By Andreij Kodjak

ISBN-10: 0899251595

ISBN-13: 9780899251592

Sinceits founding by way of Jacques Waardenburg in 1971, Religion and Reason has been a number one discussion board for contributions on theories, theoretical concerns and agendas on the topic of the phenomenon and the learn of faith. subject matters contain (among others) classification formation, comparability, ethnophilosophy, hermeneutics, technique, delusion, phenomenology, philosophy of technological know-how, medical atheism, structuralism, and theories of faith. at times the sequence publishes volumes that map the cutting-edge and the background of the self-discipline.

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Extra resources for A Structural Analysis of the Sermon on the Mount

Example text

Therefore, dissection is one of the major methods of a structuralist. A Structural Analysis of the Sermon on the Mount Recurrences can be expected in all domains of an artistic text in single thoughts, notions, conccpts, emotions, imagcs, sounds, and grammatical forms. A recurrence Ieads the critic to both the discovery and the interpretation of a sign. If all the artistic media are considered, we may assume that there is nothing that could not be used by an artist as a sign in an artistic text, provided he finds a way to interrelate this component in a meaningful way with other components of the text.

A metadiscourse can be misleading, of course, included with tongue in cheek if the strategy of the author demands the further confusion of the reader. In some instances, however, the metadiscourse appears simply unavoidable for establishing a common code between the reader and the author. In our everyday communication we do it quite often. " Obviously structuralism broadens the concept of art. lt is not only aesthetics that determines the artistry of an artifact but also its type of communication.

It results in a total denial of the entire act of communication, that is, the Sermon on the Mount as a whole. Finally, the seventh interpretation of the sermon as a document of interim ethics deals exclusively with the last remaining component of the communicative act, the context, which, if the communication is to be effective, must be the same for the addresser and the addressee. The proponents of interim ethics consider two contexts: that of the alleged eschatological expectations of the early Christian Church, and that of twentieth-century readers.

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