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    Please use this identifier to cite or link to this item: http://ir.taitheo.org.tw:8080/ir/handle/987654321/6901


    Title: 「意義盈餘」與「互文性」—利科的自我理解與聖經詮釋
    The Surplus of Meaning and Intertextuality : Paul Ricoeur’s Self Understanding and Biblical Interpretation.
    Authors: 詹季樵
    Chan, Chi-Chiao
    Contributors: 圖書館
    Keywords: 意義盈餘
    互文性
    自我理解
    聖經詮釋
    命題式真理
    多義語言
    中介
    複調
    Surplus of meaning
    Intertextuality
    Biblical interpretation
    Propositional truth
    Equivocal languages
    Mediation
    Polyphony
    Date: 2018
    Issue Date: 2019-01-09T01:55:08Z (UTC)
    Abstract: 本文用「意義盈餘」和「互文性」兩個主軸來探究利科的詮釋學以及其聖經詮釋。意義的盈餘是利科詮釋學中一重要的核心思想,包括利科帶有調和性與辯證性的詮釋進路,以及他對多義語言—象徵、隱喻、敘事—的關注,都指向了意義並非是純然客觀的,而是與「自我」相關。筆者首先從利科的生命史著手,指出其意義盈餘的思想與其生活經歷密切相關:利科在艱難的處境中卻經歷了盼望,這種人的可能性帶來他思想當中意義盈餘的概念。
    受惠於學者們的研究,筆者將互文性區分為詮釋的概念和詮釋的方法來探究利科對聖經的觀點和詮釋聖經的方法。筆者從利科早期的著作《惡的象徵》引用舊約聖經對「惡」的詮釋,以及晚期文章〈「聖經」鏡像中的自身〉來重建利科對聖經本質的理解。利科用「複調」一詞描繪聖經,是與克里斯蒂娃在提出「互文性」一詞時的核心思想如出一轍。另外,利科在〈聖經與想像力〉一文中詮釋馬可福音中「撒種比喻」和「兇惡園戶比喻」,則是將互文性當作詮釋方法來使用。利科獨特的互文性詮釋方法則是建立在其隱喻理論之上,透過將兩個比喻「隱喻化」,與馬可福音的主軸敘事產生互動,產生了新的指涉,即意義的盈餘。
    透過對利科的詮釋學和聖經詮釋的描繪,筆者從系統神學的關注進一步探究了利科的啟示觀和聖經觀,並且嘗試反思當代福音派主張的命題式真理。對利科而言,啟示並非是靜態客觀的,而是一種動態的詮釋,並且與信仰群體脫離不了關係。聖經的性質也並非命題式真理,而是充滿象徵、隱喻和敘事等豐富與人類存在與經驗相映的多義語言,是閱讀者能夠透過聖經文本的中介,與神聖者相遇。最後,筆者透過加爾文主張的認識神與認識自己的關聯性,以及利科對自我理解的強調,提倡聖經作為認識神和認識自己的雙重途徑。
    This thesis uses two main shafts, “surplus of meaning” and “intertextuality”, to research on Paul Ricoeur’s study of hermeneutics. The “surplus of meaning” is a central concept of Ricoeur’s hermeneutics, consisting of the mediating and dialectical hermeneutical approach, and the ultimate concern about equivocality language such as symbol, metaphor and narrative. As such, it implies that meaning is not solely objective, but related to “the self”. In this thesis, the writer investigated Ricoeur’s history of life to suggest that Ricoeur’s concept of “surplus of meaning” relates to his life experience. During his difficult circumstances, Ricoeur experienced life with hope. To put it differently, “the possibility of human being” might evoke his concept of “surplus of meaning”.
    To oblige with the research, the writer differentiated intertextuality as the method of interpretation from it as the concept of interpretation to analyze Ricoeur’s concept of “nature of Scripture” and the method to interpret the Bible. Moreover, the writer carefully studied Ricoeur’s early interpretation on the Old Testament to understand the evil in his “The symbolism of Evil” and also his later thoughts on the nature of Scripture in his article, ‘The Self in the Mirror of the Scriptures’, to reconstruct the Paul Ricoeur’s comprehension of nature of Scripture. Ricoeur used “polyphony” to describe the nature of Scripture as Julia Kristeva who used polyphony to develop the concept of intertextuality. Besides, in the article of ‘The Bible and the Imagination’, Ricoeur makes use of intertextuality as a method of interpretation to understand “the parable of the sower” and “the parable of the Wicked Husbandmen”. His unique method of intertextuality is based on his metaphor theory. By “metaphorization”, these two parables are connective with the main narrative in the Gospel of Mark, and thus resulted in a new reference that is “surplus of meaning”.
    Through the description of Ricoeur’s hermeneutics and biblical interpretation, the author further explored Ricoeur’s concept of revelation and biblical views from the perspective of systematic theology, and then reflect on propositional truth which contemporary evangelicalism strongly advocated. For Ricoeur, revelation is neither objective nor frozen, but a dynamic process of interpretation which cannot be departed from its historical community. Furthermore, the nature of Scripture is not a propositional truth, but the nature that full of equivocal languages such as symbol, metaphor and narrative, which can reflect on the existence of human being and their experiences in order to assist readers to encounter the divinity through the above mediators in the Bible. In the end, through John Calvin’s advocate of knowing God is closely correlated with knowing ourselves, and Paul Ricoeur’s emphasis on the view of self-understanding in biblical interpretation, the writer proposed that reading Scripture is a way that people can know God and also understand themselves.
    指導教授:林鴻信
    Appears in Collections:[台灣神學院] 研究部-神學碩士班(Th.M.)

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