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Published: 10 December 2022

Last updated: 29 January 2023

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1

Oliveira, Rayssa Mykelly de Medeiros, and Luiz Antonio Mousinho. "Vidas secas: as percepções de Fabiano e o estado ausente." Revista Principia - Divulgação Científica e Tecnológica do IFPB 1, no. 37 (December 21, 2017): 78. http://dx.doi.org/10.18265/1517-03062015v1n37p78-84.

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<p>Much has been researched about Graciliano Ramos’work. Vidas secas had numerous studies devoted to its analysis. The position of the criticism about the brutalized characters has changed.The first reviews dealt with the animalization of Fabiano and his family, seeing them as non psychologically complex After this first interpretation, criticism proposed a reinterpretation of Graciliano’s stylistic resources, through which is possible to comprehend the characters in a different way. This study proposes a second look at two distinct moments of the novel in which Fabiano has contact with the State: through his confrontation with the yellow soldier in chapters Cadeia and O soldado amarelo. The questions and perceptions of Fabiano, brought to light by Ramos’ free indirect discourse help us to reflect on his psychological complexity denied by early reviews. In this paper, we investigate how the historical moment passes through the narrative,which is used as raw material for the character’s constitution.</p>

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2

Silva, Maria Valdenia da, Jaquelânia Aristides Pereira, and Maria De Fátima Vasconcelos da Costa. "A LITERATURA COMO GESTO DE RESISTÊNCIA EM “O SAGRADO PÃO DOS FILHOS”, DE CONCEIÇÃO EVARISTO." Revista Graphos 21, no. 1 (July 4, 2019): 197–211. http://dx.doi.org/10.22478/ufpb.1516-1536.2019v21n1.46555.

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Resumo: Conceição Evaristo é uma escritora afro-brasileira de grande relevância no cenário nacional atual, sobretudo por construir uma literatura de resistência voltada para as questões etnorraciais e de gênero, num movimento interseccional que envolve também a categoria de classe. Sua produção literária, no geral, é pautada na sua vivência de mulher negra submetida às condições de subalternização diversas no Brasil e pela evocação da memória de seus ancestrais africanos como forma de construir um contradiscurso sobre a luta dos negros no nosso país. Neste artigo, apresentamos o nosso discurso de compreensão do conto “O sagrado pão dos filhos”, do livro Histórias de leves enganos e parecenças, resultante de nossa leitura e interpretação desse texto e da experiência de leitura compartilhada num círculo de leitura com participantes do evento Memórias de Baobá, em Fortaleza. Utilizamos como fundamento da análise literária do conto os dispositivos da crítica literária, da abordagem bakhtiniana da linguagem e da análise do discurso francesa. Podemos dizer que o conto “O sagrado pão dos filhos” foi percebido em sua tessitura estética complexa e reveladora de como a literatura constrói o humano, configurando um gesto decolonial, que faz ecoar vozes silenciadas subjacentes ao processo de subalternização racial tanto econômico quanto simbólico. Palavras-chave: Literatura afro-brasileira. Conto. Crítica. Resistência. Círculos de leitura. LITERATURE AS AN ACT OF RESISTANCE IN “O SAGRADO PÃO DOS FILHOS”, BY CONCEIÇÃO EVARISTO Abstract: Conceição Evaristo is an Afro-Brazilian writer of great relevance in the current Brazilian scenario. She has contributed for building a resistance literature focused on ethno-racial and gender issues, in an intersectional movement which also includes the class category. Her literary production, in general, is guided by her experience as a black woman, submitted to various subaltern conditions in Brazil and by evoking the memory of her African ancestors as a way of constructing a counter-discourse about the black struggle in the country. This paper presents a comprehension discourse of the short story “O sagrado pão dos filhos”, from the book Histórias de leves enganos e parecenças, which resulted from our reading and interpretation of this text and from the experience of a shared reading in a reading circle at Memórias de Baobá, an even held in the city of Fortaleza, Brazil. Literary criticism, Bakhtinian approach of language as well as French discourse analysis were used as basis for the literary analysis of the short story. “O sagrado pão dos filhos” was perceived in its complex aesthetic texture revealing how literature builds the human, setting up a decolonial gesture, echoing silent voices that are subjacent to the racial process of economic and symbolic subalternization. Keywords: Afro-Brazilian literature. Short story. Critical. Resistance. Reading circles.

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3

Hasugian, Jalatua H., and Andres M. Ginting. "Sejarah Rumah Bolon sebagai Pusat Kerajaan Purba di Simalungun." MUKADIMAH: Jurnal Pendidikan, Sejarah, dan Ilmu-ilmu Sosial 6, no. 2 (September 1, 2022): 320–31. http://dx.doi.org/10.30743/mkd.v6i2.5593.

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This study discusses the history of the development of the Pamatang Purba Bolon House as one of the seven traditional local government centers in the form of a kingdom that ever existed in Simalungun. This study uses the historical method which consists of four steps, namely heuristics, criticism, interpretation and historiography. The main source of this research material was obtained by conducting direct interviews with the manager of Rumah Bolon and the Chairperson of the Simalungun Museum Foundation, which is a representative representing the descendants of the Ancient King. While secondary sources are obtained from written documents, unpublished personal archives, journals, books about Simalungun and other scientific research. Research findings show that the establishment of the Pamatang Purba Bolon House is closely related to the history of the founding of the Ancient Kingdom which was founded by Tuan Raendan (Pangultop) around 1515 from Pakpak. Bolon's house has survived to this day because it survived the burning carried out by the Liar Tiger Front during the social revolution in Simalungun in 1946. Bolon's house is in very poor condition due to the lack of budget for its management and operations.

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4

Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.

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5

Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.

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6

Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM." Zygon� 25, no. 3 (September 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.

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7

Rosen, Bernard. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.

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8

Rosen, Bernard, and Michael Walzer. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704. http://dx.doi.org/10.2307/1982241.

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9

Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.

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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.

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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.

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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.

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11

Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’." New Blackfriars 91, no. 1035 (August 12, 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.

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12

Rosenberg, Ruth, and Jerome J. McGann. "Textual Criticism and Literary Interpretation." South Central Review 3, no. 4 (1986): 119. http://dx.doi.org/10.2307/3189693.

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13

Rineau, Valentin, Anaïs Grand, René Zaragüeta, and Michel Laurin. "Experimental systematics: sensitivity of cladistic methods to polarization and character ordering schemes." Contributions to Zoology 84, no. 2 (July 7, 2015): 129–48. http://dx.doi.org/10.1163/18759866-08402003.

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Phenotypic characters are essential to study the evolution of extant and extinct life forms and to reconstruct the tree of life. Inside the cladistics theory, parsimony is used by a large majority of systematists working on phenotypic characters, whereas 3ta is much less widespread but has triggered important debates. Many important differences in the interpretation of the cladistic theory exist between these methods, e.g. meaning and treatment of reversals, character representation as ‘data-matrices’ in parsimony (ordered and unordered), and as rooted trees (hierarchies) in 3ta. Although 3ta has received severe criticism, mostly focused in the use of software intended to be used in parsimony, only a few empirical studies have compared these methods so far. We present the results of simulations of the evolution of phenotypic traits under a Brownian motion model to characterize differences in sensitivity between parsimony and 3ta to (1) outgroup branch length, which affects the reliability of ancestral character state estimates, (2) character state ordering scheme, and (3) ingroup branch lengths that reflect the geological age of studied taxa. Our results show that the ‘nihilistic’ attitude of leaving multistate characters unordered when criteria to order are available (e.g. , similarity, ontogeny, etc…) can decrease resolving power of the method (by 13.4% to 29.3%) and increase the occurrence of artefactual clades (by 5% to 15.6%). Increasing outgroup branch length significantly decreases resolving power and increases artefactual resolution, at least for paleontological trees. All simulations show that ordered parsimony is always superior to 3ta in tested parameter space. These results depend on the assumption in parsimony that reversals (as implied by the Brownian motion, as in most other models) can be evidence for the support of a clade a posteriori from an analysis or a priori on simulations with a known pattern. We discuss implications of these points of view compared to the assumption inherent in 3ta (i.e. , that reversals should not support a clade as other synapomorphies do) on evolutionary models.

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14

Davies, Paul, Greta Gaard, and Patrick D. Murphy. "Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy." Modern Language Review 95, no. 4 (October 2000): 1174. http://dx.doi.org/10.2307/3736723.

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15

Woodward, Michael. "Dictionary of Biblical Criticism and Interpretation." Theological Librarianship 2, no. 1 (April 27, 2009): 113–14. http://dx.doi.org/10.31046/tl.v2i1.74.

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16

Robbins, Vernon K. "New Testament Interpretation through Rhetorical Criticism." Rhetorica 3, no. 2 (1985): 145–49. http://dx.doi.org/10.1525/rh.1985.3.2.145.

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17

Fowler, Robert M., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Journal of Biblical Literature 105, no. 2 (June 1986): 328. http://dx.doi.org/10.2307/3260415.

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18

Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism." Ramus 16, no. 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.

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For forty years a debate has raged in Petronian studies between the moralists and, for want of a better term, the anti-moralists. From Highet in the 1940's to Bacon and Arrowsmith in the 1950's and 60's, the moralists held a certain advantage. Whatever important divergences there were among these critics, all agreed on a Petronius who stood in some critical relation to his society. The dissenting voices have grown much louder of late. Ironically, the literary brilliance of Arrowsmith's New Critical reading of the Satyricon helped to turn the tide against the moralist viewpoint. The more apparent the literary sophistication of the Satyricon has become, the less willing late twentieth century readers have been to see a programmatic moral critique as its main purpose. Sullivan's view of Petronius as a ‘literary opportunist’ has come to dominate the field.With Graham Anderson's book, Eros Sophistes: Ancient Novelists at Play, the retreat from the position of Highet is now complete. We have finally reached the logical, New Critical conclusion that the Satyricon is an entirely self-contained literary game without any message whatsoever; in effect we are told that, like any serious piece of literature, the Satyricon ‘should not mean, but be’. Anderson is eager to disavow ‘the unproven conviction that every work must have a message, however diffusely or perversely expressed’.

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19

Herbert, T. Walter, Roberta Rubenstein, and Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation." American Quarterly 39, no. 4 (1987): 656. http://dx.doi.org/10.2307/2713134.

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20

Evans, R. L. S., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Classical World 80, no. 3 (1987): 222. http://dx.doi.org/10.2307/4350026.

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21

Arutynyan, J. I. "Contemporary art criticism: judgment and interpretation." Vestnik of Saint Petersburg State University of Culture, no. 1 (30) (March 2017): 177–80. http://dx.doi.org/10.30725/2619-0303-2020-3-177-180.

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An important question of contemporary art studies is the problem of expanding the methodological base of the discipline. Modern art criticism refl ects the fundamental problems of contemporary art. Clash of the axiological approaches and the principle of interpretation, subjectivity, the infl uence of requests of the art market and commercialization are the main problems of formation of the expressive language of art criticism in the 20th–21st centuries

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22

Perry, John Oliver, and G. N. Devy. "Indian Literary Criticism: Theory and Interpretation." World Literature Today 77, no. 1 (2003): 95. http://dx.doi.org/10.2307/40157830.

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23

Dietrich, Richard S. "Book Review: Interpretation and Social Criticism." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 310–11. http://dx.doi.org/10.1177/002096438804200315.

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24

Taylor, James E. "Hume on Miracles: Interpretation and Criticism." Philosophy Compass 2, no. 4 (July 2007): 611–24. http://dx.doi.org/10.1111/j.1747-9991.2007.00088.x.

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25

CAN GÜRBÜZ, Gülsevim. "Araştırıcı Sanat Eleştirisi ve Bir Sanat Eleştirisi Örneği." Journal of Social Research and Behavioral Sciences 7, no. 14 (December 10, 2021): 150–64. http://dx.doi.org/10.52096/jsrbs.7.14.7.

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Art criticism can be described as an examination, determination, and mental activity that seeks the value of an art work. In an art criticism, different analysis strategies and methods can be chosen for the related artwork. Edmund Burke Feldman's “researching art criticism” criticism model, which is determined as a method in thearticle, is one of them. In th earticle, it is aimed to examine the method of “researching art criticism” in general, and in particular, to criticize Paula Rego’s artwork called “The Maids” with this method. For this criticism, “description, analysis, interpretation and judgment-evaluation” phases for the work were formed. Description and analysis subheadings are included in the “results section”. The other two subheadings, which include the relationship, interpretation and evaluation of the results section’s informations, are also considered as the “discussion section”. Keywords: Art criticism, Feldman model of criticism, Description, Analysis, İnterpretation, Judgment, Evaluation, Paula Rego, The Maids

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26

Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies." Jurnal THEOLOGIA 28, no. 1 (September 14, 2017): 55. http://dx.doi.org/10.21580/teo.2017.28.1.1418.

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<div class="Section1"><p class="Iabstrak"><strong>Abstract: </strong><em>This paper aims to discuss the methodology of interpretation criticism in the qur'anic studies discourse. As new plots in the Qur'an studies, the interpretation criticism has not been much sought after by Qur’anic scholars. As a consequence, in methodological discourse has not yet found a definite method can be used to criticize an interpretation. As for the thought-provoking critique of the interpretation for this still are sporadic and likely are political-ideological. For that, it needs special attention in developing area studies the Quran towards the study criticism of interpretation. Finally, this paper gives the conclusion that, in the discourse of criticism the methodological framework needed interpretation, as a step towards the operational interpretation of criticism. So, the criticism was done not nuanced political-ideological, but able to uphold the values of objectivity, comprehensiveness, scientific and systematic. There are at least four operational steps in carrying out work interpretation of criticism of the region of ontology, epistemology, and axiology i.e; Firstly, the critic must understand the substance of exegesis are an interpretation as process and interpretation as a product. Secondly, understand the construction of criticism interpretation, namely the construction of the historicity of the critique, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working with two regions exegesis critique work i.e; intrinsic and extrinsic criticism. Fourthly, give the evaluation and assessment of the object of study of criticism that is good and decent, or perverted and unworthy of being used.</em></p><p class="Iabstrak"><strong>Abstrak:</strong> Tulisan ini bertujuan untuk mendiskusikan metodologi kritik tafsir dalam diskursus wacana Qur’anic Studies. Sebagai wilayah garapan baru dalam studi al-Qur’an, kritik tafsir belum banyak diminati oleh kalangan sarjana al-Qur’an. Akibatnya, dalam wacana metodologis belum banyak ditemukan metodebaku yang dapat digunakan untuk mengkritisi sebuah tafsir. Adapun pemikiran kritik tafsir selama ini masih bersifat sporadis dan cenderung bersifat politis-ideologis. Untuk itulah dibutuhkan perhatian khusus dalam mengembangkan wilayah studi al-Qur’an ke arah studi kritik tafsir. Akhirnya, tulisan ini memberikan kesimpulan bahwa, dalam diskursus kritisisme penafsiran, dibutuhkan kerangka metodologis sebagai langkah operasional kritik tafsir. Sehingga, kritik yang dilakukan tidak bernuansa politis-ideologis, namun mampu mengedepankan nilai-nilai objektivitas, komprehensivitas, ilmiah dan sistematis. Setidaknya terdapat empat langkah operasional dalam melaksanakan kerja kritik tafsir yang bermuara pada wilayah ontologis, epistemologis, dan aksiologis yaitu; Pertama, kritikus harus terlebih dahulu memahami hakikat tafsir yakni tafsir sebagai proses (<em>interpretation as process</em>) dan tafsir sebagai produk (interpretation as product). Kedua, memahami konstruksi kritik tafsir, yaitu historisitas kritik, landasan kritik, tujuan kritik, serta prinsip dan parameter kritik. Ketiga, memulai kerja kritik tafsir dengan dua wilayah kerja yaitu; kritik intrinsik dan kritik ekstrinsik. Keempat, memberikan evaluasi dan penilaian terhadap objek kajian kritik yaitu, baik (<em>maḥmūd</em>) dan layak pakai (<em>maqbūl</em>), atau menyeleweng (<em>munḥarif</em>) dan tidak layak digunakan (<em>mardūd</em>).</p></div>

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27

JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.02.

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28

JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.2.

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29

Jabborova, Dilafruz. "Interpretation of Fitrat Dramas in Literary Criticism." International Journal for Research in Applied Science and Engineering Technology 9, no. 12 (December 31, 2021): 2437–40. http://dx.doi.org/10.22214/ijraset.2021.39332.

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Abstract: This article examines the fact that after the independence of Uzbekistan, the works of modern literature began to be reevaluated on the basis of new approaches. Literary scholar Ilhom Ganiev's monograph "Poetics of Fitrat dramas" is analyzed and the poetic world of the playwright is covered. The article is based on the analysis of the physicist's focus on Fitrat's character creation skills, the symbolic and figurative motives used in dramas, and the use of artistic language. Keywords and word expressions: drama, jadid literature, criticism, natural science, jadid studies, jadid writers, playwright, drama, symbolism, theater, tragedy, soviet ideology, “Abulfayzkhan”, confection, “Hindu ihtilotonzhon”, conflict, independence ideas, poetic thought, hermeneutic thinking, vulgar-sociological approach, principle, reassessment, new scientific and aesthetic thinking, systematic approach, analysis and interpretation, hermeneutics, synergetics, structuralism, historical-biographical approach, historical-cultural approach, modernism, absurdity, existentialism.

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30

Pelias, Ronald J. "Schools of interpretation thought and performance criticism." Southern Speech Communication Journal 50, no. 4 (December 1985): 348–65. http://dx.doi.org/10.1080/10417948509372640.

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31

NANNICELLI, TED. "Ethical Criticism and the Interpretation of Art." Journal of Aesthetics and Art Criticism 75, no. 4 (October 2017): 401–13. http://dx.doi.org/10.1111/jaac.12395.

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32

Kaufman, Daniel A. "Interpretation and the “Investigative” Concept of Criticism." Angelaki 17, no. 1 (March 2012): 3–12. http://dx.doi.org/10.1080/0969725x.2012.671635.

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33

West, David W. "Practical Criticism: I.A. Richards' experiment in interpretation." Changing English 9, no. 2 (October 2002): 207–13. http://dx.doi.org/10.1080/1358684022000006311.

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34

França, Hális Alves do Nascimento, and Luis Alfredo Fernandes de Assis. "(In) The eyes of the serpent: perceptions and representations of the mexican in graham greene." Revista do GELNE 20, no. 1 (June 1, 2018): 42–56. http://dx.doi.org/10.21680/1517-7874.2018v20n1id14399.

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This paper aims to present an analysis considering the works “The Lawless Roads” (1939) and “The Power and the Glory” (1940) by Graham Greene from the perspective of perceptions and representations of the Mexican people constructed by the author. In order to do so, the paper is grounded on theories of post-colonial literary criticism and travel literature, specially regarding topics on identity, otherness and hybridism, in order to make a brief observation on the perception and representation of the Mexican by Greene, particularly regarding the role of the eyes of the Mexicans, with the purpose of outlining his personal point of view that is universalizing towards the native and of framing how he characterizes the Mexicans from a Eurocentric and colonial perspective. This research adopts qualitative, interpretative and documental methods in the proposed analysis and points towards the prevalence of perceptions and representations of the Mexicans that set forth a hostile gaze over the Mexican natives.

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35

Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.

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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab

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Rabbany T, Al-Faiz M., and Indal Abror. "TAFSIR PROGRESIF ATAS KISAH-KISAH DALAM AL-QUR’AN KARYA EKO PRASETYO." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 1 (October 12, 2019): 85. http://dx.doi.org/10.14421/qh.2018.1901-05.

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Kitab Pembebasan is Eko Prasetyo’s first work in the field of interpretation contains the stories of prophets and friends in the Qur'an. For him, the stories of the prophets no longer have the power to change circumstances, then progressive logic brings Eko to an interpretation of the stories of the prophet to the surrounding social problems. When many commentators who interpret the Quran relate to the social community, then interpreting the Quran leads to social criticism being unique to discuss. So this paper is focused on discussing social criticism in the Book of Liberation. In this paper, there are indications of the content of social criticism Eko Prasetyo then grouped them into five fields, namely economics, religion, education, politics and society. Then explained based on the theme specifically. Then develop social criticism based on each theme. Among them is a criticism of the economic system of capitalism, interpretation of the meaning of Satan, tyranny, seditious and idolatrous, religious and financiers, criticism of Suharto and the New Order, the case of the murderous activist Salim deer. Also, Eko's other works were reviewed to develop his criticisms. The interpretation for Eko through the Book of Liberation is the contextualization of the problems that occur around him, Eko does not care about the interpretation of the interpretation, because for Eko, the Qur'an is a book of movements that must be practiced.Keyword: Eko Prasetyo, Progressive Interpretations, Qissah, al-Qur’an

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Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/26421447.

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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.

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Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/jtheointe.2.1.0071.

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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.

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Uniłowski, Krzysztof, and Jakob Ziguras. "Textualism, Materialism, Immersion, Interpretation." Praktyka Teoretyczna 34, no. 4 (December 15, 2019): 13–31. http://dx.doi.org/10.14746/prt2019.4.2.

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Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left – we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses. Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left – we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses.Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left– we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses. The issues raised in this erudite and formally complex piece include such fundamental questions as: in what sense do the fictional worlds resemble the non-fictional one, and how do we inhabit them? What’s the relationship between immersion and interpretation? What real-life figures can help us imagine or visualise our intimate yet inherently social relationship with the fictional (are we guests, dwellers, passersby...)? Uniłowski looks for answers in contemporary Marxist criticism (Eagleton, Jameson, Berardi), sci-fi and fantasy writing (Lem, Sapkowski, Martin), as well as modern continental philoso phy (Gadamer, Heidegger) and – in the last part of the essay – contemporary game studies. We’re happy to be able to present Uniłowski’s piece in two versions, the original Polish as well as its English translation (by Jakob Ziguras). In order to preserve the unmistakable flow of Uniłowski’s thought in English, small changes were introduced – with the author’s full approval – in the English version. We trust that our Polish-speaking readers will fin the comparison of the two versions interesting and instruc tive, as they seem to give a unique insight into Uniłowski’s writing process.

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이재호. "An Interpretation of Criticism of Elementary Moral Instruction." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 31 (December 2009): 117–40. http://dx.doi.org/10.17282/ethics.2009..31.117.

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Song, Youngmog. "Textual Criticism and Interpretation of Matthew 23:26." Journal of Biblical Text Research 50 (April 30, 2022): 60–86. http://dx.doi.org/10.28977/jbtr.2022.4.50.60.

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Sam-Yel Park. "Spinoza and Idealism -The Criticism of Idealistic Interpretation-." Studies in Philosophy East-West ll, no. 49 (September 2008): 297–315. http://dx.doi.org/10.15841/kspew..49.200809.297.

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Kermode, Frank. "Book Review: New Testament Interpretation Through Rhetorical Criticism." Theology 88, no. 724 (July 1985): 309–10. http://dx.doi.org/10.1177/0040571x8508800422.

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Körner, Jürgen. "Social criticism in the process of interpretation (discussion)." International Forum of Psychoanalysis 2, no. 2 (July 1993): 115–19. http://dx.doi.org/10.1080/08037069308412455.

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Kingsbury, Jack Dean. "Book Review: New Testament Interpretation through Rhetorical Criticism." Interpretation: A Journal of Bible and Theology 40, no. 1 (January 1986): 91–92. http://dx.doi.org/10.1177/002096438604000121.

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Vinson, Richard B. "Book Review: New Testament Interpretation through Rhetorical Criticism." Review & Expositor 83, no. 1 (February 1986): 113–14. http://dx.doi.org/10.1177/003463738608300113.

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Luque, José Luis Alexis Rivera. "Alexander Fidora Nicola Polloni: Appropriation, interpretation and criticism." Journal of Transcultural Medieval Studies 5, no. 2 (November 1, 2018): 388–93. http://dx.doi.org/10.1515/jtms-2018-0027.

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Bender, R., and P. T. Sawicki. "Interpretation of study's results is open to criticism." BMJ 312, no. 7025 (January 27, 1996): 254. http://dx.doi.org/10.1136/bmj.312.7025.254.

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Bailin, Sharon. "Aesthetic Criticism, Interpretation, and the Creation of Ideals." Philosophy of Education 65 (2009): 39–42. http://dx.doi.org/10.47925/2009.039.

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Beller, Mara. "Criticism and Revolutions." Science in Context 10, no. 1 (1997): 13–37. http://dx.doi.org/10.1017/s0269889700000247.

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The ArgumentIn this paper I argue that Kuhn's and Hanson's notion of incommensurable paradigms is rooted in the rhetoric of finality of the Copenhagen dogma — the orthodox philosophical interpretation of quantum physics. I also argue that arguments for holism of a paradigm, on which the notion of the impossibility of its gradual modification is based, misinterpret the Duhem-Quine thesis. The history of science (Copernican, Chemical, and Quantum Revolutions) demonstrates fruitful selective appropriation of ideas from seemingly “incommensurable” paradigms (rather than the impossibility of communication between their representatives). I argue in conclusion that such openness underlies scientific creativity, and that dialogue between different alternatives is indispensable for the growth of knowledge.

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