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WISDOM IS A WOMAN: The Canonical Metaphor of Lady Wisdom of Proverbs 1-9 Understood in Light of Theological Aesthetics

机译:智慧是女人:从神学美学的角度理解谚语1-9的夫人智慧典范隐喻

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摘要

The intent of this study is to understand how the metaphor WISDOM IS A WOMAN provides for the apprehension of wisdom which in turn enlightens our understanding of the LORD himself. The study is divided in two segments. The first contends with methodological, definitional and cultural obstacles and proffers necessary corrections. The second portion of the study is concerned with appreciating the formal depth of feminine personification in Prov 1-9 and the way that personification provides for transport toward the ultimate beauty of the Trinitarian life expressed in Jesus Christ.;After a summary explanation of shortcomings in traditional definitions and models, stable definition and methodology of metaphor are provided via recent developments in Conceptual Metaphor Theory and Conceptual Blending. By understanding metaphor as a conceptual device used to help humans 'obtain scale' on abstract, complex, or otherwise difficult concepts we are able to see the appearances of feminine personification in Prov 1-9 not as disparate and disjointed but as a complex but meaningful blend of source categories. Through the study of feminine imagery in Prov 1-9 what emerges is a an integrated activation of canonical metaphors drawn from Torah, Prophets, and Writings that highlights the values of fidelity and gendered desire as the key metaphorical entailments in Prov 1-9.;Next, research from Ian McGilchrist, among others, suggests that wisdom is an end and manner of reflection that may not be possible for the modern West. Wisdom requires full cooperation between both hemispheres of the brain as a deeply inter-subjective and aesthetic experience. Due to the West's stereotypical disregard for right-hemisphere modes, questions of ultimate meaning are precluded by the demands of detachment and objective materialism. By way of replacement, Theological Aesthetics forms an ideal framework for the consideration of wisdom because it provides for inter-subjectivity through right subject to subject placement. It provides for the balance of right and left hemispheric modes of thought by demonstrating that faith and reason cooperate and interpenetrate one another. Finally, it anchors and defines beauty through the objective and subjective reality of Jesus Christ.;The presentation for Lady Wisdom in Prov 1-4 aims at generating an understanding of and desire for parental and covenantal wisdom via paradox linking the vaunted depiction of divine and covenantal Lady Wisdom in the Prophets with the familiar, personal and protective characterizations of the young man's faithful wife. In Prov 5-6 the Strange Woman provides a foil for the 'wife of your youth' that illustrates the disparity of outcomes for the youth based upon a blend of metaphors and allusions for marital and covenant fidelity drawn largely from a blend of allusions to the prophetic metaphor of MARRIAGE IS COVENANT / IDOLATRY IS ADULTERY. In Prov 7-9 the characterization, invitation, and destination associated with Lady Wisdom and the Strange Woman echoes the foil in Prov 5-6 and demonstrates that fidelity to divine covenant and human relationship is the ultimate criterion for discerning wisdom. The Strange Woman through allusion to Judges 5 is evoked as a divine judgment equated with dissipation of death, where the characterization of Lady Wisdom continues only to expand and deepen in beauty and blessing. Womanhood is used as a source/input category for Lady Wisdom to highlight the key domains of relational, marital and covenant fidelity, while allowing for the fusion of desire, obedience and blessing. The life, death and resurrection of Jesus is the apex of divine revelation and the point to which all creation and history lean. Points wherein Lady Wisdom bears similarity to YHWH or to human attempts to please YHWH, necessarily produce an image that is a reflection of the person of Jesus Christ. It is not that Jesus looks like Lady Wisdom. It is that Lady Wisdom reflects the substance of the triune God demonstrated in Jesus: in his role as prophetic mediator, his divine person, his role as personal protector and his paradoxical identity as God made man.
机译:这项研究的目的是要理解“智慧是女人”的隐喻如何提供对智慧的理解,进而启发我们对耶和华本人的理解。该研究分为两个部分。第一种方法,方法,定义和文化方面的障碍,并提出了必要的纠正措施。研究的第二部分涉及到欣赏Prov 1-9中女性拟人化的形式深度以及拟人化为耶稣基督所表达的三位一体生活的终极美的转移提供了方式。概念隐喻理论和概念融合的最新发展提供了传统的定义和模型,隐喻的稳定定义和方法论。通过将隐喻理解为一种概念工具,它可以帮助人们在抽象,复杂或其他困难的概念上“获得标度”,我们可以看出Prov 1-9中女性拟人化的出现并不是那么分散,而是复杂而有意义来源类别的混合。通过对Prov 1-9中女性形象的研究,出现了对托拉,先知和著作中典范隐喻的整合激活,突显了忠诚和性别欲望的价值是Prov 1-9中关键隐喻的含义。接下来,伊恩·麦吉尔克里斯特(Ian McGilchrist)等人的研究表明,智慧是现代西方可能无法实现的终点和反思方式。智慧需要大脑两个半球之间的充分合作,作为深刻的主体间和审美体验。由于西方对右半球模式的陈规定型观念,最终意义的问题被分离和客观唯物主义的要求所排除。通过替代,神学美学形成了一个考虑智慧的理想框架,因为它通过受主体放置的权利提供了主体间性。它通过证明信仰和理性相互合作并相互渗透,从而实现左右半球思维方式的平衡。最后,它通过耶稣基督的客观和主观现实来锚定和定义美。Prov 1-4中智慧女士的演讲旨在通过悖论联系对父母和圣约智慧的夸大描述,从而产生对父母和盟约智慧的理解和渴望。先知中的圣约夫人智慧,带有年轻人忠实妻子的熟悉,个性和保护性特征。在Prov 5-6中,《奇怪的女人》为“您的青年之妻”提供了衬托,它通过隐喻和对婚姻和盟约忠诚的寓言相结合,说明了青年人成果的差异,这些隐喻和对婚姻的忠诚与对契约的忠诚主要来自于对寓言的混合婚姻的先知比喻是圣约/偶像崇拜是奸淫。在Prov 7-9中,与“智慧女士”和“奇异女人”相关的表征,邀请和目的地与Prov 5-6中的标语相呼应,并表明忠于上帝之约和人际关系是辨别智慧的最终标准。通过对法官5的暗指,《奇怪的女人》被认为是神圣的判决,等同于消灭死亡,在那儿,智慧女士的性格在美丽和祝福中不断扩大和加深。女人性被用作智慧女士的源/输入类别,以突出关系,婚姻和盟约忠诚的关键领域,同时允许欲望,服从和祝福的融合。耶稣的生命,死亡和复活是神圣启示的顶点,也是一切创造和历史所依托的点。智慧女士与基督教青年会或人类取悦基督教青年会的相似之处,必然会产生一个形象,反映了耶稣基督的人。并不是耶稣看起来像智慧女士。智慧女士正是反映了上帝在耶稣中表现出的三位一体的实质:他扮演的是预言调解人,他的神性人物,他作为个人保护者的角色以及他作为上帝造人的悖论身份。

著录项

  • 作者

    Rundus, Lance.;

  • 作者单位

    Trinity International University.;

  • 授予单位 Trinity International University.;
  • 学科 Biblical studies.;Theology.;Philosophy.;Philosophy of Religion.
  • 学位 Ph.D.
  • 年度 2018
  • 页码 340 p.
  • 总页数 340
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

  • 入库时间 2022-08-17 11:52:56

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