Thematische Bibliographien / Aristotle Criticism and interpretation

Auswahl der wissenschaftlichen Literatur zum Thema „Aristotle Criticism and interpretation“

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Veröffentlicht am 4. Juni 2021

Zuletzt aktualisiert am 29. Januar 2023

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Zeitschriftenartikel zum Thema "Aristotle Criticism and interpretation":

Santoro, Alessio. „A City of Guardians: Refocusing the Aim and Scope of Aristotle’s Critique of Plato’s Republic“. Polis: The Journal for Ancient Greek and Roman Political Thought 36, Nr. 2 (28.06.2019): 313–35. http://dx.doi.org/10.1163/20512996-12340212.

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Abstract In Politics 2.2-5 Aristotle criticises the state described in Plato’s Republic. The general consensus in the secondary literature (in particular after E. Bornemann) is that Aristotle’s critique is unfair and too narrow in scope. Aristotle unjustifiably ignores significant parts of Plato’s Republic and unreasonably assumes that the community of wives, children and property extends to the whole of Kallipolis. Although R. Mayhew’s defence of Aristotle’s criticism has mitigated this negative assessment, the problem has remained unresolved. This paper questions the traditional view and suggests an explanation of Aristotle’s selective reading of Plato’s Republic. Based on what turns out to be a reasonable interpretation of Plato’s text, Aristotle does not extend Plato’s communism to the whole city, but rather reduces Plato’s city to the community of the guardians. As a result, Aristotle’s arguments in fact hit the mark and present Aristotle as a much fairer reader than is usually acknowledged.

Djuric, Drago. „Aristotle: Necessity, contingency, freedom“. Theoria, Beograd 51, Nr. 2 (2008): 99–111. http://dx.doi.org/10.2298/theo0802099d.

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In this article the author attempts to present Aristotle's argumentation against the universal fatalism, which is, in the view of fatalists, a necessary consequence of the universal application of the principle of bivalence to the contradictory propositions about the future state of affairs. This problem Aristotle examines in his De Interpretatione ch. 9, wich is the main issue here. Presentation flows trough three steps: 1. Aristotle's formulation of the problem, 2. Aristotle's presentation and criticism of the logical determinism and, finally, 3. Aristotle's libertarian solution of the problem. Author points out that through the history of interpretation of the problem there are different views. These views differ not only concerning the spirit of Aristotle's text or his final solution, but concerning the way in which he refuted the universal validity of the logical determinism and fatalism.

Balla, Chloe. „Plato and Aristotle on Rhetorical Empiricism“. Rhetorica 25, Nr. 1 (2007): 73–85. http://dx.doi.org/10.1525/rh.2007.25.1.73.

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Abstract Current interpretations of early Greek rhetoric often rely on a distinction between the empirical stage of rhetoric (associated with the sophists) and the theory of rhetoric which was invented by the philosophers Plato and Aristotle. But insofar as the distinction between experience and theory is itself a product of philosophical criticism and reflects the philosophical priorities of the authors who introduced it, its application in the interpretation of pre-Platonic rhetoric is anachronistic. By examining the contexts in which Plato's and Aristotle's arguments are cast, I propose to show the ways in which their accounts distort our picture of their predecessors.

Mouzala, Melina G. „Aristotle’s Criticism of the Platonic Forms as Causes in De Generatione et Corruptione II 9. A Reading Based on Philoponus’ Exegesis“. Peitho. Examina Antiqua 7, Nr. 1 (17.03.2016): 123–48. http://dx.doi.org/10.14746/pea.2016.1.6.

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In the De Generatione et Corruptione II 9, Aristotle aims to achieve the confirmation of his theory of the necessity of the efficient cause. In this chapter he sets out his criticism on the one hand of those who wrongly attributed the efficient cause to other kinds of causality and on the other, of those who ignored the efficient cause. More specifically Aristotle divides all preceding theories which attempted to explain generation and corruption into two groups: i) those which offered an explanation by using the formal cause ii) those which provided an explanation by using the material or the instrumental causes. According to Philoponus, when Aristotle reproaches the other philosophers for adducing no proper notion of the efficient cause he alludes to both Anaxagoras and Plato. Regarding Anaxagoras, in our view this cannot be confirmed by internal textual evidence. In terms of Plato, in this chapter we trace an explicit and an implicit criticism of the Platonic Forms as causes. Aristotle’s implicit criticism is that the Forms are not at all active causes. We can understand better the grounds for this criticism if we also consider his relevant arguments in Book Lambda of his Metaphysics. His explicit criticism, articulated in two arguments, is formulated in GC 335b18–24. We examine the different lines of its interpretation in the secondary literature, but primarily we focus on Philoponus’ exegesis, which contributes significantly, not only to the clarification of Aristotle’s thinking, but also to the manifestation of the arguments articulated in defence of the Platonic theory of the Forms. In this paper, through the analysis of Philoponus’ exegesis we set out to prove that Aristotle’s criticism of the Platonic causes can be construed from the perspective of either Aristotelian theory or the Platonic and Neoplatonic influence. Finally, based on Philoponus’ exegesis, we examine Aristotle’s criticism of those who posited matter or instrumental causes as efficient causes.

Nilova, Anna. „"POETICS" OF ARISTOTLE IN RUSSIAN TRANSLATIONS“. Проблемы исторической поэтики 19, Nr. 4 (Dezember 2021): 7–39. http://dx.doi.org/10.15393/j9.art.2021.9822.

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The article presents an overview of the existing translations of Aristotle's “Poetics”, characterizes the features of each of them. In the preface to his translation of Aristotle's “Poetics”, V. Zakharov characterized the work of the Greek philosopher as a “dark text.” Each translation of this treatise, which forms the basis of European and world literary theory, is also its interpretation, an attempt to interpret the “dark places.” The first Russian translation of “Poetics” was made by B. Ordynsky and published in 1854, however, the Russian reader was familiar with the contents of the treatise through translations into European languages and its expositions in Russian. For instance, in the “Dictionary of Ancient and New Poetry” Ostolopov sets out the Aristotelian theory of drama and certain other aspects of “Poetics” very close to the original text. Ordynsky translated the first 18 chapters of “Poetics”, focusing on the theory of tragedy. The translator presented his interpretation of Aristotle’s concept in an extensive preface, commentaries and a lengthy “Statement.” This translation set off a critical analysis by Chernyshevsky, and influenced his dissertation “Aesthetic relations of art to reality”, in which the author polemicizes with the aesthetics of German romanticism. In 1885 V. Zakharov published the first complete Russian translation of “Poetics”, in which he offered his own interpretation of Aristotle's teaching on language and epic. The author of this translation returns to the terminology of romantic aesthetics, therefore the translation itself is outside the main line of perception of the teachings of Aristotle by domestic literary theory, which is clearly manifested in the translations of V. G. Appelrot (1893), N. N. Novosadsky (1927) and M. L. Gasparov (1978). The subject of discussion in these translations was the interpretation of the notions of μῦϑος and παθος, the concepts of mimesis and catharsis, the source of suffering and the tragic, the possibility of modernizing terminology. An important milestone in the perception and assimilation of Aristotle's treatise by Russian literary criticism was its translation by A. F. Losev, which was not published, but was used by the author in his theoretical works and in criticizing other interpretations of “Poetics”. M. M. Pozdnev penned one of the last translations of “Poetics” (2008). The translator does not seek to preserve the peculiarities of the original style and interprets “Poetics” within the framework and terms of modern literary theory, focusing on its English translations. The main subject of the translator's reflection is Aristotle's understanding of the essence and phenomenon of poetic art. Translations of the Greek philosopher's treatise reflect the history of the formation and development of the domestic theory of literature, its main topics and terminological apparatus.

Olbricht, Thomas H. „Rhetorical Criticism in Biblical Commentaries“. Currents in Biblical Research 7, Nr. 1 (Oktober 2008): 11–36. http://dx.doi.org/10.1177/1476993x08094023.

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Biblical commentators through history have employed various methods to facilitate interpretation, including rhetorical criticism, with emphasis on classical rhetoric. Despite a resurgence of interest in rhetoric in the past two decades, only a few commentators in the New Interpreter's Bible and the Hermeneia series have undertaken in-depth rhetorical analysis. Most observations of these commentators are derived from the rhetorics of Aristotle, Cicero, and Quintilian and the Rhetorica ad Herennium. This essay sets forth and evaluates the various methods of rhetorical analysis and their employment in the two above-mentioned commentary series.

Hale, John K. „Can the Poetics of Aristotle Aid the Interpretation of Shakespeare’s Comedies?“ Antichthon 19 (1985): 16–31. http://dx.doi.org/10.1017/s006647740000321x.

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Because the Poetics has had such importance for the theory and practice of tragedy, the loss of Aristotle’s thought about comedy is greatly to be lamented. The student of Shakespeare laments it all the more in that our understanding of the comedies has lagged behind that of the tragedies. This paper asks, however, to what extent the Poetics as extant can be usefully applied to the comedies of Shakespeare; and to what extent we can thereby remedy some deficiencies of comedy criticism. For instance, it is a strength of Aristotle that he does not flinch from stating the obvious: he extracts from the obvious something useful,or even fundamental. Contrariwise, the interpretation of Shakespeare’s comedies often flinches from the obvious, and falls in consequence into the supersubtle or the arbitrary. A return to the Poetics may therefore be of benefit when it recalls us to fundamentals.

Abbate, Michele. „La Repubblica di Platone nell’esegesi simbolica, e metafisico-teologica di Proclo“. ΠΗΓΗ/FONS 2, Nr. 1 (14.12.2017): 153. http://dx.doi.org/10.20318/fons.2017.3853.

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Riassunto: Delle diverse tematiche affrontate da Proclo nella sua articolata interpretazione della Repubblica di Platone, il saggio propone una disamina di alcune fra quelle che appaiono particolarmente significative per comprendere in quale direzione proceda complessivamente l’esegesi procliana del dialogo platonico: lo σκοπός (ossia l’argomento principale) e l’impianto simbolico della Repubblica (dissertazione I); la natura, la funzione e il ruolo della giustizia secondo l’esegesi procliana (dissertazioni III e VII-VIII); l’esame e la critica delle obiezioni mosse da Aristotele alla Repubblica di Platone (dissertazione XVII).Parole chiave: Proclo, Platone, Aristotele, Repubblica, skopós, giustiziaAbstract: Among the various themes faced by Proclus in his articulated interpretation of Plato’s Republic, this essay offers an examination of some of those that appear particularly significant in order to understand what direction Proclus’ exegesis of this dialogue takes: the σκοπός (the main argument) and the symbolic system of the Republic (dissertation I); the nature, function and role of justice according to Proclus’ exegesis (dissertations III and VII-VIII); the examination and criticism of the objections raised by Aristotle to Plato’s Republic (dissertation XVII).Keywords: Proclus, Plato, Aristotle, Republic, skopós, justice

Ravitsky, Aviram. „Yaʿqūb al-Qirqisānī on Human Intellect, Legal Inference, and the Meaning of the Aristotelian Syllogism“. Journal of Jewish Thought and Philosophy 26, Nr. 2 (18.10.2018): 149–73. http://dx.doi.org/10.1163/1477285x-12341230.

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Abstract In the fourth treatise of his legal-theological work Kitāb al-Anwār wa-al-Marāqib, Yaʿqūb al-Qirqisānī analyzes a criticism of the Aristotelian syllogism and its epistemological foundations. Qirqisānī defends Aristotelian logic by quoting a passage from an unknown commentary on Aristotle in which the Aristotelian theory of syllogism is explicated. This paper focuses on the historical, theological, and philosophical meanings of the criticism of the syllogism in Qirqisānī’s discussion and analyzes his interpretation of the syllogism as a source of knowledge that should be applied in the realm of legal reasoning and in the interpretation of biblical law.

Perälä, Mika. „Affirmation and Denial in Aristotle’s De interpretatione“. Topoi 39, Nr. 3 (20.09.2019): 645–56. http://dx.doi.org/10.1007/s11245-019-09669-y.

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Abstract Modern logicians have complained that Aristotelian logic lacks a distinction between predication (including negation) and assertion, and that predication, according to the Aristotelians, implies assertion. The present paper addresses the question of whether this criticism can be levelled against Aristotle’s logic. Based on a careful study of the De interpretatione, the paper shows that even if Aristotle defines what he calls simple assertion in terms of predication, he does not confound predication and assertion. That is because, first, he does not understand compound assertion in terms of predication, and secondly, he acknowledges non-assertive predicative thoughts that are truth-evaluable. Therefore, the implications of Aristotle’s ‘predication theory of assertion’ are not as devastating as the critics believe.

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Dissertationen zum Thema "Aristotle Criticism and interpretation":

Coleman, Dawn Marie. „The pursuit of happiness through a virtuous life: Ayn Rand and Aristotle“. CSUSB ScholarWorks, 1997. https://scholarworks.lib.csusb.edu/etd-project/1305.

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Hoch, Jonathan (Jonathan Leith). „Virtues versus the 'enlightenment project' : a critical appraisal of Alasdair Macintyre's raclaiming of the Aristotelian tradition in moral theory“. Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52607.

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Thesis (MA)--University of Stellenbosch, 2001.
ENGLISH ABSTRACT: This thesis seeks to evaluate MacIntyre's claim that recourse to the tradition of virtue ethics in the Aristotelian-Thomist sense is the only viable intellectual option, given the alleged demise of the so-called"Enlightenment Project". It raises a twofold question: First, is it coherent to argue that MacIntyre's reappropriation of an ancient moral tradition is possible? Does such a claim duly reckon with the conditions under which meaningful forms are understood? The first claim being defended is that MacIntyre does not sufficiently respect Gadamer's conditions under which understanding occurs. It is also argued that MacIntyre does not provide coherent conditions for rationally choosing between traditions in order to possibly vindicate them. As such, MacIntyre's re-appropriating of the Aristotelian tradition in moral theory is not coherent and convincing. Secondly, does the dichotomy of "Nietzsche versus Aristotle" represent the only viable alternatives for us in our efforts to continue the enterprise of moral theorising? The second claim being defended is that the dichotomy is not a coherent way of moral theorising. The third claim being defended is that Gadamer represents a viable alternative to the ultimatum in that his thought provides the possibility of a more coherent way of moral theorising than MacIntyre's.
AFRIKAANSE OPSOMMING: Hierdie tesis stel ten doel die evaluasie van MacIntyre se standpunt dat die deugde-etiek van die Aristoteliaanse-Thomistiestradisie die enigste blywende opsie is, aangesiendie sogenaamde"Verligtingsprojek" misluk het. Die tesis stel twee kernvrae aan die orde: Eerstens, is dit sinvol om te argumenteer dat MacIntyre se appropriasie van bogenoemde etiese tradisie moontlik is? Verleen so n aanspraak genoegsame waarde aan die kondisies waaronder sindraers verstaan word? Die eerste standpunt wat verdedig word, is dat MacIntyre nie genoeg ag slaan op Gadamer se opvatting oor die kondisies vir verstaan nie. Daar word verder ook geargumenteer dat MacIntyre nie koherente kondisies aandui vir 'n keuse tussen tradisies nie en as sodanig ondermyn dit die koherensie van sy werk. MacIntyre se appropriasie van die Aristoteliaanse tradisie in morele teorie is dus nie koherent of oortuigend nie. Tweedens, is die dichotomie van "Nietzsche of Aristoteles" die enigste moontlike alternatief vir die voortgaande studie van morele teorie? Die tweede aanspraak wat verdedig word, is dat die dichotomie nie 'n koherente wyse van morele argumentasie is nie. Die derde aanspraak wat verdedig word is dat Gadamer 'n werkbare alternatief verskaf vir die dichotomie. Sy denke voorsien 'n meer koherente wyse om met morele teorie om te gaan as die een wat MacIntyre verskaf.

Stefanoni, Luciana Renata Rondina. „A justiça em Aristóteles e a mediação extrajudicial de conflitos“. Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21250.

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Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-07-23T12:50:16Z No. of bitstreams: 1 Luciana Renata Rondina Stefanoni.pdf: 1370218 bytes, checksum: ba7ef242c161afe22148ac1c256a866a (MD5)
Made available in DSpace on 2018-07-23T12:50:16Z (GMT). No. of bitstreams: 1 Luciana Renata Rondina Stefanoni.pdf: 1370218 bytes, checksum: ba7ef242c161afe22148ac1c256a866a (MD5) Previous issue date: 2018-05-16
The concepts related to Justice in Aristotle influenced the law of several legal systems, especially those influenced by Roman legal paradigms. Ethics in Aristotle was decisive in the construction of those. The mediation of conflicts incorporates much of the Greco-Roman ideology about Justice. Nowadays, with the jurisdictional crisis, mediation has come to occupy a prominent place among the methods of conflict resolution, so that it has reached a "point of mutation", becoming an indispensable institute for social peace and harmony. The objective of this work is to establish a relation between the theory of Justice in Aristotle and the institute of mediation in the context of the civil process, as applied today in Brazil. The thesis that is defended is that mediation is capable of reaching Justice in the Aristotelian sense, more effectively than Jurisdiction, because it is closer the origins of the theory than the civil procedural law. For that, we proceeded to the bibliographical research, in the historical, philosophical, legal-philosophical and juridical-procedural references pertinent to the species. Regarding the exposition, the deductive method was used, in order to have started from the amplitude of the concepts of Aristotelian justice to the specificities of the institute of mediation. We conclude that, in fact, mediation is an instrument capable of reaching justice in the sense desired by Aristotle
Os conceitos relacionados à Justiça em Aristóteles influenciaram o direito de vários ordenamentos jurídicos, especialmente pelos paradigmas jurídicos romanos. A Ética em Aristóteles foi decisiva na construção desses. A mediação de conflitos incorporou boa parte do ideário greco-romano acerca da Justiça. Na atualidade, com a crise jurisdicional, a mediação passou a ocupar lugar de destaque dentre os métodos de resolução dos conflitos, de modo que alcançou um "ponto de mutação", tornando-se instituto indispensável à paz e à harmonia sociais. O objetivo do presente trabalho é estabelecer uma relação entre a teoria da Justiça em Aristóteles e o instituto da mediação no contexto do processo civil, tal como aplicado na atualidade, no Brasil. Defende-se a tese de que a mediação é capaz de atingir a Justiça em sentido aristotélico, de maneira mais efetiva do que a Jurisdição, pois se encontra mais próxima à teoria da Justiça que o direito processual civil. Para tanto, procedeu-se à pesquisa bibliográfica, nos referenciais históricos, filosóficos, jurídico-filosóficos e jurídico-processuais pertinentes à espécie. Quanto à exposição, foi utilizado o método dedutivo, tendo em vista ter-se partido da amplitude dos conceitos da justiça aristotélica para as especificidades do instituto da mediação. Conclui-se que, de fato, a mediação é um instrumento capaz de atingir a Justiça no sentido desejado por Aristóteles

Wade, Lisa. „Representations of the Last Judgement and their interpretation“. Thesis, University of Essex, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343579.

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Hoyer, Steven. „Intention and interpretation“. Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68104.

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This thesis is in two chapters. Chapter one is about intentions. Literary theorists have, by and large, dismissed their relevance to interpretation, so it will be useful to consider what exactly is being ignored. Therefore, I devote chapter one to a clarification of the nature and role(s) of intention within the interlocking network of basic propositional attitudes. I argue that intentions incorporate both a functional and a representational dimension, triggering actional mechanisms and structuring the process of practical reasoning.
Chapter two is about interpretation. I open the chapter with an examination of extreme conventionalist theses, arguing that their success depends on an unjustifiably strict demarcation between intentionality and textuality. Appropriating aspects of Donald Davidson's work in the philosophy of language, I argue for the recognition of linguistic communication as a form of intentional action. I then defend this thesis against more moderate conventionalist theories to offer a viable approach to the interpretation of literary works.

Anger, Suzy. „Victorian hermeneutics and literary interpretation /“. Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/9374.

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Saini, Amrit. „Aristotle on Ergon and Eudaimonia: Creating a Coherent Interpretation of the Nichomachean Ethics“. Ohio University Honors Tutorial College / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1366987113.

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Bloch, David. „Aristotle on memory and recollection : text, translation, interpretation, and reception in Western scholasticism /“. Leiden : Brill, 2007. http://catalogue.bnf.fr/ark:/12148/cb41031433j.

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Texte remanié de: Doctoral dissertation--Faculty of humanities--University of Copenhagen, 2006.
Contient une éd. du texte grec de De la mémoire et de la réminiscence avec trad. anglaise en regard. Bibliogr. p. 245-254.

Echeñique, Javier. „Aristotle on ethical ascription : a philosophical exercise in the interpretation of the role and significance of the hekousios/akousios distinction in Aristotle's Ethics“. Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1348.

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In his ethical treatises Aristotle offers a rich account of those conditions that render people’s behaviour involuntary, and defines voluntariness on the basis of the absence of these conditions. This dissertation has two aims. One is to offer an account of the significance of the notions of involuntariness and voluntariness for Aristotle’s ethical project that satisfactorily explains why he deems it necessary to discuss these notions in his Ethics. My own account of the significance of these notions for Aristotle’s Ethics emerges from my arguments against the two most influential views concerning this significance: I argue that Aristotle’s concern with voluntariness in his Ethics is not (primarily) shaped by a concern with accountability, i.e. with those conditions under which fully mature and healthy rational agents are held accountable or answerable for their actions; nor is it (primarily) shaped by a concern with the conditioning of pain-responsive agents for the sake of socially useful ends that are not, intrinsically, their own. Rather, his concern is with reason-responsive agents (which are not morally accountable agents, nor merely pain-responsive agents) and the conditions for attributing ethically significant behaviour to them. This is what I call ‘ethical ascription’. The second aim of this dissertation is to provide a comprehensive account of those conditions that defeat the ascription of ethically significant pieces of behaviour to reason-responsive agents, and to show the distinctiveness of Aristotle’s views on the nature of these conditions. The conclusions I arrive at in this respect are shaped by the notion of ethical ascription that I develop as a way of reaching the first aim.

Stervinou, Louis. „A Critical Interpretation of Aristotle's Ethics“. Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/cmc_theses/2027.

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This essay is a critical interpretation of Aristotle’s Nicomachean Ethics, as it attempts to reconcile the tension between moral virtue and intellectual virtue, the two virtues which Aristotle deems characteristic of man. This paper looks to include both moral and intellectual virtue in Aristotle’s conception of the happy life, through the summarization and analyzation of David Keyt, J.L Ackrill, John Cooper and Daniel Devereux’s modern interpretations of the ethics.

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Bücher zum Thema "Aristotle Criticism and interpretation":

Ammonius. On Aristotle Categories. London: Duckworth, 1991.

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Dexippus. On Aristotle categories. London: Duckworth, 1990.

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O'Rourke, Fran. Joyce's quotations from Aristotle: 'Allwisest stagyrite'. Dublin: National Library of Ireland, 2005.

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O'Rourke, Fran. Joyce's quotations from Aristotle: 'Allwisest stagyrite'. Dublin: National Library of Ireland, 2005.

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Counet, Jean-Michel, und Russell L. Friedman. Medieval perspectives on Aristotle's De anima. Louvain-La-Neuve: Éditions de l'Institut Supérieur de Philosophie, 2013.

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Höffe, Otfried. Aristoteles: Poetik. Berlin: Akademie, 2009.

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Trabattoni, Franco, Thomas Bénatouïl und Emanuele Maffi. Plato, Aristotle, or both?: Dialogues between platonism and aristotelianism in antiquity. Hildesheim: Georg Olms Verlag, 2011.

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Haskins, Ekaterina V. Logos and power in Isocrates and Aristotle. Columbia, SC: University of South Carolina press, 2004.

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Fidora, Alexander. Die Wissenschaftstheorie des Dominicus Gundissalinus: Voraussetzungen und Konsequenzen des zweiten Anfangs der aristotelischen Philosophie im 12. Jahrhundert. Berlin: Akademie, 2003.

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Drechsler, Martin. Interpretationen der Beweismethoden in der Syllogistik des Aristoteles: Sowie ein logisch-semantischer Kommentar zu den Analytica priora I. I, 2, 4-7. Frankfurt am Main: Peter Lang, 2005.

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Buchteile zum Thema "Aristotle Criticism and interpretation":

Bogel, Fredric V. „New Formalist Interpretation“. In New Formalist Criticism, 102–52. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137362599_4.

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Rutherford, Donald. „The Start of the Criticism: Aristotle“. In Suspicions of Markets, 39–62. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40808-8_3.

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Cohen, Ralph. „Literary Criticism and Artistic Interpretation“. In Reason and Imagination, 279–306. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003222996-14.

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Glasner, R. „Textual Criticism in Hebrew Supercommentaries on Aristotle“. In Ecriture et réécriture des textes philosophiques médiévaux, 185–94. Turnhout: Brepols Publishers, 2006. http://dx.doi.org/10.1484/m.tema-eb.3.4161.

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Bonelli, Paolo, Giorgio Guidotti, Enrico Paolini und Giulio Spinucci. „Pacemaker Stimulation Criticism at ECG“. In New Concepts in ECG Interpretation, 175–85. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-91677-4_16.

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Wang, Fengzhen. „Marxist Literary Criticism in China“. In Marxism and the Interpretation of Culture, 715–22. London: Macmillan Education UK, 1988. http://dx.doi.org/10.1007/978-1-349-19059-1_49.

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Capellmann, Herbert. „Later Criticism of the Copenhagen Interpretation“. In SpringerBriefs in History of Science and Technology, 77–81. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-61884-5_10.

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Amesbury, Richard. „Norms, Interpretation, and Decision-Making: Derrida on Justice“. In Morality and Social Criticism, 46–64. London: Palgrave Macmillan UK, 2005. http://dx.doi.org/10.1057/9780230507951_3.

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Mallinson, Jane. „Objects of Attention: The Literary Criticism“. In T.S. Eliot’s Interpretation of F.H. Bradley, 23–34. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-017-0411-3_3.

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Gutiérrez Pozo, Antonio. „Subjectivity and Transcendence: Husserl’s Criticism of Naturalistic Thought“. In Man’s Self-Interpretation-in-Existence, 379–85. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-1864-1_30.

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Konferenzberichte zum Thema "Aristotle Criticism and interpretation":

Al-dabbagh, Asma. „The Nature of Interpretation in Architectural criticism“. In INTERNATIONAL CONFERENCE ON ARCHITECTURAL AND CIVIL ENGINEERING 2020. Cihan University-Erbil, 2021. http://dx.doi.org/10.24086/aces2020/paper.256.

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The expressive systems in architecture consists of two components: the system of forms and the system of meanings, these systems are linked together by unwritten rules, which are a matrix of correlations / implications that determine any meanings associated with any forms. The designer remains unsure of the possible interpretations of his design, because of the variation in the nature of meaning, discovered by the recipient, and this stems from the variation of reliance on the theory of interpretation in this regard. Many studies of architectural semiology indicate some of these theories; Classical theory believes in the natural meaning, which influenced by form's geometry, Pragmatic theory believes in the common meaning, which stems from the use of form within different contexts and according to social custom. The research attempts to explore the aspects of interpretation adopted by two critics, in order to determine the theory adopted by them, so the designer will be aware to the nature and type of meaning comprehended by viewers. The results showed the adoption of common and inclusive meanings, also showed the variation in the role of architectural Expressions in confirming or multiplying the meaning, influenced by contexts and signal types. The conclusion emphasized the importance of historical references, stylistic trend, and spatial contexts in form interpretation.

„Interpretation of "Wuthering Heights" from the Perspective of Eco-criticism“. In 2018 4th International Conference on Economics, Management and Humanities Science. Francis Academic Press, 2018. http://dx.doi.org/10.25236/ecomhs.2018.126.

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BILGI, Levent. „ONTOLOGICAL THEORY IN LITERATURE“. In 3. International Congress of Language and Literature. Rimar Academy, 2021. http://dx.doi.org/10.47832/lan.con3-3.

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Ontological theory has developed with unnamed ideas since Aristotle. Roman Ingarden talked about the layers of being in his works of art. Ontology has come to the fore especially when analyzing the texts of poetry. Ontological theory works by not paying attention to extra-textual elements in the analysis of a text. It focuses on the text itself. It tries to understand the layers of literary text. Ontological Theory in Turkish Literature came to the forefront with Takyettin Mengüşoğlu and İsmail Tunalı's work called Art Ontology. İsmail Tunalı's work named Art Ontology has been published. After the publication of Art Ontology, it is seen that the publications on ontology have increased. Later, Ontological Theory gradually became one of the criteria for evaluating the work of art in our literature. Key words: Ontology, Theory, Art, Work, Criticism.

Kenyhercz, Róbert. „Interpretation of data and sources in etymological research“. In International Conference on Onomastics “Name and Naming”. Editura Mega, 2022. http://dx.doi.org/10.30816/iconn5/2019/39.

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The aim of the paper is to emphasize the importance of source criticism in etymological research. It is widely known that the main sources for the early history of toponyms in the Carpathian Basin are the charters created in the medieval Hungarian Kingdom, because these official documents contained a large number of vernacular proper names embedded in the Latin text. However, it is important to mention that the medieval charters were produced by the chancery and places of authentication along specific principles and needs. I argue that this circumstance must always be considered during the interpretation of the data. I will show some examples illustrating that – in certain cases – we have to take into account the nature of the sources in the reconstruction of the genesis of place names. My goal is to offer a brief outline of this issue through my own investigations.

Verner, Inna. „The legacy of Maximus the Greek in the biblical revision of Euthymius Chudovsky (1680s)“. In Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.04.

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The paper explores the use by Euthymius Chudovsky of Maximus the Greek’s achievements in the linguistic revision of biblical texts. Correction and translation of the New Testament by Euthymius in the 1680s demonstrates not only the appeal to the texts translated by Maximus as language patterns, but also the development of his philological criticism of the text of Holy Scripture and its interpretation.

Fateeva, I. „“AN EVERLASTING DAY” (IN RELATION TO THE PAINTING “HUNTERS IN THE SNOW” BY PIETER BRUEGEL)“. In Aesthetics and Hermeneutics. LCC MAKS Press, 2022. http://dx.doi.org/10.29003/m2554.978-5-317-06726-7/93-96.

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The article gives an aesthetic interpretation of the art criticism judgment - “An everlasting day” in relation to the painting “Hunters in the Snow” by the Dutch artist, representative of the Northern Renaissance (16th century) Pieter Bruegel (Muzhitsky). In the context of the ideas of phenomenological aesthetics, the type of painting is determined, a conclusion is made about the applicability of the considered judgment to paintings of a certain type, examples of such works from Russian art are given.

Xu, Manyan. „A New Interpretation of Chinese Versions of Stray Birds Based on Reiss's Translation Criticism A Case Study of the Translations by Feng Tang and Zheng Zhenduo“. In Proceedings of the 2nd International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/cesses-19.2019.128.

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Aravot, Iris. „An Attempt at Making Urban Design Principles Explicit“. In 1995 ACSA International Conference. ACSA Press, 1995. http://dx.doi.org/10.35483/acsa.intl.1995.42.

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Since its rise as an autonomous field in the seventies, Urban Design has been a conglomerate of diverse concepts and value outlooks.The present approach, which is an a posteriori propositional expression of applications in actual practice and education, presents both theory and method by means of ten points. The approach is basically generated by formal considerations, thus originating in and focussing on aspects which cannot be expressed through theory and methods of other disciplines. It starts with systematic, conventional and objective studies which are then connected to a system of manipulations – the rules of game – which emphasize interpretation and are clarified by narrative and formal metaphors. The ‘rules of game’ set a framework of no a priori preferred contents, which is then applied according to local characteristics, needs and potentials. This conceptual – interpretative framework imposes a structural, consistent and hierarchical system on the factual data, so as to assure the realization of two apparently opposed values: (1) unity and phenomenological qualities and (2) free development and unfolding of the design that .The propositional expression of the approach aims at its exposure to explicit evaluation and criticism.

Herman, Gabriel. „Towards a Biological Re-Interpretation of Culture For we conceive ourselves to know about a thing when we are acquainted with its ultimate causes and first principles, and have got down to its elements. Aristotle, Physics 1.184a10-15“. In Annual International Conference on Contemporary Cultural Studies. Global Science & Technology Forum (GSTF), 2013. http://dx.doi.org/10.5176/2382-5650_ccs13.13.

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Aslandogan, Y. Alp. „PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN“. In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.

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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.