American Individualism, Identity, and the Cost of the Dream
America provides us with huge opportunities. It promises immigrants the possibility of starting life anew in a (whether true or not) an endlessly opportunity-filled country. Children of immigrants can break out of their poverty and classlessness and become paragons of this new society, landing positions in academic and business. Opportunities are endless, but, t the same time, these opportunities can only be achieved at massive loss. Many of the immigrants find out too late that opportunity causes loneliness and rootedness as wells loss of their mother-culture. Melting pot though it no longer is – we believe that each culture is afforded their own space – the quoted authors demonstrate nonetheless that America, still to this present day, imposes a certain pressure to succeed. Success is synonymous with Americanization. It is this that results in the dichotomy of America talking about family values, on the one hand, but preaching and pushing a life of self-sufficiency on the other.
Communicative Theory of Biblical Interpretation Any Theory
Allen (1984), Brown (2007), and Kaiser (1994) are like three points on a unidirectional continuum. Allen (1984) is adamant that the Scripture is the Word is the Scripture, and argues that the Scripture is God preaching. Very little room for interpretation or for tacking toward relevance is indicated by Allen's position. Brown (2007) offers a rigorous cognitive framework for approaching the reading of Scripture, and calls on the reader to meet her exacting intellectual standards and respond in a rigorous manner—a position that seems wholly appropriate given that Brown views Scriptural reading as a conversation with God. Brown's communicative theory is considerably more open than Allen's and more flexible than a structuralistic approach, which would preclude attributing substantive importance to individual components of the Scripture. For Brown, and proponents of speech-act theory, the individual components of Scripture may be the hooks on which understanding rests. Kaiser takes a principled view with regard to understanding the Scriptures in the context of the modern world. To those who would object to his "going beyond the Bible," he has at the ready examples of how the Church does exactly that, at its convenience and unabashedly argues that adjustments are made according to "views it believes God to hold true" (Kaiser, 1994). In this regard, Kaiser's criticism points to the Church's willingness to apply a literary criticism approach to Scripture, citing relevance to contemporary society as the pivot point. The very theological paradigms to which Allen (1984) objects are to Kaiser (1994) a natural outcome of a literary criticism approach to Biblical interpretation. The theological paradigms are needed to make assertions about what is Biblical, that is, what God requires in a given situation. Brown posits a more personal and rigorous approach to Scriptural interpretation—demanding that multiple perspectives be considered, to the degree that the essence of a communicative theory of Biblical interpretation contains aspects of literary criticism, structural criticism, and reader-response criticism.