From: Ted Mann (email@example.com)
Date: Sat Nov 24 2001 - 09:12:12 EST
Are there any good sites dealing with discourse analysis?
Dr. Theodore H. Mann
----- Original Message -----
From: "Warren Fulton" <firstname.lastname@example.org>
To: "Biblical Greek" <email@example.com>
Sent: Saturday, November 24, 2001 6:02 AM
Subject: [b-greek] Frames & Topic in Jude 5-7
> 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
> >In Jd 5, OTI O KURIOS LAON EK GHS AIGUPTOU SWSAS introduces the Exodus as
> >a frame.
> >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?
> Warren Fulton
> Inlingua School of Languages
> Vienna, Austria
> B-Greek home page: http://metalab.unc.edu/bgreek
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