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In an interview, Stump, a ninety-year-old craftsman discusses his childhood, working years, and traditional weaving techniques
"The poems, . . . some of the poetic drama (particularly Sweeney Agonistes), and relevant sections of prose criticism, are discussed in detail and placed in relation to the development of Eliot's oeuvre, and more briefly to his life and a wider context of philosophical and religious enquiry" --Introduction.
In two large and somewhat technical books, Memory and Manuscript and Tradition and Transmission in Early Christianity, Professor Gerhardsson put forward some controversial theories about how the gospel material came down to us, arguing that modern critics had not paid enough attention to the nature of oral tradition in the ancient world. This short study presents his views clearly and simply, as they have been tested and refined over the past fifteen years since they were first put forward. The reader will find not only a straightforward presentation of one way in which the writing of our gospels may be explained, but also a series of penetrating questions which will prompt further thought, whether from radicals or conservatives. Here is strong argument for the reliability of the gospels coupled with an acknowledgment of the degree of our ignorance and a stimulus to further questioning.
This classic text--continually in print for more than half a century--analyzes the architecture of societies in western Europe up to the twelfth century that aspired to be the heirs to the Roman Empire.
The historical reliability of the Gospels has been discussed from the Enlightenment onwards. At present, many scholars assume that the canonical Gospels as we have them are essentially fictions constructed near the end of the first century to meet the needs of the Christian movement of that time and that they give us very little reliable information regarding the life and teachings of Jesus. But have these scholars really understood the nature of the written Gospels? Birger Gerhardsson has devoted almost the whole of his academic career to the study of the oral tradition that is the basis of our canonical Gospels. His groundbreaking doctoral dissertation, "Memory and Manuscript," drew a parallel between the way in which the rabbis taught their disciples and the way Jesus taught his disciples: both required memorization of the master s teaching. Rabbinic disciples handed on their masters tradition with great care, and we can be sure that the disciples of Jesus would have been no less careful with what he taught them! "The Reliability of the Gospel Tradition" presents three studies that illuminate how the early Christians passed on tradition. The Origins of the Gospel Tradition gives an accessible review of the debate regarding the extent to which the New Testament evangelists enable us to hear the voice of Jesus. The Path of the Gospel Tradition contains a critical discussion of the approach of the form-critical school to the problem of the early Christian tradition, ending with an alternative sketch of the path of the tradition. The Gospel Tradition offers a rather detailed picture of various aspects of the content and method of early Christian tradition and assesses thereliability of the four oldest of the extant written records. In the current climate of skepticism I know of nothing more helpful than Birger Gerhardsson s writings, and that is why I am particularly delighted that the pieces that compose the present volume are again available in print. New generations of students deserve to have them, not merely because they ultimately vindicate the church s estimate of Jesus, but because they are true to the nature of the Gospels themselves and to the purpose of those who wrote them." Donald A. Hagner (from the Foreword)
In recent decades, the evidence for an oral epic tradition in ancient Greece has grown enormously along with our ever-increasing awareness of worldwide oral traditions. John Foley here examines the artistic implications that oral tradition holds for the understanding of the Iliad and Odyssey in order to establish a context for their original performance and modern-day reception. In Homer's Traditional Art, Foley addresses three crucially interlocking areas that lead us to a fuller appreciation of the Homeric poems. He first explores the reality of Homer as their actual author, examining historical and comparative evidence to propose that "Homer" is a legendary and anthropomorphic figure rather than a real-life author. He next presents the poetic tradition as a specialized and highly resonant language bristling with idiomatic implication. Finally, he looks at Homer's overall artistic achievement, showing that it is best evaluated via a poetics aimed specifically at works that emerge from oral tradition. Along the way, Foley offers new perspectives on such topics as characterization and personal interaction in the epics, the nature of Penelope's heroism, the implications of feasting and lament, and the problematic ending of the Odyssey. His comparative references to the South Slavic oral epic open up new vistas on Homer's language, narrative patterning, and identity. Homer's Traditional Art represents a disentangling of the interwoven strands of orality, textuality, and verbal art. It shows how we can learn to appreciate how Homer's art succeeds not in spite of the oral tradition in which it was composed but rather through its unique agency.
The Practical, Moral, and Personal Sense of Nursing is the first explicitly philosophical articulation in English of the essence of nursing from a phenomenological perspective. The authors interpret nursing as competencies and excellences that are exercised in an “in-between” situation characteristic of nursing practice (the practical sense) which fosters the well-being of patients (the moral sense) within the nurse-patient relationship (the personal sense). This directly challenges the current tendency to reconstruct nursing by using theories drawn from the behavioral and natural sciences, and shows why nursing must be reformed from within. Bishop and Scudder stress the use of phenomenology to articulate an actual practice, showing the unique capacity of phenomenology to illuminate actual situations and to generate fresh understandings of old problems.
The classic conception of human transcendental consciousness assumes its self-supporting existential status within the horizon of life-world, nature and earth. Yet this assumed absoluteness does not entail the nature of its powers, neither their constitutive force. This latter call for an existential source reaching beyond the generative life-world network. Transcendental consciousness, having lost its absolute status (its point of reference) it is the role of the logos to lay down the harmonious positioning in the cosmic sphere of the all, establishing an original foundation of phenomenology in the primogenital ontopoiesis of life.​