- It provides good reason to abandon old dualistic models of the human being ¬? seeing that the efforts to split a person into elements like body and soul usually just mark the attempt to find the one element that could be the ¬?constant core.¬?
- It makes all the more sense once the right narrative is chosen: I am who I am not because of any constant element in my personality. I am who I am because I am part of God¬?s great narrative, in which he has chosen to love this ever-changing self as my person.
- It contains a further important parallel to Christian soteriology. While the self is always constantly shaped by its experience and by the unfolding narrative plot, Ricoeur allows for a special case: a major change or shift in the plot of the underlying narrative may lead to a complete ¬?reconstitution¬? of the self. Now, wouldn¬?t the moment where you are transformed from a sinner to a saint in the eyes of God have to be considered a major plot change? What is ¬?reconstituted¬? would then be the ¬?new creation¬?/the ¬?new man¬? the New Testament is always talking about.
- First of all, the text conveys information and impressions about the author to the reader. This, however, seems to be a rather subordinate function in Thiselton's model.
- As the text talks to its reader, it has an effect on the person of the reader himself. Of course, this point (as well as all of the following), seems especially important when we're talking about a Biblical text, where the word of God is certainly supposed to have an effect on the reader.
- As soon as the text begins to touch on the realm of the self's understanding, the reader begins to learn new things about himself by means of the text. In the words of Ernst Fuchs, the text first becomes the translator of the self before the self can even begin to translate the text.
- Next, the interpreting self reveals a lot about himself through the interpretation. People can be seen as belonging to a certain community, for example, just by looking at the way they will handle a particular text.
- Finally, the text transforms the individual. In hermeneutical terms, the text -- or rather, whatever the reader gathers from it -- becomes part of the reader's set of presuppositions, pre-judgements, and prejudices, which will influence his reading of any other text from now on.