings tot dieselfde tema in verskillende gedigte wys hoe die outeur Pindaros die vertellerdigter vorm om wisselende standpunte te verteenwoordig sodat 'n spesifieke wenner op die mees geskikte manier in ooreenstemming met sy wense en omstandighede geprys kan word. Die feit dat die digter se taak die plasing van die oorwinning in sy kosmologiese konteks insluit, beteken dat die verheerliking van 'n wenner insluit dat hy voorgestel word as lofwaardig kragtens breer lewenskwessies, soos byvoorbeeld die rol van die goddelike in menslike prestasie, 'n mens se houding tot sukses en sy status in die gemeenskap. Oor die algemeen spreek Pindaros se gebruik van kosmologiese temas van pragmatisme eerder as onderwerping aan en die volgehoue verdediging van 'n rigiede stel waardes. Die belangrikheid van kosmologie in die odes en die soms besonder opvallende rol van die digter in die kommunikasie daarvan openbaar egter ook Pindaros se blywende belangstelling in die mens en sy plek in die wereld.
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Davis, Lois Kent. "The wisdom of amen-em-ope and its relationship to Proverbs 22:17-24:22." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Park, Byeong-Cheol. "The search for order and the maintenance of mystery in Old Testament wisdom literature." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5180.
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Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: The aim of this dissertation is to investigate the concept of ‘wisdom’ in the Old Testament Wisdom Literature. This dissertation argues that the concept of ‘wisdom’ is both the search for order and the maintenance of mystery. The coexistence of order and mystery is suggested as a coherent theme of Wisdom Literature, and the various relationships between the two themes are explained as the particular voices in Wisdom Literature. Proverbs 16, Job 28, Ecclesiastes 3, and Sirach 24 exhibit the coexistent relationship between the two themes. While Proverbs 16 reveals an order prevailing coexistence, Ecclesiastes 3 exhibits a mystery prevailing coexistence. While Job 28 shows a dialogical coexistence, Sirach 24 illustrates a mysterious integrated coexistence between order and mystery. This coexistence of order and mystery is investigated by means of socio-rhetorical criticism. The voices of various textures such as inner texture, intertexture, social and cultural texture, and ideological and theological texture in Wisdom Literature reveal the coexistence and various types of coexistent relationships between the search for order and the maintenance of mystery. Inner texture analysis the literal and rhetorical nature of each text, revealing the themes such as the potential and the limitation of human beings and the fear of the Lord. Intertexture elaborates the themes as the search for order and the maintenance of mystery. Social and cultural texture explains the social and cultural setting of the theme, depending on the social topics such as the manipulationist and thaumaturgical response and the cultural categories such as dominant culture and contraculture. Based on this social cultural milieu, the sages or the authors of Wisdom Literature formulate a creation theology comprising of the search for order and the maintenance of mystery, criticising various ideologies such as royal ideology and the doctrine of retribution, and dominant cultures such as Hellenism and Judaism in each period.
AFRIKAANSE OPSOMMING: Die doel van hierdie dissertasie is om die konsep ‘Wysheid’ in die Ou Testamentiese Wysheidsliteratuur te ondersoek. Hierdie dissertasie voer aan dat die begrip ‘Wysheid’ sowel die soeke is na orde as na die behoud van misterie. Die saambestaan van orde en misterie word voorgehou as ‘n tema wat alle Wysheidsliteratuur saamvat. Die verhoudings tussen die twee temas word verduidelik as die verskillende stemme van elke vorm van Wysheidsliteratuur. Spreuke 16, Job 28, Prediker 3 en Sirach 24 toon die samehangende verhouding tussen die twee temas. Terwyl Spreuke 16 ‘n vervlegtheid toon waarin orde oorheersend is, toon Prediker ‘n saambestaan waarin misterie oorheersend is. Waar Job 28 ‘n samehang van dialoog toon, toon Sirach 24 ‘n misterie-geïntegreerde saambestaan van orde en misterie. Hierdie vervlegtheid van orde en misterie word ondersoek deur middel van sosio-retoriese kritiek. Die stemme van verskillende teksture soos binne-tekstuur, intertekstuur, sosiale en kulturele tekstuur asook ideologiese en teologiese teksture in die Wysheidsliteratuur wys op die saambestaan van verskillende tipes verhoudings tussen die soeke na orde en die behoud van misterie. Binnetekstuur ontleed die letterlike en retoriese aard van elke teks, en toon temas soos die potensiaal en die beperktheid van die mens asook die vrees van God. Intertekstuur brei die temas uit as die soeke na orde en die behoud van misterie. Sosiale en kulturele tekstuur van die tema word toegelig deur die sosiale en kulturele tekstuur, afhangende van die sosiale temas soos die manipulerende en thaumaturgiese response en van die kulturele kategorieë soos dominante- en kontrakulture. Gebaseer op hierdie sosiale en kulturele milieu druk die outeurs van die Wysheidsliteratuur die skeppingsteologie uit as die soeke na orde en behoud van misterie en kritiseer verskeie ideologieë soos die ideologie van konings, die vergeldingsleer, asook Hellenisme en Judaïsme in elke periode.
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Sabet, Motlagh Mona, and Judith Ayele. "Medical age estimation through evaluation of wisdom teeth on panoramic radiographs, a literature study." Thesis, Umeå universitet, Institutionen för odontologi, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-154429.
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Due to lack of identification documents or uncertainty in regard to past life stories asylum-seeking individuals in Sweden are offered medical age estimation by The Swedish Migration Agency to determine if the person is ≥18 years old. The age estimation process consists of two examinations; panoramic examinations of the lower wisdom teeth and magnetic resonance imaging (MR) of the thigh bone. Dentists and medical radiologist assess the radiographs according to a probability scale made by The Swedish National Board of Forensic Medicine and provide separate age assessment that are used to determine whether or not the person of interest is of legal age. The purpose of this review was to evaluate studies that have analyzed wisdom teeth development in panoramic radiographs for medical age estimations and assess if it is a reliable method. Searching the databases PubMed and Web of Science identified included articles. The search resulted in 97 findings. After abstract and full text review 25 studies were included. 13 studies present mean age and standard deviation at different root development stages. Based on this information the proportion of individuals <18 years old presenting fully and not fully developed lower wisdom teeth was compiled. As a mean, a relative small portion of individuals <18 years old presented fully developed roots, though with large spread. Given there are few alternatives, using fully developed lower wisdom teeth as an indicator of age ≥18 years is a reasonably reliable method due to a low risk of assessing someone as adult when minor.
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White, John B. "Wisdom and the formation of the moral life in Proverbs." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Patrick, Robey Clark. "Translating Arabic Wisdom in the Court of Alfonso X, El Sabio." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1437752716.
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Schorn, Brittany Erin. "'How can his word be trusted?' : speaker and authority in Old Norse wisdom poetry." Thesis, University of Cambridge, 2012. https://www.repository.cam.ac.uk/handle/1810/241661.
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In the eddic poem Hávamál, the god Óðinn gives advice, including a warning about the fickleness of human, and divine, nature. He cites his own flagrant deception of giants who trusted him in order to win the mead of poetry as evidence for this deep-seated capacity for deceit, asking of himself: ‘how can his word be trusted?’ This is an intriguing question to ask in a poem purporting to relate the wisdom of Óðinn, and it is a concern repeatedly voiced in regard to him and other speakers in the elaborate narrative frames of the Old Norse wisdom poems. The exchange of wisdom in poetic texts such as this is no simple matter. Wisdom is conceived of as a body of knowledge, experience and observation that binds together all aspects of human life, the natural world and the supernatural realms. But its application depended heavily on the way in which it was passed on and interpreted. This dissertation examines the ways that these poems reflect on the interpretation and value of their own contents as a function of the particular speaker and circumstances of each wisdom exchange. The texts which form the foundation of this enquiry are the so-called eddic poems: alliterative verses largely preserved within a single manuscript of the thirteenth century, though many are arguably of much earlier date. About a dozen of the surviving poems might be classed, however tentatively, as concerning wisdom, though the route to this classification is not straightforward. Definition of this corpus, and of the genre of wisdom literature more widely, is thus the principal aim of the introductory Chapter I, while Chapter II expands on the question of material and methodology by scrutinizing the idea of wisdom in general within Old Norse. Crucial here is an examination of the terms used for wisdom and associated concepts, which suggest an antagonistic view of how knowledge might pass from one person to another. Close readings of the text and sensitivity to the manuscript context of each poem, as well as consideration of the significance of their potential oral prehistory and awareness of comparable literatures from other contexts, are established here as the dominant mode of analysis. Observations derived from the interpretation of comparable literatures also inform my approach. With a grounding in wisdom literature more generally and with the salient concepts relating to knowledge transfer thus established, I go on to examine specific points and groups within the body of eddic wisdom poetry which shed light on the evolving interpretation of wisdom exchange. An important case-study analyzed in this way in Chapter III is perhaps the most complex: Hávamál itself, a famous but notoriously problematic text probably reflecting multiple layers of composition. It is at the heart of the question of how mankind relates to supernatural beings - a relationship which could be particularly fraught where the transmission of wisdom occurred. Thus this chapter also contains analysis of terminology for men, gods and other supernatural beings which sheds light on the relationships between the human and the divine. Chapter IV expands on these issues to consider three paradigms of mythological wisdom instruction which bridge different worlds, human and supernatural, or between different supernatural domains: poems in which Óðinn dispenses wisdom; those in which he acquires it from a contest with another living being; and those in which he acquires it from the dead through sacrifice and magical ability. These chapters establish the 'traditional' form of wisdom exchange as defined through eddic verses that adopt a broadly pre- or non-Christian setting. Yet eddic verse-forms did not die out with conversion, and in some cases were exploited for new compositions written from an explicitly Christian perspective or with parodic intent. These poems, discussed in Chapter V, cast an important sidelight onto the associations of eddic verse as a medium for conveying information of complicated or questionable authority. The concluding Chapter VI then addresses questions of what we may deduce from the preceding chapters about evolving cultural attitudes towards wisdom, authority and truth in medieval Iceland.
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Littlejohn, Murray Edward. "The narrative unity of St. Augustine's "Confessions": Augustine's journey to wisdom through faith and understanding." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7737.
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De, Roos Robert J. "The wisdom literature in relation to the covenant of creation and providence in the context of the unified philosophy of history." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p036-0391.
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Kaminski, Steven Henry. "The end of the sage : a reconceptualization of the sophists in light of ancient Near Eastern wisdom /." The Ohio State University, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487864485227398.
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Kamell, Mariam J. "The soteriology of James in light of earlier Jewish Wisdom literature and the Gospel of Matthew." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/977.
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The epistle of James has been neglected in NT studies, caught between its relationship with Paul and the claim that it has no theology. Even as it experiences a resurgence of study, surprisingly no full-length survey exists on James as the epistle of “faith and works.” Approaches to James have neglected its soteriology and, in consequence, its theological themes have been separated or studied only in connection with Paul. As “moral character,” however, “faith” and “works” fit within a coherent theology of God’s mercy and judgment. This study provides a sustained reading of James as a Jewish-Christian document. Because James presents the “faith” and “works” discussion in context of “can such faith save?” (2:14), the issue becomes one of soteriology and final judgment. Both the “law of freedom” and the “word of truth” demand faithful obedience—the “works.” Moreover, God’s character and deeds in election form the basis for human “works” of mercy and humble obedience, while future judgment is in accordance with virtuous character. It has been established that James shares methodology and concerns with prior wisdom literature. This thesis therefore examines key ideas developing across the Jewish literature and Jesus’ teaching as presented by Matthew, and highlights developing views of God saving and judging his people. Within the first two chapters, James gives a high view of God’s work in calling and redeeming, providing wisdom to his people, and instilling the long-anticipated new covenant that they might live in obedience, humility and purity in accordance with his character and will. Because of God’s saving work, he justly judges those who fail to live mercifully, while his mercy triumphs for those who obey. God begins the work and sustains those who ask; but only those who submit to the “perfect law of freedom,” whose faith works, receive mercy when God enacts his final justice.
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Alexander, Jessica L. "‘World Wisdom’: Difference And Identity In Gertrude Stein’s “Melanctha”." Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1213987268.
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Brudevold, Siri M. "The Wisdom in Folly: An Examination of William Shakespeare's Fools in Twelfth Night and King Lear." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/scripps_theses/681.
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This thesis explores the complexities to be found in the characters of Lear's Fool from King Lear and Feste from Twelfth Night. It begins with an investigation of the history behind the taxonomy of fools that William Shakespeare created in his works. The rest of the thesis is devoted to examining the many facets of the two aforementioned fools, with the goal of discovering just how important and influential they are to their respective plots and to the world of literature. Finally, there is a brief coda that explores the other striking similarities that the two plays have in common.
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Sweatman, Carl Stephen. "2 Corinthians 10-13 and Paul's use of ethos in light of ancient Near Eastern and Jewish wisdom traditions." Cincinnati, OH : Cincinnati Christian University, 2008. http://dx.doi.org/10.2986/tren.031-0178.
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Wilson, Jeffrey Tod Bellinger W. H. "The rhetoric of reflection Hebrew roots of cognition and the final form of the masoretic text of the Psalter /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5336.
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Mason, Mary Katherine. "Imitation is the Sincerest Form of Comedy: Finding the Humor in Rasselas through Ecclesiastes." Digital Archive @ GSU, 2011. http://digitalarchive.gsu.edu/english_theses/113.
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For years, scholars have focused on the serious narrative of Samuel Johnson’s Rasselas and have been unable to reconcile the episodes of ironic humor within the larger serious narrative. By reading Rasselas as an imitation of Ecclesiastes rather than an Oriental tale, critics can begin to identify the humor in Rasselas through the embellishment of the story of Ecclesiastes. The failures of the character Koheleth in Ecclesiastes become the genesis for the failures of Rasselas and his companions; however, the failures of Rasselas and more elaborate and comedic. How Johnson embellishes these failures to create humorous irony in Rasselas becomes clearer for the reader through this new categorization of genre, which can hopefully unite the two opposing views of criticism surrounding this book.
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Macaskill, Grant. "Wisdom and apocalyptic in the Gospel of Matthew : a comparative study with 1 Enoch and 4QInstruction." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/7356.
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Recent scholarship has demonstrated that Matthew's gospel has significantly developed both sapiential and apocalyptic elements within its narrative. Little attention has been paid, however, to the question of how these two features of Matthew's gospel might relate to one another. It is this gap in scholarly literature that the present study is intended to fill, by means of a comparative study with two other texts of mixed genre: 1 Enoch and 4QInstruction. An examination of these texts demonstrates that each is marked by an inaugurated eschatology, within which the revealing of wisdom to an elect group, defined in distinction to the Jewish parent group, serves as the pivotal moment of inauguration. In addition, within 4QInstruction the idea is developed that possession of this revealed wisdom allows the remnant to live in fidelity to the will of the Creator and to the patterns built-in to the original creation. Thus, possession of revealed wisdom facilitates a recovery of creation. These findings provide lines of enquiry that may be brought to Matthew. Three sections of the gospel are examined (chapters 5-7; 11-12; 24-25). It is argued that Jesus is presented as an eschatological figure who reveals wisdom to an elect group. This wisdom cannot be reduced to great moral insight or interpretation of Torah, but is presented as prophetic revelation, happening in eschatological time. It remains the case, however, that Matthew presents it as wisdom and presents Jesus as a sage. More tentatively, it is suggested that creation provides the patterns for the ethical requirements of Jesus' wisdom, thus indicating that the idea of restored creation is also at work in Matthew. The fall of the temple may also be connected in Matthew's narrative to such a restoration, but again, the evidence for this is not clear.
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Basinger, James David. "Weaving Accessibility and Art in Marilou Awiakta's Selu: Seeking the Corn-Mother's Wisdom." [Johnson City, Tenn. : East Tennessee State University], 2001. http://etd-submit.etsu.edu/etd/theses/available/etd-1207101-130521/unrestricted/basingerj121201.pdf.
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Millar, Suzanna Ruth. "Open Proverbs : exploring genre and openness in Proverbs 10:1-22:16." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/276999.
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This thesis has three main aims. First, I will propose and explain a genre ascription for the sayings in Prov 10:1-22:16 – the ‘didactic proverb’. Second, I will analyse ‘openness’ as a textual feature, and show its contribution to the functions of this genre. Third, I will demonstrate how reading this way may influence our understanding of some key issues in Proverbs’ scholarship. Part 1 tackles the first and second aims. In ch. 1, I suggest that the sayings in Prov 10:1-22:16 have something of a hybrid genre, displaying features akin to both ‘didactic’ texts and ‘proverbs’. This can be seen from their: generically related texts, probable social settings, media, self-presentation, and literary forms. As ‘didactic’ texts, the sayings shape the worldview, character and intellect of their students. As ‘proverbs’, they apply to specific situations with specific purposes. In ch. 2, I explain three manifestations of literary ‘openness’: polysemy can give a text multiple meanings; parallelism makes the relationship between lines unclear; imagery opens up worlds for exploration. Ch. 3 begins to show how this ‘openness’ enhances the sayings’ ‘didactic’ and ‘proverbial’ functions. Here I move beyond openness in interpretation to openness in application, and draw on the field of ‘paremiology’ (the technical study of the ‘proverb’ as a genre), which has been somewhat neglected in Proverbs’ scholarship. In Part 2, I turn to the text, drawing out the openness of key verses, and showing how they function ‘didactically’ and ‘as proverbs’. This proves to have implications for certain classic debates in Proverbs’ scholarship (my third aim). Ch. 4 considers ‘character’ terms (e.g. wise/foolish, righteous/wicked). I use cognitive linguistic theories to examine the terms as open categories with ‘prototype structure’. Viewed this way, the terms are not (as some have argued) abstract and cut off from the world, but profoundly useful for life. Ch. 5 considers the apparent ‘act-consequence connection’ in Proverbs. The connection is predictable but not inviolable, may come about through a number of agencies, and has strong motivational potential. Ch. 6 looks at proverbs about the king. These do not necessitate an actual court context, for the ‘king’ figure may encapsulate wider principles, and function as a teaching tool. Even when he appears to be glorified, his role may be subverted, requiring students to exercise their minds. In ch. 7, I consider the way wisdom is acquired in the ‘didactic proverb’ genre, and suggest a principle for gaining it: students must ‘trust and scrutinise’. They are thereby empowered in their quest for wisdom, whilst also becoming aware of their limitations. Throughout Part 2, I find ‘openness’ to be an important facilitator for didactic and proverbial goals. Prov 10:1-22:16 presents its readers with a panoply of fascinating texts. By exploring them as ‘open’, ‘didactic’, and ‘proverbial’, this thesis offers a fruitful reading strategy; new insights into functions and meanings; and some fresh perspectives on old debates.
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Gandiya, Violet Chiswa. "Storm theophany in the Hebrew Psalms, prophetic and wisdom literature and the attribution of socio-political roles to Yahweh in Ancient Israel." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.627361.
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Dorsten, Sara E. "Priest of Wisdom: A Historical Novel Studying Ancient Greek Culture through Creative Writing." Ohio Dominican University Honors Theses / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=oduhonors1430788202.
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Tribe, Anthony Henry Fead. "The names of wisdom : a critical edition and annotated translation of chapters 1-5 of Vilasavajra's commentary on the Namasamgiti, with introduction and textual notes." Thesis, University of Oxford, 1994. http://ora.ox.ac.uk/objects/uuid:29da9a3b-ab9a-4cb4-afea-dd3160be3d3f.
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The Nāmamantrārthāvalokinī ('An Explanation of the Meaning of the Namemantras') is an early, and major, commentary on the Nāmasaṃgīti ('The Chanting of Names'). Written by the eighth century Indian ācārya Vilāsavajra, it survives in the original Sanskrit and in Tibetan translation. The Nāmasamgīti enumerates the 'Names' of Mañjuśrī, the Mahayana figure embodying wisdom, and it exerted a strong influence on liturgy, ritual and meditation in the later phase of Buddhism in India (750-1200 CE). Vilāsavajra's commentary is written from a Yogācāra perspective and interprets the 'Names' within an elaborate ritual framework which consists in a maṇḍala that has Mañjuśrī as its central deity. The central part of the thesis comprises a critical edition and annotated translation of the Sanskrit text of the first five chapters of Vilāsavajra's commentary, approximately a quarter of the whole. The critical edition is based on eight Nepalese manuscripts for which a stemma codicum is established. Two blockprint editions of the Tibetan translation are consulted at cruces in the Sanskrit. Their readings, treated as those of any other witness, are incorporated into the apparatus as appropriate. The edition is followed by textual notes. Introductory material is divided into two parts. Matters relating to the Sanskrit and Tibetan materials are discussed in a section placed before the edition. These include a description of the manuscripts, discussion of the method of editing, establishment of the stemma codicum and an assessment of the Tibetan translation. An introduction to the contents precedes the translation and is primarily concerned with an outline of the ritual structure of the commentary, giving particular attention to chapters 1-5. Evidence concerning the life and date of Vilāsavajra is considered, suggesting he should be placed in the latter part of the eighth century. Assessing the work's significance for the study of Buddhism, 1 suggest that it is of historical importance in that it throws light on the process by which Tantric methods were being related to soteriology in this period; and that it contains material, especially in the sādhana of chapter 4, that contributes to an understanding of the development of Tantric forms of Buddhist meditation. The work is also the only known instance of a commentary of a Yogatantra type that survives in Sanskrit.
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Bellantuono, Antonella. "Divine epithets in Jewish-Hellenistic literature." Thesis, Strasbourg, 2019. http://www.theses.fr/2019STRAK006.
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Cette thèse se propose d’examiner en profondeur un thème négligé jusqu'ici dans le domaine de l’histoire des religions et de l’exégèse biblique: la manière dont les juifs hellénisés ont utilisé des concepts grecs pour parler de Dieu. Les textes de la littérature de la diaspora juive de langue grecque présentent la figure de YHWH enrichie par des concepts grecs qui étaient étrangers aux écrits bibliques rédigés en langue hébraïque. Il s’agit surtout des vertus suivantes: φιλανθρωπία “humanité́”, εὐεργεσία “faire du bien”, ἐπιείκεια “clémence” et χρηστότης “bonté”. Ces attributs sont nouveaux et s’ajoutent à ceux qui sont propres à la Bible hébraïque. Plutôt que de maintenir les anciennes dénominations ou caractérisations, les traducteurs et les écrivains juifs de langue grecque ont préféré emprunter à la culture grecque contemporaine des termes utilisés avant tout dans les domaines philosophiques, littéraires ou historiquesThis thesis aims to examine in depth a theme that has hitherto been neglected in the field of history of religions and biblical exegesis: the way in which Hellenized Jews used Greek concepts to speak of God. The texts of the Greek-speaking Jewish diaspora literature present the figure of YHWH enriched by Greek concepts that were foreign to the biblical writings written in Hebrew. These are mainly the following virtues: φιλανθρωπία “humanity”, εὐεργεσία “benevolence”, ἐπιείκεια “clemence” and χρηστότης “kindness”. These attributes are new and are in addition to those specific to the Hebrew Bible. Rather than maintaining old denominations or characterizations, Greek-speaking Jewish translators and writers have preferred to borrow from contemporary Greek culture terms used primarily in the philosophical, literary or historical fields
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Kirk, Joel. "“Let Joy Size at God Knows When to God Knows What”: Gerard Manley Hopkins’s Struggle for Comfort, and the Illuminating Nature of Unwarranted Suffering." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/cmc_theses/1339.
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Gerard Manley Hopkins suffered deeply. His “Terrible Sonnets” are confessional poetry that demonstrate his struggle with his God and with himself. This work analyses the Hebrew Bible and the New Testament, starting Noah and ending with Jesus’s promise of a Paraclete, to analyze how both God and Man approach earthly and heavenly comfort. The work will then turn to Hopkins’s poetry to show that Hopkins’s unshakable faith and deep understanding of the Bible is both the cause and the cure of his suffering. This essay concludes that it is only through suffering that Hopkins, like Job, Jesus, and King Lear, is able to achieve both comfort and wisdom.
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Shaull, Erin Marie Szydloski. "Paternal Legacy in Early English Texts." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1448913159.
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Moyo, Madhlozi. "Fauna in archaic Greek and Kalanga oral wisdom literatures." Doctoral thesis, University of Cape Town, 2016. http://hdl.handle.net/11427/22879.
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Animals play an important role in the communication of wisdom. In songs, proverbs, aphorisms, riddles and other oral modes of communication, animals sometimes play the roles of human beings. Homeric similes, Hesiodic and Aesopic fables, and numerous oral figures of speech in Greek lyric poetry often incorporate animals in their figurative language. Likewise, Kalanga folktales, proverbs, and other didactic modes attest to the importance of animals within this culture as vehicles to teach moral lessons. This tendency is visible among many cultures across the world. As such, the broad concerns of this thesis are to compare the way Archaic Greek and Kalanga wisdom literatures resort to animal imagery in the dissemination of moral lessons. The study evaluates the way animals are deployed as metaphors to signify and express human actions and human attitudes in oral thought. In a narrow sense, I study the deployment of animals insofar as they shed light upon the human attributes of cleverness and stupidity; the use of animals' characters in political commentary; as well as in the economic and erotic didactics in Archaic Greek and Kalanga oral wisdom literatures. Judging from the frequency of their appearance, it seems that animals are one of the preferred ways through which people offer insights into themselves. Commenting on the human habit of integrating animals into one's religious and moral views, Peter Lum says 'The animal world seems to the mind of primitive man to be only a very short step from the human.' This dissertation seeks to arrive at answers to a number of questions through a comparative study of selections from the two traditions. What are the premises and presuppositions behind the deployment of each animal in such literature? What are the bases for building a human character on an animal? How do we compare and contrast the human and animal natures? And, what makes an animal assume a specific role, and not another, in folklore? What ecological and ethical concerns can be observed in this type of literature? Most importantly, what similarities are there between Greek and Kalanga oral modes of expression? By revealing similarities in animal imagery between two diverse wisdom traditions, this work explores what may be described as a natural, cross-cultural basic component of didactic poetry: a common denominator that gets to the root of archaic wisdom. Furthermore, as a poetic element seemingly rooted in the realities of agrarian society, such symbolism leads us to consider whether the moral authority it represents is purely poetic or whether it actually holds cultural capital. This exercise entails using the dynamics of a living tradition to understand more about one we access through texts and commentaries.
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Anley, Maxwell Lydston. "The wisdom of brainless knights : paradox, dialectics and literature's conditions of possibility." Thesis, Durham University, 2015. http://etheses.dur.ac.uk/11003/.
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This product of doctoral labour is a reappraisal of Russian Formalism. It establishes the convergences between the thought of key Formalists Viktor Shklovsky, Boris Eikhenbaum, Yury Tynianov and German Idealist Philosophers Immanuel Kant and Georg Hegel. The Formalists’ conceptualization of literary art is shown to be consistent with Kant’s programme of practical critique and Hegel’s objective dialectics, albeit without the reductive closures which Kant and Hegel programme into aesthetic theory. On this basis, the Formalists’ dialogue with the Bakhtin School is reconsidered, along with the utility of Formalist critique for how we are to understand the cultural environment of the Soviet 1920s, and the practice of theory in the present context of its own death.
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Pratt, Catherine Cecilia English Australian Defence Force Academy UNSW. "Gender ideology and narrative form in the novels of Henry Handel Richardson." Awarded by:University of New South Wales - Australian Defence Force Academy. School of English, 1994. http://handle.unsw.edu.au/1959.4/38688.
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This thesis is a feminist reading of the work of Henry Handel Richardson (1870-1946), which considers her four major novels: Maurice Guest (1908), The Getting of Wisdom (1910), The Fortunes of Richard Mahony (1930), and The Young Cosima (1939). It proposes that Richardson foregrounds the work of gender ideology in her novels, and that her work is also conscious about its own fictional procedures. This thesis argues that Richardson consciously examines the ideological aspect of narrative modes, such as naturalism, the Bildungsroman, and popular romance. Moreover, it illustrates her attempts to invent narrative strategies which subvert the conventional assumptions about gender inherent in those forms. ???Gender Ideology and Narrative Form??? draws on recent theoretical approaches to narrative, ideology, subjectivity, and dialogism, to argue that Richardson makes the ideological shaping of her stories most visible through manipulations of genre, plot, narrative voice, and point of view. Aspects of ideology examined include the Victorian and late-Victorian equation of masculinity with public rationality, mind, public achievement, and genius: and, on the other hand, the association of femininity with the body, passion, and private or domestic spaces. The thesis also considers some of the values and assumptions about gender implicit in nineteenth-century scientific thinking. Henry Handel Richardson has been viewed as a conservative writer, in both aesthetic and political terms. By contrast, I suggest that she resists the moral and representational codes of the realist or naturalist form, and that her uncompromising oppositional strategy achieves a number of radical results. It exposes and criticises the masculinist bias of certain representational methods; it offers new ways of representing female experience; and it insists that the private sphere must be treated also as a political space in which crucial power relationships are at work. My approach to Henry Handel Richardson???s fiction opens new ways to see her work as the product of a distinctive feminist consciousness.
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Phung, Huu Hai. "L'identité en crise dans les romans d'Isabelle Hausser." Phd thesis, Université Michel de Montaigne - Bordeaux III, 2012. http://tel.archives-ouvertes.fr/tel-00766155.
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L'identité en crise est le thème majeur des romans d'Isabelle Hausser, particulièrement dans les quatre romans suivants : ''Les magiciens de l'âme'', ''Une comédie familiale'', ''La table des enfants'' et ''Le passage des ombres''. Dans l'univers romanesque de cet auteur, les héros s'interrogent en permanence non seulement sur l'identité de leur entourage mais aussi sur la leur. Ils sont tombés dans une situation angoissante et très perturbée dans laquelle ils découvrent la destruction irrésistible de leur ancienne image d'eux-mêmes, celle dont ils ne doutaient jamais. A partir de ce moment là, la confiance dans l'unité de soi n'existe plus pour ces personnages. Plus que jamais, face à un monde instable et plein de doutes, ces hommes de notre temps ne ''sauront jamais toute la vérité''. Ils sont condamnés à vivre avec la remise en question des certitudes. Alors, l'homme moderne devient parfois pitoyable et mélancolique. D'ailleurs, dans ses romans, Isabelle Hausser souligne remarquablement le processus de la prise de conscience par ses personnages de leur crise identitaire. Elle esquisse aussi l'espoir qu'ils ont de connaître un peu leur identité à travers l'amitié, la musique, et elle suggère une attitude raisonnable : accepter la vie telle qu'elle est. Cette idée pourrait être considérée comme une marque de sagesse dans l'œuvre mélancolique d'Isabelle Hausser.