Journal articles: 'Classical History and criticism'

1

Griffith, R. Drew, and George A. Kennedy. "The Cambridge History of Literary Criticism. 1: Classical Criticism." Phoenix 46, no. 2 (1992): 170. http://dx.doi.org/10.2307/1088477.

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Gibert, John C., and George A. Kennedy. "The Cambridge History of Literary Criticism: Volume I: Classical Criticism." Classical World 84, no. 6 (1991): 514. http://dx.doi.org/10.2307/4350972.

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Peradotto, John, and George A. Kennedy. "The Cambridge History of Literary Criticism, Volume I: Classical Criticism." American Journal of Philology 113, no. 3 (1992): 473. http://dx.doi.org/10.2307/295476.

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Shankman, Steven. "The Cambridge History of Literary Criticism. Vol. 1: Classical Criticism. George A. Kennedy." Modern Philology 90, no. 1 (August 1992): 80–83. http://dx.doi.org/10.1086/392033.

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HOWARD,, DAVID M. "Rhetorical Criticism in Old Testament Studies." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 87–104. http://dx.doi.org/10.2307/26422104.

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Abstract Rhetorical criticism in Old Testament studies—indeed, in biblical studies in general—had its origins in a self-conscious way in 1968, when James Muilenburg issued his now-famous call to go beyond form criticism and focus upon the unique features of a text. Since then, biblical rhetorical criticisms have flourished. However, in Old Testament studies, rhetorical criticism has tended to be primarily a literary concern, with emphasis upon stylistics. Classical and contemporary rhetorical criticisms are very different, however. These focus particularly upon the suasive aspects of spoken discourse. This paper reviews the history of rhetorical criticism in Old Testament studies and in the field of speech and rhetoric, comparing and contrasting approaches. It then issues a call to biblical scholars to practice a truly "rhetorical" criticism, based upon speech and persuasion.

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HOWARD,, DAVID M. "Rhetorical Criticism in Old Testament Studies." Bulletin for Biblical Research 4, no. 1 (January 1, 1994): 87–104. http://dx.doi.org/10.5325/bullbiblrese.4.1.0087.

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Abstract Rhetorical criticism in Old Testament studies—indeed, in biblical studies in general—had its origins in a self-conscious way in 1968, when James Muilenburg issued his now-famous call to go beyond form criticism and focus upon the unique features of a text. Since then, biblical rhetorical criticisms have flourished. However, in Old Testament studies, rhetorical criticism has tended to be primarily a literary concern, with emphasis upon stylistics. Classical and contemporary rhetorical criticisms are very different, however. These focus particularly upon the suasive aspects of spoken discourse. This paper reviews the history of rhetorical criticism in Old Testament studies and in the field of speech and rhetoric, comparing and contrasting approaches. It then issues a call to biblical scholars to practice a truly "rhetorical" criticism, based upon speech and persuasion.

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ABU-HAIDAR, J. A. "WHITHER THE CRITICISM OF CLASSICAL ARABIC POETRY?" Journal of Semitic Studies XL, no. 2 (1995): 259–81. http://dx.doi.org/10.1093/jss/xl.2.259.

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Heller, George N., and Mark N. Grant. "Maestros of the Pen: A History of Classical Music Criticism in America." History of Education Quarterly 39, no. 2 (1999): 212. http://dx.doi.org/10.2307/370046.

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Fox, Matthew. "MANNERS AND METHOD IN CLASSICAL CRITICISM OF THE EARLY EIGHTEENTH CENTURY." Cambridge Classical Journal 59 (August 20, 2013): 98–124. http://dx.doi.org/10.1017/s1750270513000080.

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This article explores a neglected period in the history of classical scholarship: the first decades of the eighteenth century. It focuses on the tension between an evolving idea of method, and the tradition of personal polemic which had been an important part of the culture of scholarship since the Renaissance. There are two case studies: the conflict between Jean Le Clerc and Pieter Burman, and the controversy that followed Richard Bentley's edition of Horace's Odes. Both demonstrate the need to revise current paradigms for writing the history of scholarship, and invite us to reconsider the role of methodology in producing of scholarly authority.

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Vavilov, A. V., and N. S. Sidorenko. "HEGELIANISM UNDER THE NIETZSCHEANISM’S MASK: THE SPECULATIVE INTERPRETATION OF THE FOUCAULT’S “HISTORY OF MADNESS”." Scientific bulletin of the Southern Institute of Management 1, no. 1 (March 30, 2016): 83–87. http://dx.doi.org/10.31775/2305-3100-2016-1-83-87.

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The article represents attempt of speculative reading of the first large work of the French philosopher Michel Foucault “Madness history during a classical era". Authors suggest to look at Foucault’s concept from the point of view of criticism of classical rationality. The consciousness is considered through a prism of a perspective of transformation of reason by Hegel.

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Sidorenko, N. S., and A. V. Vavilov. "HEGELIANISM UNDER THE NIETZSCHEANISM’S MASK: THE SPECULATIVE INTERPRETATION OF THE FOUCAULT’S “HISTORY OF MADNESS”." Scientific bulletin of the Southern Institute of Management, no. 2 (June 30, 2016): 69–73. http://dx.doi.org/10.31775/2305-3100-2016-2-69-73.

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The article represents attempt of speculative reading of the first large work of the French philosopher Michel Foucault “Madness history during a classical era". Authors suggest to look at Foucault’s concept from the point of view of criticism of classical rationality. The consciousness is considered through a prism of a perspective of transformation of reason by Hegel.

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Olbricht, Thomas H. "Rhetorical Criticism in Biblical Commentaries." Currents in Biblical Research 7, no. 1 (October 2008): 11–36. http://dx.doi.org/10.1177/1476993x08094023.

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

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Mitsis, Phillip. "Philosophy & Its Classical Past." Daedalus 145, no. 2 (April 2016): 59–67. http://dx.doi.org/10.1162/daed_a_00376.

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The notion that philosophers can abandon their history and set their arguments on new foundations has a long history. One strain of recent philosophy that traces its roots to Frege has been particularly confident in this regard, and its rejection of a classical past has had widespread influences on the study of ancient philosophy over the past several decades. With the waning of this recent paradigm, however, the possibility of philosophical engagement between the old and new has again led to significant work in several areas of philosophy. I concentrate on one of these, the philosophy of death, and also ask whether ancient philosophy might furnish models that enable contemporary philosophers to rise above their specialisms and address crucial issues in a public discourse, allowing for both mutual intelligibility and criticism.

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Dickinson, Peter. "Review: Maestros of the Pen: A History of Classical Music Criticism in America." Music and Letters 83, no. 4 (November 1, 2002): 631–34. http://dx.doi.org/10.1093/ml/83.4.631.

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Trimpi, Wesley. "The Cambridge History Of Literary Criticism." Ancient Philosophy 12, no. 2 (1992): 505–22. http://dx.doi.org/10.5840/ancientphil199212235.

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Rosier, Michel. "The logic of Keynes' criticism of the Classical model." European Journal of the History of Economic Thought 9, no. 4 (December 2002): 608–43. http://dx.doi.org/10.1080/0967256021000024682.

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XANTHOU, MARIA G. "LUDOLPH DISSEN, AUGUST BOECKH, GOTTFRIED HERMANN AND TYCHO MOMMSEN: TRACING ASYNDETON, STEERING INFLUENCE." Bulletin of the Institute of Classical Studies 57, no. 2 (December 1, 2014): 1–21. http://dx.doi.org/10.1111/j.2041-5370.2014.00070.x.

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Abstract Ludolph Dissen's Excursus II on the use of asyndeton in poetic diction, accompanying his 1830 edition of Pindar's odes and fragments, sparked a controversy among German classical scholars, August Boeckh, Gottfried Hermann, Theodor Bergk, Friedrich Schneidewin, and Tycho Mommsen among them. Set in a diachronic framework, this article explores Dissen's observations in his Excursus II and argues that Dissen's and Mommsen's views mark the two ends of a diachronic spectrum, constructing a virtual diptych of literary and textual criticism, as both classical scholars tackled the use of asyndeton in their editions. Along this train of thought, it scrutinizes Dissen's influence on Mommsen's editio maior. It also discusses the influence exerted on their views by Boeckh's and Hermann's editorial practices. Hence, in the light of the rivalry between Boeckh and Hermann, the article explores their reaction to Dissen's observations. In conclusion, it argues that nineteenth-century German classical scholarship fertilized Pindaric literary criticism through large scale projects e.g. the edition of texts, as well as through subtle observations resulting from textual criticism and close reading.

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Calder, William M., and Anthony Grafton. "Joseph Scaliger: A Study in the History of Classical Scholarship. I: Textual Criticism and Exegesis." Classical World 78, no. 6 (1985): 606. http://dx.doi.org/10.2307/4349775.

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Farkas, Zoltán. "Literary criticism in Psellus’ short history." Acta Antiqua Academiae Scientiarum Hungaricae 48, no. 1-2 (January 2008): 187–92. http://dx.doi.org/10.1556/aant.48.2008.1-2.21.

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Naaman, Erez. "Collaborative Composition of Classical Arabic Poetry." Arabica 65, no. 1-2 (February 27, 2018): 163–206. http://dx.doi.org/10.1163/15700585-12341476.

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Abstract Evidence of collaborative composition of poetry goes back to the earliest documented phases in the history of Arabic literature. Already during pre-Islamic times, poets like Imruʾ al-Qays used to challenge others to complete their impromptu verse and create poetry collaboratively with them. This practice—commonly called iǧāza or tamlīṭ and essentially different from the better known poetic dueling of the naqāʾiḍ (flytings)—has shown remarkable stability and adherence to its form and dynamics in the pre-modern Arabophone world. In this article, I will discuss evidence of collaborative poetry from pre-Islamic times to the early seventh/thirteenth century, in order to present a picture of the typical situations in which it was practiced, its functions, its composition process, and formal aspects. Although usually not producing poetic masterpieces, this practice has the merit of revealing much about the processes of composing classical Arabic poetry in general. In this respect, its study and critical assessment are highly important, given the fact that medieval Arabic literary criticism does not always reflect praxis or focus on the actual practicalities of composing poetry. This practice and the contextualized way in which it was preserved allow us to see vividly the inextricable link between poetic form and the conditions in which poetry was created. It likewise sheds light on the intricate ways in which poets resisted, influenced, and manipulated others by poetic means. Based on the obvious fact that collaborative composition is imbued with the spirit of play, I offer at the end of the article criticism of Johan Huizinga’s famous play concept and his (much less famous) views of early Arabic culture and poetry in light of the evidence I studied.

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Kelly, Donald R., and Anthony Grafton. "Joseph Scaliger, A Study in the History of Classical Scholarship. Vol. 1. Textual Criticism and Exegesis." History and Theory 24, no. 1 (February 1985): 79. http://dx.doi.org/10.2307/2504945.

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Kirby, John T. "The Rhetorical Situations of Revelation 1–3." New Testament Studies 34, no. 2 (April 1988): 197–207. http://dx.doi.org/10.1017/s0028688500019998.

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The publication of George Kennedy'sNew Testament Interpretation Through Rhetorical Criticismmarked the full realization of a growing trend in NT criticism, whereby scholars are beginning to look beyond the limitations of form- and source-criticism for another viable hermeneutical tool. Rhetorical criticism has its origins in the classical canons conceptualized and formulated by the principal rhetoricians of Greek and Roman antiquity, such as Aristotle and Quintilian. This methodology sprang from roots in the ancient world; rhetoric was ‘one of the constraints under which New Testament writers worked’. But it has a universality that transcends its own cultural boundaries, as well as an extraordinary practicality: ‘ … it does study a verbal reality, our text of the Bible, rather than the oral sources standing behind that text, the hypothetical stages of its composition, or the impersonal workings of social forces, and at its best it can reveal the power of those texts as unitary messages’’. Often, too, it is capable of slashing through exegetical Gordian knots that prove otherwise intractable. The ability of rhetorical criticism to evaluate even the more opaque or mystical portions of the NT is a measure of its effectiveness.

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Chernoglazov, Dmitry, Grigory Benevich, Arkadi Choufrine, Oksana Goncharko, and Timur Schukin. "The Cambridge Intellectual History of Byzantium, edited by Anthony Kaldellis and Niketas Siniossoglou, 2017." Scrinium 14, no. 1 (September 20, 2018): 475–507. http://dx.doi.org/10.1163/18177565-00141p32.

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Abstract This review article is a collective work of five scholars who have written their reviews and/or responses to the twelve chapters of the recently published Cambridge Intellectual History of Byzantium. These reviews discuss such issues as institutional settings, classical scholarship, rhetoric, political theory, literary criticism, historiography, logic, and philosophy in Byzantium. They also deal with the reception of the Neoplatonic ideas in Byzantium as well as with some individual figures such as Maximos the Confessor and Michael Psellos.

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Prole, Dragan. "Three faces of the classical." Zbornik Matice srpske za drustvene nauke, no. 168 (2018): 755–68. http://dx.doi.org/10.2298/zmsdn1868755p.

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The article examines three crucial implications of the term ?classical?. The first meaning is defined as epochal, and it is primarily presented in view of the brief history of the concept of classicus, but also considering the Baudelaire?s idea of ?universal beauty?. The characteristics of the classical art are confronted with Friedrich Schlegel?s criticism of the romanticism, which reminds that the idea of a time-resistant art form is nothing realistic, but rather a mere fantasy or a chimera of abstraction. For a romanticist, being out of touch with the present no longer had a particular merit, but rather was a symptom of the absence of awareness what the crucial sense of the works of art really is. If the classical divulged the cosmic harmony, the integrity of the natural order, the romanticism prefers to be the art of mediation, the dynamic transition, the unstoppable process. In the second part of the article, the author analyzes the motives of anti-classical tendencies in the European art, demonstrating that onslaught on the classical could have primarily been expected in the environment where it was neither too strong nor too weak.

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Pulte, Helmut. "Jacobi's Criticism of Lagrange: The Changing Role of Mathematics in the Foundations of Classical Mechanics." Historia Mathematica 25, no. 2 (May 1998): 154–84. http://dx.doi.org/10.1006/hmat.1997.2186.

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Alonso Serrano, Carmelo A. "The Name ‘Palestine’ in Classical Greek Texts." Journal of Holy Land and Palestine Studies 20, no. 2 (November 2021): 146–79. http://dx.doi.org/10.3366/hlps.2021.0270.

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This article provides a contextualised exposition of classical Greek texts, in chronological order, from Herodotus to Eusebius of Caesarea (5th century BC-4th century AD), with brief biographical reviews and in which the name ‘Palestine’ appears. A Latin text by Pomponius Mela is also included for its reference to Gaza which, with the exception of the Septuagint texts, predates Arrian, Arrian of Nicomedia, a Greek historian of the Roman period, by nearly a century. The selection of classical texts explored in this article is not intended to be exhaustive; however, the exploration of these texts in connection with Palestine has never been attempted before. While avoiding historical, philosophical or literary criticism of these texts, this article focuses on the specific considerations of the name ‘Palestine’ in the classical literature.

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Lozinskaya, Evgeniia. "AFTER WEINBERG. BOOK REVIEW: THE RECEPTION OF ARISTOTLE’S POETICS IN THE ITALIAN RENAISSANCE AND BEYOND. NEW DIRECTIONS IN CRITICISM / ED. BY BRAZEAU B." RZ-Literaturovedenie, no. 1 (2021): 23–52. http://dx.doi.org/10.31249/lit/2021.01.02.

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The book written by an international team of scholars and edited by B. Brazeau explores literary criticism and reception of Aristotle's «Poetics» in early modern Italy. Revisiting the «intellectual history» of Renaissance poetic studies written by Bernard Weinberg in 1960-s, the contributors find its own place whithin the 2000-years long tradition of translations, commentaries and polemic treatises. The authors apply new methods from book history, translation studies, history of emotions and classical reception to early modern Italian texts, placing them in dialogue with 20th-century literary theory, and thus map out avenues for future study.

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Koshar, Rudy J. "Playing the Cerebral Savage: Notes on Writing German History before the Linguistic Turn." Central European History 22, no. 3-4 (September 1989): 343–59. http://dx.doi.org/10.1017/s0008938900020525.

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I want to begin by suggesting that to speak of a linguistic turn in the writing of modern German history is premature. It may be true that intellectual history on both sides of the Atlantic has taken “the” linguistic turn, in the sense that, more than ever before, much current research involves “a focused concern on the ways meaning is constituted in and through language.” The formal properties, degree of sophistication, and utility for historians of these studies vary greatly. They encompass by now almost classical poststructuralist perspectives, methodologically more conservative discussions of cultural representation, and the influential works of Quentin Skinner and J.G.A. Pocock. Yet history writing on twentieth-century Germany, considered broadly, stands very much before rather than after a linguistic turn, if there will be a turn at all. Scholars of modern German cultural, social, or political history who engage current debates on language and rhetoric in truly innovative ways are the exception rather than the rule. Moreover, considerations of a linguistic turn in modern German history take place at a time when some historians criticize poststructuralist thought more forcefully than ever before.4 This makes for an interesting confluence of tensions, especially when one considers that disciplines such as literary criticism and anthropology have turned anew to the study of history.

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Simon, Zoltán Boldizsár. "The story of humanity and the challenge of posthumanity." History of the Human Sciences 32, no. 2 (July 18, 2018): 101–20. http://dx.doi.org/10.1177/0952695118779519.

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Today’s technological-scientific prospect of posthumanity simultaneously evokes and defies historical understanding. On the one hand, it implies a historical claim of an epochal transformation concerning posthumanity as a new era. On the other, by postulating the birth of a novel, better-than-human subject for this new era, it eliminates the human subject of modern Western historical understanding. In this article, I attempt to understand posthumanity as measured against the story of humanity as the story of history itself. I examine the fate of humanity as the central subject of history in three consecutive steps: first, by exploring how classical philosophies of history achieved the integrity of the greatest historical narrative of history itself through the very invention of humanity as its subject; second, by recounting how this central subject came under heavy criticism by postcolonial and gender studies in the last half-century, targeting the universalism of the story of humanity as the greatest historical narrative of history; and third, by conceptualizing the challenge of posthumanity against both the story of humanity and its criticism. Whereas criticism fragmented history but retained the possibility of smaller-scale narratives, posthumanity does not doubt the feasibility of the story of humanity. Instead, it necessarily invokes humanity, if only in order to be able to claim its supersession by a better-than-human subject. In that, it represents a fundamental challenge to the modern Western historical condition and the very possibility of historical narratives – small-scale or large-scale, fragmented or universal.

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Sleptsova, Valeriya. "Criticism of positive theistic arguments in the polemic of theism and atheism." St.Tikhons' University Review 101 (June 30, 2022): 82–95. http://dx.doi.org/10.15382/sturi2022101.82-95.

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In the article the author analyzes the arguments of the theist W.L. Craig for the existence of the omnipotent, all-good, timeless God of classical theism as well as counter-arguments of W. Sinnot-Armstrong. W.L. Craig used five arguments, they are Kalam cosmological argument, fine-tuning argument, objective moral values argument, argument from the testimonies of the gospels and argument from religious experience. Craig seeks to show that when we take all these arguments together, they increase the probability of the existence of the God of classical theism. Sinnot-Armstrong, in turn, criticized all these arguments and seeks to show with varying levels of credibility that every Craig’s argument can be refuted within the framework of an atheistic approach. He exposes the argument from the existence of objective moral values to the most detailed criticism, while speaking from the position of moral realism and Platonism. Sinnot-Armstrong criticized fine-tuning argument least convincingly. He accepted the fact that there is no good atheistic response to this argument, but he used usual rhetorical attacks against theism. He uncritically repeated the model of the war between science and religion. As a result of the analysis of the controversy between Craig and Sinnot-Armstrong, the author of the article comes to several conclusions. Firstly, atheism is combined with various metaphysical attitudes, from naturalism to Platonism. Secondly, an atheist may hold different views on the problem of free will between determinism and indeterminism. Thus, since atheism is very heterogeneous in itself, most of the Sinnot-Armstrong counter-arguments are not universally applicable to atheists.

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van Bommel, Bas. "Cobet Revisited." Mnemosyne 70, no. 6 (October 26, 2017): 1008–39. http://dx.doi.org/10.1163/1568525x-12342300.

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AbstractThis article argues that Cobet’s philological and text-critical work deserves to be understood on its own terms, rather than being dismissed for its inconsistency with prevailing conceptions of classical scholarship. As shown by his Latin programmatic writings, Cobet was a typical nineteenth-century humanist, who aimed to integrate contemporary scholarly values into a traditional educational framework. Both Cobet’s method of textual criticism and his determination to remain aloof from what are nowadays considered progressive developments in nineteenth-century classical scholarship make sense on the basis of his humanistic conviction that classical scholarship’s ultimate aim is to serve humane educational ends. The fact that Cobet’s humanistic educational writings have fallen into oblivion is the result of a tendency among modern classicists to measure the past by standards drawn from the present, a tendency that can be called the ‘Whig history of classical scholarship’.

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de BOYER des ROCHES, JÉRÔME. "THE KEYNES-HARROD CONTROVERSY ON THE CLASSICAL THEORY OF THE RATE OF INTEREST AND THE INTERDEPENDENCE OF MARKETS." Journal of the History of Economic Thought 32, no. 2 (May 11, 2010): 263–84. http://dx.doi.org/10.1017/s1053837210000180.

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The aggregation of budget constraints of enterprises and households allows us to throw a new light on the controversy between Keynes and Harrod concerning the classical theory of the rate of interest. It appears that the critique of the classical theory that Keynes formulated does not presuppose the liquidity preference theory; it is based on the multiplier theory. We show that this critique is logically founded and that it is based upon the absence of the labor market in the analysis of the interdependence between the markets for financial assets and for goods. Harrod did not comprehend it completely. This explains one lacuna in the model of the General Theory that Harrod proposed in 1937. We show that it lacks an equation and that the equilibrium (hence the rate of interest) is indeterminate, which is not the case in the 1937 article by Hicks. We conclude that if there is relevance in Keynes’s criticism of the classical theory, then a similar criticism can be directed at Keynes’s own theory.

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Al Haq, Saeed, and Dr Saleh Uddin. "The Quranic Concept of Admonition from Tadhkīr bil-āthār-al-qadīmah and Archaeology its Academic status in the criticism of Orientalism." ĪQĀN 2, no. 04 (June 30, 2020): 1–16. http://dx.doi.org/10.36755/iqan.v2i04.143.

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‘Elm-al-Tadhkīr be-Ayyām illāh is a sub kind of usūl-al-tafseīr (principles of exegesis). It is also known as ‘elm-al-qaṣaṣ which is also defined as a branch of history studies. The history and events of the prophets and their nations are mentioned in Quran. From this history, Quran invite us to gain admonition. Tadhkīr bil-āthār-al-qadīmah is a sub branch of ‘elm-al-Tadhkīr by-Ayyām illāh. In Arab, many relics exists about the Quranic history, which shows the history and culture of ancient Arabs. Archeology is one of authenticating tool and source of history. Modern research archaeology encompassed and found many lost nations and their history as well as. Therefore, orientalists excavated the Quranic historical sites and discovered many relics for research. They compiled research on their discoveries and criticized the Quranic history. Orientalists like Dan Gibsan, Nickelson wrote famous books on Quranic history and geography in the light of archaeological researches. There is a great significance and academic status of archaeological research especially in modern renaissance of classical history. In the light of this subject, the archeology has great importance for the Quranic ancient’s history and the criticism of orientalist’s theories about the mentioned history. This paper discussed about the Quranic concept of admonition regarding archeology and its academic status in the criticism of the Oriental’s theories.

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Eslamieh, Razieh. "Imposed Identity through Foucauldian Panopticism and Released Identity through Deleuzian Ressentiment in Samuel Johnson’s The History of Rasselas, Prince of Abissinia." Advances in Language and Literary Studies 8, no. 1 (February 1, 2017): 125. http://dx.doi.org/10.7575/aiac.alls.v.8n.1p.125.

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The despotic society of classical era, run by a despot, who had “the right to decide life and death” of the dominated subjects (Foucault, History of Sexuality Vol. I 135), had indeed the system of observance and surveillance of Foucauldian panoptical system. The present paper scrutinizes the Happy Valley of Samuel Johnson’s The History of Rasselas, Prince of Abissinia, as the symbolic representation of a panoptic structure in which dominant discourses are institutionalized in the captives and inmates of the Happy Valley. In essence, the central theme of Foucault’s theories of power is “the methods with which modern civilization creates and controls human subjects, through institutions” (Habib, A History of Literary Criticism 766) as well as discourses. The present paper contends that such institutions and discourses also existed in classical era and in the despotic society run by the despot, seemed to be the focal point or the center of power, but who indeed remained ineffective without discourses and institutions which dispersed his power.

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Fios, Frederikus. "Critics to Metaphysics by Modern Philosophers: A Discourse on Human Beings in Reality." Humaniora 7, no. 1 (January 30, 2016): 108. http://dx.doi.org/10.21512/humaniora.v7i1.3493.

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We have entered the 21st century that is popularly known as the era of the development of modern science and technology. Philosophy provides naming for contemporary era as postmodern era. But do we suddenly come to this day and age? No! Because humans are homo viator, persona that does pilgrimage in history, space and time. Philosophy has expanded periodically in the long course of history. Since the days of classical antiquity, philosophy comes with a patterned metaphysical paradigm. This paradigm survives very long in the stage history of philosophy as maintained by many philosophers who hold fast to the philosophical-epistemic claim that philosophy should be (das sollen) metaphysical. Classical Greek philosopher, Aristotle was a philosopher who claims metaphysics as the initial philosophy. Then, Immanuel Kant, Hegel, Heidegger, Marx even Habermas offer appropriate shades of metaphysical philosophy versus spirit of the age. Modern philosophers offer a new paradigm in the way of doing philosophy. The new spirit of modern philosophers declared as if giving criticism on traditional western metaphysics (since Aristotle) that are considered irrelevant. This paper intends to show the argument between traditional metaphysical and modern philosophers who criticize metaphysics. The author will make a philosophical synthesis to obtain enlightenment to the position of human beings in the space of time. Using the method of Hegelian dialectic (thesis-antiteses-synthesis), this topic will be developed and assessed in accordance with the interests of this paper.

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Harrán, Don. "Elegance as a Concept in Sixteenth-Century Music Criticism*." Renaissance Quarterly 41, no. 3 (1988): 413–38. http://dx.doi.org/10.2307/2861755.

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”… et vere sciunt cantilenas ornare, in ipsis omnes omnium affectus exprimere, et quod in Musico summum est, et elegantissimum vident … “Adrian Coclico, Compendium musices (1552)The notion of music as a form of speech is a commonplace. Without arguing the difficult questions whether music is patterned after speech or itself constitutes its own language, it should be remembered that the main vocabulary for describing the structure and content of music has been drawn from the artes dicendi. The present report deals with a small, but significant part of this vocabulary: the term elegance along with various synonyms and antonyms borrowed from grammar and rhetoric and applied to music, in a number of writings, from classical times onwards.

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Dahl, Christian. "Topos og motiv. Et forskningshistorisk rids." K&K - Kultur og Klasse 45, no. 123 (August 28, 2017): 23–36. http://dx.doi.org/10.7146/kok.v45i123.96827.

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The aim of this article is to clarify how literary topology relates historically and conceptually to the study of literary motifs. Topos and motif are associated concepts in literary theory, but attempts to define and compare them are evasive and few. While literary topology was, according to Ernst Robert Curtius, founded on the basis of classical rhetoric and concerned primarily the literary tradition of rhetorical eloquence, the notion of motif was, as I will argue, on the contrary conceived as a critical term at a time when rhetoric was loosing its grip on literary criticism at the end of the 18th century. My article will survey a number of influential positions in the history of literary theory and criticism concerning the study of motifs and topoi from Goethe to contemporary contextualist approaches.

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Feld, M. D. "Joseph Scaliger: A Study in the History of Classical Scholarship. Vol. 1: Textual Criticism and Exegesis. Anthony Grafton." Papers of the Bibliographical Society of America 79, no. 3 (September 1985): 457–60. http://dx.doi.org/10.1086/pbsa.79.3.24303674.

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Edwards, Mike. "The application of criticism to textual criticism." Acta Antiqua Academiae Scientiarum Hungaricae 51, no. 1 (March 2011): 17–22. http://dx.doi.org/10.1556/aant.51.2011.1.3.

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Heath, Malcolm. "The Origins of modern Pindaric criticism." Journal of Hellenic Studies 106 (November 1986): 85–98. http://dx.doi.org/10.2307/629644.

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It has been said that ‘the history of Pindaric criticism is the history of the cardinal problem, unity’; but this history has yet to be fully explored. Young's pioneering study passes dismissively over the centuries preceding the publication, in 1821, of Boeckh's commentary—a landmark, indeed, but Boeckh's approach to the poet did not spring into being from nothing; it was the product of a long tradition of careful study, in which Pindar had been widely admired and diversely understood. This paper attempts to document that claim; its primary purpose is therefore historical. But the study of the history of scholarship is of most value when it helps us to understand our own place in that history, disclosing and encouraging us to think critically about our tacit or ill-considered assumptions. I shall therefore conclude by pointing briefly to a possible implication of this history for some more recent work on the poet.

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CAVADOVA, Vüsalə. "CRITERIA SEARCHES OF NATIONAL LITERARY CRITICISM." EUROASIA JOURNAL OF SOCIAL SCIENCES & HUMANITIES 8, no. 3 (May 25, 2021): 32–37. http://dx.doi.org/10.38064/eurssh.190.

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Azerbaijani literary criticism has its own specific traditions. The article examines the ideological and aesthetic values of a particular stage of literary criticism. The positive tendencies manifested in literary criticism in the 40s and 50s of the twentieth century, the principles of valuing classical and modern literary heritage are revealed. The role of individual literary critics in the literary process of the 40s and 50s is analyzed from an objective historical point of view. Literary-aesthetic thought is dynamic, lively and changeable. It changes in accordance with the socio- political conditions of the time and takes on a new form and content, trying to express the new currents of thought of the time. This change and development is especially important when it manifests itself in the approach to the subject of literary criticism, social events, philosophical and methodological directions are determined. These changes in literary criticism are a phenomenon of thinking, in accordance with the principles of worldview. The history of literary-theoretical thought is one of the basic humanities, which occupies a very important place and plays an active and influential role in the spiritual life of society. As a result, we can say that, as in all periods, the 40s and 50s of our history of criticism and literary criticism are dynamic, lively and changeable. Like in different periods, literary criticism has also played three important roles in the 40s and 50s: First, to explain the literary process, to assess it, to find the regularities of the literary process out, second, to disclose the aesthetic and ethical frameworks created by art, to trigger deep love in readers for them; third, to solve the necessary philosophical, sociological, ethical and aesthetic issues of life by the analysis of art events. Of course, if we evaluate the scientific-theoretical level of our aesthetic thought in the 40’s and 50’s with these three criteria, we can state that literary criticism and literary science have fulfilled their tasks in the literary process dignifiedly. As the foundation of the process leading to democratization in the 60s has started in the late 50’s, the renewal in literary criticism and literary science also occurred a while ago. We can also state that the breath of a new era in literary criticism and literary science has came with “Literary Thoughts” (1958) by M.J.Jafarov .

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Vervainioti, A., and EC Alexopoulos. "Job-Related Stressors of Classical Instrumental Musicians: A Systematic Qualitative Review." Medical Problems of Performing Artists 30, no. 4 (December 1, 2015): 197–202. http://dx.doi.org/10.21091/mppa.2015.4037.

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Epidemiological studies among performing artists have found elevated stress levels and health effects, but scarcely the full range of stressors has been reported. We review here the existing literature on job-related stressors of classical instrumental musicians (orchestra musicians). PubMed, Google Scholar and JSTOR databases were screened for relevant papers indexed up to August 2012. A total of 122 papers was initially identified which, after exclusion of duplicates and those not meeting eligibility criteria, yielded 67 articles for final analysis. We identified seven categories of stressors affecting musicians in their everyday working lives: public exposure, personal hazards, repertoire, competition, job context, injury/illness, and criticism, but with interrelated assigned factors. The proposed categories provide a framework for future comprehensive research on the impact and management of musician stressors.

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Stewart, Devin. "Classical Arabic Biography." American Journal of Islam and Society 19, no. 1 (January 1, 2002): 132–35. http://dx.doi.org/10.35632/ajis.v19i1.1960.

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This outstanding study discusses the origins, development, and function ofpre-modern Arabic biography through an examination of the biographiesof four figures of the late second and early third Islamic centuries whoselife stories have been contested in interesting ways: the Abbasid caliph alMa'mun (r. 198-218 AH/813-833 AC). [Chapter 2]; the Shi'ite imam · Alial-Rid a ( d. 203 AH/818 AC) [Chapter 3, and an appendix on the circumstancesof his death]; the renowned scholar of Hadith, Ahmad ibn Hanbal(d. 241 AH/855 AC).[Chapter 4]; and the ascetic Bishr al-Hafi (d.227 AHi842 A C). [Chapter 5]. These figures were chosen because they lived duringthe same period and their careers intertwined and overlapped, thus bringingto the fore the contests over religious authority between the societalgroups they represented. Although the caliph al-Ma'mun is famous forhaving appointed 'Ali al-Rida, his heir apparent, a move which has puzzledmany historians, since he is also accused of murdering the Shi'iteimam.Ahmad ibn Hanbal's fame rests on his resistance to the Abbasid/Mu· tazili Inquisition which al-Ma'mun inaugurated: despite imprisonmentand flogging, he upheld the opinion that the Qur'an is eternal and not created.Bishr al-Hafi, the famous barefoot ascetic, was trained as a Hadithspecialist in his youth but gave it up for what he saw as a more moral life.The association of Bishr al-Hafi with lbn Hanbal, equally renowned for hisreligious scrupulousness, provides fertile ground for comments on the relativemerits of the groups and religious approaches that they represent.Chapter 1, "The Development of the Genre," addressing the history ofthe biographical genre, argues, following Tarif Khalidi and against the traditionallyaccepted view, that biography did not originate as a by-productof the Hadith scholars' obsession with isnad criticism. Rather, it originatedin the work of akhbaris or "collectors of reports," in essence the first historiansof the Islamic period, who drew on pre-Islamic oral models, combininggenealogies and name-lists with narrative material. Biographies, inCooperson's view, are fundamentally intertextual: the reader naturally comparesthe accounts in one biography with alternative versions presented inother texts. Each serves to mold and comment on the interpretation of ...

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Linden-Ward, Blanche. "Putting the Past under Grass: History as Death and Cemetery Commemoration." Prospects 10 (October 1985): 279–314. http://dx.doi.org/10.1017/s0361233300004130.

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“Our age is retrospective,” Emerson observed in 1836. “It builds the sepulchres of the fathers. It writes biographies, histories, and criticism.” Emerson identified a phenomenon far greater than the literary production of the New England Renaissance. He put his finger on an attitude toward the past that was quite new, yet was imitative rather than provincial and idiosyncratic. The Americans of Emerson's time developed a commemorative consciousness similar to that of the English and French. Following revolutions, all three nations attempted to redefine their pasts in material as well as literary terms. Inspired by Enlightenment philosophy, they considered the processes of nature metaphors for history, and they looked to the Arcadian periods of classical civilizations for precedents of the balanced blending of Art and Nature indicative of a certain sense of the past not associated with their own medieval histories.

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Shalygina, O. V. "Time and space in the motor aesthetics of A. Volynsky." Solov’evskie issledovaniya, no. 4 (December 15, 2019): 100–113. http://dx.doi.org/10.17588/2076-9210.2019.4.100-113.

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The article describes the original aesthetic and philosophical concept – the motor aesthetics of Akim Volynsky. Volynsky uses the concept of «motor aesthetics» in the Kniga likovanii, describing the value of circular lines for the «all aesthetics, visual, sound and motor», and particularly pirouette for motor aesthetics. The term «motor aesthetics of Akim Volynsky» is used in this article for the first time and is studied by the author from an interdisciplinary perspective. Motor aesthetics is developed by Volynsky for plastic art as a language of description of classical ballet, he introduces the basic concepts, formulates the laws, defines the basic philosophical categories that underlie it. The importance of Volynsky's work on the formation of the language of classical ballet description is recognized in the professional environment and theater criticism. The study of the motor aesthetics of Akim Volynsky is relevant in connection with the study of the philosophical foundations of intermedial analysis. The article deals with the problem of time and space in the motor aesthetics of Akim Volynsky for the first time. The direct connection of Volynsky's later works on ballet with his early article on Kant is revealed, the conclusion about the originality of Volynsky's philosophical position in relation to the categories of time and space is made. Using the thesaurus of Kant's transcendental aesthetics, Volynsky defines the two-act structural relationship of time and space according to the «par coupe» (fr) principle, which he regards as universal. It was concluded of Volynsky's motorial aesthetics value not only in the history of classical ballet and theatre criticism, the history of of the Russian literature and philosophy of the late 19th - early 20th century, but also in the modern philosophical anthropology and ontology.

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Baker, William. "The Cambridge History of Literary Criticism, Volume I:9871George A. Kennedy. The Cambridge History of Literary Criticism, Volume I: Classical Criticism. Cambridge: Cambridge University Press 1995. xviii + 378 pp, ISBN: 0 521 30006 1 £40 ($69.95) (hardback), ISBN: 0 521 31717 1 £15.95 ($24.95) (paperback) The Cambridge History of Literary Criticism series." Reference Reviews 12, no. 2 (February 1998): 16–17. http://dx.doi.org/10.1108/rr.1998.12.2.16.71.

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Segev, Mor. "Aristotle on Plato’s Republic VIII-IX: Politics v. 12, 1316a1-b27." Polis: The Journal for Ancient Greek Political Thought 35, no. 2 (September 17, 2018): 374–400. http://dx.doi.org/10.1163/20512996-12340190.

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Abstract Toward the end of Politics V. 12, Aristotle criticizes Plato’s discussion of political change in Republic VIII-IX. Scholars often reject Aristotle’s criticism, especially because it portrays Plato’s discussion, allegedly unfairly, as developing a historically testable theory. I argue that Aristotle’s criticism is adequate, and that the seriousness with which he considers Plato’s account of political change as an alternative to his own is both warranted and instructive. First, apart from criticizing Plato’s account for its historical inaccuracies, Aristotle also exposes theoretical insufficiencies and internal inconsistencies within it. Second, Aristotle’s criticisms of historical inaccuracies in Plato’s discussion of political change are not misdirected, since there are reasons to think that Plato does intend that discussion to accord with the historical facts.

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Syahran, Syahran, and Abd Raziq. "Komparasi Pemikiran Orientalis Tentang Perkembangan Hukum Islam (Goldziher, Joseph Schacht, Dan James Norman)." Al-Azhar Islamic Law Review 4, no. 2 (July 30, 2022): 132–44. http://dx.doi.org/10.37146/ailrev.v4i2.185.

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This study aims to reveal the history of the development of Islamic law according to the orientalists. This study uses the Library Research method with a juridical analysis approach to obtain accurate results from various books written by oreantists. The results of this study indicate that Schacht and Goldziher stated that from the time of the Prophet until the first century of hijrah, Islamic law as we know it today has not been formed. Although the Qur'an has laid the foundations of family law, inheritance and ritual worship, so that in many cases, legal practice in early Islam has deviated from the literal provisions of the Qur'an. But what distinguishes the two originalist thinking. Goldziher prefers to compare the methods of hadith criticism used by orthodox Muslim hadith experts with the "modern" hadith criticism method, where a hadith that is said to be authentic by classical Muslim methods, its authenticity is doubted by the "modern" hadith criticism method, while Schacth considers that the classical schools focuses more on the study of hadith as a source of law and tends to ignore the Koran as the main source in the study of Islamic law, in contrast to the two orientalists James Norman argues that human reason is the most authoritative source of law to regulate social life, not sourced from the Koran. and hadith as in the concept of Islamic law, the concept of Islamic law according to Norman James is no longer relevant to be applied to modern society.

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Golovko, Nikita V. "Unconceived alternatives and another argument for instrumentalism." Siberian Journal of Philosophy 17, no. 4 (2019): 214–20. http://dx.doi.org/10.25205/2541-7517-2019-17-4-214-220.

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Selective skepticism in relation to fundamental scientific theories and criticism of the inference to the best explanation as an eliminative approach to substantiate hypotheses, enable K. Stanford to interpret and combine in his own way the classical arguments against the scientific realism – the arguments of the pessimistic meta-induction and that of the underdetermination of theory by data. Despite the fact that his justification of the instrumentalist interpretation of scientific knowledge is just another version of the argument «from error», K. Stanford’s book should be recommended to a scientific realism could be. Reflection on the book: Stanford K. Exceeding Our Grasp: Science, History, and the Problem of Unconceived Alternatives. Oxford University Press, 2006.

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Korostichenko, Ekaterina. "Christian view on treating animals: theological criticism of P. Singer." St. Tikhons' University Review 104 (December 29, 2022): 46–67. http://dx.doi.org/10.15382/sturi2022104.46-67.

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P. Singer is called one of the most influential living philosophers in the world, and one of the most controversial. The author of "Animal Liberation", "Practical Ethics", "Famine, Affluence, and Morality" created his own project of preference utilitarianism, in which he placed animals as moral subjects equal to man. In this, he questions Christian anthropocentrism: a human in his system of ethics is intrinsically no better than a chimpanzee or a dog. He recognizes the uniqueness of all species, speaking out against speciesism (discrimination on grounds of species). Singer's ethics is completely independent of religion. Raising issues related to abortion, euthanasia, animal rights, etc., the philosopher inevitably arrived to confrontation with Christian ethics and religious worldview in general. Religion, especially Christianity, plays a significant role in his works, since he considers many of the provisions of Christianity: the special position of humans in the natural world, the attitude to the sanctity of life - to be morally problematic. The article analyzes Peter Singer's critical theses on the Christian religion, including Christian ethics. The second section considers the responses of a number of modern religious thinkers to Singer's criticism of Christianity. In conclusion, the arguments of both sides are analyzed, their strengths and weaknesses are outlined, involving a broader tradition of secular-religious dispute. Conclusions are made about the validity of P. Singer's criticism of religion. Although said criticism is broadly integrated into the works of the philosopher, it is hardly a focus point - rather a tool to solidify Singer's position on practical questions like abortion, euthanasia, animal rights, etc. The negative attitude to religion has roots in Singer's early acquaintance with the Bible and the unhappy past of his family (two of the philosopher's grandparents died in concentration camps). The question of the meaninglessness of suffering largely determines the philosophy and practical ethics of P. Singer. Arguing with theologians, he most often resorts to the classical argument from evil. Singer's criticism of Christian religion is limited, reduced to the problem of the meaninglessness of suffering, the Euthyphron dilemma, criticism of the sanctity of human life, the "dominion" of man over nature. With the exception of a detailed analysis of the bias of Christianity against animals, the criticism is not original.

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Journal articles on the topic 'Classical History and criticism'

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