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The Conflict of Interpretations

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... This is a theoretical paper that explores how various psychoanalytic models of the Oedipus complex, as elaborated in selected writings of Sigmund Freud (1913Freud ( , 1939, Paul Ricoeur (1974), and Hans Loewald (2000Loewald ( , 2007, can be used to provide interpretations of the death of Jesus as understood in Christian theology. This paper argues that Freud's reading of the death of Jesus from the perspective of the Oedipus complex fails to engage fully with the Trinitarian shape of the Christian narrative and in doing so does not offer a convincing psychoanalytic reading of the crucifixion that would have resonance for believers. ...
... Thus, in Christianity and the Eucharist in particular, the killing of the father and the triumph over him is celebrated. Freud's reading of the death of Jesus therefore encapsulates the dual nature of this oedipal ambivalence: Jesus carries the guilt humanity bears for killing the primal father and the desire to make recompense for this; and Jesus also becomes God, which provides an outlet for humanity's continued resentment of the father (Ricoeur 1974). ...
... In summary, therefore, in the light of Loewald's understanding of the Oedipus complex, it is possible to argue that both God the Father and God the Son die in different ways on the cross, but that through the process of suffering and mourning they are both subsequently, and in different ways, resurrected and immortalized. Drawing on Loewald and Ricoeur, we therefore might say that Jesus' death on the cross provides a symbol for the resolution of the Oedipal complex, in which Jesus is perceived not as passively submissive to the will of the Father, since he gives of himself freely (Ricoeur 1974), but as one who actively chooses to experience the pain of separation as a necessary means for psychological growth. In this way, Loewald is correct that Jesus provides a symbol par excellence for how we engage in the process of separation, mourning and loss, to ensure a successful resolution of the Oedipus complex. ...
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This paper outlines various theoretical formulations of the Oedipus complex, as elaborated in selected writings of Sigmund Freud, Paul Ricoeur and Hans Loewald and considers how these can be used to provide psychoanalytic interpretations of the death of Jesus as understood in Christian theology. It is argued that Freud’s interpretation of the death of Jesus fails to engage with the Trinitarian shape of the orthodox Christian narrative and as a result lacks resonance with believers. This paper therefore turns to the work of Hans Loewald in dialogue with Ricoeur and Freud, to provide a more contemporary alternative reading of the death of Jesus as presented in the Christian tradition. In providing oedipal readings of the crucifixion, this paper does not argue for or against the truth of the Christian narrative, but instead considers what psychological truths or wisdom can be found in the symbolism of the crucifixion.
... To begin to articulate a tentative answer to these question, in the epigraph above I referred to etymology, not because previous meanings assigned to discurrere or currere determine the current understanding of curriculum today, but rather because semantics is paramount to the understanding of the multiple meanings assigned to concepts, theories, and methods. Concepts are, in other words, polysemic or polyvocal and always already articulated within a specific context (historical, geographical, geopolitical, and sociocultural) and discursive field of power in which the contestation of meaning is always already unfolding (Ricoeur, 1974). ...
... The complex ways resignification becomes a political act of interpretation is of particular interest. The semantic resignification or reconceptualization of terms are implicated in the living context in which meanings are contested through everyday discourses and practices of resistance (Ricoeur, 2007(Ricoeur, , 1974, including academic, educational, and curricular discourses. There is thus political intent in my aims to reinscribe new meaning to currere by extending its significance to the ethico-political and decolonial implications of deconstructing dominant discourses undergirded by what I refer to as the coloniality of curriculum. ...
... Conversely, discurrere's theoretical and methodological point of departure is an ethicopolitical dialogue with others and modernity's systematically excluded places of understanding or geographies of reason (Gordon, 2011). In contrast to currere's Eurocentric psychoanalytic archeology (Ricoeur, 1974), teleology, and epistemology, discurrere engages in an ontologically attuned hermeneutic reading of the world to enable an ethico-political and decolonial interpretation and unsettling of dominant knowledge practices. Following Jupp et al. (2020), I intend to position discurrere not only as a "historically specific and contextualized way… [of knowing but also] as an oppositional cyclical counter-current [counter-currere] inside the historical arc of [de]coloniality": As indicated above, currere remains within modernity's teleology and Cartesian epistemology since temporality is conceived linearly and progressively and the individual subject's mode of understanding is privileged at the expense of situated and collective ways of knowing and becoming along with Others. ...
Conference Paper
In this conceptual paper, I aim to conceptualize discurrere as an alternative theoretical method to currere. This semantic resignification will enable the reading, interpretation, and critique of dominant discourses, understood here as curriculum or etymologically as discurrere. Drawing on decolonial theory, discurrere extends the analysis and interpretation of curriculum to the broader colonial discourses creating the conditions under which educational experiences unfold within and beyond schools. Discurrere, complimented by transgressive decolonial hermeneutics, also enables one to advance new concepts, such as the geopolitics and coloniality of curriculum, and critique what I refer to as the coloniality of autobiography. Going beyond negation, critique, or deconstruction, discurrere also has an affirming moment that points to persistence of alternative ways of knowing and being and worlds otherwise dwelling in exteriority and alterity (analectics).
... From another angle, different civilizational, cultural, institutional and historical contexts have seen the imaginary of autonomy articulated as varieties of democracy; these can be intra-cultural, as, for example, internal 21 I have outlined a couple of the interpretative levels of social imaginary creation but there are many more. See Arnason (1989Arnason ( , 2001Arnason ( , 2003Arnason ( , 2020 and Ricoeur (1986bRicoeur ( , 2007. ...
... The under-determined aspect of social imaginaries engenders instead an interpretative surplus of meaning that is a source of pluralism; that is, a plurality of interpretations. In turn, varieties of interpretations open onto each instituted world as a field of tensions where interpretative conflicts play out, including as critique (Arnason 1991;Ricoeur 2007).27 I thus arrive at the next stepping-stone in the labyrinth. ...
Article
This essay charts a pathway through the labyrinth of social imaginaries. It enters into hermeneutic engagement with Castoriadis, Ricoeur, Taylor, and Arnason to outline a framework that elucidates social imaginaries in relation to social creativity, meaning, action, institutions, and the world horizon. It first situates “imaginaries” within a theory of culture. This section addresses the world as a background horizon of implicit meanings; imaginary significations as world creating; the interpretative aspect of creation; and the symbolic as a bridge between culture and society. The second section addresses the ‘social’ of social imaginaries. It highlights the social-historical as the impersonal dimension of society, and institutions and modes of social doing in which social imaginaries are incarnated. It identifies three varieties of doing: movement, social practices, and social praxis. It draws on the metaphor of the hermeneutic spiral to grasp social imaginaries in their dynamic movement of interpretation and creation.
... Therefore, following their own misinterpretations of the scriptures, they believed themselves to be following the laws of Islam. However, according to hermeneutics, interpreting the text, especially a religious one, creates conflicts (Ricoeur, 1974). Although Ricoeur (1974) raised this issue within the domain of Judeo-Christianity, it resonates within Islam. ...
... However, according to hermeneutics, interpreting the text, especially a religious one, creates conflicts (Ricoeur, 1974). Although Ricoeur (1974) raised this issue within the domain of Judeo-Christianity, it resonates within Islam. The Islamic Quran is quite difficult to interpret because meaning depends on many dimensions, such as logic, grammatical language, and the historical context in which Quranic verses or Hadith were revealed. ...
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This study explores Islamic influences on corporate bribery practices in Indonesia. As the dominant religion in Indonesia, Islam substantially influences society in everyday life, including business practices. Although bribery issues in Indonesia have been raised in great numbers for many years, few studies have explored the role of Islamic influences in the ways businesspeople rationalize corporate bribery. This study aims to explore the lived experiences of businesspeople involved in corporate bribery. The authors conducted a phenomenological study to analyze the mindsets of businesspeople who used the Islamic religion to rationalize corporate bribery. To this end, a phenomenological study was conducted based on in-depth interviews with inmates who were imprisoned for their bribery practices in Indonesia. The interview data were subsequently analyzed and revealed several ways that Indonesian businesspeople invoked Islam to rationalize their practices of bribery and render them coherent with their mindsets. The analyses in this study provide insights into how to curb the rationalization of corporate bribery via religious perspectives and point to recommendations for future research.
... This movement returns us to the lesson that memory must be, at least partially, a sensual enactment of our interrelatedness as we move through social space. Different interpretations of a commonly perceived world do generate different understandings and experiences of that world, some of which conflict (Ricoeur, 1974). But, what of a sensorium that has not received the education of which Paul Gilroy (2005,42) speaks, or of the sensorium whose education has been disrupted and disturbed by the introduction of a sensorial change such as dyslexia or blindness? ...
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This essay invokes the disabilities of the authors (Rod is blind, Tanya is dyslexic) as a way to explore the complexity of moving in the world together. What comes to the authors as they move through the world in the ways that they do is an environment animated by the complexity of not one but two disabilities, both of which are unique forms of perception within the geography of everyday life. When blindness and dyslexia move together, perceptions vary, sometimes greatly, casting doubt on the state-of-affairs constituting “reality.” This leads to a perception-negotiation already bound in trust in the possibility of shared perception.
... The first obstacle was removed, not by changing the Geneva Convention or by Lithuania withdrawing from it, but by applying a different interpretation. Here it is worth remembering Ricoeur's (1974) conflicts of interpretations, which depend on attitudes and approaches, and Gadamer's (2004) legal hermeneutics. After the Department of Culture clarified that only graves should be protected, but not monuments, the process moved forward. ...
... Eduardo Viveiros de Castro proposes controlled equivocation as a reflexive, conceptually subversive, and experimental ethnographic method. Equivocation or equivocity may be understood hermeneutically as the surplus meaning of discourse (Ricoeur, 1974), or negatively as that which is erroneous. As the epigraphs above describe, controlled equivocation and analectical hermeneutics propose similar methodological shifts against modern univocity or objectivism and postmodern equivocation or subjectivism/relativism. ...
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Although decolonial thought from Latin America and the Caribbean is a multifaceted field of research and sociopolitical praxis, it is often interpreted monolithically. To refuse this tendency, we argue that it is imperative to trace decolonial theory’s intellectual genealogies and engage in transgressive decolonial hermeneutics to re-interpret texts (theories) according to their living socio-historical and geopolitical contexts. Following Stuart Hall’s lead, we first sketch out the geopolitical and sociocultural exigencies that allow for theoretical movements to unfold, paying more attention to the geopolitical implications of thinking “from” Latin America and the Caribbean. Second, we address the ethical imperative of thinking “with” as we seriously engage in inter-epistemic dialogues to advance an ecology of decolonial knowledges and pedagogical practices born in struggle. Ultimately, this article situates decolonial discourses and practices according to the conditions that enable their praxis-oriented intellectual expression.
... A number of the experiences described by adolescents in this study include the phenomenon of dissimulation: bullying is silenced, lies are invented to hide this situation, and the expression of personal suffering or that of emotions in general is reduced, encrypted, or solitary, as are self-harming behaviours. Dissimulation to others seems to respond to a "hermeneutics of suspicion" [44]: a perceived hostility associated with the outside world is experienced as a sudden revelation of evil [45], which was hitherto unapparent due to the duplicity of peers. Everything seems to occur as if caused by a persistence and proliferating conspiracy, leading to the resulting feelings of betrayal. ...
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Background Bullying, the most prevalent form of abuse among adolescents, is associated with emotional and behavioural problems as well as psychiatric morbidity. Moreover, it has been shown that adolescents with previous mental health problems are at increased risk of being bullied and that the psychopathological repercussions of bullying are greatest among them. However, little is known about the experience of bullying in adolescents receiving treatment from mental health services. The aim of this study was to explore the subjective experience of bullying in adolescents receiving mental health care. Methods The study was developed in the context of a French multicentre research program and employed an exploratory phenomenological approach. A purposeful sampling strategy was used to select adolescents who had experienced bullying (according to the Olweus criteria) and who were able to relate their experiences clearly. In-depth, semistructured interviews with participants were conducted; written transcriptions of these interviews were analysed using thematic analysis. Results Twenty-one adolescents (age range: 12–17 years; 13 girls) participated in the study. The analysis indicated a three-axis structure: (1) negative emotions and violent feelings, describing adolescents’ fear, sadness, aggression against themselves, and generalized mistrust; (2) isolation and loneliness, underlining the need to take refuge within oneself and the experiences of rejection, helplessness, and secret-keeping; and (3) self and identity repercussions, including experiences of shame and lowered self-esteem, identity questions, and a vision of bullying as a life experience. Conclusions The results of this study may have practical implications for clinicians: (1) a situation of bullying should be sought when an adolescent is seen for unexplained externalized behavioural misconduct; (2) low levels of emotional expression in a bullied adolescent may warn about associated self-harm; (3) a bullied adolescent’s tendency to hide this situation from his or her parents may reflect underlying family-related vulnerability; and (4) the phenomenological analysis showed potential particularities in the assumptive world of these adolescents and suggested that relationality may play a crucial role in their experiences. These results suggest incentives to design specific individual and group therapeutic interventions for bullied adolescents with significant levels of social withdrawal, including family support. Additional research is necessary to improve our understanding of the psychopathological and intersubjective aspects of bullying in adolescents.
... Abulad's (2007) contribution did not sufficiently elucidate hermeneutics in terms of both its generally acceptable meaning and its practicality. In my opinion, scholars such as Ricoeur (1974), Kearney (1996), Suazo (2006 and Porter and Robinson (2011) have accurately defined hermeneutics and its application in illuminating texts. For example, Ricoeur (1974:60) wrote about hermeneutics as 'work of thought which consists in deciphering the hidden meaning in the apparent meaning, in unfolding the levels of meaning implied in the literal meaning'. ...
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In this study, it is argued that the trust of previous (and existing) hermeneutical approaches of promoting ancient biblical texts as applicable to the everyday life of contemporary readers is not only imaginable but also too ambitious. The Hebrew Bible emerged from an Israelite cultural context, which neither speaks to nor deliberates on issues concerning the African cultural contexts. The present essay utilises a narrative approach comprising three main overtures. Firstly, some examples of previous contributions on hermeneutics will be discussed. Secondly, this study interrogates the legitimacy of employing African biblical hermeneutics that utilises ancient Jewish texts as applicable to African societies today. Thirdly and finally, the study will critically appraise for a balanced reading of the biblical text. Contribution: The present study aims at engaging (debriefing) existing hermeneutical contributions towards proposing a balanced reading of the biblical text. In order to achieve that goal, the study engages into a dialogue following hermeneutical approaches, which are popular amongst most African scholars, namely African biblical hermeneutics, black biblical hermeneutics, contextual biblical hermeneutics, feminist hermeneutics and oral hermeneutics.
... Thematised articulation of persons' reflected experience allows scholars to gain access to and understanding of the phenomena being experienced. Scholars adopting a phenomenological approach are free to structure their meeting encounter in a way that enables them to pursue a thorough investigation (Ricoeur, 1974). Yet, only a few truly phenomenological studies are published with many qualitative studies being constrained attempts to reproduce elements favoured in quantitative approaches. ...
Article
Establishing the reality of the efficacy of different governance arrangements and their adoption by boards of directors, along with their impact on a wide range of stakeholders, is challenging social science research. We underscore the need for a simultaneous emphasis on both relevance and rigour in the research effort, especially from the perspective of opening up new lines of inquiry and advancing both governance theory and practice. This, we suggest, is necessary in an evolving context in which boards must demonstrate appropriate stewardship, rather than mere compliance, across multiple, complex systems where boundaries are shifting. As a development it offers an opportunity to reflect on some of the issues at stake, to engender fresh research thinking, and to renew aspects of the research agenda.
... By thinking with and from other places (institutions and contexts) of understanding or geographies/ cartographies of reason ( Gordon, 2011 ), TDH underscores the plurivocal and ethico-political dimensions of interpreting from systematically excluded texts and contexts. Further, it does not reduce texts to a singular or objective, universal meaning but rather underscores their shifting significance vis-à-vis local, institutional, national, regional, and global contexts (Ricoeur, 1974). TDH does not, however, propose epistemological relativism or subjectivism where "anything goes." ...
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This chapter aims to advance transgressive decolonial hermeneutics (TDH) as a theoretical method in activist education research. Broadly speaking, TDH works at the intersections of decolonial, hermeneutic, and collective action theory. It surfaces from the critical ethnographic study I conducted in Honduras where I engaged in participant observation for 18 months in the university student movement. Although hermeneutics did not strictly form part of my research, the “multi-voiced interpretative praxis” ( Fúnez-Flores, 2020 , p. 154) inspired by Lincoln and Cannella (2009 ) and Santos’s (2018 ) interpretation of social movements as sites of knowledge production encouraged me to consider the ethico-political implications of interpretation. TDH thus evolved into a transgressive mode of interpretation entangled with social struggles. It contests the ontological and epistemological commitments and empirical methodological models of the natural sciences, namely as they are adopted paradigmatically in the human sciences. Further, it disrupts the idea that interpretation is a mode of discovering the meaning of texts and affirms rather that interpretation, understanding, reflection, and comprehension are modes of being and becoming within a living context.
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There is a tension in Ricœur’s thinking between the undeniable presence of violence and his trust in a primordial goodness of existence. This tension is linked to Ricœur’s understanding of the human being as ambiguous and fragile, torn between freedom and nature, as well as between the voluntary and involuntary dimensions of human action. By analysing articles from the first decades after the Second World War, and especially Ricœur’s discussion of prophetical troublemaking through non--violence, voluntary poverty, and art, and comparing these to some of Ricœur’s later writings, the essay critically discusses the role Ricœur assigns to non-intentional social activism. The author argues that the non-intentional and intentional dimensions of human action need to be kept in a fruitful critical tension with each other, to prevent an understanding of human existence as primarily tragic and passive. The gap separating ideals from the experienced reality, may, in line with Ricœur’s own intentions, be considered a space both for mourning of a lost innocence, and for hopeful visions guiding the struggle for a better and more just world.
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The essays in this volume explore the myriad ways in which caste (varnaandjati) has been theorized and critiqued in multiple philosophical, religious, logical and narrative traditions in India. Spanning ancient, medieval and modern times, and in diverse classical and vernacular languages, the chapters show how the social fact of caste, and imaginations of kinship, community and humanity were historically subject to epistemological, spiritual, and existential debate in both elite and popular circles in India. Textual Lives of Caste Across the Agesseeks to bridge the interdisciplinary gap between historians and sociologists by focusing on texts that help us think across the sociological and philosophical, the political and the religious, the epistemological and the aesthetic, and indeed, the elite and the popular. The volume also sets up a conversation between scholars specializing in different regions, archives, and historical periods and demonstrates how caste imaginaries have been deeply diverse and contested in India’s past. Reconstructing these diverse traditions of social and existential criticism helps us in our contemporary struggles against caste hierarchy and untouchability and enriches our contemporary critical repertoire.
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The appeals to intensify the habit of reading are so recurrent that it seems unnecessary to insist on its benefits for the development of the most important human faculties. Over time, however, this activity has been accomplished differently depending on its material conditions and, above all, on the functions that writing assumes. Nowadays the same value of writing is changing and reveals its last manifestation, the digital one, which creates texts that have not yet been transformed into actual works.
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Postmodernism (postmo) is associated with deconstruction, skepticism and philosophical criticism of the concept of universal truth and objective reality. For postmodernist thinkers, reason and logic are merely conceptual constructions and therefore are only valid within the intellectual traditions adopted by their users. These thinkers emphasize the differences in human experience and the plurality of truth, while dogmatic theology claims God and objective reality as the only truth. Based on this, this paper attempted to analyze the influence of postmo on theology in order to build a new paradigm for the development of theology. The method used in this article was literature study. The result of this study indicates that theology must learn from postmodernism. Theology must renew itself so that its arguments can be accepted.Abstrak. Postmodernisme (posmo) dihubungkan dengan dekonstruksi, skeptisisme dan kritik filosofis terhadap konsep kebenaran universal dan realitas yang obyektif. Bagi para pemikir posmodernisme, akal budi dan logika hanyalah konstruksi konseptual dan karenanya hanya sah di dalam pendirian tradisi-tradisi intelektual yang dipakai oleh penggunanya. Para pemikir itu menekankan perbedaan pengalaman manusiawi dan kemajemukan kebenaran, sementara teologi dogmatik mengklaim Tuhan dan realitas obyektif sebagai satu-satunya kebenaran. Berangkat dari hal itu tulisan ini mencoba menganalisa pengaruh posmo terhadap teologi untuk membangun sebuah paradigma baru demi perkembangan teologi. Metode yang digunakan di dalam artikel ini adalah studi literatur. Hasil dari kajian ini menunjukkan bahwa teologi harus belajar dari posmodernisme. Teologi harus membaharui diri sehingga argumen-argumennya dapat diterima.
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This paper intends to present the origin, concepts, and methodological approaches in the study of hermeneutics-semantics, semiotics, logical analysis, ontology, and phenomenology-in order to explain the workings of language in human experience. The question of being is the most important question in the whole of philosophy. In parallel, the question of meaning is the most fundamental when it comes to hermeneutics. The research aims to respond to the question of being by means of understanding language. To be able to answer this question, the paper will elaborate the philosophy of language of Ferdinand de Saussure, Ludwig Wittgenstein, Edmund Husserl, and his successor at Freiburg, Martin Heidegger. Hans-Georg Gadamer found a way of explicating hermeneutics in which he asserts that truth is beyond method. Paul Ricoeur grafts this assertion to phenomenology through the narrative theory. This paper argues that there is no singular method of understanding the meaning of meaning because the truth makes itself manifest in its different ways of unfolding.
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Social media is a sphere of communication based on relationships between individuals and groups, which includes social experiences. With the increasing technological tools, it has become much easier to enter this field. With characteristics such as interaction, openness, participation and community building, social media is a very important area in terms of effectiveness. In the light of this fact, the main purpose of the research is to reveal the uses of the social media platform and comprehensively explain the social media phenomenon that is growing day by day in a wide range. The thesis also aims to offer theoretical guidance to researchers interested in studying this topic in some sense.
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The effect of synthetic plant growth regulators Methyur, Kamethur and Ivin, as well as micro-fertilizers Rostok Extra and Radix Tim forte plus, used separately or in complex, on the vegetative growth of oilseed flax (Linum usitatissimum L.) was studied. The highest effect on the average length (cm) of plant shoots and roots was shown under conditions of separate use of synthetic plant growth regulators Methyur and Kamethur, or microfertilizers Rostok Extra and Radix Tim forte+, as well as under conditions of complex use of synthetic plant growth regulators with microfertilizers: Ivin+Ra-dix Tim forte+, Methyur+Rostok Extra, Methyur + Radix Tim forte+, Kamethur+Rostok Extra, Ka-methur+ Radix Tim forte+. The effect of the synthetic plant growth regulators Ivin, Methyur and Kamethur under the conditions of their separate use or complex use with microfertilizers was similar to or exceeded the effect of the auxin IAA (1H-indole-3-acetic acid). To improve oilseed flax culti-vation, the use of synthetic plant growth regulators: Methyur, Kamethur and Ivin separately or in a complex with microfertilizers Rostok extra and Radix Tim forte plus is proposed.Keywords: oilseed flax, synthetic plant growth regulators, microfertilizers.
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The article presents an axiologically oriented linguistic hermeneutic interpretation of Margarita s image from M. A. Bulgakov s novel "The Master and Margarita". The relevance of the article is due to both the ethical and scientific vulnerability of the unconditionally positive interpretation of the image that dominates school textbooks. The study aims to justify the disputability of this opinion and offer the author s own point of view. The research method was linguistic hermeneutics of a literary text. This methodology prioritises linguistic facts and, above all, lexical semantics. Based on the material of the complex image of Bulgakov s novel, the research substantiates the effectiveness of linguistic hermeneutics of a literary text as this method complements and corrects the results of literary text analysis. Meticulous attention is paid to the heroine s love. A textual contradiction was discovered between the explicit and implicit information concerning Margarita s love, which casts doubt on the interpretative version of school textbooks that idealise her love. The article proposes a linguistic justification for the image of Margarita as a demonic nature bearer, who was inherently predisposed to cooperate with Satan and, in a reckless pursuit of her beloved, became a servant of darkness. The main conclusions of the article can be summarised as follows: 1) Margarita s image should not be interpreted as unconditionally positive; 2) Margarita s personality does not correspond to the "psychological portrait" of a school-leaver; 3) Margarita s love is a means of rehabilitating her contact with unclean forces; 4) in the light of the value priorities of Russian culture, Margarita s love has devaluing characteristics.
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When Jesus meets the Samaritan Woman at Jacob’s well in John 4, it is a meeting between two colonial subjects in the Roman Empire. In this encounter we find the Samaritan Woman as a triply marginalised body, a woman subject to multiple, intersecting forms of oppression within her patriarchal context. Identified as a Samaritan Woman, Jewish rabbis regarded her as unclean, impure, and being menstruous from birth. It can also be deduced that she is an outcast in her own society because she comes to draw from the well at noon, the hottest part of the day when people did not usually fetch water. This Samaritan Woman is nameless, landless and powerless in an imperial, colonial and patriarchal context. The poem of Diana Ferrus, I’ve come to take you home, in memory of Sarah Baartman, highlights how Baartman was dehumanised and treated as a sexual object by European colonisers. Through a postcolonial reading of John 4, I consider the intersections between the Samaritan Woman and the early life of Sara Baartman in their respective colonial contexts and invite the reader, as the poem invites Baartman, to come home to Africa and resist Western European imperial and colonial patterns and tendencies.Contribution: This article has interdisciplinary implications. This is an interdisciplinary study in the sense that it offers a biblical interpretation of John 4 that is informed by the life of Sara Baartman that has been uncovered through anthropology, history and sociology. It is also integrating the field of postcolonial biblical hermeneutics with the theory of intersectionality.
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Religious experience is always characterized as an experience of a fundamental otherness: an otherness that constitutes and reveals itself as our root but which, at the same time, maintains its transcendence unaltered. This paradoxical condition that signals a relationship of complete otherness and, simultaneously, a profound intimacy requires that the religious narrative always assumes a symbolic style. Since there is no possibility of “capturing” the experience through the transparency of the concept, the expression that makes up the narrative of the event requires a method capable of describing without ever completely exhausting the possibility of difference. A hermeneutic analysis of religious narrative shows how the symbol represents the form through which the narrator works to keep open the dimension of transcendence within the immanence of the narrative and how this modality embodies the very possibility of memory and, therefore, of the creation of identity that is generated by it. An important example of that can be found in the unfolding of the narrative presented in the Book of Job according to two main guidelines: (1) the analysis of the structure of the book and (2) the possible interpretations of the relationship between the main character and the dimension of transcendence (passage from a merely conceptual conception to a symbolic perspective).
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Narrative (the activity of narrating) occupies a central role in the social life of individuals, while also taking on the function of actualising the past to construct a perspective of the future and reshape the present social world. The real issue, however, for social science scholars is not the distinction between the telling of true stories and false ones (this seems to be a practical rather than a theoretical problem) but the value of narrativity as a way of making sense of reality—both the factual reality of real events and the moral and symbolic reality of fictions. “Narrative”, in this process, translates into the narrativity that enables individuals to know, understand and make sense of the social world, and it is through narratives and narrativity that narrative identities are constituted (integration between the two major classes of historical narratives and fictions). Narrative identity, therefore, is closely linked to memory and also shares its form. Therefore, this contribution will clarify, starting from the difference between narratives and storytelling, how narratives re-actualise the past in a future perspective since they preserve the memory of actions over time allowing them to become models to be imitated and/or surpassed.
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While 'identity' is a key concept in psychology and the social sciences, researchers have used and understood this concept in diverse and often contradictory ways. The Cambridge Handbook of Identity presents the lively, multidisciplinary field of identity research as working around three central themes: (i) difference and sameness between people; (ii) people's agency in the world; and (iii) how identities can change or remain stable over time. The chapters in this collection explore approaches behind these themes, followed by a close look at their methodological implications, while examples from a number of applied domains demonstrate how identity research follows concrete analytical procedures. Featuring an international team of contributors who enrich psychological research with historical, cultural, and political perspectives, the handbook also explores contemporary issues of identity politics, diversity, intersectionality, and inclusion. It is an essential resource for all scholars and students working on identity theory and research.
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