Journal articles on the topic 'John Criticism and interpretation'
To see the other types of publications on this topic, follow the link: John Criticism and interpretation.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'John Criticism and interpretation.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/26421447.
Full textAbstract:
Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.
2
Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/jtheointe.2.1.0071.
Full textAbstract:
Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.
3
DuPée, C. Andrew. "Out of Context." Philosophy and Theology 30, no. 1 (2018): 91–122. http://dx.doi.org/10.5840/philtheol20186792.
Full textAbstract:
This paper offers, first, an analysis and critique of John Henry Newman’s theorizing of real assent, in comparison with Jean-Luc Marion’s own phenomenological investigation of Revelation and Religious Experience. In conversation with the results of these analyses, I offer a critique of a certain hermeneutical criticism of Marion’s oeuvre. This, as I attempt to show, dovetails with certain strong criticisms towards Newman’s own interpretation of religious experience, insofar as it highlights the demand for some discussion or theorization of a standpoint beyond hermeneutic circularity.
4
Houston, Walter J. "Prophecy and Religion Revisited: John Skinner and Evangelical Biblical Criticism." Religions 12, no. 11 (October 28, 2021): 935. http://dx.doi.org/10.3390/rel12110935.
Full textAbstract:
The paper is an essay in the history of interpretation. Its subject is John Skinner’s book on the life of Jeremiah, Prophecy and Religion (1922). The main aim is to place the work in its historical, theological and cultural context, to explain Skinner’s conviction that Jeremiah’s life marks the emergence of personal religion in Israel and points towards Christianity. Attempts at such contextualization by J. Henderson and M.C. Callaway are studied and shown to be inadequate. Skinner’s religious context and theological education are then reviewed and are shown to be sufficient to account for his belief in the pivotal role of Jeremiah in the evolution of ‘religion’. The paper finally addresses the present-day significance of Skinner’s work and concludes that while Prophecy and Religion is of limited value for the interpretation of Jeremiah, Skinner’s life and work as a whole as an evangelical believer engaged in radical biblical criticism is a valuable model neglected over the last 100 years.
5
Parina, Elena. "Textual Criticism and Text Reconstruction: Approaches to Early Russian and Welsh Poetry." Studia Celto-Slavica 5 (2010): 149–58. http://dx.doi.org/10.54586/iumu8654.
Full textAbstract:
The Tale of Igor’s Campaign and The Gododdin, two poetic texts crucially important for the history of Early Russian and Welsh literature respectively, have a very dark history. Both are preserved in only one reliable source and are supposed to be composed about 600 years before this edition or manuscript was created. Anna Dybo and John Koch however propose an attempt of reconstruction for the Ur-Text of these poetic masterpieces. In this article we compare the framework within which these reconstructions were created. Whereas Anna Dybo relies mainly on contemporary texts, John Koch in the absence of such monuments has to rely more on historical interpretation.
6
Turalely, Edward Jakson, Olivia Joan Wairisal, and Fiktor Fadirsair. "Menggugat Eksklusivisme Umat Pilihan Allah: Tafsir Ideologi terhadap Ulangan 7: 1-11 dan Yohanes 14: 6 dalam Konteks Kemajemukan Masyarakat." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 4, no. 1 (July 28, 2022): 19–40. http://dx.doi.org/10.37429/arumbae.v4i1.719.
Full textAbstract:
Violence and conflict in the name of religion have increased in Indonesia, including Maluku. Social strife in Maluku provides evidence of the reality of an objectionable and properly managed society. Conflict in the name of religion has contributed to legitimization with bible texts, including Deuteronomy 7: 1-11 and John 14: 6. Therefore, this article is the result of re-interpretation utilizing ideological criticism of these biblical texts. Through the interpretation, the authors found that the exclusive narrative of Deuteronomy 7: 1-11 and John 14: 6 was influenced by the social, political, and economic situation. Thus, both texts need to be reinterpreted contextually regarding the plurality of Indonesian society. In the end, this article emphasizes that the concept of God's people cannot be interpreted exclusively but refers to all humankind universally.
7
Zafra, Juan Varo. "Jean Baruzi y el problema del símbolo sanjuanista." Revue Romane / Langue et littérature. International Journal of Romance Languages and Literatures 43, no. 1 (April 7, 2008): 136–50. http://dx.doi.org/10.1075/rro.43.1.11zaf.
Full textAbstract:
The article analyses and discusses the concepts of symbol and allegory in relation to Jean Baruzi’s classic study of the poetry of St. John of the Cross, Saint John of the Cross and the Problem of Mystical Experience. These concepts have been accepted to greater or lesser degree by the majority of St. John of the Cross criticism. My reading attempts to trace the historical circumstances that conditioned Baruzi’s approach and argues for the need to reassess the reach and the pertinence of applying these aesthetic categories in the interpretation of 16th century mystical poetry, taking the conditions and unique specifics determined by the epoch and the parameters of the tradition of Christian mysticism as interpretive horizon.
8
DUGARD, JACKIE. "Judging the Judges: Towards an Appropriate Role for the Judiciary in South Africa's Transformation." Leiden Journal of International Law 20, no. 4 (December 2007): 965–81. http://dx.doi.org/10.1017/s0922156507004578.
Full textAbstract:
In this article I draw on John Dugard's criticism of apartheid judges to initiate a discussion of the role and functioning of judges in the post-apartheid era. Using John's critique of the limits of judicial interpretation in an illegitimate order, I extend the analysis to review the record of the Constitutional Court in adjudicating socioeconomic rights cases post-1994. In doing so I propose a radical interpretation of the Court's role in society and an activist functioning of judges in South Africa's constitutional democracy. I conclude that, notwithstanding the momentous changes in the South African legal order since 1994, John's critique of the judiciary retains much value and applicability today.
9
King, Michael, and Chris Thornhill. "‘Will the Real Niklas Luhmann Stand up, Please’. A Reply to John Mingers." Sociological Review 51, no. 2 (May 2003): 276–85. http://dx.doi.org/10.1111/1467-954x.00419.
Full textAbstract:
This article is a critical response to John Minger's recently published piece ‘Can social systems be autopoietic?’. It draws attention to instances in this piece where Mingers has misconstrued Luhmann's theory – especially in the central concepts of openness and closure, system-environment relation, interaction, and functionality, but also in the interpretation of the role which Luhmann ascribes to the political system – and it attempts to give a more accurate analysis of these terms, and of their place in Luhmann's overall sociology. The article also asserts, more generally, that to criticize Luhmann from the perspective of action-centred theory, as Mingers has done, fails to reflect on and integrate Luhmann's direct challenge to perspectives of this kind. The article concludes with the argument that legitimate criticism of Luhmann should set out a more immanent account of his sociology, and should not simply have recourse to the more traditional sociological perspectives, which Luhmann has already effectively called into question.
10
Scott, J. P. E. "Elgar's Invention of the Human: Falstaff, Opus 68." 19th-Century Music 28, no. 3 (2005): 230–53. http://dx.doi.org/10.1525/ncm.2005.28.3.230.
Full textAbstract:
Falstaff, Elgar's tragic symphonic study, is at once program music, a minor piece of Shakespearean criticism, early modernist tonal and structural experiment, and a cynical musical commentary on humankind's "failings and sorrows." A satisfactory analysis of the work calls for a discussion of the program, the Shakespearean literary criticism that Elgar based his interpretation on and cited in his own published analysis of the work, and a structural analysis that can make sense both of a variety of generic implications (sonata, rondo, and multimovement deformations) as well as the complex associations between keys, motives, persons, and ideas in the work, together with its overall tonal structure. As this multilayered piece is examined from these different angles, Elgar's interpretation of the character of Sir John Falstaff (as presented by or inferable from Shakespeare) is revealed as an idiosyncratically gloomy view of human relationships and existential possibilities. It is also an intensely personal exploration of late-tonal musical language, its symbolic potential, its structural logic, and its relation to the musical tradition--Elgar's most complex, adventurous, and rewarding.
11
Lernout, Geert. "Who Wrote What When: The Bible, Science and Criticism." European Review 20, no. 3 (May 2, 2012): 301–15. http://dx.doi.org/10.1017/s1062798711000561.
Full textAbstract:
According to the traditional (or ‘whig’) interpretation of history, sometime in the seventeenth century science was born in the form that we know today, in a new spirit that can best be summed up by the motto of the Royal Society: nullius in verba, take nobody's word for it. In the next few centuries this new critical way of looking at reality was instrumental in the creation of a coherent view of the world, and of that world's history, which was found to be increasingly at odds with traditional claims, most famously in the case of Charles Darwin's theory of evolution. By the end of the nineteenth century, the divide between science and religion was described by means of words such as ‘conflict’ and ‘warfare,’ the terms used by John William Draper and Andrew Dickson White in the titles of their respective books: History of the Conflict between Religion and Science (1874) and History of the Warfare of Science with Theology in Christendom (1896).
12
Donaldson, Terence L. ""For Herod had arrested John" (Matt. 14:3): Making sense of an unresolved flashback." Studies in Religion/Sciences Religieuses 28, no. 1 (March 1999): 35–48. http://dx.doi.org/10.1177/000842989902800104.
Full textAbstract:
In both Matthew and Mark, John's death is presented as a flashback, providing the necessary background for Herod's musings about John redivivus. Unlike Mark, however, Matthew does not return to the narrative present; the next event follows in temporal sequence not with Herod's statement but with John's death. Traditional methods of interpretation are able to explain how this narratological solecism came about. But what sense can we make of it as readers? Making use of appropriate elements of narrative and reader-response criticism, this paper will explore the possible effect of this unresolved flashback on the experience of reading.
13
Drąg, Wojciech. "“I’m a I’m a Scholar at the Moment”: The Voice of the Literary Critic in the Works of American Scholar-Metafictionists." American, British and Canadian Studies Journal 26, no. 1 (June 1, 2016): 36–51. http://dx.doi.org/10.1515/abcsj-2016-0003.
Full textAbstract:
Abstract In her seminal book on metafiction, Patricia Waugh describes this practice as an obliteration of the distinction between “creation” and “criticism.” This article examines the interplay of the “creative” and the “critical” in five American metafictions from the late 1960s, whose authors were both fictional writers and scholars: Donald Barthelme’s Snow White, John Barth’s Lost in the Funhouse, William H. Gass’s Willie Masters’ Lonesome Wife, Robert Coover’s Pricksongs and Descants and Ronald Sukenick’s The Death of the Novel and Other Stories. The article considers the ways in which the voice of the literary critic is incorporated into each work in the form of a self-reflexive commentary. Although the ostensible principle of metafiction is to merge fiction and criticism, most of the self-conscious texts under discussion are shown to adopt a predominantly negative attitude towards the critical voices they embody – by making them sound pompous, pretentious or banal. The article concludes with a claim that the five works do not advocate a rejection of academic criticism but rather insist on its reform. Their dissatisfaction with the prescriptivism of most contemporary literary criticism is compared to Susan Sontag’s arguments in her essay “Against Interpretation.”
14
Nadhiroh, Wardatun. "Memahami Narasi Kisah al-Qur�an dengan Narrative Criticism (Studi atas Kajian A.H. Johns)." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 2 (March 4, 2016): 213. http://dx.doi.org/10.18592/jiu.v12i2.690.
Full textAbstract:
The Quran had various styles and modes in making up Gods word, one of which was the narrative one. There were many narrative verses in the Quran -including verses telling stories of His prophets- to which most of Muslim scholars unfortunately did not devote their attention. A.H. Johns, a professor of ANU, was one of a few scholars who focused his study on narrative criticism that was actually one of branches of literary criticism. Unlike historical criticism which tended to investigate the origins of a text and what lied behind it, literary criticism gave much attention to interpretive acts of a text itself. Using this method of interpretation, and relying on his belief that the Quran must be understood as a both a process and an event, Johns explored possible meanings the verses imply by making connection between the verse under discussion and other verses in the same pericope and in the whole Sura. Through this method of interpretation, Johns succeeded in discovering many novel meanings of narrative verses of the Quran not found out by using any other method. This work wanted to elaborate much on Johns study and showed some fortune and possibilities in using this method in understanding the meaning of the Quran, especially of its narrative verses.
15
Albalawi, Mohamemd. "The Search for True Love in John Donne’s “The Extasie”." Advances in Language and Literary Studies 8, no. 5 (November 2, 2017): 9. http://dx.doi.org/10.7575/aiac.alls.v.8n.5p.9.
Full textAbstract:
“The Extasie” is one of John Donne's most well known poems that demonstrate his distinctive understanding of love. Critics have argued over the interpretations of “The Extasie”. Some critics have conceived it as an expression of spiritual love and others looked at it as a satirical criticism. This paper attempts to show how “The Extasie” presents an example of great satirical poetry. The poem takes advocates of Platonic love in a mesmerizing journey when reading the first two-thirds of the poem. Ironically, the poem ends with a criticism of Platonisms who exclude the body from the notion of love.
16
Fairall, A. P. "Introduction." Highlights of Astronomy 11, no. 1 (1998): 447–48. http://dx.doi.org/10.1017/s1539299600021766.
Full textAbstract:
As we approach the 21st Century, enormous technical advances are being made in the acquisition of galaxy redshifts. This Joint Discussion offers a perspective on those advances and the associated redshift surveys. It is representative, but by no means all inclusive.My introduction offers some historical background, against which the new methods and achievements can be measured.Redshift surveys tells us about the spatial distribution and evolution of galaxies. Yet the study of large-scale structures in the distribution of galaxies goes back further than one might imagine. The first accurate description of the Virgo Supercluster was given by John Herschel in the mid-19thCentury. To paraphrase Sir John, “Virgo is the central condensation of a roughly spherical cluster of nebulae - our system lies outside the denser part of the cluster, but is involved with its outlying members - forming an element of some one of its protuberances or branches”.Victorian science might have beaten Hubble had more people believed John Herschel - and had he himself more confidence in his interpretation. Few were prepared to accept the ‘Island Universe’ theory that it implied, and strong criticism followed. Moreover, Herschel was very reluctant to go against the beliefs of his revered father, William Herschel, who, though once believing in the ‘Island Universes’, had in later life accepted that all nebulae were somehow gaseous condensations in our system. Consequently, even John Herschel’s textbook still stated the older, incorrect interpretation.
17
Elam, Michele. "On Twentieth-Century Literature’s Andrew J. Kappel Prize in Literary Criticism, 2019." Twentieth-Century Literature 65, no. 3 (September 1, 2019): 187–89. http://dx.doi.org/10.1215/0041462x-7852042.
Full textAbstract:
The winner of this year’s prize is Mark A. Tabone’s “Multidirectional Rememory: Slavery and the Holocaust in John A. Williams’s Clifford’s Blues.” The judge is Michele Elam. Elam’s scholarship and teaching in interdisciplinary humanities research spans literature and social science in order to examine changing cultural interpretations of gender and race. Her most recent scholarship is especially interested in how racial perception impacts outcomes for health, wealth, and social justice.
18
Rodríguez Herrera, Adolfo. "Adam Smith’s concept of labour: value or measure?" Revista de Ciencias Económicas 34, no. 2 (December 8, 2016): 152–65. http://dx.doi.org/10.15517/rce.v34i2.27195.
Full textAbstract:
Smith is considered the father of the labour theory of value developed by David Ricardo and Karl Marx and simultaneously of the cost-of-production theory of value developed by John Stuart Mill and Alfred Marshall. This polysemy is partly because Smith is developping the terminology to refer to value and measure of value, and often uses it with much imprecision. That has led to different interpretations about his position on these issues, most of them derived from an error of interpretation of Ricardo and Marx.
This paper reviews the concepts developed by Smith to formulate his theory of value (value, real price and exchangeable value). Our interpretation of his texts on value does not coincide with what has traditionally been done. According to our interpretation, it would not be correct the criticism made by Ricardo and Marx on Smith’s position about the role of labour as measure of value. For these authors, Smith is not consistent in proposing that the value of a commodity is defined or measured as the amount of labour necessary to produce it and simultaneously as the amount of labour that can be purchased by this commodity. We try to show that for Smith the labour has a double role –as source and measure of value–, and that to it is due the confusion that generates his use of some terms: Smith proposes labour as a measure of value because he conceives it as a source of value. With this interpretation it becomes clear, paradoxically, that Smith holds a labour theory of value that substantially corresponds to the one later developed by Ricardo and Marx.
19
Mitchell, Margaret M. "John Chrysostom and Christian Love Magic: A Spellbinding Moment in the History of Interpretation of 1 Cor 7.2–4." New Testament Studies 68, no. 2 (March 4, 2022): 119–43. http://dx.doi.org/10.1017/s0028688521000394.
Full textAbstract:
AbstractThis article, originally presented as the presidential address at the 2021 SNTS meeting, held virtually via Leuven due to Covid-19 conditions, investigates the nature of Pauline interpretation, past and present. It brings into the scholarly conversation a neglected ancient source, John Chrysostom's occasional homily on 1 Cor 7.2–4 (Hom. 1 Cor. 7–4 (CPG 4377)), and provides an analysis of key passages showing how the late antique orator-bishop seeks to turn Paul's words from the fifties to Corinth into a magical incantation, and, as inscribed on various materials, a talisman against the evils associated with porneia. The article concludes with defence of the category ‘Christian love magic’ and an argument that New Testament studies constitutes a unified field which should unite (rather than separate out) the work of philology, historical contextualisation, literary criticism, humanistic commitments and hermeneutical sophistication as we trace and analyse the ways human agents construct meanings with New Testament texts, then and now.
20
Sawyer, Robert. "Re-Reading “Greenes Groatsworth of Wit”." Revista Alicantina de Estudios Ingleses, no. 25 (November 15, 2012): 67. http://dx.doi.org/10.14198/raei.2012.25.06.
Full textAbstract:
This essay focuses on the alleged attack by Robert Greene on Shakespeare as an “upstart crow,” a work reprinted in almost every collection of Shakespeare’s works, and a document that has produced its own body of scholarly assessment. Employing recent textual criticism of the print industry in early modern England —including works by Zachary Lesser, John Jowett, Jeffery Masten, and D. Allen Carroll— we re-read “Green’s Groatsworth of Wit” as a kind of literary criticism that helps to illuminate both its own textual status as well as the material conditions of the late sixteenth-century theatrical world which produced it. Following a review of the basic lines of interpretation of the piece, I examine the nexus of the Henry Chettle, Robert Danter and Greene connection, in an attempt to show that by considering the “collaboration” between these three, we should come to a better understanding of the document itself. Equally important, by re-examining the text, reviewing the printing process, and rethinking the authorial voice of the work, I hope to re-situate the pamphlet’s place in the present debate on Shakespeare and his contemporaries.
21
Savyna, A. "METACRITICISM AS A LITERARY PROBLEM." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 2(95) (December 17, 2021): 91–101. http://dx.doi.org/10.35433/philology.2(95).2021.91-101.
Full textAbstract:
The latest decades are associated with an active rethinking of the existing literary and philosophical achievements, which are reflected significantly in changes and refinements in contemporary literary terminology. Along with the already known concepts such as "literature", "postmodernism", "criticism", the concepts "metafiction", "metamodernism" and "metacriticism" exist and become popular. At the same time, one may notice that the widely used now prefix meta- lays claim to a greater depth and coverage of higher horizons. If criticism marks the analysis, comprehension, and interpretation of literary works, then metacriticism focuses on literary-critical, historical-literary, and methodological researches, thus showing "criticism of criticism". The article deals with a complex analysis of the concept of "metacriticism". On the one hand, both aesthetic and philosophical approaches to the understanding of the notion of criticism are taken into account – starting from the antique times to Karl Popper’s critical-rationalistic approach. On the other hand, it is found that metacriticism as a phenomenon dates back to the end of the XVIII century when the works of two famous German philosophers Johann Georg Hamann’s "Metacritique on Purism of Reason" and Johan Gottfried Herder’s "Metacriticism of Critique of Pure Reason" were published as a debate on Immanuel Kant’s ideas. Based on the available data, it is found that metacriticism is a rather convenient multilevel term that may qualitatively contain various interpretations, including the criticism of criticism, metascience concerning criticism, criticism of the highest level, short form of the term "metaphysical critique" as a critique of "metaphysical realism". At the same time, while taking into account the current trends of the digital age, metacriticism becomes a product of digital technology - popular platforms for writing reviews, making discussions, and even creating a virtual library, such as site Metacritic, the English-language portal Goodreads and its Russian equivalent Livelib. The article itself does not exhaust the problem of metacriticism as a multidimensional phenomenon, but it provides opportunities for further and deeper studies of the outlined issues, in particular within the context of theoretical and literary discourse.
22
Rubin, Gerry R. "Explanations for Law Reform: The case of Wartime Labour Legislation in Britain, 1915–1916." International Review of Social History 32, no. 3 (December 1987): 250–70. http://dx.doi.org/10.1017/s0020859000008506.
Full textAbstract:
Among the various theoretical insights which seek to explain the emergence (and, for our purposes, the amendment) of ‘social’ legislation, the interpretation advanced by Oliver MacDonagh to explain nineteenth century governmental developments is widely known. This approach, which ascribes legal changes to the ‘pressure of events’, is built upon a five-stage model, progressing from the ‘discovery’ of an ‘evil’, to its administrative solution by means of legislative enactment. MacDonagh's formulation attracted, in turn, the criticism of those students of nineteenth century government growth, who pointed to the influence of Benthamite ideas as the forcing-house of change. Latterly, John Goldthorpe has sought to place emphasis on the role of social movements in galvanising legal reforms, suggesting how different interest groups might vie with one another in a pluralistic struggle for success.
23
Callahan, Allen Dwight. "John Chrysostom on Philemon: A Response To Margaret M. Mitchell." Harvard Theological Review 88, no. 1 (January 1995): 149–56. http://dx.doi.org/10.1017/s0017816000030418.
Full textAbstract:
I thank Margaret M. Mitchell for her thoughtful criticisms of my article on the interpretation of Paul's Epistle to Philemon. She has pointed out certain limitations of my arguments, both on the culpability of John Chrysostom as the earliest disseminator of the familiar interpretation that Onesimus is a slave and runaway, against which I have inveighed, and also in other areas where, in her parlance, my constructive arguments seem vulnerable. I am gratified that my admittedly unconventional reading has been engaged seriously and thoughtfully by a colleague well versed in both the Pauline corpus and patristic exegesis.
24
Martens, John W. "Are Enslaved Children Called to Come to Jesus? Freeborn and Enslaved Children in John Chrysostom’s On Vainglory." Biblical Interpretation 28, no. 5 (November 30, 2020): 584–607. http://dx.doi.org/10.1163/15685152-2805a004.
Full textAbstract:
Abstract John Chrysostom, circa 349–407 ce, wrote “On Vainglory, or The Right Way to Raise Children,” which purports to be about raising all Christian children. In fact, out of ninety chapters, only one deals with girls. Even more significant are the numerous overlooked children in the text, who are present but whose Christian education is never discussed because they are enslaved. This paper utilizes childist criticism to draw these enslaved children from hiddenness into plain sight. The paper is situated in the context of Jesus’ teaching about children because Chrysostom believes that the best way to raise children is by teaching them stories from the Bible, Hebrew Bible first, then New Testament, but instead of an openness to all children he discusses only freeborn, elite boys. Chrysostom’s treatise exposes the context of how few children in late antiquity could be shaped by biblical interpretation intended for all children. (147 words)
25
Rodiah, Ita. "New Historicism: Kajian Sejarah dalam Karya Imajinatif Ukhruj Minha Ya Mal’un Saddam Hussein." Jurnal Kajian Islam Interdisipliner 4, no. 2 (November 28, 2020): 125. http://dx.doi.org/10.14421/jkii.v4i2.1102.
Full textAbstract:
Penelitian ini membuktikan bahwa kajian kesusastraan dengan menggunakan new historicism mampu mengungkap pelbagai kekuatan budaya, sosial, ekonomi, dan politik yang menyetubuh dan menyelinap dalam setiap sela teks sastra yang merupakan ranah estetik (aesthetic richness). Penelitian ini mengungkapkan bahwa karya sastra tidak dapat dipisahkan dengan pelbagai konteks zaman dan praksis budaya, sosial, ekonomi, serta politik yang melingkupinya. Penelitian ini tidak sependapat dengan konsep new criticism John Crowe Ransom (The New Criticism, 1941 dan Criticism as Pure Speculation, 1971) dan William K. Wimsatt dan Monroe Beardsley (The Intentional Fallacy, 1946 dan The verbal Icon, 1954) yang mengatakan bahwa karya sastra merupakan autotelic artefact. Sehingga menjadi tidak tepat ketika pemahaman terhadap sastra dikaitkan dengan pengarang, pembaca, maupun konteks di luar karya sastra. Penelitian ini mendukung konsep new historicism Stephen Greenblatt (Practicing New Historicism, 2000) yang menyatakan bahwa dunia imajinatif-estetis tidak pernah terlepas dari relasi kekuasaan dunia realitas yang termanifestasi dalam karya sastra sebagai apresiasi estetis individu dan praksis budaya, sosial, ekonomi, dan politik. Berdasarkan interpretasi kritis new historicism Greenblatt terhadap novel Ukhruj Minha Ya Mal’un diperoleh hasil penelitian berupa pemahaman karya imajinatif yang penuh dengan simbol yang lebih lengkap dan dalam (deeper understanding of value) dengan melibatkan konteks ekstrinsikalitas karya sastra di dalamnya dan novel Ukhruj Minha Ya Mal’un hadir sebagai tanggapan reflektif-imajinatif Saddam Hussein sebagai pengarangnya.[This research proves that literary studies using new historicism can reveal the various cultural, social, economic, and political forces that intercourse and sneak in every literary text: aesthetic richness. This research reveals that literary works cannot be separated from the various contexts of the era and the cultural, social, economic, and political praxis that surround them. This study disagrees with the concept of new criticism John Crowe Ransom (The New Criticism, 1941 and Criticism as Pure Speculation, 1971) and William K. Wimsatt and Monroe Beardsley (The Intentional Fallacy, 1946 and The verbal Icon, 1954) literature is an autotelic artifact. So it is not appropriate when the understanding of literature is associated with authors, readers, and contexts outside of literary works. This research supports Stephen Greenblatt's new historicism concept (Practicing New Historicism, 2000), which states that the imaginative-aesthetic world is never separated from the power relations of the world of reality which are manifested in literature as an individual aesthetic appreciation and cultural, social, economic, and political praxis. Based on the critical interpretation of Greenblatt's new historicism of the Ukhruj Minha Ya Mal'un novel, the research results are in the form of a deeper understanding of imaginative works of symbols (deeper understanding of value) involving the context of the extrinsicality of literary works in it and the novel Ukhruj Minha Ya Mal. 'un appears as the reflective-imaginative response of Saddam Hussein as the author.]
26
Dole, Andrew. "Schleiermacher's Preaching, Dogmatics, and Biblical Criticism: The Interpretation of Jesus Christ in the Gospel of John â By Catherine L. Kelsey." Religious Studies Review 35, no. 4 (December 2009): 245. http://dx.doi.org/10.1111/j.1748-0922.2009.01381_29.x.
Full text
27
Mohamed, Feisal G. "Confronting Religious Violence: Milton's Samson Agonistes." PMLA/Publications of the Modern Language Association of America 120, no. 2 (March 2005): 327–40. http://dx.doi.org/10.1632/003081205x52455.
Full textAbstract:
Milton's Samson has long been a character about whom readers are irreconcilably divided. Current anxiety over terrorism has made it all the more inviting to see Milton's dramatic poem as a criticism of Samson's slaughter of the Philistines, a sentiment emphatically expressed in John Carey's recent claim that “September 11 has changed Samson Agonistes, because it has changed the readings we can derive from it while still celebrating it as an achievement of the human imagination.” This paper interrogates the association of Milton with present-day antipathy to religious violence and seeks to sophisticate the position of critics who now find terrorism an inescapable presence in the field of literary interpretation. The brand of reading most necessary in current discussion is one that avoids the reactionary temptation to cleanse literary texts of sympathy with religious violence and to view such violence as the province solely of the Other.
28
Bernstein, Barton J. "Analyzing and Assessing Gaddis's Kennan Biography: Questionable Interpretations and Unpursued Evidence and Issues." Journal of Cold War Studies 15, no. 4 (October 2013): 170–82. http://dx.doi.org/10.1162/jcws_a_00401.
Full textAbstract:
Nine experts on Cold War history offer commentaries about John Lewis Gaddis's Pulitzer Prize-winning biography of George F. Kennan, the first head of the U.S. State Department's Policy Planning Staff. The commentators come from several countries and offer a wide range of perspectives about Gaddis's George F. Kennan: An American Life, published by Penguin Books in 2011. Although most of the commentators express highly favorable assessments of the book, they also raise numerous points of criticism. Two of the commentators, Barton J. Bernstein and Anders Stephanson, present extended critiques of Gaddis's biography. The forum concludes with a reply by Gaddis to all the commentaries, especially those by Bernstein and Stephanson.
29
Boatner-Doane, Charlotte. "Sarah Siddons and the Romantic Hamlet." Nineteenth Century Theatre and Film 44, no. 2 (November 2017): 212–35. http://dx.doi.org/10.1177/1748372718763621.
Full textAbstract:
This paper considers Sarah Siddons’s cross-gender performances as Hamlet in relation to critical fascination with the character’s interiority in the early Romantic era. An examination of the responses to Siddons’s Hamlet in the context of late eighteenth- and early nineteenth-century studies of the play reveals that Siddons’s contemporaries saw the actress’s femininity and acting methods as particularly effective for conveying the sensibility and irresolution that became increasingly associated with Hamlet in literary criticism of the period. In particular, the responses to Siddons’s performances emphasise Hamlet’s first encounter with his father’s Ghost, a scene often considered the focal point of definitive performances by actors like Thomas Betterton, David Garrick, and Siddons’s brother, John Philip Kemble. The fact that these commentators describe Siddons’s Hamlet as superior to her brother’s and praise her reactions in the Ghost scene suggests that Siddons succeeded in creating a dramatic interpretation of the character that aligned with the Romantic focus on Hamlet’s inner life.
30
Zhixin, SU. "John Dewey and Chinese Education: Comparative Perspectives and Contemporary Interpretations." Beijing International Review of Education 1, no. 4 (December 6, 2019): 714–45. http://dx.doi.org/10.1163/25902539-00104009.
Full textAbstract:
It has been widely claimed that no Western scholar has exerted greater influence on Chinese education than the American education philosopher John Dewey, who visited and lectured in China for more than two years between 1919 and 1921. A comparison of Chinese and American scholars’ evaluations of Dewey’s impact on Chinese education reveals many contradictions and controversies, especially in China during different historical periods. This paper examines the major differences between Chinese and American critics’ views on Dewey’s influence on Chinese education, with a focus on the dramatic changes in Chinese scholars’ perspectives in three distinct stages: from early praise and positive acceptance during the first 30 years after Dewey’s visit to China (1919–1949), to severe criticism and rejection over the next 30 years (1949–1979), and then to new interpretations since China’s opening up to the outside world in 1979. Although Dewey and his education theories were first extolled and then abandoned in China, they have received open and warm reappraisals from Chinese educators in recent decades and have emerged from rejection to renewed appreciation in Chinese education. To fully understand the significance and implications of Dewey’s visit to and lectures in China, both Chinese and American Dewey scholars need to create and sustain continued dialogue on this most fascinating episode in the intellectual histories of China and the US.
31
Calder, Norman. "The Barāhima: literary construct and historical reality." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 40–51. http://dx.doi.org/10.1017/s0041977x00028093.
Full textAbstract:
John Wansbrough's rebukes to historians find their wittiest expression in his ‘Res ipsa loquitur’, an essay in which the nub of the problem seems to be this, that he thinks historians are writing novels and they think they are presenting the facts. Accused of engaging with language games, narrative structures and creative mimesis, a wise historian might decide to be flattered, and stick to his last. Wansbrough, after all, is also a historian: a typological assessment of his work will not (yet) find that he has slipped into the genre of novel, or theology. Even his extensive exercises in literary criticism are part of an effort to tell the history of a community. His objections are to the arbitrarily privileged position of ‘reality’, the tyranny of some narrative structures, the eschewal of interpretative versatility, and a lack of methodological and literary self-consciousness. Significant criticisms, but presented in a context which implies not only serious concern with but enjoyment of the achievement of these historians, novelists malgré eux.
32
A. Almabrouk, Najah. "Understanding Derrida’s “Structure, Sign, and Play”." English Language Teaching and Linguistics Studies 2, no. 4 (November 14, 2020): p43. http://dx.doi.org/10.22158/eltls.v2n4p43.
Full textAbstract:
Deconstruction, a philosophical post-structural theory derived mainly from the work of the French philosopher Jacques Derrida, has evoked a great controversial debate over the past few decades. Promoting a sophisticated philosophical view of literary criticism, deconstruction has always been a complicated topic to comprehend especially for students and novice researchers in the field of literary criticism. This article review paper attempts to present an explanation of the main notions of the theory by reviewing one of Derrida’s most influencing articles on critical theory: “Structure, Sign, and Play in the Discourse of the Human Sciences”. The article which marked the birth of post-structuralism theory, was first delivered in 1966 at John Hopkins International Colloquium on “The Language of Criticism and the Sciences of Man”. This seminal work of Derrida criticizes structuralism for the great importance given to centralism and binary oppositions for the sake of accessing meaning. It can be claimed that the article sums up his ideas on deconstruction which in fact attacks all notions of center, totality and origin. Deconstruction is perceived as a method of breaking down and analyzing text in an attempt to approach some new interpretations which might be totally different from any other previous ones.
33
Doyle, James. "Socrates and Gorgias." Phronesis 55, no. 1 (2010): 1–25. http://dx.doi.org/10.1163/003188610x12589452898769.
Full textAbstract:
AbstractIn this paper I try to solve some problems concerning the interpretation of Socrates’ conversation with Gorgias about the nature of rhetoric in Plato’s Gorgias (448e6-461b2). I begin by clarifying what, ethically, is at stake in the conversation (section 2). In the main body of the paper (sections 3-6) I address the question of what we are to understand Gorgias as believing about the nature of rhetoric: I criticise accounts given by Charles Kahn and John Cooper, and suggest an alternative account of my own. In the final section I spell out some of the implications of my account for the interpretation of the Gorgias, and of Plato more generally.
34
Westhaver, George. "Continuity and Development." Bulletin of the John Rylands Library 97, no. 1 (March 1, 2021): 161–77. http://dx.doi.org/10.7227/bjrl.97.1.11.
Full textAbstract:
This article compares the typological exegesis promoted by E. B. Pusey (1800–82) and his colleagues John Henry Newman and John Keble with that of their eighteenth-century Hutchinsonian predecessor William Jones of Nayland (1726–1800). Building on Peter Nockles’s argument that Jones’s emphasis on the figurative character of biblical language foreshadows the Tractarian application of the sacramental principle to exegesis, this article shows how this common approach differs from the more cautious one displayed by the High Church luminaries William Van Mildert and Herbert Marsh. At the same time, both Pusey’s criticism of the mainstream apologetics of his day and his more explicit application of the doctrine of the Incarnation to exegesis resulted in bolder interpretations and a greater emphasis on the necessity of figurative readings (of both the Bible and the natural world) than Jones generally proposed. A shared appreciation of the principle of reserve may explain both these differences and the Tractarian emphasis on a patristic, rather than a Hutchinsonian, inspiration for their approach.
35
Mason, Jennifer. "Animal Bodies: Corporeality, Class, and Subject Formation in The Wide, Wide World." Nineteenth-Century Literature 54, no. 4 (March 1, 2000): 503–33. http://dx.doi.org/10.2307/2903015.
Full textAbstract:
In recent criticism, arguments about whether domesticity in The Wide, Wide World (1850) empowered or disempowered women, and whether it was embraced or critiqued by Warner and her contemporaries, have been founded upon, or at least buttressed by, readings of horses and horsemanship. The interpretation of Ellen Montgomery's riding lessons as a metaphor for her disempowerment, and the ubiquitous denunciation of John Humphreys as "brutal horse-beater," however, have little grounding in the nineteenth-century horsemanship on which Warner drew. While for centuries horses in Western culture had been associated with human passions and horsemanship with their forcible domination, a combination of new methods for disciplining equines and new forms of recreational riding rendered the equine body, in the nineteenth century, discursively situated to communicate the internalized discipline and self-regulation that was necessary to make a human body middle class. Through horseback riding and other lessons, Ellen attains the particular mental and bodily development necessary for her to become a proper, sentimental, middle-class woman who is inserted into a network of power relations-a network in which Ellen attains power over other kinds of women who fail to meet the standards that she does. Historical contextualization also reveals that John's horsemanship accords quite well with nineteenth-century standards and would not have been seen as abusive by his contemporaries. As nearly all arguments about The Wide, Wide World's resistance to domestic ideology have been predicated upon John's propensity for horse-beating, this essay calls for a reexamination of what has become a principal claim of Warner criticism.
36
Mandelbrote, Scott. "‘A duty of the greatest moment’: Isaac Newton and the writing of biblical criticism." British Journal for the History of Science 26, no. 3 (September 1993): 281–302. http://dx.doi.org/10.1017/s000708740003106x.
Full textAbstract:
Will Ladislaw's words, which so disillusion the young Dorothea, might also depress the modern interpreter of Newton's theology. Encountering the bulk of Newton's manuscript theology, it is tempting to sympathize with Dorothea's eventual response to The Key to all Mythologies, and to want nothing of it. The assessment of John Conduitt, Newton's son-in-law and executor, that his ‘relief and amusement was going to some other study, as history, chronology, divinity, and chemistry’ has in the past provided an ample excuse for those who have wished to take such a course, and to ignore Newton's biblical criticism. In the last three decades, however, Newton scholarship has come to terms with its hero's twilight activities, and reclassified them as being at least as important to him as the natural philosophy of the Principia, and intimately bound up with the thinking behind that philosophy. But although many modern scholars are now reluctant to see Newton as Stephen Hawking in breeches, historians of science have tended to concentrate on the implications for Newton's philosophy of his religious and alchemical writings, and in the process often have distorted their religious context. Historians of ideas have been beguiled by Newton's disciples, and by the esoteric texts from Newton's library, to ride hobbyhorses of their own which do not always illuminate Newton's reasons for writing theology. There is a danger of ‘knowing what is being done by the rest of the world’ before troubling with what Newton was up to when he worried about religion and theology, channelling his energies into treatise after treatise on the interpretation of prophecy. I want to suggest what some of Newton's concerns may have been, by looking at his ideas of religious duty and of the Church, and to liberate Newton from his disciples for long enough to consider some of his ideas about the relationships of prophetic and natural philosophical explorations of divinity.
37
Carlisle, Clare. "Signs of the Times: Kierkegaard's Diagnosis and Treatment of Hegelian Thought." Hegel Bulletin 31, no. 01 (2010): 45–60. http://dx.doi.org/10.1017/s0263523200001063.
Full textAbstract:
In his 2003 book Kierkegaard's Relations to Hegel Reconsidered, Jon Stewart challenges the classical interpretation of Kierkegaard's response to Hegelian philosophy. Stewart convincingly argues that Kierkegaard's work addresses Danish Hegelians rather than Hegel himself. However, in my view the conclusion Stewart draws from this — that Kierkegaard's thought on the whole has much less to do with Hegel than earlier commentators have presumed — goes too far in undermining the philosophical and historical significance of Kierkegaard's work, and, perhaps more importantly, closes down too quickly the question of his relation to Hegelian philosophy. The following passage exemplifies Stewart's position: Given that the two are doing quite different things, it is not clear why a comparison of their views is supposed to be fruitful in the first place … The presumption for Kierkegaard having made a philosophical criticism of Hegel is that [Kierkegaard] himself is a philosopher and shares with Hegel a certain common understanding of the nature and office of the discipline. A genuinely philosophical criticism would only make sense if there were a common basis of this kind. If, by contrast, Kierkegaard is not a philosopher in the same sense of the word, then it is not clear why he should be conceived as giving a philosophical criticism of Hegel. It seems rather that given the disparate nature of their respective projects, such a criticism would be at cross-purposes. (Stewart 2003: 636–37, emphasis in original)
38
Rosen, F. "Individual Sacrifice and the Greatest Happiness: Bentham on Utility and Rights." Utilitas 10, no. 2 (July 1998): 129–43. http://dx.doi.org/10.1017/s0953820800006051.
Full textAbstract:
This article considers Bentham's response to the criticism of utilitarianism that it allows for and may even require the sacrifice of some members of society in order to increase overall happiness. It begins with the contrast between the principle of utility and the contrasting principle of sympathy and antipathy to show that Bentham regarded the main achievement of his principle as overcoming the subjectivity he found in all other philosophical theories. This subjectivism, especially prevalent in theories of rights, might well lead to the sacrifice of the individual. The principle of utility was presented as an ‘objective’ theory that avoided the difficulties of other moral and political theories. The article also considers the importance of universally applicable ends, such as security and equality, as part of the principle of utility, and especially Bentham's view of maximizing pleasure as being a distributive rather than an aggregative idea. The article concludes by criticizing H. L. A. Hart's interpretation of the role of equality and rights in Bentham and John Stuart Mill, and argues that Mill's doctrine of moral rights builds on foundations originally established by Bentham, foundations which would preclude the sacrifice of individuals.
39
Morozova, Svetlana N., and Dmitriy N. Zhatkin. "CREATIVE WORKS OF JOHN WILLIAM CHEEVER IN THE LITERARY-CRITICAL INTERPRETATION OF KORNEY CHUKOVSKY." Vestnik of Kostroma State University, no. 2 (2020): 164–70. http://dx.doi.org/10.34216/1998-0817-2020-26-2-164-170.
Full textAbstract:
The article deals with the comprehension of the features of perception of works of American prose writer John William Cheever (1912-1982) by Korney Chukovsky. The appearance of the works of J. Cheever in Russian language was accompanied by the comments of Soviet researchers who considered him to be an active propagandist of socialist ideas. Literary critical works written by Korney Chukovsky provoked a more thoughtful reading of the works of the American writer by Russian readers. Korney Chukovsky is the author of the preface to the collection of short stories written by J. Cheever in translations of Tat’yana Litvinova entitled «Giant Radio» published in 1962. In the future, this introduction, with amendments and additions, was published as an article of «John Cheever». The American writer’s work perception by Korney Chukovsky of was not unique. He criticised the fi rst collection of short stories by J. Cheever «The Way Some People Live» (1943), for his student imitation of the recognisable style of predecessor writers. Korney Chukovsky believed that the best stories of J. Cheever were collected in the book «The Enormous Radio and other stories» (1953), the central themes of which were the imperfection of the social structure and the causes that caused it social inequality of people, their spiritual devastation. Analysing the stories of J. Cheever, Korney Chukovsky noted a signifi cant detail – despite the seeming impartial attitude towards his heroes in trouble, J. Cheever empathises them, wants to draw public attention to important problems of our time.
40
Lamoureux, Denis O. "The Bible & Ancient Science: Principles of Interpretation." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 164–66. http://dx.doi.org/10.56315/pscf9-21lamoureux.
Full textAbstract:
THE BIBLE & ANCIENT SCIENCE: Principles of Interpretation by Denis O. Lamoureux. Tullahoma, TN: McGahan Publishing, 2020. 218 pages. Paperback; $15.99. ISBN: 9781951252052. *"Simply stated, I believe the literary genre of Genesis 1-3 is an ancient account of origins. Notably, it is deeply rooted in ancient science" (p. 195). *Denis O. Lamoureux is Professor of Science and Religion at St. Joseph's College at the University of Alberta. He possesses three earned doctorates (dentistry, theology, and biology) and tells of an intellectual and spiritual journey out of atheism, through fundamentalism, and to his current position. Consequently, if there was ever a model voice that displays the academic and personal experience necessary to speak formidably about the hermeneutical issues associated with Genesis 1-3 and the other creation texts of the Bible, it is Lamoureux. *The study begins with what seems like a simple question, "Is the Bible a book about science?" However, before the opening chapters are completed, the reader understands that the question is anything but simple. In fact, the difficulty of the conversation is poignantly displayed when he offers answers to his leading question from two giant figures within the evangelical tradition. Henry M. Morris answers in the affirmative, but Billy Graham answers negatively. Yet, to his credit, Lamoureux does not dwell on this disagreement. He quickly emphasizes that a proper answer to his question requires an entanglement with issues of hermeneutics, or principles of interpretation (p. 13). Consequently, the remainder of the book is a journey through the wild and woolly world of biblical hermeneutics on the way to answering the question of whether the Bible is a book about science. *Lamoureux guides the reader toward his answer by discussing twenty-two hermeneutical principles that range from the mundane topics of "literalism," "literary genre," and "historical criticism" to the more complex, such as "cognitive competence," "accommodation," and "concordism." Each chapter is devoted to one principle, and all the chapters are organized similarly. They discuss the principle and then specific applications to the creation texts. This approach produces manageable-sized chapters that can be pondered without a fear of being overwhelmed by complex arguments; however, presenting an argument by a series of propositional statements can obfuscate how each proposition interacts with the others and how they all cooperate. In Lamoureux's defense, however, he does well to minimize any dissonance. *Ultimately, Lamoureux finds himself landing between Morris and Graham when answering his leading question. According to Lamoureux, the Bible contains science, but it's ancient science. And that qualification makes all the difference. The biblical writers are indeed talking about the origins of the universe, but they are doing so in terms of an Iron Age worldview while using Iron Age concepts. Therefore, their "science" is incompatible with the scientific inquiry and discourse of today. This conviction implies that concordism neither does justice to the text and its message nor frames a useful conversation. *In pushing back against any simplistic appropriation of the Bible's message upon the demands of modern scientific discourse, Lamoureux offers a very nuanced proposal. But at its heart is a respect for the ancient worldview of the biblical authors with all its frustrating peculiarities. For example, Lamoureux emphasizes how things such as the rhetoric and ahistorical symbolism of parables must be respected. Simple enough; however, Lamoureux also recognizes that ancient Israel perceived the universe through a three-tiered concept, a reality that finds itself alongside flat-earth theories in the hall of fame of modern-day cosmological ludicrousness. Similarly, ancient Israel's botanical awareness was clearly ignorant of the data we have today. Therefore, Lamoureux's discussions eventually bring the reader to a crossroad. How can a reader respect the Bible if it is invoking principles of, say, botany or any other field of science, in ways that run counter to contemporary scientific discourse? Is the reader confronted with the terrible situation in which they must support the Bible's claims despite the contradictory scientific evidence? Are they forced to abandon any notion of inerrancy? *It is at this point that the integrity of Lamoureux's argument reaches a critical point. His argument cannot work without certain hermeneutical principles. First, the principle of accommodation argues that God accommodates himself to humanity--through language, culture, concepts, etc.--in order to ensure effective communication. So, in the example of Israel's botanical awareness, God is "using the botany-of-the-day" to ensure that the audience would understand the message. Similarly, this should also be applied to Israel's three-tiered universe and other cosmological concepts. Second, the message-incident principle argues that the mode of communication is incidental to the core message. To be clear, "Incidental has the meaning of that which happens to be alongside and happening in connection with something important" (p. 46). Therefore, applied to the creation texts, ancient science is incidental but important to delivering spiritual truths (p. 47). Third, Lamoureux champions incarnational inspiration. According to Lamoureux, the incarnation, as understood in Jesus, becomes the analogy par excellence for understanding the nature of scripture. It is fully divine and fully human. The Bible, like Jesus, transcends time and history. And God's perfect message comes through finite and imperfect humanity. *Many of Lamoureux's arguments echo similar arguments made by biblical scholars in recent memory. For example, Kenton Sparks, in God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship (2008), emphasized accommodation in his attempt to balance a conviction that the Bible contains factual errors but is also inerrant. Peter Enns systematically argued for incarnational inspiration, as in Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (2005). John Walton and Brent Sandy display affinities to Lamoureux's message-incident principle in their work The Lost World of Scripture: Ancient Literary Culture and Biblical Authority (2013). Consequently, the pitfalls that face these scholars face Lamoureux as well. If accommodation explains the scientific ignorance of the biblical writers, is inerrancy the best description of scripture? Or, because the incarnation is unique to the realities of Jesus, how appropriate is it to invoke it as an analogy for something else? At what point does it break down (cf. Ben Witherington, The Living Word of God [Waco: Baylor University Press, 2007], 35-49)? *I wholeheartedly agree with Lamoureux that it is paramount for the interpreter to dutifully consider the text on its own terms, particularly since I take seriously the notion that God used ancient Israel to communicate his redemptive plan. Thus, the interpreter should yield to Israel's concepts, conventions, and philosophies on the way to understanding the message before they move to appropriation for theological discourse. Nevertheless, several elements in The Bible and Ancient Science could be fine tuned. These include Lamoureux's framing of the discussion of translating Genesis 1:1 (pp. 75-81) as a text-critical issue, when it is more of a translation problem. Lamoureux also presents a generic, almost flat, portrait of the classic criticisms of biblical studies (e.g., textual criticism, literary criticism, historical criticism) that does not support a nuanced understanding of their results for the creation texts. *A little more significant is Lamoureux's understanding of Paul's typological argument in Romans 5. He struggles with the possibility that Paul's argument appears historical in nature. He states, *"As a consequence, Paul undoubtedly believed Adam was a historical person and that the events of Genesis 2-3 really happened. However, it must be emphasized that Paul's belief in the reality of Adam and the events in the Garden of Eden does not necessarily mean they are historical" (p. 175). *Thus, he is forced to wrestle with the implications of his argument as it confronts the semantics of the text. He may well have been influenced by Enns in how he tries to navigate this, but a difficult tension remains (Peter Enns, The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins [2012]). For Lamoureux, and Enns for that matter, it is difficult to advocate a framework-like typology which usually interprets historical figures in the context of history as, in this instance, functioning with a significant level of historical ignorance. *A deeper commitment to comparative investigations would also have enhanced Lamoureux's argument. He is certainly aware of non-Israelite texts and how they help us understand the concepts, conventions, and message of the biblical text, for he references them in his discussions of worldview and ancient conceptions of the universe. However, reading Genesis 1-2 in the shadow of texts such as the "Enuma Elish" and the "Memphite Theology" crystalizes the form and function of the genre as well as the Old Testament's theological emphases. *Nevertheless, overall Lamoureux gets far more right than wrong and this work is valuable. It makes potentially complicated concepts accessible and applies them to the very important debate about what "inerrant" means when describing the nature of scripture. *Reviewed by David B. Schreiner, Associate Dean and Associate Professor of Old Testament, Wesley Biblical Seminary, Ridgeland, MS 39157.
41
Murphy, Mark C. "Hobbes on Tacit Covenants." Hobbes Studies 7, no. 1 (1994): 69–94. http://dx.doi.org/10.1163/187502594x00063.
Full textAbstract:
AbstractTacit consent theories of political obligation have fallen into disfavor. The difficulties that plague such accounts have been well-known since Hume's "Of the Original Contract"1 and have recently been forcefully reformulated by M. B. E. Smith, A. John Simmons, and Joseph Raz.2 In this article, though, I shall argue that Hobbes' version of the argument from tacit consent escapes the criticisms leveled by Hume, Smith, Simmons, and Raz against tacit consent theories as a class. Crucial to my defense of this claim will be a certain interpretation of Hobbes' account of covenants, an account quite different than that presupposed by the opponents of the argument from tacit consent.
42
Langlands, Rebecca. "Latin Literature." Greece and Rome 64, no. 2 (October 2017): 188–93. http://dx.doi.org/10.1017/s0017383517000092.
Full textAbstract:
I still remember the thrill of reading for the first time, as an undergraduate, Frederick Ahl's seminal articles ‘The Art of Safe Criticism’ and the ‘Horse and the Rider’, and the ensuing sense that the doors of perception were opening to reveal for me the (alarming) secrets of Latin poetry. The collectionWordplay and Powerplay in Latin Poetryis a tribute to Ahl, and all twenty-two articles take his scholarship as their inspiration. Fittingly, this book is often playful and great fun to read, and contains some beautiful writing from its contributors, but also reflects the darker side of Latin literature's entanglement with violence and oppression. For the latter, see especially Joy Connolly's sobering discussion of ‘A Theory of Violence’ in Lucan, which draws on Achille Mbembe's theory of the reiterative violence of everyday life that sustains postcolonial rule in Africa (273–97), which resonates bleakly beyond Classical scholarship to the present day. Elsewhere there is much emphasis (ha!) on the practice and effects of veiled speech, ambiguity, and hidden meanings. Pleasingly, Michael Fontaine identifies what he calls ‘Freudian Bullseyes’ in Virgil: a ‘correct word that hits the mark’ (141) that also reveals – simply and directly – the unspoken guilty preoccupations of the speaker: Dido's lust for Aeneas, Aeneas’ grief-stricken sense of responsibility for Pallas’ death. A citation from F. Scott Fitzgerald'sTender is the Nightprovides the chilling final line of Emily Gowers’ delicious article about what ripples out beyond the coincidence of sound of Dido/bubo. The volume explores subversive responses to power (for example, the articles of Erica Bexley and David Konstan), as well as the risk of powerful retaliation (Rhiannon Ash considers the political consequences of poetry as represented by Tacitus). There are also broader methodological reflections on interpretation, from musings on the reader's pleasure at decoding the hidden messages of wordplay such as puns, anagrams, and acrostics (as Fitch puts it, ‘the pleasure of wit, combined with the pleasure of active involvement’ [327]) to exploration of the anxiety of a reader who worries that they may be over-interpreting a text. Contributions variously address the ‘paranoia’ of literary criticism and the drive to try to ground meaning in the text and prove authorial intention: while John Fitch asks if the wordplay ‘really is there’ in the etymological names used by Seneca in his plays (314), Alex Dressler's article (37–68) helps frame the various modes of interpretation that we find in subsequent articles, by putting interpretation itself under scrutiny. His intriguing analysis introduces the helpful motif of espionage (interweaving Syme's possible post-war role in intelligence with Augustan conspiracy and conspiracy theories) and concludes that – like double agents – ‘secret meanings’ need a handler (53) and we readers need to take responsibility for our own partisan readings.
43
Burcar, Lilijana. "The (Forgotten) Significance of Interchapters in John Steinbeck’s The Grapes of Wrath: From Tenancy to Seasonal Migrant Farm Labor." arcadia 53, no. 2 (October 29, 2018): 360–78. http://dx.doi.org/10.1515/arcadia-2018-0027.
Full textAbstract:
Abstract In the wake of the so-called postmodernist turn in literary studies and criticism, Steinbeck’s The Grapes of Wrath has been subjected to a major interpretative revision that has reoriented the focus solely on the chapters dealing with the Joads while leaving out those that provide a detailed analysis of larger socioeconomic forces at work. The latter are laid out in documentary interchapters that constitute the backbone of dialectical montage, a narrative method used by Steinbeck to create a consciousness-raising novel. Documentary interchapters, as this paper argues, shed light on the integrated forms of systemic exploitation that agricultural workers face in capitalism. Overlooking the significance of documentary interchapters results in a reductive reading of Steinbeck’s classic, which in turn also undermines its consciousness-raising potential in our era.
44
Dwyer, Macdara. "Sir Isaac Newton’s enlightened chronologyand inter-denominational discoursein eighteenth-century Ireland." Irish Historical Studies 39, no. 154 (November 2014): 210–29. http://dx.doi.org/10.1017/s0021121400019064.
Full textAbstract:
In the advertisement prefacing Charles O’Conor’s Dissertations on the antient history of Ireland (1753), the editor challenged an unnamed gentleman who had, apparently, smeared the good name of the author. The editor, Michael Reily (who went under the cognomen ‘Civicus’) was intricately involved in this dispute from its early stages and did not spare any criticism for the individual he deemed responsible, Dr John Fergus, the erstwhile friend and associate of both Reily and O’Conor. ‘A Gentleman of great Reputation’ alleged Reily, had branded O’Conor with ‘the meanest Species of Immorality’. The dispute did not centre on some esoteric point of Irish mythology or any disagreement over issues of interpretation. It was not even, at least not in any direct way, a rift over political issues regarding the penal laws and the status of papists in the Irish polity, a tendency quite prevalent among the fissiparous Catholic organisations and pugilistic personalities of this period. Rather, it was wholly concerned with those most pertinent aspects of existence for an eighteenth century gentlemen – credit and honour. The disagreement was about Newton’s Chronology and its application to the Irish annalistic corpus as a means of validating the latter – not about the principle of its applicability, nor regarding the minutiae of dates or similar arcana, but to who should gain the credit for appropriating Newton’s prestige to such a particularly Irish topic.
45
Hartenburg, Gary. "Eastern Orthodox Agreement and Disagreement with Kenneth Collins and Jerry Walls." Perichoresis 18, no. 5 (December 1, 2020): 39–54. http://dx.doi.org/10.2478/perc-2020-0027.
Full textAbstract:
AbstractIn their book, Roman but Not Catholic, Kenneth Collins and Jerry Walls make the case that certain beliefs central to the Roman Catholic faith are unreasonable. This article evaluates, from the point of view of Eastern Orthodoxy, some of the arguments Collins and Walls make. In particular, it argues first that Collins and Walls are correct to criticize John Henry Newman’s theory of the development of doctrine as a reason to accept otherwise insufficiently supported Catholic doctrines. Secondly, it offers some points of clarification concerning the matter of sacred tradition and attempts to show the areas of agreement and disagreement between Eastern Orthodoxy and the position that Collins and Walls articulate. Thirdly, it argues that Collins and Walls rely on what is, from an Eastern Orthodox point of view, a questionable view about the interpretation of scripture by assuming without good reason that the clear meaning of scripture is equivalent to the literal interpretation.
46
Leske, Kevin. "Both Sides of the Rock: Justice Gorsuch and the Seminole Rock Deference Doctrine." Michigan Journal of Environmental & Administrative Law, no. 7.2 (2018): 281. http://dx.doi.org/10.36640/mjeal.7.2.both.
Full textAbstract:
Despite being early in his tenure on the U.S. Supreme Court, Justice Neil Gorsuch has already made his presence known. His October 16, 2017 statement respecting the denial of certiorari in Scenic America, Inc. v. Department of Transportation garnered significant attention within the legal community. Joined by Chief Justice John Roberts and Justice Samuel Alito, Justice Gorsuch questioned whether the Court’s bedrock 2-part test from Chevron, U.S.A. v. NRDC—whereby courts must defer to an agency’s reasonable interpretation of an ambiguous statutory term—should apply in the case. Justice Gorsuch’s criticism of the Chevron doctrine was not a surprise. In the months leading up to his confirmation hearing, legal scholars pored over his opinions while he was a judge on the U.S. Court of Appeals for the Tenth Circuit, and they had already unearthed his discomfort with the Chevron doctrine. Similarly, through an analysis of his originalism ideology and textualist approach to judicial decision-making, they have attempted to predict how Justice Gorsuch will decide future cases in other important areas of the law. To date, however, Justice Gorsuch’s view on the Seminole Rock deference doctrine has gone unexamined by scholars. Known as Chevron’s “doctrinal cousin,” the Seminole Rock doctrine directs federal courts to defer to an administrative agency’s interpretation of its own regulation unless such interpretation “is plainly erroneous or inconsistent with the regulation.” Especially given the profound practical importance of the doctrine in our administrative state and the Court’s recent interest in it, an assessment of Justice Gorsuch’s view is not merely academic. This essay provides that assessment. First, the essay examines the Seminole Rock deference doctrine and explores the Court’s recent interest in the doctrine. Part II analyzes Justice Gorsuch’s likely view on the Seminole Rock doctrine by examining key Tenth Circuit opinions that will influence his view on Seminole Rock while on the Supreme Court. The essay concludes that although Justice Gorsusch would likely be very skeptical of Seminole Rock, he should ultimately choose to retain the doctrine provided that the Court continues to provide safeguards that would mitigate or even mute any perceived over-reach that the application of Seminole Rock allows in our administrative state.
47
Bonenfant, Jean-Charles. "L'étanchéité de l'A.A.N.B. est-elle menacée?" Les Cahiers de droit 18, no. 2-3 (April 12, 2005): 383–96. http://dx.doi.org/10.7202/042170ar.
Full textAbstract:
In his opinion in John A. MacDonald, Railquip Enterprises Ltd and Vapor Canada Limited, Chief Justice Laskin commented that in the future it might be necessary to reconsider the 1937 Labour Conventions Decision which established the « watertight compartments » doctrine applicable to the implementation of treaties concluded by Canada. According to this doctrine as it was set forth by the Privy Council, the fact that Canada can enter into treaties with other countries does not mean that the Federal Parliament of Canada can legislate contrary to the distribution of powers provided for by sections 91 and 92 of the British North America Act. In his article, Professor Bonenfant recalls the criticism which the Privy Council evoked, particularly that which appeared in the June, 1937, issue of The Canadian Bar Review. If the Supreme Court of Canada wishes to revise the decision of the Privy Council, it will not be hampered by the rule of stare decisis. But, Professor Bonenfant writes, whatever the judicial solution may be, it would probably be better to follow the example of other countries, particularly the example provided by article 32 of the Constitution of the German Federal Republic, and seek a political solution. In this domain as in others, if federalism has failed in Canada, he writes that it is perhaps because the interpretation of Canada's Constitution has been left to the intellectual virtuosity of the members of the Privy Council and of the Supreme Court.
48
Pluta, Olaf. "Der Alexandrismus an den Universitäten im späten Mittelalter." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 1 (December 31, 1996): 81–109. http://dx.doi.org/10.1075/bpjam.1.05plu.
Full textAbstract:
Abstract This essay outlines the history of Alexandrism in the Middle Ages, focusing on the reception of Alexander of Aphrodisias in the late-medieval universities. Alexander of Aphrodisias met with severe criticism in the 13th century from William of Auvergne, Albert the Great and Thomas of Aquinas among others, but in the 14th century this attitude changed completely with John Buridan, giving way to a positive and productive adoption of his theories. The centerpiece of the controversy was Alexander's doctrine that the human soul is similar to the animal soul and hence mortal "like the soul of a dog or a donkey." Previously condemned as the absurd thesis of an outsider - wrongly so, because Alexander was perfectly in line with a long peripatetic tradition beginning with Dikaiarch of Messene and Straton of Lampsakos -, this doctrine was now considered philosophically superior to and sounder than the competing theories of Averroes and the Roman Catholic faith. In connection with this doctrine, Buridan stated that some higher species of animals have the ability to think like a man or an ape (sicut homo vel simia) and that an ape can even be said to have some reason. Buridan's interpretation of Alexander was disseminated at the universities of the 14th and 15th centuries by his many followers, including Lawrence of Lindores, Marsilius of Inghen (who defended Alexander against Albert the Great), Nicholas of Amsterdam, Biagio Pelacani of Parma and Benedikt Hesse of Kraków.
49
Roncaglia, Alessandro. "Piero Sraffa y la reconstrucción de la Economía Política." Lecturas de Economía, no. 16 (October 22, 2011): 219–35. http://dx.doi.org/10.17533/udea.le.n16a10378.
Full textAbstract:
Resumen Piero Sraffa (1898·1983) es considerado uno de los economistas más destacados de todos los tiempos. La solidez de su crítica a la teoría de Marshall de la empresa y al concepto marginalista del capital como factor de producción ha sido reconocida incluso por sus oponentes; en el campo de la historia del pensamiento económico no puede hacerse caso omiso de su interpretación de la obra de David Ricardo y de su reconstrucción del núcleo conceptual analítico del "enfoque del excedente"; en el campo de la teoría del valor los resultados de Producción de mercancías por medio de mercancías constituyen el punto de partida de cientos de trabajos. Este artículo presenta una visión general de la vida y la obra de este insigne economista italiano, destacando, en primer término, la importancia que en tal trabajo de Sraffa tuvieron Antonio Gramsci, Ludwig Wittgenstein y John Maynard Keynes; enseguida se exponen, de manera sintética, los principales aspectos de la Revolución Sraffiana. Abstract Piero Sraffa (1898-1983) is considered one of the most distinguished economists of all times. 771e solidity of his criticism to Marshall s theory of the firm and to the marginalist concept of capital, as a factor of production, has been acknowledged even by his opponents. In the field of economic thought we cannot omit his interpretation of David Ricardo's work and his reconstruction of the analytical core of the "surplus approach ". In the field of the theory of value the conclusions of Production of Commodities by Means of Commodities constitutes the point of departure of hundreds of works. This paper presents a general view of the life and work of this distinguished Italian economist. Firstly in underlines the influence of Antonio Cramsci, Ludwig Wittgenstein and John Maynard Keynes in the Sraffa's work and is followed by a synthetic exposition of the main aspects of the Sraffian Revolution. Palabras claves: Economía política, revolución Sraffiana.
50
Cooper, Derek. "Reformation Responses to Novatianism: 16th-Century Interpretations of Hebrews 6:4–6." Journal of Theological Interpretation 3, no. 2 (2009): 261–79. http://dx.doi.org/10.2307/26421293.
Full textAbstract:
Abstract The text of Heb 6:4–6 has posed an ongoing problem for Christian exegetes throughout the history of the church. Ever since the Novatian heresy in the 3rd century, interpreters have offered a number of responses to this difficult pericope. Although precritical interpreters agreed that Novatian's exegesis was insufficient, they differed noticeably in their actual exposition of the passage. This is especially the case with 16th-century interpreters of this passage. Erasmus of Rotterdam, Martin Luther, and John Calvin, though all trained in humanism, came to remarkably different conclusions based on their hermeneutical approaches. Erasmus, armed with humanism but still a loyal supporter of Rome, could at once reject Pauline authorship while simultaneously relying on the tradition to solve the exegetical dilemma. Luther, who lectured on the epistle early in his career and subsequently relegated it to the four letters of the NT of "a different reputation," used the results of humanist exegesis but coupled them with his single-minded theology of God's mercy to reject Pauline authorship, thereby reading and using Hebrews selectively. Calvin, in a splendid example of what might be termed 16th-century canonical criticism, accepted the premise of authorship that Erasmus and Luther espoused yet assertively claimed the book to be canonical and interpreted the section through the lens of election and reprobation.