Relevant bibliographies by topics / 1679-1748 Criticism and interpretation

Academic literature on the topic '1679-1748 Criticism and interpretation'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "1679-1748 Criticism and interpretation"

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Dole, Andrew. "Schleiermacher's Preaching, Dogmatics, and Biblical Criticism: The Interpretation of Jesus Christ in the Gospel of John – By Catherine L. Kelsey." Religious Studies Review 35, no. 4 (December 2009): 245. http://dx.doi.org/10.1111/j.1748-0922.2009.01381_29.x.

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van Miert, Dirk. "Making the States’ Translation (1637): Orthodox Calvinist Biblical Criticism in the Dutch Republic." Harvard Theological Review 110, no. 3 (July 2017): 440–63. http://dx.doi.org/10.1017/s0017816017000177.

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In the study of the history of biblical scholarship, there has been a tendency among historians to emphasize biblical philology as a force which, together with the new philosophy and the new science of the seventeenth century, caused the erosion of universal scriptural authority from the mid-seventeenth century onwards. A case in point is Jonathan Israel's impressive account of how biblical criticism in the hands of Spinoza paved the way for the Enlightenment. Others who have argued for a post-Spinozist rise of biblical criticism include Frank Manuel, Adam Sutcliffe, and Travis Frampton. These scholars have built upon longer standing interpretations such as those of Hugh Trevor-Roper and Paul Hazard. However, scholars in the past two decades such as Anthony Grafton, Scott Mandelbrote and Jean-Louis Quantin have altered the picture of an exegetical revolution inaugurated by Thomas Hobbes (1588–1679), Spinoza (1632–1677), and Richard Simon (1638–1712). These heterodox philosophers in fact relied on philological research that had been largely developed in the first half of the seventeenth century. Moreover, such research was carried out by scholars who had no subversive agenda. This is to say that the importance attached to a historical and philological approach to the biblical text had a cross-confessional appeal, not just a radical-political one.
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Straumann, Benjamin, and Benedict Kingsbury. "The State of Nature and Commercial Sociability in Early Modern International Legal Thought." Grotiana 31, no. 1 (2010): 22–43. http://dx.doi.org/10.1163/187607510x540204.

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AbstractAt the same time as the modern idea of the state was taking shape, Hugo Grotius (1583-1645), Thomas Hobbes (1588-1679) and Samuel Pufendorf (1632-94) formulated three distinctive foundational approaches to international order and law beyond the state. They differed in their views of obligation in the state of nature (where ex hypothesi there was no state), in the extent to which they regarded these sovereign states as analogous to individuals in the state of nature, and in the effects they attributed to commerce as a driver of sociability and of norm-structured interactions not dependent on an overarching state. Each built on shared Roman and sixteenth-century foundations (section I). Section II argues: 1) that Grotius's natural law was not simply an anti-skeptical construction based on self-preservation (pace Richard Tuck), but continued a Roman legal tradition; 2) that Hobbes's account of natural law beyond the state was essentially prudential, not moral (pace Noel Malcolm); and 3) that commerce as a driver of social and moral order (Istvan Hont's interpretation of Pufendorf and Adam Smith) had a substantial and under-appreciated impact on international legal order. Each contributed to the thought of later writers (section III) such as Emer de Vattel (1714-67), David Hume (1711-76), and Adam Smith (1723-90), and eventually to the empirical legal methodologies of Jeremy Bentham (1748-1832) and Georg Friedrich von Martens (1756-1821).
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Dissertations / Theses on the topic "1679-1748 Criticism and interpretation"

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Krejci, Caroline Paige. "Grice's implicature and Toulmin's warrants: Their arresting similarities and the resulting implications for the understanding of meaning in communication." CSUSB ScholarWorks, 2000. https://scholarworks.lib.csusb.edu/etd-project/1679.

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Paul Grice's conversational implicature is a widely studied and commonly accepted theory in the field of linguistics, and Stephen Toulmin's model of argument is perhaps even more widely studied and accepted in the field of argument. I was struck by the great similarities between the two theories, particularly the leap of logic both are dependent upon, and surprised by the fact that it didn't seem that anyone had explored the similarities. In this thesis, I explore the similarities of the processes, of Grices's implicature and Toulmin's model of argument, and how looking at the two together increases the understanding of both.
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Latouche, Pierre-Edouard. "L' art de choisir un sujet dans la peinture d'histoire de Jacques-Louis David (1748-1825)." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26236.

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The choice of subject for a history painting, long considered motivated by dramatic considerations, appears to be also, in the light of numerous documents, the expression of the painter's craft. The following study will attempt to demonstrate this aspect in the oeuvre of Jacques-Louis David and, in particular, in The Oath of the Horatii.
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3

Ridley, Sarah Elizabeth. ""That Every Christian May Be Suited": Isaac Watts's Hymns in the Writings of Early Mohegan Writers, Samson Occom and Joseph Johnson." Thesis, University of North Texas, 2017. https://digital.library.unt.edu/ark:/67531/metadc984204/.

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This thesis considers how Samson Occom and Joseph Johnson, Mohegan writers in Early America, used the hymns of English hymnodist, Isaac Watts. Each chapter traces how either Samson Occom or Joseph Johnson's adapted Isaac Watts's hymns for Native communities and how these texts are sites of affective sovereignty.
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4

Stewart, Patricia Weightman. "Hypocrisy and heresy : language and concepts in early modern England." Thesis, 1992. http://hdl.handle.net/2429/3216.

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The two concepts of hypocrisy and heresy are completely disparate in modern use, and yet they were related in two ways during the early modern period. Firstly, both terms were prominent charges in the polemical exchanges of the English Reformation. Consequently, in this thesis they provide useful tools for studying the effects of controversy on language. The meaning of hypocrisy and of heresy was of considerable concern to many controversialists, and yet the resulting attempts at defining these terms contributed to their destabilization and incoherence. These terms were also related in a second respect throughout the early modern period. Given the universal conviction at that time that there was only one “true” church, and given the consequent pressures imposed by churches (both Catholic and Protestant) to enforce conformity to their own religions, it was inevitable that judgements had to be made concerning the convictions and internal beliefs of others. Such judgements were central in charges of heresy and hypocrisy; hence in this thesis the concepts of hypocrisy and heresy provide useful tools for studying early modern understandings of intentionality and judgement. The writings of Sir John Cheke, William Perkins, Bishop Joseph Hall and Sir Francis Bacon are shown to display concern combined with confusion and incoherence over these topics. However, Sir Thomas More’s Dialogue Concerning Heresies is shown to contain an intricate and coherent analysis of intentionality and judgement vis a vis heresy. But, More’s foundation for judgement and knowledge was the consensus fidelium, a foundation which simply was not available to the later Protestant writers. Lastly, Thomas Hobbes’s treatments of hypocrisy and heresy are examined. In effect, Hobbes negated the judgement of intentions where both concepts were concerned. He acknowledged and accepted the separation of internal belief from external profession. Likewise he accepted the impenetrable nature of the human mind and heart in a way his forebears had not. By examining Hobbes’s treatment of these concepts in light of the polemical confusion and conceptual incoherence of the preceeding century, a better understanding of Hobbes’s philosophy is obtained and the relevance of early modern theology for intellectual history is demonstrated.
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Books on the topic "1679-1748 Criticism and interpretation"

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1626-1679, Steen Jan, ed. Jan Steen (1626-1679). Zwolle: Waanders, 2005.

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Francesco Mancini pittore (1679-1758): Nuovi contributi. Foligno, Italy]: Editoriale umbra, 2012.

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Fleischer, Roland E. Ludolf de Jongh (1616-1679): Painter of Rotterdam. Doornspijk, The Netherlands: Davaco, 1989.

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Poésie et éthique au XVIIe siècle: Les traductions et poèmes allemands de Christian Hoffmann von Hoffmannswaldau (1616-1679). Wiesbaden: Harrassowitz, in Kommission, 1998.

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Davitt, Moroney, ed. Henry Madin, 1698-1748: Un musicien lorrain au service de Louis XV. Langres: D. Guéniot, 2008.

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Montagnier, Jean-Paul. Henry Madin, 1698-1748: Un musicien lorrain au service de Louis XV. Langres: D. Guéniot, 2008.

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Montagnier, Jean-Paul. Henry Madin, 1698-1748: Un musicien lorrain au service de Louis XV. Langres: D. Guéniot, 2008.

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Jean-Baptiste Alexandre Le Blond: Architecte 1679-1719 : de Paris à Saint-Pétersbourg. Paris: A. Baudry et Cie éd., 2007.

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1748-1825, David Jacques Louis, and Johnson Dorothy 1950-, eds. Jacques-Louis David: New perspectives. Newark [DE]: University of Delaware Press, 2006.

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Zhang Dai tan gao: ZhangDaitangao. Nanjing Shi: Feng huang chu ban she, 2009.

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Book chapters on the topic "1679-1748 Criticism and interpretation"

1

Crisp, Roger. "Hobbes." In Sacrifice Regained, 10–26. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198840473.003.0002.

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This chapter discusses the views on self-interest and morality of Thomas Hobbes (1588–1679). The standard interpretation of Hobbes as a psychological egoist (that is, a philosopher who claims that the sole ultimate motivation for voluntary human action) is defended against modern criticism. Hobbes is also argued to be a rational egoist (that is, a philosopher who claims that the sole ultimate reason for all voluntary human action is the promotion of the agent’s self-interest). Hobbes’s ‘instrumental’ view of morality is explained. The power of his challenge to morality is brought out, despite the problems in his famous response to ‘the Foole’.
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