Journal articles on the topic 'De Man, Paul Criticism and interpretation'
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Savin, Alexey E. "Origins of the Interpretation and Criticism of Philosophical Foundations of Leninism in Western Marxism." Vestnik Tomskogo gosudarstvennogo universiteta, no. 458 (2020): 79–84. http://dx.doi.org/10.17223/15617793/458/9.
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The aim of the article is to discover the nature of the widespread criticism of Leninism in Western countries in the “left communism” or “communism of the Soviets” (Raetekommunismus), which arose in Germany, Holland, and Denmark in the 1920s and 1930s. To understand the general lines of the criticism of the philosophy of Leninism the author analyzes the ideas presented in the work Lenin as Philosopher by Anton Pannekoek, one of the greatest thinkers and politicians of the “communism of the Soviets”. In its philosophical part, the work is devoted to the criticism of Lenin’s main philosophical work Materialism and Empirio-Criticism. The author also takes into account the articles devoted to this criticism by Karl Korsch and Paul Mattik, other founders of “communism of the Soviets”. The significance of these works is determined by the fact that they constitute the philosophical foundation of contemporary Western “Marxist anti-Leninism”. The author reveals the political presuppositions and the political background of the polemic about the philosophical foundations of Leninism. The background is a polemic about the significance of the Russian revolution and the principles of building the Bolshevik party for the rest of the world and especially for Western countries and their Communist parties. The philosophical polemic with Leninism grows out of a doubt about the universal significance of the experience of the Russian revolution. In particular, Pannekoek and Korsch put forward the thesis of the bourgeois-democratic, not socialist character of the Russian revolution. From this thesis, they conclude that the theoretical basis of the Russian revolution is also of a bourgeois character, i.e. the Russian revolution is based on the ideas of the Enlightenment. The philosophical foundation of the Enlightenment is natural-scientific materialism, not historical materialism, i.e. not Marxism. The article demonstrates the genesis of the concept of Leninism as (1) an anti-democratic tendency in the contemporary liberation movement, (2) an instrument for legitimizing the repressive practices of the bureaucracy in the workers’ parties and in the “catching-up” states of organized capitalism, (3) a naturalistic mishmash of natural-scientific and historical materialism, ultimately suppressing and emasculating the historicity of Marxist thought. The author reveals how this concept was transmitted to tmodern Western left-wing thought through the Frankfurt school, and especially through Marcuse’s work Soviet Marxism (1958), which for many years became the most popular theoretical source for the Marxist criticism of Soviet dialectical materialism in the Western left. Nowadays, this interpretation functions in it in a sedimented form as self-evidence (Selbstverstaendlichkeit) and automatism.
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Levchenko, Viktor. "LEONARDO DA VINCI IN THE PHENOMENOLOGICAL PERCEPTION OF PAUL VALERY." Doxa, no. 2(36) (March 25, 2022): 179–86. http://dx.doi.org/10.18524/2410-2601.2021.2(36).246818.
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The article is devoted to the semantic aspects of revealing the genius of the creator. The author turns to the version of the interpretation of Leonardo da Vinci’s activity, which was proposed by the outstanding French poet and art critic Paul Valery. This version is not a biographical description of the life of an Italian artist and intellectual, but presents a detailed picture of intellectual life, a generalization of the methods assumed by any discovery, both artistic and natural. The main themes of Valery’s essay are the sources of creativity that give rise to his method and system. For Valery, the method or system of Leonardo da Vinci that he demonstrated are based on the foundations of the criticism and the attitude to the world of natural attitude by Husserl. It is important for Valery to show the practice of thinking or the intellectual mechanism that presents Leonardo as a universal genius.
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Vesić, Violeta M. "New Historicism: Text and Context." Issues in Ethnology and Anthropology 10, no. 1 (February 28, 2016): 187. http://dx.doi.org/10.21301/eap.v10.i1.10.
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During most of the twentieth century history was seen as a phenomenon outside of literature that guaranteed the veracity of literary interpretation. History was unique and it functioned as a basis for reading literary works. During the seventies of the twentieth century there occurred a change of attitude towards history in American literary theory, and there appeared a new theoretical approach which soon became known as New Historicism. Since its inception, New Historicism has been identified with the study of Renaissance and Romanticism, but nowadays it has been increasingly involved in other literary trends. Although there are great differences in the arguments and practices at various representatives of this school, New Historicism has clearly recognizable features and many new historicists will agree with the statement of Walter Cohen that New Historicism, when it appeared in the eighties, represented something quite new in reference to the studies of theory, criticism and history (Cohen 1987, 33). Theoretical connection with Bakhtin, Foucault and Marx is clear, as well as a kind of uneasy tie with deconstruction and the work of Paul de Man. At the center of this approach is a renewed interest in the study of literary works in the light of historical and political circumstances in which they were created. Foucault encouraged readers to begin to move literary texts and to link them with discourses and representations that are not literary, as well as to examine the sociological aspects of the texts in order to take part in the social struggles of today.The study of literary works using New Historicism is the study of politics, history, culture and circumstances in which these works were created. With regard to one of the main fact which is located in the center of the criticism, that history cannot be viewed objectively and that reality can only be understood through a cultural context that reveals the work, re-reading and interpretation of literature is not just re-reading of texts that are already well known, but reading in a completely new way.
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Belov, Vladimir N., Aleksandra Yu Berdnikova, and Yulia G. Karagod. "Immanuel Kant and Herman Cohen’s philosophy of religion." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 1 (2021): 30–40. http://dx.doi.org/10.21638/spbu17.2021.103.
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The article analyzes the main characteristic features of the philosophy of religion of the founder of the Marburg school of neo-Kantianism Hermann Cohen. Special attention is paid to Cohen’s criticism and reinterpretation of Kant’s “practical philosophy” from the point of view of the philosophy of religion: Cohen supplements and expands Kant’s provisions on moral law and moral duty, interpreting them as divine commandments. The authors emphasize the fundamental importance for Cohen of the “internal similarity” between Kant’s ethical teaching and the main provisions of Judaism. The sources of Kant’s own ideas about the Jewish tradition are shown, which include the work of Moses Mendelssohn “Jerusalem” and the “Theologicalpolitical treatise” by Baruch Spinoza. Cohen’s criticism of these works is analyzed an much attention is paid to the consideration of Cohen’s attitude to Spinoza’s philosophical legacy in general. The interpretation of the postulates of Judaism by Cohen (and their “inner kinship” with Kant’s moral philosophy) in ethical, logical, and political contexts is presented. Cohen’s understanding of such religious-philosophical and doctrinal phenomena as law, grace, Revelation, teaching, the Torah, messianism, freedom, the Old Testament and the New Testament, etc. is provided and analyzed. The main points of Cohen’s religious teaching as “ethical monotheism” are considered; in particular, the authors analyze his understanding of the idea of God as “the only one”, which is highlighted in the works of Paul Natorp. It is concluded that Cohen’s philosophy of religion, which is based on the postulates of Judaism as well as Kant’s “practical philosophy”, could be characterized by the terms “ethical monotheism”, “universalism” and “humanism”.
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Mousa, Keyhanee. "Muhammad(S) And Paul On Jesus: A Comparative Study Of Two Sacred Pillars." West East Journal of Social Sciences 8, no. 2 (August 15, 2019): 164–90. http://dx.doi.org/10.36739/wejss.2019.v8.i2.26.
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This comparative study of Islam and Christianity struggled to reveal the mutual meaningful expressions of God, the creator. The main question to which the article tried to answer is: Who is Jesus Christ for Paul and Muhammad(s)? The significance of countering to this question is being revealed much more through the contemporary issues of hate, and delusions that are influencing all believers in one God. Questioning the human nature and the Lordship of Christ looks like a barrier in dialogues between Islam and Christianity. So, as its primary purpose, Jesus, as the Lord from Paul’s perspective and Isa al-Masih, the son of Maryam from Muhammad’s(s) viewpoint, will be compared through different methods. Like the spiritual interpretation of Joel S. Goldsmith, in which the monotheistic presupposition (worshipping only one God), will implant the axial direction of the examination of the Bible and the Quran. Moreover, through historical criticism, the article will try to clarify the origins of faith in Pauline Christology compare to the doctrine of Tawhid from the Quran and the origin of the Quranic accounts of Christ. Also, through a feminist analysis, the essay will have a critical look at maleness of titles of God in Christianity. In this way, the historical analysis will display the urge of accepting the Quran as the Incarnated word of God for Islam and the importance of Paul as the best witness for Christ. By spiritual interpretation, the meaning of the “form” and the “face” of God in Christianity, and “face”, and the “Rope” of Allah and Al-Rahman in the Quran will validate a mutual notion of divinity for all believers. Also, through the feminist approach framed in the text of the Bible and the Quran, this research will spot the sexless status of the Incarnated Christ after the resurrection, the one who is the Lord of all now, even if is being praised in the new name of Al-Rahman. Thus, in conclusion, this article will suggest mutual findings in Quranic and Biblical Christology and will be ended by spotting the incarnation of the word of God, as the best point of starting a fruitful dialogue between Islam and Christianity.
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Bering Solten, Therese. "Når troen får øjne. En studie i Grundtvigs salmer." Grundtvig-Studier 65, no. 1 (May 29, 2015): 177–200. http://dx.doi.org/10.7146/grs.v65i1.20952.
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Når troen får øjne. En studie i Grundtvigs salmerTherese Bering SoltenWhen Faith Gets Eyes – a Study in Grundtvig’s HymnsThis article summarizes main points from Therese Bering Solten’s PhD thesis about how, through the use of hermeneutics and genre criticism, Grundtvig’s hymns can be read as poetic theology. The hymns work thematicallythrough the relationship between the visible and the invisible, conceptions residing in a continuum stretching between the concrete, sensory images and abstract, intelligible concepts. How hymns operate is determined by how faith is depicted in images and ideas. As part of an effort to understand faith cognition or vision, Solten interprets the hymns as descriptions of what or how the eyes of faith see. The author assumes that this effort is not exclusive to the content of hymns; it is a matter of how hymns affect readers (singers) and therefore how hymns can be described as texts. To establish a methodological basis, Solten refers to recent genre theory and literary theory and Paul Ricoeur’s philosophical hermeneutics. Poetic theology provides a lens for seeing that even though the hymn text’s matter and form are two separate aspects of the text, the hymn exists as an indivisible whole. Solten provides a series of analytical examples from the thesis to illustrate further how hymns function and how they should not be translated only to discover their embedded theology. The overall aim of hymn interpretation, however, is to demonstrate the ways in which the reading of these texts as poetry can provide theological insights.
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Gurevich, Pavel. "Paul Ricoeur about Man." Philosophical anthropology 7, no. 1 (2021): 6–23. http://dx.doi.org/10.21146/2414-3715-2021-7-1-6-23.
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The article analyzes a wide range of philosophical and anthropological subjects in the works of the French philosopher Paul Ricoeur. Rejecting the idea of system-creation, Ricoeur creates a generalized image of a person in the form of polemical, sometimes marginal notes in relation to other European thinkers. His works reveal an original view on the problems of human subjectivity, Ego, personality, selfness, identity, etc. The author of the article shows that all the variety of anthropological topics in Ricoeur can be clarified through the phenomenon of human subjectivity, which the philosopher connects with spirituality, which is born in pre-reflexive forms of life and culture. Special attention is paid to the consideration of the personality as an individuality of a special kind and to the process of identification of the person as an individual. P. Ricoeur managed to give a new interpretation to the concept of identity through a complex dialectic of internal and external self-identity.
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Marshall, Donald G., and Daniel T. O'Hara. "The Romance of Interpretation: Visionary Criticism from Pater to De Man." Comparative Literature 41, no. 2 (1989): 204. http://dx.doi.org/10.2307/1770986.
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Jackson, Virginia. "Historical Poetics and the Dream of Interpretation: A Response to Paul Fry." Modern Language Quarterly 81, no. 3 (September 1, 2020): 289–318. http://dx.doi.org/10.1215/00267929-8351520.
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Abstract As a response to Paul Fry’s essay “The New Metacriticisms and the Fate of Interpretation,” this essay asks a few questions: (1) Isn’t “metacriticism” what the twentieth century meant by literary criticism? (2) Why is modern literary criticism so defensive when it comes to lyric poetry? (3) What happens when the historical situation of a lyric literalizes apostrophic address? The answer to the first of these questions is yes. The answer to the second question depends on the critic, but this essay points out that defenses of lyric began in the early nineteenth century, so modern lyric theory continues a long tradition. The white male supremacist foundation of those defenses informs definitions of lyric poetry as utterance overheard, as solitary self-address. Fry is right that historical poetics attempts to rock that two-hundred-year-old foundation. The answer to the third question is that many poets have also rocked that foundation over those two centuries. The essay ends by interpreting an apostrophic ode written and published by George Moses Horton in 1828. Horton’s enslavement in North Carolina literalized the figurative situation of address that has come to define lyric reading.
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Gordon, Paul. "Lord Jim,Paul de Man, and the debate between deconstructive and humanistic criticism." Lit: Literature Interpretation Theory 9, no. 1 (January 1998): 65–84. http://dx.doi.org/10.1080/10436929808580212.
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Waters, Lindsay. "To Become What One Is." boundary 2 48, no. 1 (February 1, 2021): 251–63. http://dx.doi.org/10.1215/01903659-8821510.
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In the twentieth century, criticism flourished in the academy in the English language from the 1930s to the 1960s, but gradually a hyperprofessionalized discourse purporting to be criticism took its place. The problem was exacerbated because people misunderstand literary theory thinking it superior to criticism. Big mistake. Theory proper begins its life as criticism, criticism that has staying power. Central to criticism as Kant argued is judgment. Judgment is based on feeling provoked by the artwork in our encounters with artworks. This essay talks about the author’s encounter with Mary Gaitskill’s novel Veronica. The critical judgment puts the artwork into a milieu. This essay argues the case for the holism of critical judgments versus what the author calls Bitsiness as Usual, the fragmentation of our understanding of our encounters with artworks. The author subjects both Paul de Man and the New Historicists to severe attacks.
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Shaw, Beau. "Political Form in Paul Celan." Epoché: A Journal for the History of Philosophy 25, no. 1 (2020): 185–205. http://dx.doi.org/10.5840/epoche20201014174.
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Paul Celan’s “Tenebrae” is a scandalous poem: it describes how “unity with the dying Jesus” (in Hans-Georg Gadamer’s words) is achieved by means of the Jewish experience of the concentration camps. In this paper, I provide a new interpretation of “Tenebrae” that breaks from the two traditional ways in which the poem has been viewed—on the one hand, as a Christian poem that suggests that Jesus, insofar as he suffers just like Jewish concentration camp victims do, can provide “hope and redemption for the faithful” (Gadamer), and, on the other hand, as an ironic criticism of this Christian idea. Rather, I suggest that “Tenebrae” is a modification of Christianity: preserving Christian belief about Jesus’s death, it destroys that belief, and does so for the sake of the defense against Christian persecution. Finally, I suggest that this view reveals the peculiar poetic form of “Tenebrae”—what I call “political form.”
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Malherbe, Abraham J. "A Physical Description of Paul." Harvard Theological Review 79, no. 1-3 (July 1986): 170–75. http://dx.doi.org/10.1017/s0017816000020435.
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When Paul is placed in his Greek context, it is generally his thought, vocabulary, and literary style that receive attention. This is to a degree at least also true when attention is given to the early church's interpretation of his letters. Greek influence can also be perceived in early Christian reflections on the physical appearance of Paul. Less well known to most students of early Christianity than the literary evidence are the artistic representations of Paul, but the curious literary portrait of Paul in theActs of Paul and Thecla, which in some respects agrees with early Christian paintings, is well known. There, Onesiphorus sees Paul as “a man small of stature, with a bald head and crooked legs, in a good state of body, with eyebrows meeting and nose somewhat hooked, full of friendliness; for now he appeared like a man, and now he had the face of an angel.”
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Trotter, Gregory A. "The Debate between Grunbaum and Ricoeur: The Hermeneutic Conception of Psychoanalysis and the Drive for Scientific Legitimacy." Études Ricoeuriennes / Ricoeur Studies 7, no. 1 (August 18, 2016): 103–19. http://dx.doi.org/10.5195/errs.2016.340.
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Paul Ricœur’s hermeneutic approach to psychoanalysis stresses the interpretation of meanings revealed via the narratives woven through the discursive exchanges between analyst and analysand. Despite the tremendous influence Ricœur’s interpretation enjoyed both in philosophy and in psychoanalysis, his approach has been subject to severe criticism by Adolf Grünbaum who argues that Freud modeled psychoanalysis on the natural sciences, and therefore it should be judged according to natural scientific standards. I argue that Grünbaum incorrectly downplays the importance of speech and language in psychoanalytic theory and practice, and moreover, that Ricœur’s approach offers important insights that deserve to be redeployed today.
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Du Plessis, J. W., and D. H. Steenberg. "Uit die oogpunt van ’n vrou? Perspektief op feministiese literêre kritiek in die kader van die Airikaanse prosa." Literator 12, no. 3 (May 6, 1991): 71–88. http://dx.doi.org/10.4102/lit.v12i3.781.
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Feminists feel that in literary criticism not enough consideration is given to feminism as an ideology in the production of texts. According to them, existing literary criticism is strongly man-centred. This is especially true of the practice of South African literary criticism. Although feminism does not have at its disposal a formulated feminist literary criticism, a great deal of research has been done in this direction abroad. This is especially the case in Europe and America. Feminist literary critics apply themselves to the representation of the woman in works by male authors and an analysis of feminine experience in the production of texts by women. This article is an exploration of the Anglo-American and French approaches in feminist literary criticism. An attempt is made to formulate the aims of a possible South African feminist literary criticism in order that not only the general norms, but also the feminist codes in the production of a text, speak towards the final interpretation of a work.
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Roy, Ayon. "Hegel contra Schlegel; Kierkegaard contra de Man." PMLA/Publications of the Modern Language Association of America 124, no. 1 (January 2009): 107–26. http://dx.doi.org/10.1632/pmla.2009.124.1.107.
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At the turn of the nineteenth century, Friedrich Schlegel developed an influential theory of irony that anticipated some of the central concerns of post-modernity. His most vocal contemporary critic, the philosopher Georg Wilhelm Friedrich Hegel, sought to demonstrate that Schlegel's theory of irony tacitly relied on certain problematic aspects of Johann Gottlieb Fichte's philosophy. While Schlegel's theory of irony has generated seemingly endless commentary in recent critical discourse, Hegel's critique of Schlegelian irony has gone neglected. This essay's primary aim is to defend Hegel's critique of Schlegel by isolating irony's underlying Fichtean epistemology. Drawing on S⊘ren Kierkegaard's The Concept of Irony in the final section of this essay, I argue that Hegel's critique of irony can motivate a dialectical hermeneutics that offers a powerful alternative both to Paul de Man's poststructuralist hermeneutics and to recent cultural-studies-oriented criticism that tends to reduce literary texts to sociohistorical epiphenomena.
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Chase, Cynthia. "Translating Romanticism: Literary theory as the criticism of aesthetics in the work of Paul de Man." Textual Practice 4, no. 3 (December 1990): 349–75. http://dx.doi.org/10.1080/09502369008582092.
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Matand Bulembat, Jean-Bosco. "Was Not the Woman Created in the Likeness of God? Pauline Midrashic Reading of Gen 1–3 in 1 Cor 11:7–12." Biblical Annals 12, no. 3 (July 15, 2022): 393–413. http://dx.doi.org/10.31743/biban.13563.
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To demonstrate his claim in 1 Cor 11:2–16 about how a Christian man and woman should wear their hair during liturgical worship, Paul uses several types of arguments, including Scripture (vv. 7–12). In v. 7, he states that “A man should not cover his head, because he is the image and glory of God, but a woman is the glory of man” (NAB). Most readers today, question the soundness of such an argument and may accuse Paul of misogyny. Does he not, contrary to what Gen 1:26–27 asserts, contend that the woman was not created in the image of God? The present study argues that Paul’s position can be better understood only if one, on the one hand, highlights the points of his argumentation and, on the other hand, considers the techniques of the Jewish theory of interpretation of the Scriptures in practice at the time of the Apostle. Paul is doing a Midrashic reading of Gen 1–3 narratives about the creation of human beings to assert the importance of both man and woman to behavior during Christian liturgical worship in such manner that they respect their specific dignities. At the end, Paul seems to be more “philogynist” than people use to appreciate.
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Hatton, Stephen B. "The Comic Frame of Mark’s Passion." Horizons in Biblical Theology 43, no. 1 (April 16, 2021): 23–50. http://dx.doi.org/10.1163/18712207-12341421.
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Abstract This article uses narrative criticism and a study of the word neaniskos in Greek culture to argue that the Gethsemanic young man and the young man in Jesus’ open tomb are linked by comedy. It demonstrates that the naked young man pericope utilizes comic imitation and the word neaniskos to connote comic behavior. With the naked young man as a model, the article proceeds to show that the speech of the messenger in the open tomb is comedy vis-à-vis the narrative of the context. This interpretation has the advantages of explaining the ill-fitting interruption of the naked young man scene in Gethsemane, of making sense of the abrupt ending of the Gospel of Mark, and of fitting the use of the word neaniskos in the Gospel of Mark to a connotation used in classical and Hellenistic Greek culture.
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Berg, David N., and Kenwyn K. Smith. "The Professional Life of Clayton Paul Alderfer." Journal of Applied Behavioral Science 53, no. 2 (April 4, 2017): 156–79. http://dx.doi.org/10.1177/0021886317702609.
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Clayton Paul Alderfer died on October 30, 2015. In addition to the people he left behind (family, friends, colleagues, and former students), Clay also bequeathed a richly varied scholarly legacy. This article introduces the reader to Alderfer’s life and work. Since Alderfer believed that one’s work is influenced by one’s stage of life, his work is presented in chronological order from early adulthood through late adulthood. What emerges is a picture of how the major intellectual themes he worked on—need theory, embedded intergroup relations, organizational diagnosis, and race relations—developed over the course of his adult life. Alderfer is presented in his own words, sentences and paragraphs excerpted from his published legacy, to minimize interpretation and maximize the reader’s exposure to the man and his ideas.
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Limbong, Nurelni. "KEDUDUKAN PEREMPUAN DALAM IBADAH (Studi Kitab 1 Timotius 2:11-12)." Jurnal Teologi Cultivation 2, no. 2 (December 20, 2018): 1–11. http://dx.doi.org/10.46965/jtc.v2i2.274.
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Abstrac The aim of this research is to dscribe concept of the position of women in the worship according to 1 Thimothy 2:11-12 and to formulated what can be reflected in this time? Is the interpretation of this chapter still relevant in the midst of contemporary life? This research is used by descriptive qualitative research methods with using literature (library research). The interpretation that is use in this research is exegesis method with the right step to get the right interpretation. With the literature that have a relation with the title, the writer try to review 1 Thimothy 2:11-12 to get the clear meaning, point out view that was said by the writer of this hook about the position of women in the worship. In this chapter Paul said a women can't teach and she is better keep silence. Paul said these case have a corelation with the patriarch culture at the time. Paul aim to prevent women from teacher heretical at the time. This teaching is actually addressed to the woman who was involved in the heresy/ false, who have abuse the ercercise of power that is true in the church. So Paul said that such matter is not to be understood universally. From this research or exegesis the writer conclude that the woman also be used in God's work, a woman also can be a servant of God because nor only man can serve God woman also called to do the same thing. Proper or not is not about gender. Because man or women are same in the presence of God So. it's not true when this chapter be a reason to limiting the space of woman in the service both in the church and in the family and society. Key words: the position of women, worship
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Görner, Rüdiger. "Poetik der Kritik – Ästhetik des Deutens." Journal of Literary Theory 14, no. 1 (March 1, 2020): 31–54. http://dx.doi.org/10.1515/jlt-2020-0003.
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AbstractSome of the mainly unchartered territories in literary criticism are the implications of Susan Sontag’s frontal attack on traditional hermeneutical practices in Against Interpretation (1969). This contribution to investigations into the modes of interpretation attempts to draw constructive consequences from this provocation and investigate the notion of a ›poetics of criticism‹ emanating into what can be called the ›aesthetics of interpretation‹. In so doing, it explores the Romantic backdrop of this discourse through examining Friedrich Schlegel’s plea for a ›poetization‹ of critique and his demand to turn critical approaches into aesthetic, if not artistic, acts. Then, these reflections examine notions of perception or Anschauung as a cornerstone of comprehension; discuss poetic renderings of thought with Nietzsche, who epitomizes the fusion of reflection and aesthetic production; single out one of Gottfried Benn’s early poems (»Kreislauf«) as an object for putting aesthetic interpretation into practice given the specific character of this Expressionistic text; and, finally, assess elements of theories of recognition in terms of aesthetic practice with specific reference to a paragraph in early Adorno, which highlights cognitive transformation processes as matters of aesthetic experience.Thus, this essay illustrates the interrelationship between critical theory and practice as an aesthetic act, which takes into account the significance of Sontag’s challenge, exemplifying the necessity of finding a language register that can claim to strive towards adequacy in relation to the (artistic) object of criticism without compromising analytical rigour.The argument developed in this contribution towards an aesthetics of interpretation begins with a critical appreciation of various forms and modes of criticism in literature and other aspects of artistic expression. It centres on the significance of the dialogue as an explorative means of critical discourse, ranging from Friedrich Schlegel to Hugo von Hofmannsthal and indeed Hans Magnus Enzensberger. With the (fictive) dialogue as an instrument of aesthetic judgement, ›experience‹ entered the stage of literary criticism negotiating ambivalences and considering alternative points of view often generated from the texts under consideration.In terms of the ambivalences mentioned above, this investigation into the nature of criticism considers the notion of criticism as a form of art and an extrapolation of aesthetic reason as propagated already by Henry Kames, once even quoted by Hegel in connection with the establishing of a rationale for the critical appreciation of artistic products.It discusses the interplay of distance from, and empathy with, objects of aesthetic criticism asking to what extent the act of interpretation (Wolfgang Iser) can acquire a creative momentum of its own without distorting its true mission, namely to assess the characteristics and aesthetic qualities of specific (poetic) texts or other artistic objects. Following the closer examination of several of Nietzsche’s poems and Roland Barthes’s insistence on the segmentation of the linguistic material that constitutes a textual entity worthy of criticism, the article examines one of Gottfried Benn’s early poems (»Kreislauf«, 1912) in respect of its textual and structural dynamics, awkward sensuality as a form of negative eroticism. On the basis of a detailed linguistic, and indeed poetic, examination it shows where, when, and how literary criticism can meaningfully identify structural features as denominators for aesthetic experience.The final section is devoted to instrumentalize Adorno’s point that concepts can turn with some inevitability into images enabling the theory of cognition to acquire some credibility as a potentially fertile basis for aesthetic practice – both in literary criticism and poetic production. With a concluding reference to Paul Celan’s remark that language acquires a Being of its own and that something of existential significance occurs in the poem, this article illustrates that interpretation depends on a successful interplay of cognitive and sensual processes, which leaves criticism somewhere between aesthetic analysis and contextualization as well as between taking linguistic images metaphorically or indeed literarily. Finally, it suggests regarding aesthetic criticism as a way to assess both the actual creative process and its results as if they were involved in a ›dialogue‹ of their own. Therefore, interpretation can be seen as a process that generates its very own dynamics and procedures (i. e. ›poetics‹), either in relation to its object or in form of a juxtaposition. If the latter, the likelihood is stronger that ›interpretation‹ acquires more distinctiveness. Ultimately, however, the (quasi-performative) quality of interpretation depends on its stylistic features, the adequacy of language used, and conceptual stringency without disregarding its essential function, namely to enable a dialogue between the work of art and its recipient and the recipients amongst themselves.
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Cosgrove, Charles H. "Arguing like a Mere Human Being Galatians 3. 15–18 in Rhetorical Perspective." New Testament Studies 34, no. 4 (October 1988): 536–49. http://dx.doi.org/10.1017/s0028688500021111.
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The foregoing excerpt from Watts' Logicke is remarkable in a number of respects, not the least of which is the suggestion that Enlightenment Christians engaged in rhetorical criticism of the Bible by applying to it various canons of ‘logic’ or ‘rhetoric’ developed in conversation with the rhetors of classical antiquity. To my knowledge, this chapter in the history of biblical hermeneutics has yet to be written. For interests at hand, however, what calls for notice is Watts' remark about Paul's use of a particular rhetorical figure. According to Watts, when Paul says, ‘I speak like man’, he marks his argument as ad hominem. This means that he adopts a premise of his interlocutor, a premise which he himself may not affirm, in order to make a point. No doubt Watts had in mind Rom 3. 5, Gal 3. 15, and 1 Cor 9. 8, where Paul's λ⋯γω (λ⋯λω) κατ⋯ ἄνθρωπον suggested to him the Latin expression argumentum ad hominem. As we shall see, Watts was mistaken in this identification but correct in his judgment about at least one of the arguments in which Paul says, ‘I speak like a man.’
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ORLOV, Dmitry N., and Natalia A. ORLOVA. "CONCEPT OF SPACE IN PHILOSOPHY AND CULTURAL STUDIES OF THE XX CENTURY." Urban construction and architecture 8, no. 4 (December 15, 2018): 112–17. http://dx.doi.org/10.17673/vestnik.2018.04.19.
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A review of some concepts of man-made space of the twentieth century is given. The main part of the article is devoted to the analysis of the «second nature» in the Soviet and Western European branches of Marxism. The diff erence of approaches and criticism of some points are presented. One of the examples of the linguistic school of - the hermeneutics of Paul Ricoeur and some examples of existential philosophy philosophy are considered. The concepts and approaches common to diff erent schools of philosophical thought are revealed. The connection of philosophical concepts and professional architectural studies is shown. It can be concluded about the general corpus of the space conclusions, which unites the discourses of diff erent schools. The sum of these concepts allows us to form, with further development, a general theory of man-made space.
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Makarova, Anna F. "Criticism of capitalism and socialism in the philosophy of Nikolai Berdyaev." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 21, no. 3 (September 24, 2021): 263–67. http://dx.doi.org/10.18500/1819-7671-2021-21-3-263-267.
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Philosophical understanding of the economy and economics is not the main, but significant topic of the reflections of Russian religious philosophers. It is important to trace the specifics of the formation of the Russian view on the economy and economics, on the basic principles of the economic systems’ structure (among which we can single out capitalism and socialism), since the interpretation of Russian thinkers, including N. А. Berdyaev, cannot be included in the mainstream of Western economic thought. The article examines the criticism of capitalism and socialism in the post-revolutionary works of Nikolai Berdyaev, highlights the key contradictions of the two basic principles of economic organization with the post-revolutionary views of the thinker, which were significantly strengthened after the revolutionary events of 1917; these views can be conditionally called socialist-personalistic. Inheriting the tradition of Russian thought, Berdyaev unequivocally rejects the capitalist principles (in many respects this attitude was formed by the period of his legal Marxism), while he assesses socialist concepts ambiguously, with a certain amount of sympathy for the very socialist formulation of the problem of justice and the fight against “slavery”, exploitation of a man by a man. The article indicates the main line of criticism of Christian socialism by Berdyaev, and also describes his preferred variant of socialism, that he called “social personalism”.
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Tamba, Tiffany. "Recalling to Warning:Sosial-Scientific Criticism (SSC) of 1 Corinthians 10:1-13." Jurnal Teologi Cultivation 4, no. 2 (January 22, 2021): 36–55. http://dx.doi.org/10.46965/jtc.v4i2.348.
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AbstractThe meeting of certain cultures and religions with outside cultures and religions results in complex cultural contacts that even overlap. Add more, the high heterogeneity which will affect the process of acculturation, assimilation, inculturation and even enculturation which may increase diversity immunity, but on the contrary triggers sosial irregularities experienced by the Corinthian Christians in 1 Cor. 10: 1-13. The purpose of this study is to see the sosial dynamics of 1 Cor. 10: 1-13 and find the theological message in it by using the interpretation of Sosial-Scientific Criticism (SSC). The use of this method is successful in tracing the sosial aspects that accompany Paul's warnings, advice and message to the diverse Corinthian Christian church. As a result, Paul did a recalling to warning (vv. 1-5) regarding the parallel experiences between his ancestors and them to become learning (vv. 6-10) to then turn to turn (vv. 11-13) towards optimal and total balance. starting with religious regularity, namely loyalty to Allah.
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Notley, Margaret. "Volksconcerte in Vienna and Late Nineteenth-Century Ideology of the Symphony." Journal of the American Musicological Society 50, no. 2-3 (1997): 421–53. http://dx.doi.org/10.2307/831840.
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Late nineteenth-century journalistic criticism in Vienna offers many precedents for Paul Bekker's interpretation of the symphony. Beethoven's symphonies provided the model for an aesthetics of the genre-couched in metaphors connecting it to "the people"-that motivated the reception of works by Brahms and Bruckner. Activists who wished to inaugurate symphonic Volksconcerte in the city took the figurative utopian function of the genre literally. Though their efforts were confounded not only by institutionalized elitism but also by the preferences of the Viennese Volk for other kinds of music, their work bore fruit in the early twentieth century with the founding of the Wiener Konzertverein and the Arbeiter-Symphonie-Konzerte.
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Hapsari, Hapsari, and Bustan Bustan. "Perkembangan Madrasah Aliyah Negeri Palopo, 1990-2007." Jurnal Pattingalloang 6, no. 2 (August 17, 2019): 123. http://dx.doi.org/10.26858/pattingalloang.v6i2.12151.
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Penelitian ini bertujuan untuk mengetahui proses peralihan PGAN ke MAN Palopo, perkembangan MAN Palopo dalam kurun waktu tahun 1990-2007, serta peran MAN Palopo dalam bidang pendidikan dan keagamaan dan bidang sosial. Hasil penelitian ini menunjukkan bahwa peralihan dari PGAN menjadi MAN melalui beberapa tahap yaitu mulai dari PGAN 4 tahun kemudian masa belajarnya ditambah 2 tahun menjadi PGAN 6 tahun kemudian menjadi MTs dan akhirnya menjadi MAN. Seiring berjalannya waktu setelah mengalami peralihan MAN Palopo ini juga mengalami perkembangan dari segala aspek, baik dari sisi akademik maupun non akademik serta dari segi perkembangan fisik maupun non fisik madrasah. MAN Palopo ini memiliki peran yang sangat penting bagi masyarakat setempat, misalnya dalam bidang pendidikan dan keagamaan yaitu penanaman akhlakul karimah, media sosialisasi keislaman dan benteng moralitas peserta didik dan juga dalam bidang sosial yaitu sebagai wadah untuk beradaptasi dengan masyarakat setempat. Penelitian ini menyimpulkan bahwa MAN Palopo yang didirikan pada tahun 1990 mengalami perkembangan yang cukup pesat yang dibuktikan dengan adanya perbaikan dan penambahan fasilitas di sekolah serta prestasi akademik maupun non akademik. Penelitian ini menggunakan metode penelitian sejarah yang terdiri atas empat tahapan yaitu : heuristik (pengumpulan data atau sumber), kritik sumber yang terdiri dari kritik intern dan ekstern, interpretasi atau penafsiran sumber dan historiografi yaitu penulisan sejarahKata Kunci : Madrasah Aliyah, Palopo AbstractThis study aims to determine the process of transition from PGAN to MAN Palopo, the development of MAN Palopo in the period 1990-2007, and the role of MAN Palopo in the fields of education and religion and the social field. The results of this study indicate that the transition from PGAN to MAN through several stages, starting from PGAN 4 years later, the study period was added 2 years to PGAN 6 years later to become MTs and finally became MAN. Over time after undergoing the transition MAN Palopo is also experiencing growth in all aspects, both in terms of academic and non-academic as well as in terms of physical and non-physical development of madrasas. This Palopo MAN has a very important role for the local community, for example in the field of education and religion, namely the cultivation of morality, the Islamic media and the morality of students' morality and also in the social field as a forum to adapt to the local community. This study concludes that MAN Palopo, which was established in 1990, has experienced quite rapid development as evidenced by the improvement and addition of facilities in schools as well as academic and non-academic achievements. This study uses a historical research method which consists of four stages, namely: heuristics (collecting data or sources), source criticism consisting of internal and external criticism, interpretation or interpretation of sources and historiography, namely writing historyKey words: Madrasah Aliyah, Palopo
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Fennell, Jon. "A Polanyian Perspective on C.S. Lewis’s The Abolition of Man." Journal of Inklings Studies 4, no. 1 (April 2014): 93–122. http://dx.doi.org/10.3366/ink.2014.4.1.5.
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The Abolition of Man is sometimes viewed as an attack on science. This interpretation is, of course, erroneous. Anticipating this criticism, Lewis states that his remarks are not an attack on science but instead a defense of value—the value, among other things, of science. Lewis goes on to suggest that science might itself be the remedy for the dark moral malady that The Abolition of Man accounts for and describes. The purpose of this study is to show that, in the work of Michael Polanyi, Lewis’s aspirations regarding the curative powers of science are in fact realized. Polanyi not only demonstrates the bankruptcy of scientism, but he does so in a manner that, while revealing the inspiring character of genuine science, greatly clarifies Lewis’s project. Polanyi deepens and broadens Lewis’s analysis in The Abolition of Man , thereby offering an indispensable service to those who have learned to respect this very important work.
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Gudonis, Vytautas. "Blinding as a Punishment: A Story about Saul in the Old Testament and the Image of Paul in the Fine Arts." SOCIETY, INTEGRATION, EDUCATION. Proceedings of the International Scientific Conference 2 (May 17, 2015): 361. http://dx.doi.org/10.17770/sie2015vol2.419.
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<p class="tekstasanotacijos"><em>On the ground of theoretical research methods, the article estimates the image of Paul in the Old Testament and the fine arts. Examples of the fine arts are analysed in the paper as social phenomena. Interrelations between art and public events are revealed. Leaving issues of art criticism aside, pieces of art are analysed in the area of art sociology, aiming to notice reflections of historical reality and their impact on man beholding this. On the ground of analysis of replicas of 239 art works depicting a character of the Old Testament, Saul, it is attempted to answer the questions what episodes of this character’s life were most commonly depicted in the fine arts, in which periods of historical development of art (Saul later was Christened as Paul, and afterwards proclaimed saint) the topic of Paul was the most popular, painters of which countries favoured this topic the most, what episodes of this character’s life imposed painters, engravers and sculptors the most, why did this Biblical character receive more attention in the development of art history in comparison to other characters of the Old Testament. </em></p>
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Antonov, Konstantin M., and Daria A. Chentsova. "Two Anthropological Receptions of Freud’s Ideas: Semyon L. Frank and Ludwig Binswanger." History of Philosophy 25, no. 2 (2020): 40–54. http://dx.doi.org/10.21146/2074-5869-2020-25-2-40-54.
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The aim of the paper is to compare Semyon Frank’s and Ludwig Binswanger’s reception of Freudian ideas, represented in published works and correspondence (mostly unpublished) of the both thinkers. The essence of this reception is anthropological one. In a positive perception of psychoanalysis and in its criticism Frank and Binswanger strive to formulate a new understanding of Man, which overcome nihilistic tendencies and is irreducible to either traditional religious anthropology or secular humanism. From their point of view, the anthropological discoveries of psychoanalysis cannot receive an appropriate interpretation within the framework of its own naturalistic schemes.
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Etherington, Ben. "Deafness and Insight: On the Seductions of the Music/Language Analogy." Paragraph 33, no. 1 (March 2010): 20–36. http://dx.doi.org/10.3366/e0264833409000728.
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This article contends that close attention to music/language analogies allows us to perceive how language attempts to gain an understanding of its own cognitive nature. The article does so by closely reading Paul de Man's ‘The Rhetoric of Blindness’, an essay in which de Man suggests that a detailed look at the analogies between musical and linguistic structures made by Jean-Jacques Rousseau in his Essay On the Origin of Languages helps reveal how literary criticism becomes ‘blind’ to its own metaphysical presuppositions. Scrutinizing the terms on which de Man engages Rousseau, the article argues that surface inconsistencies in de Man's use of musical concepts reveal a deeper pattern of ‘deafness’ which turns his notion of ‘empty’ subjectivity against itself. It concludes with some suggestions for how we might further develop the study of music/language analogies, a subject that has the potential to invigorate our understanding of the non-conceptual aspects of linguistic meaning.
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Bréban, Laurie, and Muriel Gilardone. "A missing touch of Adam Smith in Amartya Sen’s account of public reasoning: the man within for the man without." Cambridge Journal of Economics 44, no. 2 (February 3, 2020): 257–83. http://dx.doi.org/10.1093/cje/bez065.
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Abstract Sen claims that his 2009 theory of justice is based in part upon Smith’s idea of the ‘impartial spectator’. His claim has received criticism: some authors have responded that his interpretation of Smith’s concept is unfaithful to the original; others, focussing on internal features of Sen’s analysis, critique his use of the Smithian impartial spectator, arguing that it is a weak point in his comparative theory of justice. In this paper, we address both sets of criticisms. While agreeing with commentators that Sen’s reading of Smith is somewhat unfaithful, we reiterate that his aim in The Idea of Justice is not to provide an exegesis of Smith but rather to build his own comparative theory of justice by ‘extending Adam Smith’s idea of the impartial spectator’ (IJ: 134) to his own project. After clarifying their distinct approaches to the concept of the impartial spectator, we draw upon our account of these differences to evaluate Sen’s own use of the concept. Despite significant divergences, we show that Sen’s version of the impartial spectator is not inconsistent with Smith’s analysis. Though it does not correspond to Smith’s concept, that is to what the Scottish philosopher sometimes calls the ‘man within’, it is reminiscent of another figure from Smith’s moral philosophy: the ‘man without’. Beyond this analogy, there are further connections between Smith’s imaginary figure of the ‘man within’ and Sen’s account of ‘common beliefs’—both notions are ways of representing our beliefs regarding what is moral or just. But whereas Smith’s moral philosophy offers an analysis of the process by which the ‘man without’ influences the ‘man within’, nothing of that kind is to be found in Sen’s conception of public reasoning. And it is here that Smith’s famous concept of ‘sympathy’ can supplement Sen’s theory, in a way that furnishes an answer to Shapiro’s (2011) criticism regarding the possibility of spontaneous change of beliefs towards greater impartiality.
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Boron, O. V. "TWO REFERENCES TO PAUL DE KOCK IN SHEVCHENKO’S NOVEL «THE ARTIST»: AN ATTEMPT OF INTERPRETATION." Shevchenko Studies, no. 1(23) (2020): 44–54. http://dx.doi.org/10.17721/2410-4094.2020.1(23).44-54.
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The article is devoted to the references to the novels of the French belletrist Paul de Kock «André le Savoyard» and «Frère Jacques» in Shevchenko’s novel «The Artist». The references are analyzed in two aspects – real biographical and strict literary. In the former case, it deals with the degree of authenticity of the episodes relating to Paul de Kock’s books, in the latter case, it deals with the functional significance, the semantics of the intertextual references to these works. In Shevchenko’s novel, the main character treats both novels of Paul de Kock with indifference, regarding them as easy reading which entertains more than educates. As a future prose writer, Shevchenko could learn a method of direct conversation with the reader from the novel of Paul de Kock though this method was generally widespread in Russian literature of the 1820–1830th. The French writer repeatedly addressed his readers, just as Shevchenko did, but such similarities should be considered as typological coincidences in the arsenal of artistic means. Young Shevchenko read not only the works of «high» literature but did not shun belles lettres, in particular works by Paul de Kock who was famous primarily for his frivolous and joking manner of writing. The Ukrainian prose writer endowed a partially autobiographical hero of his novel with correspondent reader’s preferences. It is evident that he did not treat the creativity of the French novelist as something shameful or unacceptable to a young gifted man. Both novels have an expressive moralizing direction. At the same time, they also depict unattractive moments in the lives of aristocrats, young maids, rogues, and even murderers. The proposed observations complement the study of Shevchenko’s reading circle, on the one hand, and, on the other hand, they contribute to a more complete characteristic of the protagonist of perhaps the best work of the writer.
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Wang, Yufeng. "Hemingway’s Ecological Consciousness in “An African Story”." Journal of Language Teaching and Research 11, no. 4 (July 1, 2020): 599. http://dx.doi.org/10.17507/jltr.1104.10.
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Ernest Hemingway’s stories with African Safari themes play a significant role in his abundant works and they deserve an in-depth investigation. However, little academic scholarship has been devoted to these African stories compared with his other works. As eco-criticism has become an important perspective of the Hemingway studies, this article is an eco-critical interpretation and deep exploration of the ecological consciousness in “An African Story”. In this story, Hemingway revealed man’s cruelty towards the animals and presented his contemplation over the conflict between man and nature from an innocent little child’s point of view. Through the detailed description of the protagonist David’s experiences as a bystander of an animal slaughter, Hemingway exposed the conflict between human beings and nature. The story is actually a presentation of Hemingway’s sympathy for the destroyed ecology, which also reflects the writer’s pursuit of spiritual home and his criticism against the human exploitation of nature.
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Lawtoo, Nidesh. "The Critic and the Mime." Minnesota review 2020, no. 95 (November 1, 2020): 93–119. http://dx.doi.org/10.1215/00265667-8623756.
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In this interview, J. Hillis Miller and Nidesh Lawtoo take one of the most influential concepts in Western aesthetics, mimēsis, as an Ariadne’s thread to retrace the major turns in Miller’s career and, by extension, to promote a re-turn of mimesis in literary theory and criticism. Complicating standard accounts of deconstruction and rhetorical reading as simply antimimetic, Miller acknowledges the centrality of this ancient concept to his intellectual development and to major turns in literary theory as well: his early engagement with New Criticism and phenomenology in the 1950s, his encounter with Jacques Derrida and deconstruction in the 1960s, his development of rhetorical reading in the company of Paul de Man in the 1970s and 1980s, and his engagement with ethics and community in 1990s and 2000s, stretching to include his most recent critical reflections on contemporary US politics and the new media that disseminate it. In the process, this interview reveals how mimēsis functions as a protean concept, or mime, that under different conceptual masks is constantly at play in Miller’s dialogic relation with criticism and theory, old and new. Staging a dialogue, Miller and Lawtoo join forces to show that this often marginalized literary-philosophical concept takes center stage in the political, ethical, scientific, and technological transformations that cast a shadow on present and future generations.
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Portocarrero, Maria Luísa. "Afirmação originária e sabedoria prática na reflexão ética de Paul Ricœur." Études Ricoeuriennes / Ricoeur Studies 2, no. 2 (December 3, 2011): 75–87. http://dx.doi.org/10.5195/errs.2011.99.
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This paper´s aim is to outline the foundation of Paul Ricœur´s ethics, which we believe to be a hermeneutical experience of recognition of existence´s original claim, a thesis that he takes from his master Jean Nabert. Although the question of recognition appears only in the last work of Ricœur, we hold that it is already present since the earliest works, particularly in The Symbolism of Evil, insofar as, through symbolic language, the contrasting experience of evil leads to the whole hermeneutical process of recognition and interpretation of an original affirmation, despite evil. The very theme of man´s capability, including the issue of self-esteem, shall be understood on the basis of this original affirmation, which reveals his plural condition in the plan of responsibility in the context of applied ethics.
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Chernyavsky, Alexander L. "The unity of the divine and the human in Christ: The Chalcedonian definition and Paul Tillich’s Spirit Christology." Issues of Theology 3, no. 3 (2021): 400–416. http://dx.doi.org/10.21638/spbu28.2021.307.
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The Christological disputes of the 6th–7th centuries (the polemics of Leontius of Byzantium with the Nestorians and Eutychians, and Maximus the Confessor with the monoenergistes/monothelites) showed that the Chalcedonian definition gives rise to a number of problems that cannot be solved within the framework of traditional theology: the unclear ontological status of human nature without a human hypostasis; the inconsistency of the ontological models underlying trinitology and Christology; the need to resort to an artificial interpretation of the gospel testimonies about Christ. However, the Chalcedonian definition is only one possible way to describe the unity of the divine and the human in Christ. The Christology of Paul Tillich is considered as an example of an alternative description in which the above problems do not arise. Tillich’s idea is to replace the traditional concept of the Logos incarnated in man with the concept of the Spirit of God transforming man. According to this view, God does not act on human nature without hypostasis, but on the hypostasis of man through its unifying center. During the earthly life of Christ, this effect occurred only in the hypostasis of Christ as man. And after (and thanks to) the death on the cross and the resurrection of Christ, it extends to all people.
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Ibrahim, Bai Salam Macapia. "Man-Woman Conflict in Selected Carlos Palanca: Award Winning Plays of the 1980’s." International Journal of Linguistics, Literature and Translation 4, no. 2 (February 27, 2021): 09–12. http://dx.doi.org/10.32996/ijllt.2021.4.2.2.
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The study attempted to help shape a fuller and deeper understanding of man-woman relationships and its attendant tensions, complications and intricacies seen and refracted through the feminist perspective and psychoanalytic lens. To achieve this objective, three selected Palanca award winning plays in the Philippines were critically examined to this end: The Chieftain’s Daughter by Felix Clemente, Celadons by Dhelia Racines, and Brisbane by Bobby Flores Villasis. Freudian psychoanalytic criticism and feminist perspective guided the analysis and interpretation of the text. It aimed to identify the type of man-woman conflicts in each play and the literary devices which are employed in the plays. It also aimed to examine the confluence factors which underlie the conflicts and the insights into the man-woman relationship conveyed by the selected plays. Based on the analysis, among the devices used to highlight the conflict were dialectics and symbolism. Some of the underlying factors which affect the conflicts were the pressure of traditional value and practices, greed, and insecurities. Thus, this study unveiled the nature of gender and conflict and the understanding of the man-woman relationships through the intervention or mediation of literature.
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SYAWAL, ISMAIL. "SYEKH ABDULLAH RAQI: ORANG MINAGKABAU PENYEBAR ISLAM DI PALU PADA ABAD XVII." JURNAL PENELITIAN SEJARAH DAN BUDAYA 5, no. 2 (November 30, 2019): 189–212. http://dx.doi.org/10.36424/jpsb.v5i2.131.
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Abstrak Studi ini merupakan kajian sejarah lokal Lembah Kaili Sulawesi Tengah yang menceritakan kedatangan tokoh unik Melayu ke Sulawesi Tengah sekitar tahun 1650. Perahu yang di tumpanginya berlayar tepatnya di “Karampe” (bahas Kaili terdampar) yang terletak dimuara Teluk Palu Provinsi Sulawesi Tengah. Penelitian ini menggunakan metodologi sejarah melalui empat langkah pokok metode sejarah, yakni: (1) heuristik, (2) kritik sumber, (3) Interpretasi, dan (4) historiografi. Hasil penelitian ini menunjukkan bahwa Abdullah Raqi adalah salah satu dari sekian banyak penyiar agama Islam yang nyaris dilupakan, padahal keberadaan Abdullah Raqi sebagai penyiar Islam di Palu Sulawesi Tengah diperkuat oleh beberapa peninggalan sejarah sebagai bukti bahwa beliau penyebar Islam pertama. Islamisasi di Sulawesi Tengah terjadi dalam tiga tahapan utama sejak masuk dan berkembangnya, yakni mitologis, ideologis, dan ilmu pengetahuan. AbstractThis study is a study of the local history of the Central Sulawesi Kaili Valley which tells of the arrival of a unique Malay figure to Central Sulawesi around 1650. The boat in which he sailed sails precisely in “Karampe” (discussing Kaili stranded) which is located in the Gulf Bay of Central Sulawesi Province. This research uses historical methodology through four main steps of historical method, namely: (1) heuristics, (2) source criticism, (3) interpretation, and (4) historiography. The results of this study indicate that Abdullah Raqi is one of the many publishers of Islam that is almost forgotten, even though the existence of Abdullah Raqi as an Islamic broadcaster in Palu, Central Sulawesi is reinforced by some historical relics as proof that he was the first propagator of Islam. Islamization in Central Sulawesi took place in three main stages since its entry and development, namely mythological, ideological, and scientific.
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Campbell, Joe. "Critical Notice: Paul Russell’s The Riddle of Hume’s Treatise: Skepticism, Naturalism, and Irreligion (OUP 2008)." Canadian Journal of Philosophy 45, no. 1 (2015): 127–37. http://dx.doi.org/10.1080/00455091.2015.1024027.
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In The Riddle of Hume’s Treatise: Skepticism, Naturalism, and Irreligion (2008), Paul Russell makes a strong case for the claim that “The primary aim of Hume’s series of skeptical arguments, as developed and distributed throughout the Treatise, is to discredit the doctrines and dogmas of Christian philosophy and theology with a view toward redirecting our philosophical investigations to areas of ‘common life, ’ with the particular aim of advancing ‘the science of man’”; (2008, 290). Understanding Hume in this way, according to Russell, sheds light on the “ultimate riddle”; of the Treatise: “is it possible to reconcile Hume’s (extreme) skeptical principles and conclusions with his aim to advance the ‘science of man’”; (2008, 3)? Or does Hume’s skepticism undermine his “secular, scientific account of the foundations of moral life in human nature”; (290)? Russell’s controversial thesis is that “the irreligious nature of Hume’s fundamental intentions in the Treatise”; is essential to solving the riddle (11). Russell makes a compelling case for Hume’s irreligion as well as his atheism. Contrary to this interpretation I argue that Hume is an irreligious theist and not an atheist.
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Górka, Bogusław. "Obraz Boga w Biblii." Vox Patrum 57 (June 15, 2012): 181–92. http://dx.doi.org/10.31743/vp.4126.
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The standard interpretation of the biblical idea of the image of the God in Genesis (Gen 1:26 ff.), so called ontic interpretation, which sees in Him a religious basis for the metaphysical dogma of the creation of a man as a spiritual-corporeal being, is detached from its biblical meaning. For the biblical authors, the primary issue is not the question what kind of the human being was called by the God from nothingness into being, but that when the human being receives the status of the image and character of the God in the existential dimension. John the Baptist reached the status of the image of God at the time when he became the Anthropos (John 1:6). In turn, Paul, by the moving of the idea of the image of Jesus as a man at the turning point of the process of salvation (Romans 8:29), created the foundation for the study of triple-imaging of the God as in Jesus, as well as in initiated.
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Boone, N. S. "D. H. Lawrence’s Theology of the Body: Intersections with John Paul II’s Man and Woman He Created Them." Religion and the Arts 18, no. 4 (2014): 498–520. http://dx.doi.org/10.1163/15685292-01804002.
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This article examines the philosophical foundations of both D. H. Lawrence’s sexual ethics and the “theology of the body” developed by Pope John Paul II. Although Lawrence is often viewed, rightly in most cases, as a critic of Christianity, and even though his work has been scorned or outright banned by Christian groups over the years, Lawrence’s overarching view of life in his later years was remarkably amenable to Catholic Christianity. Linking Lawrence with Christian and even Catholic thought is not unique, as two books from the 1950s make claims very similar to mine. But these critical works are almost six decades past, and this article primarily contributes to this earlier criticism by aligning Lawrence with the theology of sexuality developed by Pope John Paul II. Though the Pope and Lawrence do differ on some points, they do not differ substantially in their philosophical stances regarding the mind/body relationship or the absolute necessity of full reciprocity in sexual intercourse. This essay does not claim that Lawrence was a Catholic, or even a Christian, or that if he had lived longer he would have converted to Catholicism. In his own mind, he had made a clean break with Christianity. But as some of his late essays extol the virtues of the Catholic Church’s development of the sacrament of marriage, Lawrence may not have been surprised to see how thoroughly his thoughts on sex and marriage align with those of the late Pope.
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White, Deborah Elise. "Romanticism and Contemporary Criticism: The Gauss Seminar and Other Papers. Paul de Man, E.S. Burt, Kevin Newmark, and Andrzej Warminski, eds." Wordsworth Circle 26, no. 4 (September 1995): 254–56. http://dx.doi.org/10.1086/twc24042745.
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Sztychmiler, Ryszard. "Znaczenie prawne miłości małżeńskiej." Prawo Kanoniczne 38, no. 3-4 (December 20, 1995): 87–117. http://dx.doi.org/10.21697/pk.1995.38.3-4.04.
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Über die ehelichen Liebe sprechen viele kirchlichen Dokumente und viel diskutiert ist. Von Konzilsdokumenten spricht man darüber besonders in Gaudium et spes, aber auch etwas in Lumen gentium und in Optatam totius. Nach dem Konzil die Kanonisten vertreten drei Positionen: einige ablehnen ganz jede rechtliche Bedeutung der ehelichen Liebe, einige verlangen (gerade oder ungerade) einer Anerkennung der rechtlichen Bedeutung der ehelichen Liebe und einige stimmen zu nur für eine beschränkte Bedeutung der ehelichen Liebe. Rota Romana und Apostolische Signatur haben für die Kirche eine authentische Interpretation der Konzilslehre über eheliche Liebe gegeben. Nur Ehewille und nicht die eheliche Liebe „facit matrimonium” . Aber sind auch die Urteile, wo der ehelichen Liebe eine beschränkte Bedeutung zustimmt ist. Wenn bei Nupturient keine eheliche Liebe ist, kann es etwas bedeuten; es kann ein Hinweis im Prozeß sein. Die Liebe hat auch eine große Bedeutung in ganzem Leben der Eheleute.
Dieselbe Interpretation hat Paul VI. und Johannes Paul II. bestätigt. So ist auch die eheliche Liebe im Katechismus der Katholischen Kirche von 1992 dargestellt. Im Codex Iuris Canonici von 1983 ist keine Rede über der rechtlichen Bedeutung der ehelichen Liebe.
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Avram, Virtop Sorin. "An educational perspective on the philosophy of Petre Paul Negulescu (1872–1951) at the Romania Centennial’s (1918–2018)." New Trends and Issues Proceedings on Humanities and Social Sciences 5, no. 1 (May 8, 2018): 57–67. http://dx.doi.org/10.18844/prosoc.v5i1.3383.
Full textAbstract:
A disciple of Titu Maiorescu (1840–1917), Petre Paul Negulescu, along with Constantin Radulescu-Motru (1868–1957) and Ion Petrovici (1882–1972), is regarded as being among the most prolific thinkers in Romanian modern thought and one of the founders of the modern Romanian culture. Historical changes he could never envisage have left their mark upon the perception, reception and interpretation of his work. The paper reviews the key characteristics of Petre Paul Negulescu’s work as reflected in his studies on the origin of culture, the philosophy of Renaissance and two magnificent works, The History of Contemporary Philosophy and The Destiny of Humanity. The aim is to contextualise these works within the field of philosophy in terms of their sources, conceptual approach and hermeneutics. As well as furnishing the Romanian culture with a wealth of original thought, his pertinent analysis of social, economic, cultural and political changes, and his involvement in improving the educational system through his position as Minister of Instruction, have made him worthy of criticism and an outstanding reference point in times of revival.
Keywords: Education, philosophy, culture.
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Omar Perez, Daniel. "Ontology, metaphysics and criticism as Transcendental Semantics as of Kant." Revista de Filosofia Aurora 28, no. 44 (April 7, 2016): 459. http://dx.doi.org/10.7213/aurora.28.044.ds04.
Full textAbstract:
The aim of this paper is to present the core of Kant´s critique of traditional metaphysics and ontology as a transcendental semantics that allows reformulating the problem about the objects and their reality. In order to achieve this purpose, we propound a paper divided in two parts: 1. A brief justification of Kant’s semantics interpretation; 2. A work program based on a semantics comprehended as a fundamental part of a method of resolution of philosophical problems. Basically, we can state that the critical position against traditional metaphysics and ontology leads to the question upon: how are a priori synthetic judgments possible? This question leads to its conditions of possibility, that is: sensible representations; intellectual representations; syntactic rules; semantic rules (or referential rules, on the relation between intellectual representations and some sort of sensibility or affection); the operator of the syntactic and semantic rules (subject, man, human nature, gender, people etc.). This is what we call the core of Kant’s critique and with which we may begin to solve philosophical problems even beyond those presented by our philosopher. As such, we are briefly going to observe the following steps: 1. From metaphysics in its various senses to the ontology of sensible objects; 2. A critique of pure reason against dogmatic metaphysics; 3. Criticism as semantics; 4. The semantic project and the kinds of judgments; 5. Human nature and the theory of judgment; 6. The work program within Kant’s own work; 7. Subsequent results of Kant’s project
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Rochmawati, Nur Anis. "Muhammad Qoyyim Ya'qub's Locality Expression in the Qur’any Song." Jurnal Ushuluddin 30, no. 1 (June 2, 2022): 95. http://dx.doi.org/10.24014/jush.v30i1.17232.
Full textAbstract:
The practice of Islam in the archipelago is the result of the dialectic of the Shari'a text with the realities of the local culture. It can be said that Islam and culture are entities that cannot be denied each other. It became a starting point for Muhammad Qoyyim Ya'qub to interpret contextually that is integrated with aspects of locality. The song Qur'any is a form of Qoyyim's actualization of exploring and grounding the values of the Qur'an in the cultural framework of the archipelago. So, this article reveals; 1) the extent to which Muhammad Qoyyim Ya'qub reveals the locality dimension in his commentary; Song Qur’any, and 2) what strategy is used to explore the reading of the Qur'an. Paul Ricoeur's hermeneutics was used to analyze the results of Muhammad Qoyyim Ya'qub's interpretation and communication theory to map his da'wah mode. The finding explores that the Song of the Qur’an contains both appreciation and criticism. Beside internalizing, Qoyyim Ya'qub in his interpretation responds to local culture which is considered not in line with Islamic values. Lyric Poetry is the chosen medium to assist in the process of transmitting the messages of the Qur'an
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Bogaerts, Jo. "Challenging the Absurd?" Sartre Studies International 24, no. 1 (June 1, 2018): 15–33. http://dx.doi.org/10.3167/ssi.2018.240103.
Full textAbstract:
In 1943, Jean-Paul Sartre published several important articles of literary criticism on Blanchot, Camus and Bataille. In addition to propounding his own literary views, these articles functioned as a means of marking out his own version of existentialism, which risked being conflated with the Camusian absurd. Whereas Camus, according to Sartre, advocated a detached attitude in the face of the meaninglessness of existence, Sartre maintained that the subject cannot withdraw from the (historical) situation and that existence is ultimately meaningful. One author in particular, Franz Kafka, acts as the figurative ‘prism’ through which Sartre challenges rival versions of existential thinking. He does so by introducing the concept of le fantastique (the fantastic) on account of Kafka’s work. In so doing, Sartre not only rebutted the dominant interpretation, according to which Kafka was an absurd author, but also uncovered a historical critique implicit in the Prague author’s work.
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Karlsen, Mads Peter. "Materialism, dialectics, and theology in Alain Badiou." Critical Research on Religion 2, no. 1 (March 24, 2014): 38–54. http://dx.doi.org/10.1177/2050303214520775.
Full textAbstract:
This article examines the relationship between materialism, dialectics, and theology in Alain Badiou's work. The first three sections of the article focus on Badiou's reading of Hegelian dialectics in his 1982 work, Theory of the Subject. The first section accounts for Badiou's splitting of Hegel into an idealist and materialist dialectic, and presents an exposition of the latter. The second section outlines Badiou's critical analysis of the theological model implicit in Hegel's dialectics. The third section investigates the core of this criticism through a discussion of Badiou's reading of the “negation of the negation.” The remaining four sections examine the anti-dialectical interpretation of the Christ-event that Badiou presents in his book Saint Paul. Here the article illustrates how Badiou's insistence on separating the death of Christ from the resurrection is linked to his rejection of the doctrines of Trinity and Incarnation, and how this drives Badiou towards idealism.