Relevant bibliographies by topics / February 24- Criticism and interpretation

Academic literature on the topic 'February 24- Criticism and interpretation'

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Published: 10 December 2022
Last updated: 30 January 2023

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Journal articles on the topic "February 24- Criticism and interpretation"

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Carpov, Victor V. "Type-Antitype in Architecture." Journal of Interdisciplinary Studies 5, no. 1 (1993): 45–56. http://dx.doi.org/10.5840/jis199351/24.

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This essay focuses on the typological dilemma in architecture in its theological aspect in an attempt to restore the vital, transcendental, universal method at the core of theological hermeneutics---the Biblical typological interpretation. Following this theological matrix, it is easier to comprehend the actual transformation of Alberti's Six Basic Principles of Architecture into Le Corbusier's Five Points of New Architecture. We thus trace the collective historical experience in architectural theory and practice, history and criticism. The metaphorical assumption of the theological dogma of the unity of Scripture expressed in terms of the type-antitype methodology helps one understand these processes in their religious, historical, cultural, and artistic totality.
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Carpov, Victor V. "Type-Antitype in Architecture." Journal of Interdisciplinary Studies 5, no. 1 (1993): 45–56. http://dx.doi.org/10.5840/jis199351/24.

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This essay focuses on the typological dilemma in architecture in its theological aspect in an attempt to restore the vital, transcendental, universal method at the core of theological hermeneutics---the Biblical typological interpretation. Following this theological matrix, it is easier to comprehend the actual transformation of Alberti's Six Basic Principles of Architecture into Le Corbusier's Five Points of New Architecture. We thus trace the collective historical experience in architectural theory and practice, history and criticism. The metaphorical assumption of the theological dogma of the unity of Scripture expressed in terms of the type-antitype methodology helps one understand these processes in their religious, historical, cultural, and artistic totality.
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Kropyvko, Iryna V. "INTERPRETATIVE STRATEGIES OF MODERN PROSE IN THE CONTEXT OF ANTHROPOLOGICAL CRITICISM." Alfred Nobel University Journal of Philology 2, no. 24 (December 20, 2022): 17–28. http://dx.doi.org/10.32342/2523-4463-2022-2-24-2.

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The aim of the research is to consider the interpretive strategies with respect to modern prose in the context of critical anthropology, which, on the one hand, unveils mentality of modern person, and on the other hand, influences its formation. This article identifies the theoretical foundations of interpretive strategies in anthropological criticism. The theoretical framework of the research is grounded on the ideas advanced by T. Boellstorff, A. Brandel, O. Halchuk, O. Haleta, V. Iser, M. P. Markowski, O. Polishchuk, N. Rapport, E. Wiles, B. Williams and other scholars. Research methods include anthropology, hermeneutics, and theoretical analysis of their basic notions. The academic novelty is in new emphasis on considering interpretive strategies of modern prose in terms of anthropological criticism. The interpretive strategies are viewed as an aspect that emphasizes the specificity of modern person’s way of thinking its direction. Modern person’s imaginative way of thinking is gradually balanced in life by abstract and conceptual framings. The study of interpretive strategies in terms of critical anthropology helps to solve two tasks: to find out how the non-academic community regards the image of oneself as a person of today, and to highlight the mechanisms and specificity of figurative thinking that manifests itself through involvement into art either as author or as recipient. It affects personal disposition as well as self-identification. Reader’s text interpretation procedure includes the processes of text creation as well as the reader’s inscription in the text itself. Besides, the process of text interpretation throughout the reading determines the production of long-term reader’s self-reflection. Nowadays literary anthropology and criticism makes it possible to consider author, recipient, and critic as cultural actants of the literary field. It also makes it possible to trace the way the image of modern person is revealed in literary text, and what are the mechanisms and strategies that create this image of the reader. Thus, the aesthetic parameters of the reception of the literary work are inscribed in the reader that influence the scope of interpretation and, accordingly, the personal growth of the recipient as it is revealed in the text. Conclusion. Interpretive strategies are recognized as a variety of textual devices along with narrative and receptive ones. Modern prose, positioned as belonging to post-non-classical literature, in contrast to classical and non-classical ones, are able to implement not one, but several different strategies focused on different types of perception. Interpretive strategies inscribed in modern texts reflect the specifics of Homo digitalis as well as virtual environment. The study of the “virtuality” of modern prose is effective in applying the methods of literary anthropology. Its interests are gradually shifting from a supporting function in the study of person by cultural and social anthropology to the analysis of literary text relying on the achievements of anthropological criticism for verifying and revealing the specifics of literary creativity and the activity of actants in the diverse literary writings.
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Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture." Journal of Theological Interpretation 1, no. 1 (2007): 79–100. http://dx.doi.org/10.2307/26421379.

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Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.
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Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture." Journal of Theological Interpretation 1, no. 1 (2007): 79–100. http://dx.doi.org/10.2307/jtheointe.1.1.0079.

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Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.
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Zdanikowski, Paweł Marcin. "Gloss to the Resolution of the Supreme Court of 26 February 2021, III CZP 24/20 [on the Interpretation of the Will]." Review of European and Comparative Law 47, no. 4 (December 7, 2021): 235–44. http://dx.doi.org/10.31743/recl.13083.

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The resolution with gloss concerns the rules for interpreting a will. The Supreme Court stated in it that an interpretation of a will should be performed taking into account all circumstances, including those external to the will and using all means of evidence. The Supreme Court decided that it is the court adjudicating in the case for inheritance acquisition, assessing the evidence gathered in a specific case, that should assess whether it is actually possible to establish the will of the testator. The author of the gloss accepts the thesis of the resolution, but argues with the position of the Supreme Court contained in its justification that only the rules for evidence assessment constitute an instrument allowing one to establish the testator’s will. In the opinion of the author of the gloss the functional interpretation of Art. 948 of the Polish Civil Code (k.c.) indicates limits to the interpretation of the will. After all this is a process that renders it possible to determine the testator’s will in a manner that does not raise any doubts. Therefore, if the interpretation of the will of such fails to secure such a degree of certainty, even despite a positive assessment of the evidence gathered in the case, the court should state that the inheritance has been acquired under the Act.
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Olczyk, Adam. "Connection of Lands, Buildings and Structures with Business Activity - Direction Of Interpretation Changes." Nieruchomości@ IV, no. IV (December 31, 2021): 77–92. http://dx.doi.org/10.5604/01.3001.0015.5422.

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The article presents the interpretation of the regulation of Polish Real Estate Tax resulting from the judgment of the Constitutional Tribunal of 24 February 2021, SK 39/19. In this judgment the Constitutional Tribunal questioned the current interpretation of the connection of land, building or structure with conducting business activity. The author describes necessary changes in interpretation of the regulation, which results from this ruling. The article explains who is affected by the new understanding of the regulation and what is the relationship of the new interpretation with the suspension of business activity. The major part of the considerations is devoted to the effects of the Constitutional Tribunal's judgment in relation to restrictions implemented on the conduct of economic activity in connection with the COVID-19 pandemic. The author presents the position according to which subjects who could not conduct economic activity by the regulation should not pay for this period the higher rate of property tax provided for real estate owned by entrepreneurs.
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Ramirez Ortega, Graciela. "The reception of the novel by M. Bulgakov “Master and Margarita” in the Ibero-American cultural space." RUDN Journal of Studies in Literature and Journalism 24, no. 3 (December 15, 2019): 578–84. http://dx.doi.org/10.22363/2312-9220-2019-24-3-578-584.

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The objectives of this work is to analyze the reviews of the novel “Master and Margarita” in Latin American criticism; to identify and describe the dominant ways of reception of the novel, to draw conclusions about the features of its literacy and critical interpretation in Latin America. In this paper we have the opportunity to trace path of Bulgakov’s novel through Spain to Latin America and, in particular, to Mexico, since in most cases, Latin American countries first become acquainted with foreign works of literature through translations into Spanish from Spain, which are made for large publishing houses such as “Alianza”, “Mondadori”, “Cátedra”.
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Harris, Lasse K., Anders Troelsen, Berend Terluin, Kirill Gromov, Andrew Price, and Lina H. Ingelsrud. "Interpretation threshold values for the Oxford Knee Score in patients undergoing unicompartmental knee arthroplasty." Acta Orthopaedica 93 (July 5, 2022): 634–42. http://dx.doi.org/10.2340/17453674.2022.3909.

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Background and purpose: Developing meaningful thresholds for the Oxford Knee Score (OKS) advances its clinical use. We determined the minimal important change (MIC), patient acceptable symptom state (PASS), and treatment failure (TF) values as meaningful thresholds for the OKS at 3-, 12-, and 24-month follow-up in patients undergoing unicompartmental knee arthroplasty (UKA).Patients and methods: This is a cohort study with data from patients undergoing UKA collected at a hospital in Denmark between February 2016 and September 2021. The OKS was completed preoperatively and at 3, 12, and 24 months postoperatively. Interpretation threshold values were calculated with the anchor-based adjusted predictive modeling method. Non-parametric bootstrapping was used to derive 95% confidence intervals (CI).Results: Complete 3-, 12-, and 24-month postoperative data was obtained for 331 of 423 (78%), 340 of 479 (71%), and 235 of 338 (70%) patients, median age of 68–69 years (58–59% females). Adjusted OKS MIC values were 4.7 (CI 3.3–6.0), 7.1 (CI 5.2–8.6), and 5.4 (CI 3.4– 7.3), adjusted OKS PASS values were 28.9 (CI 27.6–30.3), 32.7 (CI 31.5–33.9), and 31.3 (CI 29.1–33.3), and adjusted OKS TF values were 24.4 (CI 20.7–27.4), 29.3 (CI 27.3–31.1), and 28.5 (CI 26.0–30.5) at 3, 12, and 24 months postoperatively, respectively. All values statistically significantly increased from 3 to 12 months but not from 12 to 24 months.Interpretation: The UKA-specific measurement properties and clinical thresholds for the OKS can improve the interpretation of UKA outcome and assist quality assessment in institutional and national registries.
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Mouzala, Melina G. "Aristotle’s Criticism of the Platonic Forms as Causes in De Generatione et Corruptione II 9. A Reading Based on Philoponus’ Exegesis." Peitho. Examina Antiqua 7, no. 1 (March 17, 2016): 123–48. http://dx.doi.org/10.14746/pea.2016.1.6.

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In the De Generatione et Corruptione II 9, Aristotle aims to achieve the confirmation of his theory of the necessity of the efficient cause. In this chapter he sets out his criticism on the one hand of those who wrongly attributed the efficient cause to other kinds of causality and on the other, of those who ignored the efficient cause. More specifically Aristotle divides all preceding theories which attempted to explain generation and corruption into two groups: i) those which offered an explanation by using the formal cause ii) those which provided an explanation by using the material or the instrumental causes. According to Philopo­nus, when Aristotle reproaches the other philosophers for adducing no proper notion of the efficient cause he alludes to both Anaxagoras and Plato. Regarding Anaxagoras, in our view this cannot be confirmed by internal textual evidence. In terms of Plato, in this chapter we trace an explicit and an implicit criticism of the Platonic Forms as causes. Aris­totle’s implicit criticism is that the Forms are not at all active causes. We can understand better the grounds for this criticism if we also consider his relevant arguments in Book Lambda of his Metaphysics. His explicit criticism, articulated in two arguments, is formulated in GC 335b18–24. We examine the different lines of its interpretation in the second­ary literature, but primarily we focus on Philoponus’ exegesis, which contributes significantly, not only to the clarification of Aristotle’s thinking, but also to the manifestation of the arguments articulated in defence of the Platonic theory of the Forms. In this paper, through the analysis of Philoponus’ exegesis we set out to prove that Aristotle’s criticism of the Platonic causes can be construed from the perspective of either Aristo­telian theory or the Platonic and Neoplatonic influence. Finally, based on Philoponus’ exegesis, we examine Aristotle’s criticism of those who posited matter or instrumental causes as efficient causes.
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Dissertations / Theses on the topic "February 24- Criticism and interpretation"

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Rothon, Philip Maxwell. "Chiasm in Mark 7:24-31." Thesis, Stellenbosch : Stellenbosch University, 2002. http://hdl.handle.net/10019.1/52731.

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Thesis (MPhil)--University of Stellenbosch, 2002.
ENGLISH ABSTRACT: My provisional identification of chiasm in Mark 7:24-31 initiated this multidisciplinary study of the literary shape of this interesting text. New Testament scholars tend to agree that the genre (form, content and function) of the Gospel of Mark exhibits the literary characteristics typical of ancient, first century AD, Greco-Roman biography thereby evidencing, in a broad sense, Greco-Roman form and function, and Jewish content. As a result, the New Testament Gospels have been described as a "tertium quid'. However, until fairly recently, few scholars appear to have taken the possibility of finding Jewish rhetorical form, in the shape of chiasm, into account in their examination of New Testament texts and have almost exclusively tended to focus on classical Greek rhetorical forms. As a result, this study opens itself to the possibility of finding both Jewish and Greco- Roman literary forms in the text, thereby attempting to obtain a greater presence of understanding of what the implied author was doing with the text. This study therefore endeavours to understand, not only what the implied author intended to communicate through the literary form of the text to the implied reader but also, at the level of discourse, the "how" of that communication within the literary context of the Gospel as a whole. In the light of the aforegoing, the research questions appear as follows. (1) What, on a balance of probability, is the literary form or structure of Mark 7:24- 3 1 within its literary context? If the form of the text is found, on a balance of probability, to exhibit the characteristics of chiasm: (2) What implied effect would this have on an implied reader when understood and interpreted within the context of Greco-Roman biography? And, (3) what effect would the answers to (1) and (2) above have on a modern (present) reader of the Gospel of Mark? After a brief overview of the socio-historical and cultural setting to the Gospel of Mark that serves as essential background material necessary for an understanding of the text, this study proceeds to consider the ancient roots of chiasm with regard to the literature of the Ancient Near East and briefly traces its prevalence from the ancient past through to the period of the New Testament. Because chiasm is a particular form of parallelism, the importance of understanding Biblical parallelisms in the Hebrew literature in general and its significance with regard to the New Testament and Mark's Gospel in particular is considered. A discussion of various definitions of chiasm follows. After considering the Gospel of Mark and the literary context of the subject text, its literary form is examined in the light of known ancient literary conventions, including Biblical narrative and the various forms evidenced in the exchange of dialogue are considered and the text examined for further correspondences. Thereafter the text is reviewed within its literary context and, what follows, is an explanation of how the form of the text may function within its literary location.
AFRIKAANSE OPSOMMING: My voorlopige identifiesering van chiasme in Markus 7:24-31 inisieer 'n multidimensionele studie van die literêre vorm van dié interessante teks. Nuwe-Testamentici neig om saam te stem dat die genre (vorm, inhoud en funksie) van die evangelie volgens Markus die literêre kenmerke toon, tipies van antieke, eerste eeuse (AD) Grieks-Romeinse biografie en stel so, in 'n breë sin, Grieks-Romeinse vorm en funksie sowel as Joodse inhoud ten toon. As 'n resultaat is die Nuwe Testamentiese Evangelies beskryf as 'n "tertium quid." Tog, tot redelik onlangs het weinig Nuwe-Testamentici die moontlikheid in ag geneem om Joodse retoriese vorm, in die vorm van giasme, te vind in hulle ondersoek van Nuwe Testamentiese tekste en het geneig om bykans uitsluitlik te fokus op klassieke Griekse retoriese vorme. As 'n gevolg open hierdie studie ditself tot die moontlikheid om Joodse, sowel as Grieks-Romeinse literêre vorme binne die teks te vind en sodoende 'n groter begrip mee te bring van wat die geïmpliseerde outeur met die teks gemaak het. Die studie onderneem dus om nie net aan te dui wat die geïmpliseerde outeur beoog het om te kommunikeer d.m.v. die literêre vorm van die teks aan die geïmpliseerde gehoor nie, maar ook op die vlak van diskoers, die "hoe" van die kommunikasie binne die literêre konteks van die evangelie as geheel. In die lig van die voorafgaande kan die ondersoekvrae as volg geformuleer word. (1) Wat is die literêre vorm of struktuur van Markus 7:24-31 binne die bepaalde literêre konteks? lndien die vorm van die teks die kenmerke van chiasme vertoon: (2) Watter geïmpliseerde effek sal dit hê op 'n geïmpliseerde gehoor indien die teks verstaan en geïnterpreteer word binne die konteks van Grieks-Romeinse biografie? En (3) watter effek sal die antwoorde tot vrae (1) en (2) hê op die moderne (eietydse) leser van die Evangelie volgens Markus? Na 'n kort oorsig oor die sosio-historiese en kulturele plasing van die Evangelie volgens Markus wat dien as noodsaaklike agtergrond materiaal, noodsaaklik vir 'n verstaan van die teks, gaan die studie voort om die antieke wortels van chiasme te oorweeg, met inagneming die literatuur van die ou Nabye Ooste en gaan kortliks die belang hiervan na, vanaf die antieke tye tot en met die Nuwe Testamentiese tydperk. Aangesien chiasme 'n spesifieke vorm van parallelisme is, word die belang van die verstaan van Bybelse parallelisme binne die Hebreeuse literatuur in die algemeen en die belang daarvan rakende die Nuwe Testament en die Evangelie volgens Markus in besonder, oorweeg. 'n Bespreking van verskeie definisies van chiasme volg. Na 'n bespreking van die Evangelie volgens Markus, sowel as die literêre konteks van die bepaalde perikoop, word die literêre vorm ondersoek in die lig van bekende antieke literêre konvensies, insluitende Bybelse narratief en verskeie vorme wat, waarneembaar binne die uitruil van dialoog ondesoek, en word die teks ondersoek vir verdere ooreenstemminge. Om hiedie rede word die teks oorweeg binne die literêre konteks en wat daarop volg is 'n verduideliking van hoe die vorm van die teks kan funksioneer binne die literêre plasing daarvan.
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Kim, Jin-Hak. "The City in Isaiah 24-27 : a theological interpretation in terms of judgment and salvation." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/1111.

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Thesis (DTh)--Stellenbosch University, 2008.
As the title indicates, our study is focused on a theological interpretation of the city in Isaiah 24-27 from the point of view of God’s judgment and salvation. The main reason for the study is that in Isaiah 24-27, the city plays a very significant role. The research therefore employs the socio-rhetorical approach which is a method that explores a multi-dimensional way of dealing with the text. Applying Robbins’ (1966a & b) textural analysis to the text of Isaiah 24-27, the inner and inter textures are examined in order to demonstrate the narrator’s rhetorical strategy. Through the prophetic genre of judgement and salvation, the narrator challenges the audience/reader to change their minds and attitudes, especially about the city. The challenge is that the fortified city alone would never provide safety and peace but rather bring God’s judgment. In contrast, God alone provides salvation and protection through God’s reign on Mount Zion/Jerusalem. It is shown that this rhetorical strategy is deeply embedded in the social and cultural context. The expectation was that the historical and political chaos which was triggered by international pressures and Israel’s unfaithfulness and injustice might cause Israel to reflect on what happened and what would happen to the city in God’s eschatological time. The rhetorical strategy also highlights the eschatological-apocalyptic character of the text and the author of Isaiah 24-27 uses it to focus on the ideological and theological textures by means of which he warned that “Zion theology” could become “Zion ideology” if it became located beyond prophetic voice and criticism. Furthermore, it is shown that the theological texture highlights God’s theological viewpoint that is symbolized by subjects such as universalism and the restoration of Zion/Jerusalem through judgment and salvation both of which are dialectically reflected in the destiny of the city of Zion/Jerusalem. At a deeper level, this theological engagement is based on God’s steadfast covenant love and justice, through which, God as husband and king, makes a demand on the city Jerusalem/Zion, the wife and the faith community. We have attempted to show from Isaiah 24-27 that God’s kingship is expressed in an apocalyptic manner which is beyond human power and intervention in order to emphasize God’s absolute sovereignty in controlling human destiny, especially the city. In line with the odd literary genre of the text, there still exist traditional prophetic thoughts which demand human responsibility on issues such as repentance, execution of social justice and righteousness in life.
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Ward, Herbert D. Jr. "On defining a prophet : atheological-ethical study of the Balaam narratives of Numbers 22-24." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1149.

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Thesis (DTh (Old and New Testament))--University of Stellenbosch, 2009.
The Balaam narratives of Numbers 22-24 have long proven to be a source of fascination for readers of the Old Testament. The narratives present Balaam as a faithful ‘word-of-Yahweh’ prophet. However, the Tale of the Donkey (22:22-35) portrays him as an ‘unseeing’ prophet intent on personal gain. How does one explain the conflicting views of Balaam within the narratives of Numbers 22-24? Socio-rhetorical criticism was employed as a methodology to examine the development of these conflicting views of Balaam. An analysis of the Inner Texture revealed that the repeated themes 'seeing’, ‘blessing’, and ‘cursing’ are central to the narratives, and serve to connect Balaam with the paradigmatic prophet Moses of Exodus 3 and Deuteronomy 18. The study of the narratives’ Intertexture revealed numerous inner-biblical allusions, and considered the possible relevance of the Deir ‘Alla texts to the narratives. The Social-cultural and Ideological textures of the narratives suggest that a process of prophetic redefinition took place during either the late pre-exilic or exilic periods, which resulted in the exclusion of divination from Israel’s prophetic tradition. Prophets entered into an alliance with the priests in order to centralise religious authority and place the focus of ‘prophecy’ on the exposition and application of Torah. A consideration of the theological texture of the narratives suggested that this process of prophetic redefinition continued into the early post-exilic period, and ultimately led to a re-evaluation of Balaam. Wide-spread xenophobia within early Yehud contributed to Balaam’s final demise, as later reception history within the Old Testament portrays Balaam as responsible for inciting Israel’s apostasy in Numbers 25. The Tale of the Donkey is integrated into the narratives of Numbers 22-24 by priestly writers in order to distance Balaam from Israel’s prophetic tradition. The result is a dynamic theological synthesis that recalls both an earlier period in which divination was accepted as part of Israel’s prophetic tradition, and a new perspective focused on the exposition and application of Torah. The Balaam narratives of Numbers 22-24 serve as the theological ‘hinge’ or ‘fulcrum’ of the book of Numbers, recalling both the old generation of rebellion, and the new generation of hope that will re-enter the land of promise. The Balaam narratives of Numbers 22-24 serve to powerfully proclaim that Yahweh’s purpose to bless his people will not be thwarted by the intrigues of Israel’s enemies, or Israel’s past disobedience.
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Vassileva, Veronika. "A comparison of Petar Christoskov’s Op. 1 and Op. 24 Caprices for Solo Violin: The effect of the changing Bulgarian political climate on his compositional style." Thesis, University of North Texas, 2016. https://digital.library.unt.edu/ark:/67531/metadc849741/.

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Bulgaria, though a fairly small Eastern European country, boasts an ancient history of folk traditions and music; however, very few notated works exist due to the people's primitive lifestyle throughout Bulgaria's history. Singing and dancing as well as creating instruments from wood and animal skin were considered an integral part of everyday life, equal to cooking, sewing, herding, or farming; in fact, one almost always accompanied the other. Thus, more than 1500 years of folklore was orally passed on and preserved generation after generation; however, nothing was notated until only very recently when Bulgarians realized the cultural and national value of their history. After the liberation from Ottoman Rule (1453-1877) a nationalist movement spread throughout the Balkan countries, which resulted in the emergence of Bulgarian composers. Music and songs from the local folk traditions evolved, developed, and - with notation - became the foundation for the vocal and instrumental music of the so-called first generation of Bulgarian composers. Around the turn of the century, many Bulgarian artists and musicians traveled to Western Europe (mostly Austria, Germany, and Russia) and upon their return, their artistic output created an original mixture of Bulgarian national folk with influences from Western classical music. After World War II, Bulgaria became one of the countries governed by the Communist regime, which restricted all travel to and contact with the West, including cultural influences from the West. Gradually, as the Communist regime became less controlling until it dissolved completely in 1989, restrictions on music and culture started to lift. Petar Christoskov (1917-2006), considered part of the second generation of Bulgarian composers, began his compositional career immediately after returning from Germany to a communist-ruled Bulgaria. His first opus was the set of 12 Caprices for Solo Violin (1953, formerly known as Concert Etudes in Folk Style); they have a fairly simple compositional style but are full of elements from the Bulgarian folk tradition. Some of these caprices, along with other works from the beginning of Christoskov's compositional career, were commissioned by the nationalist government and/or were required repertoire at national music competitions. Nearly thirty years after the first set of caprices, Christoskov composed another set: 24 Caprices for Solo Violin, Op. 24 (1978-9). These later works also contain many Bulgarian folk characteristics, but their compositional style is much more abstract, atonal, and complex - more “mainstream Western.” The goal of this document is to compare and contrast the two sets of Caprices for Solo Violin, Op. 1 and Op. 24, by investigating the development of Petar Christoskov's compositional style. I will argue that the constantly-changing political systems in twentieth-century Bulgaria had a direct impact on the composer's artistic output. After a historical overview of Bulgaria's music and political background, the two sets of caprices will be compared and contrasted by focusing on technical, musical, and sociological similarities and differences. In order to illustrate these similarities and differences, three caprices from each set will be selected and analyzed, as well as compared and contrasted with each other. The second part of the document will discuss the negative influence of the political climate on music and printing, with a focus on the difficulties of preserving Bulgarian culture itself. This research has the additional purpose of serving as scholarly support for a future project: as a personal contribution to the circulation and preservation of Bulgarian music, I intend to produce a new violin edition of Petar Christoskov's caprices as well as complete the arrangements for viola.
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"Three cycles of 24 preludes and fugues by Russian composers : D. Shostakovich, R. Shchedrin and S. Slonimsky." Thesis, 2003. http://hdl.handle.net/2152/12924.

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Seo, Yun-jin. "Three cycles of 24 preludes and fugues by Russian composers : D. Shostakovich, R. Shchedrin and S. Slonimsky /." Thesis, 2003. http://wwwlib.umi.com/cr/utexas/fullcit?p3119652.

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Hedlun, Randall J. "The social function of glossolalia in acts with special attention to the Ephesian disciples pericope (Acts 18:24-19:7)." Thesis, 2009. http://hdl.handle.net/10500/2655.

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This study analyses the social function of glossolalia in the narrative world of the book of Acts. In so doing, it addresses the lack of scholarship related to treating glossolalic references from social scientific perspectives. Particularly noted is the absence in the literature of adequate treatments of the Ephesian disciples pericope in Acts 18:24–19:7, which this study seeks to correct. Through application of Berger and Luckmann’s sociology of knowledge models, this study argues that reading Luke-Acts as the author’s legitimation of the Jesus movement’s social world is a valid, even preferred reading of the literature. Tracing the development of Luke’s legitimation conceptual machinery reveals the social conflict background that to a large degree motivated its writing and organized its content. The purity-related conflicts between circumcision loyalists and Jesus followers from the Gentile world that dominate the second half of Acts is of particular interest to this research. This study demonstrates how Luke uses glossolalia as a divinely initiated marker of Gentile purity status to legitimate new social boundaries that supersede circumcision. These new social boundaries, marked by glossolalia, represent an integral component of the Jesus movement’s revised purity map, relative to temple-centred Yahwism. The legitimation reading, including Luke’s construction and validation of the Jesus group’s symbolic universe and its conclusions regarding the social function of glossolalia, is applied to the Ephesian disciples pericope. This study argues that the events narrated in this passage represent a continuing social conflict between circumcision loyalists and Gentile converts. Luke narrates the events in Acts 18:24–19:7 in order to correct a deviant baptism teaching (John’s baptism) that was propagated with the intent, based on purity concerns and prejudice, to marginalize Gentiles from full social integration into the Jesus community. Demonstrating that glossolalia functions as a social boundary marker that supersedes circumcision and that this best informs our interpretation of the Ephesian disciples pericope fully integrates this narrative event into Luke’s literary programme.
New Testament
D. Th. (New Testament)
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Ruckhaus, Keith Raymond. "An evaluation of the nature and role of the `glory of the Lord' in Ezekiel 1-24." Diss., 2005. http://hdl.handle.net/10500/1483.

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This thesis evaluates the nature and role of `the glory of the Lord,' hwhy-dwbk, in Ezekiel 1-24. The introductory chapter will present the relevance of the topic as well as purview the scope of the thesis and the structure of its presentation. Chapter two lays an interpretive foundation for the glory pericope within a central theme in the book of Ezekiel. The intended impact on the exilic audience is discerned through examining the characteristic features of the hwhy-dwbk in Chapter 3. Chapter four identifies three functions of the hwhy-dwbk . A final function of the hwhy-dwbk is explored in its relationship to `the son of adam' in chapter five. A summary of the hypothesis is provided in chapter 6 along with a conclusion.
Biblical and Ancient studies
M. A. (Old Testament)
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Krause, Gudrun. "Parusiepredigten aus dem Bereich der evangelischen Landeskirchen der DDR: eine homiletische Untersuchung zu Mt 24 mit qualitativen Fallbeispielen = Sermon on the parousia of Christ in the Evangelic Church of the GDR: a homiletical inquiry into Mt.24 with qualitative case studies." Diss., 2007. http://hdl.handle.net/10500/2139.

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Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit. Zusammenfassung Die Predigten zur Parusie Jesu finden im Perikopenplan der Evangelischen Landeskirche eine geringe Aufmerksamkeit. Die Thematik beschränkt sich auf das Ende, wie auf den Anfang des Kirchenjahres, genauer gesagt auf den 2. Advent. Das Thema der Parusie Jesu ist nicht unbedingt ein Hauptthema in der Predigtarbeit. Aber die Parusie Jesu ist das Hauptziel des Glaubens der Christen. Durch diese Arbeit soll der Predigtarbeit, sowie dem Thema der Parusie Jesu mehr Beachtung geschenkt werden. In dieser Arbeit wird die DDR Sozial- und Kirchengeschichte mit den Kurzbiographien der Prediger vorgestellt. Diese sind zum Teil Hintergrundinformation für die Predigtanalysen. Die Arbeit widmet sich einer Predigtanalyse zum biblischen Hintergrund und zum historischen Hintergrund der DDR, um den Stellenwert der Parusie Jesu in den Predigten zu erforschen. Die Bewertung der Predigtpraxis und die Evaluation bilden den Abschluss der Arbeit.
Practical Theology
M. Th. (Practical Theology))
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Kaldewey, Simon. "Gottesvolk und Nationen: wie ist die Präsenz von Nationen neben den Gottesvolk im Himmel zu erklären? = The people of God and the nations: how is the presence of nations besides the people of God in heaven to be explained?" Diss., 2006. http://hdl.handle.net/10500/716.

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Die vorliegende Arbeit setzt sich mit der Bedeutung der Nationen aus Offb 21,24.26 auseinander. Wie ist es möglich, dort Nationen als Gegenüber des Gottesvolks zu finden? Die These erhärtet sich, dass das Alte Testament in Bezug auf die Beziehung des Gottesvolks zu den Nationen eine Vorschau auf die zukünftigen, himmlischen Zustände ist und dass die Zeit des Neuen Testaments eine Zeit des Übergangs darstellt, in der das Gottesvolk neu formiert wird. Der gegenseitigen Beziehung kommt eine enorme Bedeutung zu. Das Gottesvolk ist dazu eingesetzt, zusammen mit Gott über die Nationen zu herrschen. Die Nationen ihrerseits sollen durch diese göttliche Herrschaft zur Erkenntnis und zur Anbetung Gottes geführt werden. Es ist ein fester Bestandteil der Identität des Gottesvolks, dass es zwischen Gott und den Nationen steht und vermittelt. Somit begründet sich die Präsenz der himmlischen Nationen in ihrer Notwendigkeit als Gegenüber des Gottesvolks.
The following dissertation examines the meaning of the nations mentioned in Revelation 21:24.26. How is it possible that there will be nations as counterpart to God's people? In the course of the study, the thesis is confirmed that the relationship between God's people and the nations shown in the Old Testament is a preview to the future state in heaven and that the New Testament stands for a time of transition and new formation of God's people. An outstanding meaning is attributed to this mutual relationship. God's people is appointed to rule over the nations along with God. By divine rule the nations are to be led to recognition and adoration of God. It is an inherent part of the identity of God's people to stand and to intercede between God and the nations. Thus the presence of heavenly nations is justified by its necessity as counterpart of God's people.
Systematic Theology & Theological Ethics
M. Th. (Systematic Theology)
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Books on the topic "February 24- Criticism and interpretation"

1

Wright, Frank Lloyd. Frank Lloyd Wright: Architectural drawings and decorative art = architekturzeichnungen und innendekoration : 27 June-30 August 1985, Fischer Fine Art Limited : 18 October-24 November 1985, Deutsches Architekturmuseum : 7 December 1985-21 January 1986 : Galerie M. Knoedler : 4 February-26 February 1986, Galerie Würthle. London: Fischer Fine Art, 1985.

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Barlach, Ernst. Ernst Barlach: Skulpturen, Handzeichnungen, Druckgraphik aus den Beständen der Barlach-Museen in Ratzeburg und Güstrow : Katalog zur Ausstellung, 10. Januar-24. Februar 1991. Edited by Fischer Hannelore. Köln: Käthe Kollwitz Museum, 1991.

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Bray, John L. Matthew 24 fulfilled. Lakeland, Fla: J.L. Bray, 1996.

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Wright, Frank Lloyd. Frank Lloyd Wright: Architectural drawings and decorative arts = Architekturzeichnungen und Innendekoration : 27 June-30 August 1985, Fischer Fine Art Limited, London; 18 October-24 November 1985, Deutsches Architekturmuseum, Frankfurt am Main; 7 December 1985-21 January 1986, Galerie M. Knoedler, Zürich; 4 February-26 February 1986, Galerie Würthle, Vienna. London: Fischer Fine Art, 1985.

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Kelley, Page H. Discovering Genesis 1-24. Carmel, N.Y: Guideposts, 1987.

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1845-1890, Ribeiro Julio, Ribeiro Julio 1845-1890, Ribeiro Julio 1845-1890, and Ribeiro Julio 1845-1890, eds. Júlio Ribeiro: Cadeira 24, patrono. Rio de Janeiro: Academia Brasileira de Letras, 2011.

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Vaticinium Jesiaiae: Cap. 24-cap. 27. Lipsiae [Leipzig]: J.C. Hinrichs, 1985.

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Cormie, LeRoy Francis. An exegesis of Matthew 17:24-27. Ottawa: National Library of Canada, 1990.

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Stefania, Santelia, ed. Carme 24: Propempticon ad libellum. Bari: Edipuglia, 2002.

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An exegetical summary of Luke 12-24. 2nd ed. Dallas, Tex: SIL International, 2008.

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Book chapters on the topic "February 24- Criticism and interpretation"

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"Q." In Dictionary of Biblical Criticism and Interpretation, 308–10. Routledge, 2007. http://dx.doi.org/10.4324/9780203969755-24.

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"Narrative Criticism and Childist Interpretation: a Study of Mark 7:24–30." In Children and Methods, 164–76. BRILL, 2020. http://dx.doi.org/10.1163/9789004423404_010.

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"Application for Revision and Interpretation of the Judgment of 24 February 1982 in the Case Concerning the Continental Shelf." In The World Court Reference Guide, 512–18. Brill | Nijhoff, 2000. http://dx.doi.org/10.1163/9789004481237_120.

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"Application for revision and interpretation of the Judgment of 24 February 1982 in the case concerning the continental shelf (Tunisia/Libyan Arab Jamahiriya) Judgment of 10 December 1985." In Summaries of Judgments, Advisory Opinions and Orders of the Permanent Court of International Justice, 153–59. United Nations, 1992. http://dx.doi.org/10.18356/9789210010627c078.

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"All in all, the CISG has met with resounding acceptance around the globe. Today, the CISG counts 67 Contracting States among its members, covering more than 70 per cent of global trade and production of goods; of the 50 leading exporters and importers in world merchandise, over 60 per cent are Contracting States to the CISG. Of those large industrial nations that are not yet Contracting States to the CISG, notably the UK, Japan and Korea, both internal and external pressure to ratify is rising. Currently, approximately 1,300 court and arbitral decisions decided under the CISG have been handed down from 32 judicial instances, and more than 6,500 academic publica-tions exist in 24 languages. This is in addition to the numerous conferences and other forms of academic discourse dealing with the Convention, most notably the CISG Advisory Council, a global body of CISG and international sales law experts that meets on a regular basis to discuss the significant developments in the field of international sales law and aims at promoting the uniform interpretation of the CISG. Perhaps the most tangible success of the CISG can be seen in the number of domestic sales laws that have used it as a model. Notably, many Scandinavian countries have used the CISG as the background for the modification of their domestic sales laws, as did Germany in its 2002 Schuldrechtsreform (Revision of the Law of Obligations) and The Netherlands in drafting the Law of Obligations in the Wetboek (Civil Code). Furthermore, many of the former Socialist states in Eastern Europe, including Estonia, the Czech Republic and Croatia, are also basing the re-development of their private and domestic sales and com-mercial laws on CISG concepts. Completing the CISG’s global impact is the reform of the Chinese private law. The New Code of Obligations of China has adopted many legal concepts and institutions promulgated in the CISG and the drafters have confirmed using the CISG as a source of inspiration in this regard. In addition, not only domestic sales laws, but also, increasingly, regional and inter-national principles are availing themselves of CISG principles to guide their drafting. The general approach of the Principles for International Commercial Contracts drafted by UNIDROIT (the UNIDROIT Principles) and the Principles of European Contract Law, which are intended to pave the way for a European or an international law of contract, can be traced back to the CISG. The same is true of the European Directive on Consumer Sales, which mirrors the concepts of conformity and non-conformity set out in the CISG. Furthermore, the OHADA, a union of 16 African states, has adopted a common sales law, which follows the CISG almost to the letter. Efforts at unification of the law are often met with the criticism that the unique peculiarities and historical variety of local laws are thereby ‘bulldozed’ by an all-consuming ‘international’ law. This is not the intention of the CISG. It certainly aims to provide a certain, uniform and consistent basis for defining the scope and obligations of international sales contracts for those states that have declared their intention to be bound by it. Moreover, the CISG serves as a stimulus for the development, revision and interpretation of domestic laws, under consideration and in awareness of genuine international concepts, which can only be of benefit to the states concerned." In International Sales Law, 62–63. Routledge-Cavendish, 2007. http://dx.doi.org/10.4324/9780203945445-29.

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