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Journal articles on the topic 'Christopher Criticism and interpretation'

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Published: 10 December 2022

Last updated: 29 January 2023

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1

Capetz, Paul E. "Theology and the Historical-Critical Study of the Bible." Harvard Theological Review 104, no. 4 (October 2011): 459–88. http://dx.doi.org/10.1017/s0017816011000411.

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One salient characteristic of our current situation is the emergence of a growing consensus among theologians and biblical scholars alike that the time has come to “dethrone” historical criticism as the reigning paradigm of scriptural exegesis for the sake of recovering a theological interpretation of the Bible on behalf of the church.1 To illustrate this new development, I have chosen to focus on the arguments of three prominent biblical scholars, each of whom has made a sustained case about the negative effects of historical criticism upon theological exegesis: They are Brevard S. Childs, Christopher R. Seitz, and Dale B. Martin. All three scholars have close ties to Yale and, not surprisingly, they bear a sort of family resemblance to one another inasmuch as their work partakes of theological themes and concerns that have been prominent at that school in recent decades. Notwithstanding their antagonistic posture toward historical criticism, all three are gifted practitioners of the very method whose dominance they seek to overturn. Since I am not a biblical scholar, I must enter into discussion with them as a theologian who is equally concerned about the relations between biblical studies and theology. At the outset, however, it is necessary to clarify that my own theological orientation prevents me from embracing their call to depose historical criticism. As a liberal Protestant for whom historical-critical interpretation of both the biblical and the post-biblical tradition is constitutive of theology's proper task, their initial premise that historical criticism is somehow inimical to a theological treatment of the Bible strikes me as false and misleading. Contrary to the impression given by their explicit formulations, it appears that the real target of their polemics is not historical scholarship per se but, rather, the normative uses to which it is put in theologies informed by it.

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2

Vera, José Sánchez. "Thoreau as an Oblique Mirror: Jon Krakauer’s Into the Wild." American Studies in Scandinavia 47, no. 1 (March 1, 2015): 40–60. http://dx.doi.org/10.22439/asca.v47i1.5160.

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In his nonfiction biography of Christopher McCandless, Into the Wild, Jon Krakauer uses a plethora of references to Henry D. Thoreau. In this article I analyze Krakauer’s use of Thoreau’s economic ideas, liberalism, and view of nature and wilderness. I argue that Krakauer blurs a pragmatic understanding of Thoreau and uses techniques of fiction to create an appealing story and characterize McCandless as a latter-day Thoreauvian transcendentalist. By doing so, Krakauer explains and defends the protagonist’s actions from criticism, thereby making him appear as a character whose story is exceptional. Although the characterization of the protagonist as a follower of Thoreauvian ideals by means of a partial interpretation of Thoreau does not provide us with a better understanding of McCandless’s life, Krakauer’s extensive research and the critical self-reflection in the text produces a compelling nonfiction narrative. Moreover, the romantic image of Thoreau advanced by Krakauer reflects the preoccupations and issues that concerned Krakauer, or at least his times. Particularly, it reflects Krakauer’s own ideas concerning the negative effects of materialism on both ourselves and the natural world.

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3

Shaw, Brent D. "Response to Christopher Jones: The Historicity of the Neronian Persecution." New Testament Studies 64, no. 2 (March 8, 2018): 231–42. http://dx.doi.org/10.1017/s0028688517000352.

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In theJournal of Roman Studiesof 2015, I argued that the evidence in Tacitus for a state-directed punishment of Christians in Rome in 64cewas too weak to sustain the historical interpretation of it as a persecution. In a reply in this journal last year, Christopher Jones argued that knowledge of Christians under that name could well have reached Rome by the mid-60s, that thevulgusof the city could well have accused such persons, and that the Tacitean account is therefore generally credible. While admitting the justice of some of his criticisms, I attempt in this reply to clarify some of my arguments and to restate my original claim that a persecution of Christians by the emperor Nero in connection with the Great Fire of 64 seems improbable given the context of the relations between officials of the Roman state and Christians over the first centuryce.

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4

Kim, Taeyoung. "The Religious and Political Defiance and the Reinterpretation of the Morality Play Implied in Doctor Faustus." British and American Language and Literature Association of Korea 146 (September 30, 2022): 41–60. http://dx.doi.org/10.21297/ballak.2022.146.41.

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From a religious perspective, Christopher Marlowe’s Doctor Faustus has primarily been analyzed in two contrasting ways. Some critics have claimed that this play advocates orthodox Christianity and others have argued that Marlowe defies Christianity and the Elizabethan England in the 16th century. There are several reasons why the interpretation of this play has been divided into conflicting views: the confusion in the aftermath of the Reformation, the unexplained notoriety for Marlowe being an atheist, and much of his life and death that has remained a mystery. Both sides have taken a confrontational stance. Accordingly, these conflicting aspects have imposed limitations on analyzing his life and works from an objective perspective. In this paper, the author reinterprets the meaning of the morality play in Marlowe’s own position and conclude that Marlowe capitalized on the morality play as an effective way to ardently criticize the harsh and strict Christianity of England while avoiding the accusation that he is an atheist.

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5

Findlay, Michael. "So High you can't get over it: Neo-classicism, Modernism and Colonial Practice in the forming of a Twenieth Century Architectural Landmark." Architectural History Aotearoa 3 (October 30, 2006): 7–19. http://dx.doi.org/10.26686/aha.v3i.6795.

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Amyas Connell (1901-80) was a New Zealand architect and a leading figure in British modernism. His first commission, High and Over (1929-31) for the archaeologist and classical scholar Bernard Ashmole was described as the first fully worked out modernist house built in England. The project drew attention from a wide range of architectural critics including Howard Robertson and the Country Life writer Christopher Hussey. A short film entitled The House of a Dream made by British Pathé ensured the house was seen by the large cinema audience in 1931. High and Over became more contentious over time when Connell's intention to combine classical and modern design tendencies was criticised by more doctrinaire modernists. High and Over occupies a place where the traditions of classicism and the emergent features of modernism intersect. Connell's path, if taken, may have produced a distinctively British form of classical modernism. [NEW PARAGRAPH] This paper seeks to establish the context for High and Over from a New Zealand perspective and through comparison with other projects by colonial architects in Britain. Connell's critical profile has been shaped by the notion that British modernism was in the hands of "Wild Colonial Boys," a soubriquet used to frame Connell's work in the 1930s by the British writer Dennis Sharp. In this interpretation, the depth of Connell's experience prior to High and Over is overlooked. Connell's partnership with the Australian-born Stewart Lloyd Thomson (1902-90) has not been covered in any previous study of the Connell, Ward and Lucas practice. The High and Over project included a number of related structures set in a landscape plan not usually included in analysis of the complex whole. The relationship between the garden plan and the designs of the Armenian architect Gabriel Guévrékian seen at the Paris Exposition and the Villa Noailles at Hyéres (1927) has also not been traversed.

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6

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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7

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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8

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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9

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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10

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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11

Blake, Casey, and Christopher Phelps. "History as Social Criticism: Conversations with Christopher Lasch." Journal of American History 80, no. 4 (March 1994): 1310. http://dx.doi.org/10.2307/2080602.

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12

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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14

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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15

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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16

FREEMAN, E. "Review. Jean Anouilh. Life, Work and Criticism. Smith, Christopher." French Studies 40, no. 4 (October 1, 1986): 491. http://dx.doi.org/10.1093/fs/40.4.491-a.

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17

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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18

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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19

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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20

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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21

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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22

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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23

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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24

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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25

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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26

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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27

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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28

Walton, Steve. "Christopher M. Hays and Christopher B. Ansberry (eds), Evangelical Faith and the Challenge of Historical Criticism." Theology 117, no. 3 (May 2014): 224–25. http://dx.doi.org/10.1177/0040571x14522949n.

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29

Pritchard, Matthew. "The Cambridge History of Music Criticism. Ed. by Christopher Dingle." Music and Letters 101, no. 4 (November 1, 2020): 785–88. http://dx.doi.org/10.1093/ml/gcaa068.

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30

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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31

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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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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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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34

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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35

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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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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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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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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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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Erne, Lukas. "Biography, Mythography, and Criticism: The Life and Works of Christopher Marlowe." Modern Philology 103, no. 1 (August 2005): 28–50. http://dx.doi.org/10.1086/499177.

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41

Keith, Michael C. "Review and Criticism—Christopher H. Sterling: A Protean and Prolific Presence." Journal of Broadcasting & Electronic Media 49, no. 1 (March 2005): 128–34. http://dx.doi.org/10.1207/s15506878jobem4901_8.

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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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