Journal articles on the topic 'Kristin Criticism and interpretation'
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Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.
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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab
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Bancin, Kerdi. "NASEHAT TENTANG KEKUATIRAN STUDI EKSEGETIS MATIUS 6:25-34 DAN REFLEKSINYA PADA KEHIDUPAN UMAT KRISTEN MASA KINI." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 18, no. 2 (September 10, 2020): 161–69. http://dx.doi.org/10.46965/ja.v18i2.343.
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The purpose of this study is to find out what advice about anxiety is based on the book of Matthew 6: 25-34 and to explore the advice about concerns and to reflect it on today's Christians. The research method in writing this scientific paper is a qualitative method with an exegetical study approach. The interpretation method used is the terms and steps of biblical interpretation, so the steps used by researchers are as follows: book recognition, text analysis, textual criticism by comparing opinions of experts and analyzing them, comparison of translations, general context and specific context, general context, special context, form criticism, literary criticism, sitz im leben, verse by verse interpretation, overall interpretation and the scope. As a result of the exegetical study of Matthew 6: 25-34, concerns in the lives of Christians is a teaching of Jesus to strengthen the belief of Christians to put their hope in Jesus.Worry only exists in people who do not know God, and people who often feel anxious are grouped in people who lack faith and belief that God is the only helper and the way of salvation. God has provided everything for humans and humans do not need to think about what will happen tomorrow, but Christians must adopt a good lifestyle every day and they need not think or worry about an uncertain future. Because tomorrow has its own prosperity and only God knows what will happen tomorrow. Jesus wants Christians to seek God's kingdom and God's truth, which means to be obedient and faithful to God. If Christians have sought the kingdom of God, God will provide what is needed by His people. Keyword : Worry
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Saunders, Ben. "Recent Critics of Mill's Qualitative Hedonism." Philosophy 91, no. 4 (September 9, 2016): 503–21. http://dx.doi.org/10.1017/s0031819116000437.
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AbstractTwo recent critics of Mill's qualitative hedonism, Michael Hauskeller and Kristin Schaupp, argue that Mill's distinction between higher and lower pleasures was largely unsuccessful. They allege that Mill failed to demonstrate that some pleasures are lexically preferred to others, and indeed that this can be shown false by the fact that most people would not renounce supposedly lower pleasures, such as chocolate or sex, even for greater amounts of higher pleasures, such as reading or opera. I respond that many of these criticisms rest on uncharitable assumptions or interpretations of Mill's position. We need not suppose that Mill was even trying to do the things he supposedly failed to do. However, considering these objections may lead us to a more plausible interpretation of Mill's views, according to which the quality of pleasures, along with their quantity, contributes towards happiness. There is no need to suppose that ‘higher pleasures’ must be lexically preferred to lower ones, or even to be dogmatic about which pleasures are higher.
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Baits, Abdul. "Respon Masyarakat Muslim Terhadap Keberadaan Umat Kristen di Cikawungading Cipatujah Tasikmalaya Tahun 1996-2019." Historia Madania: Jurnal Ilmu Sejarah 3, no. 1 (August 27, 2020): 69–92. http://dx.doi.org/10.15575/hm.v3i1.9396.
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This study aims to explain how the Muslim community responded to the presence of Christians in Cipatujah, as it is known that Christians came to Cipatujah around 1936, namely Javanese people from Salatiga who were brought by the leadership of a Dutch missionary named Tuan A. Van Emmerik. The method used in this research is the historical method by carrying out the stages starting from data collection (heuristics), levers (criticism), interpretation (interpretation) and writing (historiography). Data collection techniques used in this research are text study, observation. and interviews. The results of this study show that there have been ups and downs of relations between Muslims and Christians in Cipatujah. This can be seen from several conflicts that have occurred from the riots in 1996 to the burning of churches and Christian settlements in 2001. Keywords: Response, Muslims, Christians, Cipatujah.
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Wenno, Vincent Kalvin. "Persoalan Pengudusan Pasangan dalam Pernikahan Beda Agama: Kritik Sosio-Historis 1 Korintus 7:12-16." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 5, no. 2 (April 1, 2021): 210–21. http://dx.doi.org/10.30648/dun.v5i2.314.
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Abstract. This study describes the marriage legality between Christian and non-Christian in Corinth. The text that is used as a focus for interpretation is 1 Corinthians 7:12-16, by using the socio-historical criticism. The text was chosen because it talked about the marriage of different beliefs that took place in the City of Corinth. To interpret text by the socio-historical criticism, things to consider are: First, the background of the social and historical context and mixed marriage in Corinth. Second, the problem of holiness and divorce in marriage in Corinth. Based the study, it can be explained that Paul's understanding of the sanctity of Christian marriage is a way to make a border between holiness and unholiness in pluralistic Corinthian society.Abstrak. Tulisan ini menguraikan persoalan keabsahan pernikahan antara orang Kristen dan bukan Kristen di Kota Korintus. Fokus teks yang menjadi acuan penafsiran adalah 1 Korintus 7:12-16, dengan menggunakan pendekatan tafsir sosio-historis. Teks tersebut dipilih karena berbicara menyangkut pernikahan berbeda keyakinan yang terjadi di Kota Korintus. Untuk menafsirkan teks dengan sosio-historis, maka hal yang diperhatikan adalah latar belakang konteks sosial-historis dan pernikahan campuran di Korintus, serta masalah kekudusan dan perceraian dalam pernikahan di Korintus. Berdasarkan hasil studi, maka dapat dijelaskan bahwa pemahaman Paulus tentang kudusnya pernikahan Kristen adalah cara menarik batas antara kudus dan cemar dalam masyarakat Korintus yang majemuk.
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Simanjuntak, Ferry, and Yosep Belay. "Analisis Kritis terhadap Spirit Dekonstruksi dalam Kajian Hermeneutika Kristen Kontemporer." Jurnal Ledalero 20, no. 1 (September 1, 2021): 1. http://dx.doi.org/10.31385/jl.v20i1.218.1-17.
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<p><em>This paper aims to analyze the impact of Derrida's theory of deconstruction in relation to the application of contemporary Christian hermeneutics as well as an attempt at hermeneutical repositioning. The methodological approach used in this paper is descriptive qualitative with instruments of literature study, comparison and textual analysis. Concretely, critical analysis is carried out in stages of deconstruction theory, various phenomena of contemporary Christian hermeneutics, then presents the idea of Christian hermeneutics as a comparative model and discourse criticism. Meanwhile, the body of the writing is divided into three parts according to the analysis pattern. First, it specifically examines Derrida's theory of deconstruction. Second, it is an analysis of several forms of hermeneutic phenomena and discourse of Christian theology which are currently developing. Third, reviewing the Christian hermeneutic discourse from the evangelical perspective in an effort to reposition, criticize, and test discourse on the contemporary worldview. Through this research, distortions were found in hermeneutic studies and contemporary Christian discourse with several forms of deconstruction approaches. The three explicit patterns used are the hermeneutic application of binary negation to conservative theological discourse, the explicit emphasis on the textual eisegesis model and the post-structuralism approach to interpretation..</em><strong></strong></p><p><strong>Key words: </strong>Dekonstruksi, hermeneutika, oposisi biner, semantic, interpretasi biblis</p>
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Pradita, Yola. "Memaknai Kisah Daud dan Batsyeba Melalui Kritik Naratif Dalam Teks 2 Samuel 11:1-27." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 1, no. 1 (May 30, 2021): 37–55. http://dx.doi.org/10.54170/dp.v1i1.38.
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David was a clever king, great at war, correct in making decisions, sincere and loyal. However, the writer book of 2 Samuel did not consider King David to be a great dan perpect king in his leadership. David had a week point too, so that David’s sin was told frankly. This study aims to interpret David weakness in the story of David and Bathsheba (2 Samuel 11: 1-27) through the method of narrative criticism, then it can be provide relevance for today's life. The result of the narrative criticism that has been done is David disregarded God's law in using his power, even he was sleeping with Bathsheba, the Uriah wife’s. Bathsheba and the other characters in the narrative are only supporting figures representing small people to criticize David's power. The results of this interpretation can be relevant for Christian leaders today. This text means that everything we are doing must be in accordance with God's perspective. A Christian leader in his power must be under God's law, because a leader is an example and role model for many people.
Daud adalah seorang raja yang pandai, hebat dalam peperangan, tepat dalam mengambil keputusan, tulus dan setia. Namun, penulis kitab 2 Samuel tidak menganggap raja Daud sebagai raja yang hebat dan sempurna dalam kepemimpinannya. Daud juga mempunyai titik kelemahan sehingga dosa Daud pun diceritakan dengan terus terang. Penelitian ini bertujuan untuk memaknai kelemahan Daud dalam kisah Daud dan Batsyeba (2 Samuel 11:1-27) melalui metode kritik naratif, kemudian direlevansikan bagi kehidupan masa kini. Hasil dari kritik naratif yang sudah dilakukan adalah Daud tidak menghiraukan hukum Allah dalam menggunakan kekuasaannya, ia tidur dengan Batsyeba, istri Uria. Batsyeba dan tokoh lain dalam narasi hanyalah tokoh pendukung yang mewakili orang-orang kecil untuk mengkritik kekuasaan Daud. Hasil penafsiran ini dapat direlevansikan bagi para pemimpin Kristen masa kini. Teks ini bermakna bahwa segala sesuatu yang dilakukan harus sesuai dengan perspektif Allah. Seorang pemimpin kristen dalam kekuasaannya harus berada di bawah hukum Allah, sebab seorang pemimpin adalah teladan dan panutan bagi banyak orang.
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Simanjuntak, Elista. "Kasih yang Berpura-pura dan Relevansinya Bagi Umat Kristen Studi Eksegesis Kitab Roma 12:9-10." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 19, no. 1 (March 31, 2021): 165–82. http://dx.doi.org/10.46965/ja.v19i1.517.
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AbstrakTujuan penelitian ini adalah untuk mengetahui apakah kasih yang berpura-pura menurut Rasul Paulus dalam surat Roma 12:9-10. Metode penelitian dalam penulisan skripsi ini adalah metode kualitatif yakni dengan pendekatan studi eksegesis. Metode penafsiran yang dilakukan tentunya dengan menggunakan syarat dan langkah-langkah penafsiran Alkitab, sehingga langkah-langkah yang dipakai penulis adalah sebagai berikut: analisa teks dan kritik teks, perbandingan terjemahan, konteks umum dan konteks khusus, keadaan hidup tafsiran ayat per ayat tafsiran keseluruhan dan skopus. Dari hasil penelitian studi eksegesis Roma 12:9-10, bahwa kasih yang berpura-pura ialah kasih yang di sertai kejahatan, kasih yang tidak mengganggap saudaranya dan kasih yang tidak saling mengutamakan.Kata Kunci : Roma, kasih yang berpura-pura AbstactThe purpose of this research is to find out what pretend love according to the Apostle Paul in Romans 12: 9-10. The research method in writing this thesis is a qualitative method, namely the exegetical study approach. The method of interpretation that is carried out is of course by using the terms and steps of Bible interpretation, so that the steps used by the author are as follows: text analysis and text criticism, comparison of translations, general context and special context, living conditions of verse-by-verse interpretation of the whole and scopus. From the research results of the exegetical study of Romans 12: 9-10, that love that pretends is love accompanied by evil, love that does not respect one's brother and love that does not give priority to one another.Keywords: Rome,Pretend love
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Berutu, Meldayanti. "MAKNA PENDERITAAN YESUS DI KAYU SALIB (EKSEGETIS LUKAS 23:33-43) DAN REFLEKSINYA BAGI UMAT KRISTEN MASA KINI." Areopagus : Jurnal Pendidikan Dan Teologi Kristen 18, no. 2 (November 23, 2020): 76–83. http://dx.doi.org/10.46965/ja.v18i2.332.
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The purpose of this study is to interpret the Gospel of Luke 23: 33-43 in providing a picture of Jesus' Suffering on the cross showing all people of love that does not avenge evil deeds. The love shown above the ferocity of human sin so that humans can repent and believe in Him as the Messiah. Even though He knew that sinful men crucified Him because there was an element of ignorance, but Jesus was willing to accept it in place of the punishment of all people, so that the gospel or the tidings of joy might come true on earth. The inhumane treatment and humiliation that He received from all parties were rewarded with love which was the gift of the salvation of all people. This is the motto for believers to continue to forgive each other, even at the cost of His pride and life. The research method in writing this Scientific work is a qualitative method namely the Exegetical study approach. The interpretation method used is of course by using the following conditions and steps: book recognition, text analysis, textual criticism by comparing the opinions of experts and analyzing them, comparison of translations, general context and special context, Literary Forms, Sitz im Leben, aspects of government and politics, Socio-Economic Aspects, religious aspects, verse-by-verse interpretation, overall and skopus interpretation, Reflections for today's Christians. Based on Jesus' Suffering on the cross Luke 23: 33-43. The conclusion is that the Cross of Christ is a sign of a Christian life where humans have been reconciled by God, and justified with God, therefore, humans have redemption from God. So the warning that we do is our motivation to be more enthusiastic about living this life, moreover the spirit of preaching the love of God in the midst of our lives.
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Mulyadi, Raden Muhammad. "“ELMU ANYAR” SINGKRETISME DALAM PENYEBARAN AGAMA KRISTEN DI JAWA BARAT PADA ABAD KE-19 DAN AWAL ABAD KE- 20." Patanjala : Jurnal Penelitian Sejarah dan Budaya 11, no. 2 (June 30, 2019): 219. http://dx.doi.org/10.30959/patanjala.v11i2.510.
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Penyebaran Kristen di Jawa Barat menurut para tokoh penyebarnya pada masa Hindia Belanda dapat dikatakan terlambat apabila dibandingkan penyebarannya di wilayah lain di Indonesia. Tulisan ini menjelaskan sinkretisme dalam sejarah penyebaran agama Kristen di Jawa Barat. Metode penelitian yang digunakan dalam tulisan ini adalah metode sejarah yang terdiri dari heuristik, kritik, interpretasi dan historiografi. Hasil penelitian memperlihatkan bahwa masyarakat Sunda menjadi tujuan penyebaran agama Kristen sejak pertengahan abad ke-19. Penyebaran agama Kristen tersebut dilakukan ke wilayah-wilayah yang letaknya terpencil dengan membentuk komunitas-komunitas Kristen. Penyebaran agama tersebut salah satunya dilakukan dengan memperkenalkannya sebagai “elmu anyar” (ilmu baru). Penyebaran agama Kristen dilakukan secara perlahan, salah satunya adalah dengan melakukan penyebaran secara tersembunyi. Pada awalnya penyebaran Kristen dilakukan dengan cara melakukan dialog-dialog dalam upaya mencari “elmu” kehidupan yang diwarnai dengan ajaran-ajaran Kristen tanpa menyebutkan bahwa elmu tersebut merupakan ajaran agama Kristen. The spread of Christianity in West Java during the Dutch East Indies period according to its missionaries can be considered quite late when compared to other regions in Indonesia. This paper examines syncretism in the history of the spread of Christianity in West Java. The research method used in this paper is a historical method consisting of heuristics, criticism, interpretation and historiography. The results of the study show that the Sundanese people became the target of Christian missionaries since the mid-nineteenth century. Missionaries’ activities were sent out to regions that were located in remote areas by forming many Christian communities. One of the methods used for evangelizing was by introducing it as "elmu anyar" (new knowledge). It was carried out slowly and secretly by conducting dialogues as an effort to search secret knowledge of life colored by Christian teachings without mentioning its origin.
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Parihala, Yohanes. "Menggali makna keluarga Allah dalam dunia Alkitab dan surat Efesus: analisis historis-biblis." Kurios 7, no. 1 (May 9, 2021): 149. http://dx.doi.org/10.30995/kur.v7i1.237.
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This study aims to find the historical and theological vision of the Church’s concept as the household of God. Historically, the idea of family or household was a heritage of ancient society. Theologically, the idea was related to God in Jesus Christ as a cornerstone and foundation for the Christian community living in the world. This concept is very relevant as the way for Christians to face various crises in life. This research uses qualitative research methods through a literature study approach. The data analysis uses the historical-theological criticism, which starts from the idea of family and household in the New Testament world, covering the context of Israel in the Bible, Greco-Roman society, and New Testament writings, then interpretation the meaning of the community of the believer as the household of God in Ephesians 2:19. Argumentatively, I argue that the idea of God’s household has a strong influence on the relevance of being Church today in addressing various social problems, both problems of life crises and social inequalities, as well as various conflicts.
Abstrak
Kajian ini bertujuan untuk menemukan visi teologi-historis konsep persekutuan beriman sebagai keluarga Allah. Secara historis, gagasan keluarga atau rumah tangga telah mengakar di dalam konteks masyarakat di masa lampau. Secara teologis, konsep ini dihubungkan dengan Allah di dalam Yesus Kristus, yang dimaknai sebagai batu penjuru dan dasar dari kehidupan komu-nitas Kristen hingga di masa kini. Gagasan ini masih tetap relevan sebagai jalan bagai umat Kristen merespons berbagai persoalan dan krisis dalam kehidupan. Penelitian ini menggunakan metode kualitatif dengan pendekatan studi kepustakaan. Analisis data menggunakan metode kritik historis-teologis yang dimulai dengan analisis konsep keluarga atau rumah tangga di dalam dunia Perjanjian Baru, meliputu konteks Israel dalam Alkitab, masyarakat Yunani-Romawi, tulisan-tulisan PB, dan penafsiran makna komunitas beriman sebagai keluarga Allah di dalam Efesus 2:19. Secara argumentatif, penulis menegaskan bahwa konsep keluarga Allah sangat relevan dan mempunyai dampak bagi keberadaan gereja hingga di masa kini, terutama dalam menghadapi berbagai persoalan sosila, krisis kehidupan, dan berbagai konflik.
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TALUPUN, JOHANA SILVANA. "RESENSI BUKU : ASIAN BIBLICAL HERMENEUTICS AND POSKOLONIALISM; CONTESTING THE INTERPRETATIONS." KENOSIS: Jurnal Kajian Teologi 2, no. 1 (December 17, 2018): 90–101. http://dx.doi.org/10.37196/kenosis.v2i1.35.
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Buku Asian Biblical Hermeneutics and Poskolonialism; Contesting the Interpretations ditulis oleh R.S.Sugirtharajah, seorang Profesor di bidang Biblical Hermeneutic. Ia lahir di Sri Lanka dan memiliki pendidikan pascasarjana di India dan Inggris. Sebagai seorang pakar di bidang Biblical Hermeneutic tentu banyak karya telah dihasilkannya yang berhubungan dengan studi Alkitab. Dua karya yang dirintisnya dan sangat di kenal dunia adalah teori kritis tentang studi Alkitab yaitu postcolonial criticism dan perhatiannya pada marginal interpretative voice dengan bukunya yang sangat terkenal yaitu Voices from the Margin.Buku Asian Biblical Hermeneutics and Poskolonialism; Contesting the Interpretations yang merupakan kumpulan esai dari hasil penelitiannya di India. Tesis yang didikembangkannya adalah sebuah pendekatan hermeneutik Alkitab yang dirasa lebih cocok untuk dikembangkan di Asia. Pendekatan hermeneutik ini dipakainya untuk menentang pendekatan hermeneutik lain yang sudah dikembangkan sebelumnya. Buku ini dibagi atas dua bagian. Bagian pertama terdiri dari empat bab dan bagian kedua, tiga bab. Hasil penelitian itu menunjukkan bahwa kolonialisme telah memainkan peran yang penting pada interpertasi terhadap tradisi keagamaan baik Hindu maupun Kristen di India selama dan setelah Inggris berkuasa.
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Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.
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Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.
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Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM." Zygon� 25, no. 3 (September 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.
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Rosen, Bernard. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.
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Rosen, Bernard, and Michael Walzer. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704. http://dx.doi.org/10.2307/1982241.
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Oracz, Anna. "Dan Batovici - Kristin De Troyer (eds.), Authoritative Texts and Reception History. Aspects and Approaches (Biblical Interpretation Series 151; Leiden – Boston: Brill 2017)." Biblical Annals 9, no. 3 (May 22, 2019): 597–600. http://dx.doi.org/10.31743/biban.4664.
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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.
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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.
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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.
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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.
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Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’." New Blackfriars 91, no. 1035 (August 12, 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.
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Rosenberg, Ruth, and Jerome J. McGann. "Textual Criticism and Literary Interpretation." South Central Review 3, no. 4 (1986): 119. http://dx.doi.org/10.2307/3189693.
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Davies, Paul, Greta Gaard, and Patrick D. Murphy. "Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy." Modern Language Review 95, no. 4 (October 2000): 1174. http://dx.doi.org/10.2307/3736723.
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Woodward, Michael. "Dictionary of Biblical Criticism and Interpretation." Theological Librarianship 2, no. 1 (April 27, 2009): 113–14. http://dx.doi.org/10.31046/tl.v2i1.74.
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Robbins, Vernon K. "New Testament Interpretation through Rhetorical Criticism." Rhetorica 3, no. 2 (1985): 145–49. http://dx.doi.org/10.1525/rh.1985.3.2.145.
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Fowler, Robert M., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Journal of Biblical Literature 105, no. 2 (June 1986): 328. http://dx.doi.org/10.2307/3260415.
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Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism." Ramus 16, no. 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.
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For forty years a debate has raged in Petronian studies between the moralists and, for want of a better term, the anti-moralists. From Highet in the 1940's to Bacon and Arrowsmith in the 1950's and 60's, the moralists held a certain advantage. Whatever important divergences there were among these critics, all agreed on a Petronius who stood in some critical relation to his society. The dissenting voices have grown much louder of late. Ironically, the literary brilliance of Arrowsmith's New Critical reading of the Satyricon helped to turn the tide against the moralist viewpoint. The more apparent the literary sophistication of the Satyricon has become, the less willing late twentieth century readers have been to see a programmatic moral critique as its main purpose. Sullivan's view of Petronius as a ‘literary opportunist’ has come to dominate the field.With Graham Anderson's book, Eros Sophistes: Ancient Novelists at Play, the retreat from the position of Highet is now complete. We have finally reached the logical, New Critical conclusion that the Satyricon is an entirely self-contained literary game without any message whatsoever; in effect we are told that, like any serious piece of literature, the Satyricon ‘should not mean, but be’. Anderson is eager to disavow ‘the unproven conviction that every work must have a message, however diffusely or perversely expressed’.
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Herbert, T. Walter, Roberta Rubenstein, and Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation." American Quarterly 39, no. 4 (1987): 656. http://dx.doi.org/10.2307/2713134.
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Evans, R. L. S., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Classical World 80, no. 3 (1987): 222. http://dx.doi.org/10.2307/4350026.
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Arutynyan, J. I. "Contemporary art criticism: judgment and interpretation." Vestnik of Saint Petersburg State University of Culture, no. 1 (30) (March 2017): 177–80. http://dx.doi.org/10.30725/2619-0303-2020-3-177-180.
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An important question of contemporary art studies is the problem of expanding the methodological base of the discipline. Modern art criticism refl ects the fundamental problems of contemporary art. Clash of the axiological approaches and the principle of interpretation, subjectivity, the infl uence of requests of the art market and commercialization are the main problems of formation of the expressive language of art criticism in the 20th–21st centuries
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Perry, John Oliver, and G. N. Devy. "Indian Literary Criticism: Theory and Interpretation." World Literature Today 77, no. 1 (2003): 95. http://dx.doi.org/10.2307/40157830.
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Dietrich, Richard S. "Book Review: Interpretation and Social Criticism." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 310–11. http://dx.doi.org/10.1177/002096438804200315.
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Taylor, James E. "Hume on Miracles: Interpretation and Criticism." Philosophy Compass 2, no. 4 (July 2007): 611–24. http://dx.doi.org/10.1111/j.1747-9991.2007.00088.x.
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CAN GÜRBÜZ, Gülsevim. "Araştırıcı Sanat Eleştirisi ve Bir Sanat Eleştirisi Örneği." Journal of Social Research and Behavioral Sciences 7, no. 14 (December 10, 2021): 150–64. http://dx.doi.org/10.52096/jsrbs.7.14.7.
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Art criticism can be described as an examination, determination, and mental activity that seeks the value of an art work. In an art criticism, different analysis strategies and methods can be chosen for the related artwork. Edmund Burke Feldman's “researching art criticism” criticism model, which is determined as a method in thearticle, is one of them. In th earticle, it is aimed to examine the method of “researching art criticism” in general, and in particular, to criticize Paula Rego’s artwork called “The Maids” with this method. For this criticism, “description, analysis, interpretation and judgment-evaluation” phases for the work were formed. Description and analysis subheadings are included in the “results section”. The other two subheadings, which include the relationship, interpretation and evaluation of the results section’s informations, are also considered as the “discussion section”. Keywords: Art criticism, Feldman model of criticism, Description, Analysis, İnterpretation, Judgment, Evaluation, Paula Rego, The Maids
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Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies." Jurnal THEOLOGIA 28, no. 1 (September 14, 2017): 55. http://dx.doi.org/10.21580/teo.2017.28.1.1418.
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<div class="Section1"><p class="Iabstrak"><strong>Abstract: </strong><em>This paper aims to discuss the methodology of interpretation criticism in the qur'anic studies discourse. As new plots in the Qur'an studies, the interpretation criticism has not been much sought after by Qur’anic scholars. As a consequence, in methodological discourse has not yet found a definite method can be used to criticize an interpretation. As for the thought-provoking critique of the interpretation for this still are sporadic and likely are political-ideological. For that, it needs special attention in developing area studies the Quran towards the study criticism of interpretation. Finally, this paper gives the conclusion that, in the discourse of criticism the methodological framework needed interpretation, as a step towards the operational interpretation of criticism. So, the criticism was done not nuanced political-ideological, but able to uphold the values of objectivity, comprehensiveness, scientific and systematic. There are at least four operational steps in carrying out work interpretation of criticism of the region of ontology, epistemology, and axiology i.e; Firstly, the critic must understand the substance of exegesis are an interpretation as process and interpretation as a product. Secondly, understand the construction of criticism interpretation, namely the construction of the historicity of the critique, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working with two regions exegesis critique work i.e; intrinsic and extrinsic criticism. Fourthly, give the evaluation and assessment of the object of study of criticism that is good and decent, or perverted and unworthy of being used.</em></p><p class="Iabstrak"><strong>Abstrak:</strong> Tulisan ini bertujuan untuk mendiskusikan metodologi kritik tafsir dalam diskursus wacana Qur’anic Studies. Sebagai wilayah garapan baru dalam studi al-Qur’an, kritik tafsir belum banyak diminati oleh kalangan sarjana al-Qur’an. Akibatnya, dalam wacana metodologis belum banyak ditemukan metodebaku yang dapat digunakan untuk mengkritisi sebuah tafsir. Adapun pemikiran kritik tafsir selama ini masih bersifat sporadis dan cenderung bersifat politis-ideologis. Untuk itulah dibutuhkan perhatian khusus dalam mengembangkan wilayah studi al-Qur’an ke arah studi kritik tafsir. Akhirnya, tulisan ini memberikan kesimpulan bahwa, dalam diskursus kritisisme penafsiran, dibutuhkan kerangka metodologis sebagai langkah operasional kritik tafsir. Sehingga, kritik yang dilakukan tidak bernuansa politis-ideologis, namun mampu mengedepankan nilai-nilai objektivitas, komprehensivitas, ilmiah dan sistematis. Setidaknya terdapat empat langkah operasional dalam melaksanakan kerja kritik tafsir yang bermuara pada wilayah ontologis, epistemologis, dan aksiologis yaitu; Pertama, kritikus harus terlebih dahulu memahami hakikat tafsir yakni tafsir sebagai proses (<em>interpretation as process</em>) dan tafsir sebagai produk (interpretation as product). Kedua, memahami konstruksi kritik tafsir, yaitu historisitas kritik, landasan kritik, tujuan kritik, serta prinsip dan parameter kritik. Ketiga, memulai kerja kritik tafsir dengan dua wilayah kerja yaitu; kritik intrinsik dan kritik ekstrinsik. Keempat, memberikan evaluasi dan penilaian terhadap objek kajian kritik yaitu, baik (<em>maḥmūd</em>) dan layak pakai (<em>maqbūl</em>), atau menyeleweng (<em>munḥarif</em>) dan tidak layak digunakan (<em>mardūd</em>).</p></div>
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JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.02.
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JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.2.
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Jabborova, Dilafruz. "Interpretation of Fitrat Dramas in Literary Criticism." International Journal for Research in Applied Science and Engineering Technology 9, no. 12 (December 31, 2021): 2437–40. http://dx.doi.org/10.22214/ijraset.2021.39332.
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Abstract: This article examines the fact that after the independence of Uzbekistan, the works of modern literature began to be reevaluated on the basis of new approaches. Literary scholar Ilhom Ganiev's monograph "Poetics of Fitrat dramas" is analyzed and the poetic world of the playwright is covered. The article is based on the analysis of the physicist's focus on Fitrat's character creation skills, the symbolic and figurative motives used in dramas, and the use of artistic language. Keywords and word expressions: drama, jadid literature, criticism, natural science, jadid studies, jadid writers, playwright, drama, symbolism, theater, tragedy, soviet ideology, “Abulfayzkhan”, confection, “Hindu ihtilotonzhon”, conflict, independence ideas, poetic thought, hermeneutic thinking, vulgar-sociological approach, principle, reassessment, new scientific and aesthetic thinking, systematic approach, analysis and interpretation, hermeneutics, synergetics, structuralism, historical-biographical approach, historical-cultural approach, modernism, absurdity, existentialism.
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Pelias, Ronald J. "Schools of interpretation thought and performance criticism." Southern Speech Communication Journal 50, no. 4 (December 1985): 348–65. http://dx.doi.org/10.1080/10417948509372640.
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NANNICELLI, TED. "Ethical Criticism and the Interpretation of Art." Journal of Aesthetics and Art Criticism 75, no. 4 (October 2017): 401–13. http://dx.doi.org/10.1111/jaac.12395.
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Kaufman, Daniel A. "Interpretation and the “Investigative” Concept of Criticism." Angelaki 17, no. 1 (March 2012): 3–12. http://dx.doi.org/10.1080/0969725x.2012.671635.
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West, David W. "Practical Criticism: I.A. Richards' experiment in interpretation." Changing English 9, no. 2 (October 2002): 207–13. http://dx.doi.org/10.1080/1358684022000006311.
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Widarni, Nugra, Asmunandar Asmunandar, and Amirullah Amirullah. "Hukum Adat Pemali Appa' Handanna Masyarakat Buntu Malangka' : 1815 - 1921." JURNAL PATTINGALLOANG 9, no. 2 (August 31, 2022): 139. http://dx.doi.org/10.26858/jp.v9i2.24847.
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Penelitian ini bertujuan untuk mengetahui proses munculnya hukum adat pemali appa’ handanna, dinamika perkembangan pemali appa’ handanna, serta peranan pemali appa’ handanna terhadap kehidupan masyarakat di Buntu Malangka’. Hasil penelitian menunjukkan bahwa pemali appa’ handanna merupakan suatu adat yang di bawah oleh Pongkapadang dari Ulu Sa’dang pada abad ke-15. Latar belakang munculnya pemali appa’ handanna di Buntu Malangka’ adalah adanya proses penyelamatan adat dari keserakahan manusia di daerah Bambang. Perkembangan pemali appa’ handanna di Buntu Malangka’ di awali pada tahun 1816 – 1906, dimana pemali appa’ handanna mengatur segala kehidupan masyarakat baik jasmani maupun rohani. Masuknya Belanda dan Agama Kristen di Buntu Malangka’ pada tahun 1907, membawa beberapa dampak terhadap pemali appa’ handanna di Buntu Malangka’. Seperti larangan Belanda dalam melakukan ritual tertentu yang dianggap akan berdampak negatif bagi etika masyarakat. Contohnya ritual kesuburan ma’dondi dan ritual pangae. Selain itu, Belanda juga mengadakan perubahan dalam budidaya padi. Pemali appa’ handanna memiliki peranan dalam kehidupan masyarakat, seperti sebagai pedoman hidup bersosial, mengajarkan keteraturan dalam bertani, dan mengajarkan untuk lebih menaati hukum atau aturan yang ada. Penelitian ini menggunakan metode penelitian sejarah yang terdiri atas empat tahapan, yakni : heuristik (pengumpulan data dan sumber), kritik sumber, interpretasi atau penafsiran, dan historiografi atau penulisan sejarah.Kata Kunci : Pemali appa’ handanna, Masyarakat, Buntu Malangka’Abstract This study aims to determine the background of the emergence of the customary law of pemali appa' handanna, the dynamics of the development of pemali appa' handanna, and the role of pemali appa' handanna on people's lives in Buntu Malangka'. The results showed that pemali appa' handanna is a custom that was brought under by Pongkapadang from Ulu Sa'dang in the 15th century. . The development of pemali appa' handanna in Buntu Malangka' began in 1816 – 1906, where pemali appa' handanna governed all people's lives, both physically and spiritually. The entry of the Netherlands and Christianity in Buntu Malangka’ 'in 1907, bringing some impact on pemali appa' handanna in Buntu Malangka’. Such as the Dutch prohibition in performing certain rituals which are considered to have a negative impact on the ethics of society. Examples arefertility ma'dondi rituals and rituals pangae. In addition, the Netherlands also made changes in rice cultivation. Pemali appa' handanna has a role in people's lives, such as as a guide for social life, teaching regularity in farming, and teaching to obey existing laws or regulations more. This study uses historical research methods which consist of four stages, namely: heuristics (collection of data and sources), source criticism, interpretation , and historiography or historical writing. Keywords: Pemali appa' handanna, Society, Buntu Malangka'
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Rabbany T, Al-Faiz M., and Indal Abror. "TAFSIR PROGRESIF ATAS KISAH-KISAH DALAM AL-QUR’AN KARYA EKO PRASETYO." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 1 (October 12, 2019): 85. http://dx.doi.org/10.14421/qh.2018.1901-05.
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Kitab Pembebasan is Eko Prasetyo’s first work in the field of interpretation contains the stories of prophets and friends in the Qur'an. For him, the stories of the prophets no longer have the power to change circumstances, then progressive logic brings Eko to an interpretation of the stories of the prophet to the surrounding social problems. When many commentators who interpret the Quran relate to the social community, then interpreting the Quran leads to social criticism being unique to discuss. So this paper is focused on discussing social criticism in the Book of Liberation. In this paper, there are indications of the content of social criticism Eko Prasetyo then grouped them into five fields, namely economics, religion, education, politics and society. Then explained based on the theme specifically. Then develop social criticism based on each theme. Among them is a criticism of the economic system of capitalism, interpretation of the meaning of Satan, tyranny, seditious and idolatrous, religious and financiers, criticism of Suharto and the New Order, the case of the murderous activist Salim deer. Also, Eko's other works were reviewed to develop his criticisms. The interpretation for Eko through the Book of Liberation is the contextualization of the problems that occur around him, Eko does not care about the interpretation of the interpretation, because for Eko, the Qur'an is a book of movements that must be practiced.Keyword: Eko Prasetyo, Progressive Interpretations, Qissah, al-Qur’an
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Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/26421447.
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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.
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Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/jtheointe.2.1.0071.
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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.
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Torrance, Ronald. "Kristin Stapleton (2016). Fact in Fiction: 1920s China and Ba Jin’s Family." British Journal of Chinese Studies 8, no. 2 (March 1, 2019): 156–60. http://dx.doi.org/10.51661/bjocs.v8i2.5.
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There are few resources amongst contemporary Chinese literary criticism that manage to weave such insightful literary readings and incisive historical research as Kristin Stapleton’s Fact in Fiction: 1920s China and Ba Jin’s Family. The book accomplishes three feats, as set out by Stapleton in her introductory chapter, simultaneously incorporating a history of twentieth-century Chengdu (and its relevance to the developments in China during this period, more broadly) alongside the author’s biography of Ba Jin’s formative years in the city and the historiographical context of his novel Family. Such an undertaking by a less skilled author would have, perhaps, produced a work which simplifies the rich historical underpinnings of Ba Jin’s Family to supplementary readings of the novel, coupled with incidental evidence of the political and social machinations of the city in which its author grew up. Not so under Stapleton’s careful guidance. By reading the social and economic development of early twentieth-century Chengdu as much as its fictional counterpart in Ba Jin’s Turbulent Stream trilogy, Stapleton provides a perceptive reading of Family which invites the reader to consider how fiction can enrich and enliven our understanding of history.
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Uniłowski, Krzysztof, and Jakob Ziguras. "Textualism, Materialism, Immersion, Interpretation." Praktyka Teoretyczna 34, no. 4 (December 15, 2019): 13–31. http://dx.doi.org/10.14746/prt2019.4.2.
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Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left – we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses. Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left – we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses.Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left– we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses. The issues raised in this erudite and formally complex piece include such fundamental questions as: in what sense do the fictional worlds resemble the non-fictional one, and how do we inhabit them? What’s the relationship between immersion and interpretation? What real-life figures can help us imagine or visualise our intimate yet inherently social relationship with the fictional (are we guests, dwellers, passersby...)? Uniłowski looks for answers in contemporary Marxist criticism (Eagleton, Jameson, Berardi), sci-fi and fantasy writing (Lem, Sapkowski, Martin), as well as modern continental philoso phy (Gadamer, Heidegger) and – in the last part of the essay – contemporary game studies. We’re happy to be able to present Uniłowski’s piece in two versions, the original Polish as well as its English translation (by Jakob Ziguras). In order to preserve the unmistakable flow of Uniłowski’s thought in English, small changes were introduced – with the author’s full approval – in the English version. We trust that our Polish-speaking readers will fin the comparison of the two versions interesting and instruc tive, as they seem to give a unique insight into Uniłowski’s writing process.
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이재호. "An Interpretation of Criticism of Elementary Moral Instruction." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 31 (December 2009): 117–40. http://dx.doi.org/10.17282/ethics.2009..31.117.
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Song, Youngmog. "Textual Criticism and Interpretation of Matthew 23:26." Journal of Biblical Text Research 50 (April 30, 2022): 60–86. http://dx.doi.org/10.28977/jbtr.2022.4.50.60.
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