From: Warren Fulton (firstname.lastname@example.org)
Date: Sat Nov 24 2001 - 06:02:34 EST
To: Clayton Stirling Bartholomew
I am new at discourse analysis and am trying to get a handle on your
key concept of "frame" before I delve into Levinsohn's book over the
holidays. In your last post, you gave us a definition and then three
>Looking at Jd 5-7 MT we see several frames introduced in short succession:
>In Jd 5, OTI O KURIOS LAON EK GHS AIGUPTOU SWSAS introduces the Exodus as
>In Jd 6, AGGELOUS TE TOUS MH THRHSANTAS THN EAUTWN ARCHN ALLA APOLIPONTAS
>TO IDION OIKHTHRION introduces a new frame the details of which are found
>in Gen 6 and 1Enoch.
>In Jd 7, SODOMA KAI GOMORRA KAI AI PERI AUTAS POLEIS introduces a new
So the "frames" introduced here are the Exodus, the Rebellion of the
Angels, and Sodom & Gomorra. From these examples can I conclude that
a frame is something like a literary or folk story element, what some
literary critics and Bible commentators call a topos? Ernst Robert
Curtius: "Topoi are set pieces (cliches), models of thought and
expression" that derive from literary or folk traditions.
>Once the frame is instantiated (brought into action) the whole complex
>system of notions associated with that frame become "active" in the
This sounds like what literary critics would call making an allusion,
activating a topos and all its associations in the mind of the reader.
I realize discourse analysis and literary criticism are different
fields, but they both deal with texts, levels of meaning, and
communication theory. Am I on the right track here?
Inlingua School of Languages
B-Greek home page: http://metalab.unc.edu/bgreek
You are currently subscribed to b-greek as: [email@example.com]
To unsubscribe, forward this message to leave-b-greek-327Q@franklin.oit.unc.edu
To subscribe, send a message to firstname.lastname@example.org
This archive was generated by hypermail 2.1.4 : Sat Apr 20 2002 - 15:37:12 EDT