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Journal articles on the topic 'Mark A Criticism and interpretation'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

John, Helen C. "Conversations in Context: Cross-Cultural (Grassroots) Biblical Interpretation Groups Challenging Western-centric (Professional) Biblical Interpretation." Biblical Interpretation 27, no. 1 (March 11, 2019): 36–68. http://dx.doi.org/10.1163/15685152-00271p03.

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Abstract This article considers how biblical scholarship might break out of its western-dominated, largely historical-critical mould. I argue that we might challenge the hegemony of ‘western worldview’ scholarship by capitalising on the interpretative insights of alternative worldviews; in that regard, I advance a cross-cultural methodology. Additionally, I advocate engaging with grassroots interpreters, thereby contributing to the decentring of scholarly biblical criticism. Finally, this article focuses on the value of interpretation through dialogue, which functions here on two levels: the researcher dialoguing with grassroots interpretation groups in cross-cultural settings, and the resulting grassroots interpretations dialoguing with western professional biblical interpretations. The potential of this approach is demonstrated using a case study: Mark 4:35-41 interpreted with Cross-Cultural Biblical Interpretation Groups in northern Namibia. The interpretative insights of grassroots groups in non-western contexts, free(r) from the influence of western worldviews and scholarship, function to highlight the equally contextual nature of mainstream professional biblical interpretation.

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2

Meiser, Martin. "Biblical Performance und das Markusevangelium." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 67, no. 2 (December 28, 2022): 32–63. http://dx.doi.org/10.24193/theol.cath.latina.2022.lxvii.2.02.

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New Testament texts were mostly not read silently but heard aloud. Accordingly, some of them, especially the Gospel of Mark, still bear the traces of this form of communication and are also calculated to do so. The listeners reacted with emotional statements. The new Biblical Performance Criticism that has emerged in the USA makes these insights the basis of interpretation, in distinction from approaches that are too strongly literary. The present article seeks to raise the profit of this interpretation for textual interpretation and tries to integrate the insights of Biblical Performance Criticism into conventional exegesis of the Gospel of Mark

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3

Song, Youngmog. "Textual Criticism and Interpretation of the Gospel of Mark 7:9." Korean New Testament Studies 28, no. 2 (June 30, 2021): 393–426. http://dx.doi.org/10.31982/knts.2021.6.30.2.393.

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4

Moloney, Francs J. "Mark as Story: Retrospect and Prospect." Pacifica: Australasian Theological Studies 25, no. 1 (February 2012): 1–11. http://dx.doi.org/10.1177/1030570x1202500101.

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The recent publication of a collection of essays that looks back to a founding text in the now widespread practice of narrative criticism (Rhoads and Michie, Mark as Story [1982]) raises questions concerning the future of literary (rather than historical) approaches to Gospel texts, and offers an opportunity to survey the current situation of such approaches. Ongoing narrative criticism, performance criticism, and postmodern criticism come under scrutiny. As always with “methodologies”, no single approach to ancient Biblical texts provides the complete answer to every interpretative possibility. The perennial challenge to some form of “objectivity” remains for some, while for others it is no longer important. New Testament literary scholarship, now some thirty years old, continues to deliver rich results, and to generate questions that both challenge interpreters and offer new insights to the many possible meanings of our Gospel narratives.

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Bowden, Mark. "Virtual Avebury revisited." Archaeological Dialogues 7, no. 1 (September 2000): 84–88. http://dx.doi.org/10.1017/s138020380000163x.

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AbstractIn their article ‘Romancing the stones: towards a virtual and elemental Avebury’ (Archaeological dialogues 1998, 5.2, 143–64), Joshua Pollard and Mark Gillings argued that traditional cartography no longer suffices to understand sites like Avebury. In the absence of excavation, new technological possibilities like Virtual Reality and GIS were according to them more than electronic gadgets but genuine alternatives to the usual maps and plans. Mark Bowden takes issues with what he perceives to be exaggerated criticisms of traditional archaeological survey techniques. In particular, he suggests that, far from being ‘sterile’ as Pollard and Gillings state, conventional survey plans are imbued with meaning, and are essential tools of analysis and interpretation. Users of archaeological earthwork plans must study them carefully and be critically aware to get the greatest benefit from them. Innovative new approaches must be pursued vigorously, but well-tested traditional techniques which still have value should not be abandoned lightly, Bowden argues. Pollard and Gillings reply to this challenging criticism.

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6

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.

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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.

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7

Kholodova, Zinaida Ya. "Mikhail Prishvin’s artistic outlook in Razumnik Ivanov-Razumnik’s interpretation." Vestnik of Kostroma State University 26, no. 4 (January 28, 2021): 128–34. http://dx.doi.org/10.34216/1998-0817-2020-26-4-128-134.

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It is well known that the discovery of Mikhail Prishvin as an original writer belongs to Ivanov-Razumnik with whom they were friends during a long period of time. However, the critic’s interpretation or Mikhail Prishvin’s artistic outlook is not covered well enough and objectively in the literary criticism due to serious ideological reasons. Ivanov-Razumnik who was in the most conspicuous place in sociaist-revolutionary party was struck out from the Soviet literary process in spite of his undoubted merits in the Russian culture. The politicisation of the Soviet literary criticism did not promote to adequate research of Mikhail Prishvin’s creative heritage too. It was no accident that the investigators of Mikhail Prishvin’s heritage passed over very significant page in writer’s life and heritage, which is his collaboration in the socialist-revolutionary direction journal «The Covenants» in 1912–1914 where Ivanov-Razumnik was literary editor and leading critic. The world-view positions difference did not promote for the critic to mark essential features of Mikhail Prishvin’s artistic outlook, which is confirmed by researching the materials of Ivanov-Razumnik’s articles and Mikhail Prishvin’s creative heritage and diaries.

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8

Botha, Pieter J. J. "The Gospel of Mark, Orality Studies and Performance Criticism." Religion & Theology 25, no. 3-4 (December 3, 2018): 350–93. http://dx.doi.org/10.1163/15743012-02503012.

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Abstract Orality/aurality is recognised by a growing number of scholars as a significant aspect of the context of New Testament texts. As part of the exploration of the oral features of New Testament texts some are turning to Greco-Roman storytelling and oratory, informed by performance studies. A selection of these explorations are discussed to introduce scholarship that attempts to identify various elements of performance events in the early church as a basis for re-thinking our ways of studying and our interpretations of the New Testament writings in their original context. The obstacles to such efforts are considerable, but some significant gains have been made. Focusing on research on the Gospel of Mark, this discussion shows how performance critical studies allow new insights into the origins of the Gospels, leading to interesting new and meaningful perspectives on the history of the early Jesus movement with specific attention to the role telling and presenting the Markan story played.

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9

Croy, N. Clayton. "WHERE THE GOSPEL TEXT BEGINS: A NON-THEOLOGICAL INTERPRETATION OF MARK 1:1." Novum Testamentum 43, no. 2 (2001): 105–27. http://dx.doi.org/10.1163/156853601753453314.

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AbstractDionysius of Halicarnassus, rhetorician and historian in Rome during the waning years of the first century B.C.E., wrote an essay on Thucydides in which he noted that some critics faulted the great historian of the Peloponnesian War for the arrangement (ταξις) of his work. They complained that Thucydides "neither chose the beginning of the history that was needed, nor did he fit it with a suitable ending." These critics insisted that "by no means the least important part of good arrangement was to choose a beginning, prior to which there would be nothing, and to conclude the matter with an ending in which nothing seemed to be lacking" (On Thucydides 10). If we overlook for the moment that Thucydides's history differs significantly in literary terms from the Gospel of Mark, we might find it remarkable how the same criticism has been leveled against the author of the second gospel. The oddity of Mark's ending at 16:8 is well known, but the beginning of Mark is also inauspicious. Does he, like Thucydides, suffer from faulty ταξις? This paper will examine the beginning of Mark's gospel and propose, or in truth, recall and corroborate, a rather pedestrian explanation of its many peculiarities.

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10

Santoro, Alessio. "A City of Guardians: Refocusing the Aim and Scope of Aristotle’s Critique of Plato’s Republic." Polis: The Journal for Ancient Greek and Roman Political Thought 36, no. 2 (June 28, 2019): 313–35. http://dx.doi.org/10.1163/20512996-12340212.

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Abstract In Politics 2.2-5 Aristotle criticises the state described in Plato’s Republic. The general consensus in the secondary literature (in particular after E. Bornemann) is that Aristotle’s critique is unfair and too narrow in scope. Aristotle unjustifiably ignores significant parts of Plato’s Republic and unreasonably assumes that the community of wives, children and property extends to the whole of Kallipolis. Although R. Mayhew’s defence of Aristotle’s criticism has mitigated this negative assessment, the problem has remained unresolved. This paper questions the traditional view and suggests an explanation of Aristotle’s selective reading of Plato’s Republic. Based on what turns out to be a reasonable interpretation of Plato’s text, Aristotle does not extend Plato’s communism to the whole city, but rather reduces Plato’s city to the community of the guardians. As a result, Aristotle’s arguments in fact hit the mark and present Aristotle as a much fairer reader than is usually acknowledged.

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11

Hatton, Stephen B. "The Comic Frame of Mark’s Passion." Horizons in Biblical Theology 43, no. 1 (April 16, 2021): 23–50. http://dx.doi.org/10.1163/18712207-12341421.

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Abstract This article uses narrative criticism and a study of the word neaniskos in Greek culture to argue that the Gethsemanic young man and the young man in Jesus’ open tomb are linked by comedy. It demonstrates that the naked young man pericope utilizes comic imitation and the word neaniskos to connote comic behavior. With the naked young man as a model, the article proceeds to show that the speech of the messenger in the open tomb is comedy vis-à-vis the narrative of the context. This interpretation has the advantages of explaining the ill-fitting interruption of the naked young man scene in Gethsemane, of making sense of the abrupt ending of the Gospel of Mark, and of fitting the use of the word neaniskos in the Gospel of Mark to a connotation used in classical and Hellenistic Greek culture.

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12

Johnson, David R. "The Mark of the Beast, Reception History, and Early Pentecostal Literature." Journal of Pentecostal Theology 25, no. 2 (September 10, 2016): 184–202. http://dx.doi.org/10.1163/17455251-02502003.

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This article examines appearances of the mark of the beast or beast in the early Pentecostal Literature from 1908–1918. By utilizing Wirkungsgeschichte, this article demonstrates that early Pentecostal interpretations were not monolithic when interpreting bestial texts. Dispensationalism did not control their interpretations. The Apocalypse had a significant impact on early Pentecostal reflection including their criticism of issues associated with World War i.

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13

Domanov, O. A. "The Concept of Context in Mark Bevir’s Contextualism." Siberian Journal of Philosophy 17, no. 2 (2019): 99–114. http://dx.doi.org/10.25205/2541-7517-2019-17-2-99-114.

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The article is devoted to the concept of context in historical-philosophical contextualism which is examined using the example of M. Bevir’s approach. Bevir’s criticism of the notion of context in predecessors’ theories presupposes a semantical shift, which is the main topic of the article. As the most important characteristic of Bevir’s approach the indeterminism of explanation in contrast to the determinism of understanding is singled out. We show that this characteristic stems from Bevir’s rejection of the interpretational semantic paradigm. This permits him to understand context as something that does not fix understanding but rather poses a problem demanding a creative solution.

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14

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.

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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.

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15

Szewczyk-Haake, Katarzyna. "Olwid, Or the Beginnings of Polish Postcolonialism." Ruch Literacki 57, no. 4 (September 1, 2016): 446–60. http://dx.doi.org/10.1515/ruch-2017-0074.

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Summary This article presents a postcolonial interpretation of Olwid’s (Witold Hulewicz’s) book of poems Flame in Hand (Płomień w garści, 1921). His poetic ‘fragments’ describing the experience of the World War are remarkably similar to the poetry of German expressionism. Whereas previous critics treated this similarity as a proof of the derivative, unoriginal nature of the Poznań expressionism, this article claims that Olwid’s was a deliberate attempt to start a rapprochement between the Polish and the German culture. After decades of colonial dependence the breakthrough of 1918 the two cultures had a chance to resume a dialogue of equals with the expressionist poetics as a new footing. Hulewicz tones down the difference between the hegemon and the victim in the spirit of the expressionistic search for common humanity. To that end he also develops a new interpretation of the Polish Romantic tradition. His endeavours mark him out as a precursor of postcolonial criticism, and more specifically that type of postcolonialism which uses the emancipatory strategy as a means to the creation of a ‘truly free man’. That high goal is pursued not because of a commitment to cosmopolitanism but in the name of absolute human values.

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16

Wood, Ian. "Hovell and Lamprecht." Bulletin of the John Rylands Library 94, no. 1 (March 2018): 33–39. http://dx.doi.org/10.7227/bjrl.94.1.3.

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In the early years of the twentieth century, Professor Karl Lamprecht was a powerful and controversial figure in German academia, offering a universal interpretation of history that drew on an eclectic mix of politics, economics, anthropology and psychology. This article explores Mark Hovell’s experiences of working with Lamprecht at the Institut für Kultur- und Universalgeschichte [Institute for Cultural and Universal History] in Leipzig between 1912 and 1913, while also situating Hovell’s criticisms of the Lamprechtian method within wider contemporary assessments of Lamprecht’s scholarship.

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17

McGuckin, J. A. "The Vine and the Elm Tree: the Patristic Interpretation of Jesus’ Teachings on Wealth." Studies in Church History 24 (1987): 1–14. http://dx.doi.org/10.1017/s0424208400008196.

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If patristic tradition on the subject of wealth and possessions often appears ambivalent in its attitudes, then perhaps one of the reasons for this is that this tradition grows from an exegesis of Gospel teachings on the subject that themselves are far from being straightforward, even though they are immensely forthright. Clement of Alexandria, for example, has frequently been accused of twisting the simple and immediately obvious demand of Jesus: ‘Sell all you have and give to the poor’ (Mark 10.21) and subverting a radical vision of Jesus into a comfortable exhortation that any pious property-owner, bourgeois or aristocratic, could be happy to live with. If the rich young man had understood Christ’s real message, as Clement would have it (not so much to renounce his ownership of goods as to free his heart from attachment to them), then he might not have had such a crisis about following Jesus. Whether or not Clement’s case is, in the end, convincing as an exegesis, it none the less successfully raises all the implicit problems of interpreting the New Testament teachings on wealth in any kind of universalist sense—as teachings that are meant to apply to all, and for all time. And there are, consequently, many dangers in being too ready to dismiss Clement’s allegorism as an anachronistic exegesis, not least the danger of reverting to a different kind of biblical fundamentalism than the one Clement thought he was attacking; for contemporary biblical criticism, as it attempts to separate out the original message of Jesus and the insights of his later disciples, and to locate the original words in their correct historical and sociological milieu, has rightly warned us against over-confidence in our historical interpretations of Gospel material.

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18

Avram, Virtop Sorin. "An educational perspective on the philosophy of Petre Paul Negulescu (1872–1951) at the Romania Centennial’s (1918–2018)." New Trends and Issues Proceedings on Humanities and Social Sciences 5, no. 1 (May 8, 2018): 57–67. http://dx.doi.org/10.18844/prosoc.v5i1.3383.

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A disciple of Titu Maiorescu (1840–1917), Petre Paul Negulescu, along with Constantin Radulescu-Motru (1868–1957) and Ion Petrovici (1882–1972), is regarded as being among the most prolific thinkers in Romanian modern thought and one of the founders of the modern Romanian culture. Historical changes he could never envisage have left their mark upon the perception, reception and interpretation of his work. The paper reviews the key characteristics of Petre Paul Negulescu’s work as reflected in his studies on the origin of culture, the philosophy of Renaissance and two magnificent works, The History of Contemporary Philosophy and The Destiny of Humanity. The aim is to contextualise these works within the field of philosophy in terms of their sources, conceptual approach and hermeneutics. As well as furnishing the Romanian culture with a wealth of original thought, his pertinent analysis of social, economic, cultural and political changes, and his involvement in improving the educational system through his position as Minister of Instruction, have made him worthy of criticism and an outstanding reference point in times of revival. Keywords: Education, philosophy, culture.

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19

Anastasova, Maria. "Puritan Projections In Nathaniel Hawthorne’s "The Scarlet Letter" And Stephen King’s "Carrie"." English Studies at NBU 7, no. 1 (June 1, 2021): 69–86. http://dx.doi.org/10.33919/esnbu.21.1.5.

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It is considered that the Puritans that populated New England in the 17th century left a distinctive mark on the American culture. The article explores some projections of Puritan legacy in two American novels of different periods – Nathaniel Hawthorne’s The Scarlet Letter (1850) and Stephen King’s Carrie (1974). After establishing a connection between the Puritan writings and gothic literature, the two novels are analyzed in terms of some Puritan projections, among which are the problem of guilt and the acceptance of an individual in the society. Some references regarding the idea of the witch and the interpretations it bears, especially in terms of the female identity, are also identified. Despite the different approach of the authors in terms of building their characters, those references are mostly used in a negative way, as an instrument of criticism and exposing inconvenient truths.

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Mufidah, Ida, and Muhammad Fathoni Hasyim. "Menelisik Corak Khas Penafsiran Nusantara (Studi Kasus Tafsir Mara>h Labi>d Karya Syaikh Nawawi al-Bantani)." NUN: Jurnal Studi Alquran dan Tafsir di Nusantara 7, no. 1 (August 8, 2021): 141–62. http://dx.doi.org/10.32495/nun.v7i1.232.

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The archipelago has a lot of ‘ulama’ with a distinctive scientific understanding, including in the field of interpretation. One of the scholars of the archipelago whose knowledge is recognized by the world in the field of interpretation is Shaykh Nawawi Al-Bantani. His work, the book Marah Labi>d, has a distinctive Indonesian style in peeling and interpreting the contents of the verses of the Qur’an. This paper seeks to examine the distinctive features of the interpretation of the archipelago in the book by using the literature study method. From the results of the research conducted, it can be concluded that Tafsi>r Mara>h Labi>d combines the use of ijma>li (global) and tahlili> (analysis) interpretation methods at the same time. Where Shaykh Nawawi at the beginning of the discussion interprets as briefly as possible the contents of the new verse or letter then interprets it in detail starting from the description of the meaning of vocabulary, muna>sabah, asba>b nuzul, variety of qira’a>t, to related narrations. Shaykh Nawawi also uses the muqa>ranah (comparative) method when interpreting the ahka>m verse by expressing differences in the opinions of the ulama’ and comparing them without fanaticism and criticism of schools that are different from the Shafi’i school that he adheres to. In addition, Shaykh Nawawi also combines tafsi>r bi al-ma’tsu>r with tafsi>r bi al-ra’y al-mahmu>d in the Mara>h Labi>d book.

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Langlands, Rebecca. "Latin Literature." Greece and Rome 64, no. 2 (October 2017): 188–93. http://dx.doi.org/10.1017/s0017383517000092.

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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.

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Kowalewska, Danuta. "Wypełnianie szczeliny? O perspektywie feministycznej w refleksji literaturoznawczej nad polskim oświeceniem." Roczniki Humanistyczne 67, no. 1 (July 4, 2019): 9. http://dx.doi.org/10.18290/rh.2019.67.1-2.

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The article raises the problem of the use of the feminist criticism apparatus in research on the Polish Enlightenment literature. The method has not been popular among Polish experts of the epoch. The article discusses the advantages of feminism in literature studies as well as the potential risks associated with the application of the category gender to research on early literature. The greatest threat seems to be the failure to take into account the historical and socio-cultural context. The paper refers to other epochs or foreign literature, which may constitute a starting point for research into the literature of Polish Enlightenment. One such work is a monograph by Marek Jastrzębiec-Mosakowski entitled Strategie wymazywania. Kobiece bohaterki w męskich tekstach francuskiego Oświecenia [Strategies of erasure. Female heroines in the male texts of French Enlightenment]. The article lists researchers of Polish Enlightenment who notice the potential of gender studies (Barbara Judkowiak, Weronika Pawlik-Kwaśniewska) and points to the areas of research and possibilities offered by the use of feminist criticism tools. The article aims at restoring the names of the previously anonymous female authors, discovering or re-reading their work, as well as opening new spaces for their description and interpretation.

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Лазаренко, Нил. "Theological and Exegetical Foundations of some Translation Solutions in BTD (Based on the Gospel of Mark)." Theological Herald, no. 1(40) (March 15, 2021): 54–73. http://dx.doi.org/10.31802/gb.2021.40.1.003.

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Cтатья служит продолжением анализа переводческих решений BTD - немецкого перевода Четвероевангелия, выполненного схиархимандритом Сербской Православной Церкви Иустином (Рауером) и опубликованного в 2018 году Швейцарским библейским обществом. В статье рассматривается ряд мест из Евангелия от Марка. Сравнение BTD с другими современными переводами позволяет выявить места, трудные для грамматического истолкования и адекватного перевода. Русские читатели, не знакомые или мало знакомые с переводами Нового Завета на современные европейские языки, а также с истолкованиями, скрыто или явно присутствующими в этих переводах, получают возможность сравнить различные истолкования друг с другом и взвесить вместе с автором pro et contra для разбираемых мест. Основное внимание в статье уделено проблеме еврейско-арамейского субстрата Евангелия от Марка, текстологическим проблемам, а также грамматическому и семантическому аспектам истолкования греческого текста. В ряде случаев указываются преимущества и недостатки в передаче разбираемых мест существующими русскими переводами. The article continues the analysis of the new German translation of the Four Gospels in the Byzantine tradition (BTD). This time a number of passages from the Gospel of Mark are considered. Through comparison with other modern Gospel translations difficult passages are identified and discussed. Russian readers get the opportunity to acquaint themselves with interpretations contained (sometimes latently) in the NANTG text and its translations into the West European languages. Special attention is devoted to the problem of Semitic (especially, Aramaic) background of some Markan expressions. Issues of grammar, text-criticism, and theology are discussed. Differences among the modern Russian translations are noted and evaluated. The article shows some strong points of the Byzantine textual tradition in comparison to the NANTG text.

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Pasiecznik, Monika. "Nowa Muzyka i przyjemność w serii utworów audiowizualnych ASMR Neo Hülckera." Res Facta Nova. Teksty o muzyce współczesnej, no. 21 (30) (December 15, 2020): 69–77. http://dx.doi.org/10.14746/rfn.2020.21.5.

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New Music developed in the twentieth century under the influence of Theodor W. Adorno’s philosophy. Its sense, according to the philosopher, lies in social criticism, which the composer accomplishes through radical artistic innovation, and the distance from the audience’s expectations. The sensual pleasure of sound reception is not included in the concept of New Music, which preferably should not appeal to anybody, as it “took on the shoulders darkness of the world and all its guilt, and sees its only happiness in knowing misery” (Adorno). In the ASMR series, the German composer Neo Hülcker breaks this paradigm of perception and proposes a radically different interpretationof New Music.ASMR, or Autonomous Sensory Meridian Response, is a sensation of pleasant tingle, caused by subtle acoustic-haptic phenomena, such as amplified murmurs, whispers, touching objects and materials. Millions of people around the world are watching ASMR videos on YouTube that let them relax nicely.In such video compositions as ASMR Tutorial: How to Play “Pression” by Helmut Lachenmann, ASMR Tutorial: How to Play Mark Andreor ASMR Unwrapping the Piano & iv 11a, and Peter Ablinger: weiss/ weisslich 3 – [super soft ASMR] Neo Hülcker investigates the similarityof sound material of illustrative pieces of New Music and ASMR, raising the question of whether New Music can make someone feeltingly. Presenting in the context of ASMR works by Helmut Lachenmann, Mark Andre and Peter Ablinger, Hülcker explores the hiddenpotential contained in the most radical aesthetics of New Music, namely the suppressed carnal pleasure. The article is an attempt to show the ways how Neo Hülcker redefines the concept of New Music, entering in it the sensual experience of sound.

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Božić-Marojević, Milica. "Remembering contested legacies of the past or when the culture of remembrance gives way to the cancel culture." Zbornik radova Filozofskog fakulteta u Pristini 52, no. 4 (2022): 259–75. http://dx.doi.org/10.5937/zrffp52-38747.

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Everyday life is filled with numerous images of what has passed. All of them, although on different bases, leave a mark in time and thus become legacies of the past. Although we usually understand and accept this inherited corpus without a problem, sometimes we face certain inconveniences. For example, we would rather forget the heritage that remind us of colonialism and slavery, civil conflicts, wars, nuclear catastrophes. This paper searches for answers as to why certain contents from the past survive and others disappear, as well as when and why we decide to change their interpretation. Namely, the development of information technologies and new models of communication, in addition to many advantages, has contributed to the development of a perhaps not new, but certainly more striking culture of thinking. Based on condemnation, denial, harsh criticism without the possibility of adequate defence, the cancel culture is present in almost all spheres of everyday life. "Concern" for the culture of memory thus has reached a new level. Although the ban on specific forms of artistic expression has a long history, today we are witnessing the formation of movements that fight by all means for various types of censorship, and interestingly, they are no longer instructed by governing structures, but come from culture, science, and art. Justifying these actions with pedagogical reasons, correcting injustices, and caring for the culture of remembrance, unpleasant and politically incorrect contents are avoided, exhibitions are cancelled, monuments are occupied, modified, destroyed. The contribution of once famous artists and scientists is being revised and challenged. This raises a number of questions. What ideas inspire such iconoclastic actions? Who are the actors involved in these practices? When diversity became a problem, where did the dialogue go? What are the spatial, social and political implications of these transformations? In the circumstances of such rapid social changes and (re)interpretation, it is increasingly difficult to remain calm and objective even in science. The general chase, and sometimes the mass hysteria, help us to easily slip into revisionism. Instead of focusing on the possibilities that different values of the legacies of the past open to us, it seems that we are moving towards the fact that every heritage, sooner or later, will be disputable.

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Kovaleva, A. Y. "THE PHENOMENON OF SILVIO BERLUSCONI." MGIMO Review of International Relations, no. 4(49) (August 28, 2016): 117–30. http://dx.doi.org/10.24833/2071-8160-2016-4-49-117-130.

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Silvio Berlusconi, former Italian Prime Minister, is about to turn 80 this September. He has dominated Italian politics since 1994 and is now Italy's longest-serving PM since Mussolini. He has survived countless forecasts of his imminent departure. Political researchers argue that despite his personal success, he has been a disaster as a national leader. Nevertheless, to call Berlusconi a failure would be absurd, particularly in terms of his political presence. Having provided the country with four governments that lasted for a total of almost ten years, Berlusconi left a profound mark on Italian political history and even defined the era of Berlusconism. This article is based on the assumption that there is considerable political substance to Berlusconism, the substance of Berlusconi's public discourse. In 1994 he launched "Forza, Italia", a political party that within the span of a couple of months would become one of the biggest in Italy. From the outset, the party has evoked both praise and criticism amongst political communications scholars. Most of the discussion was centered on party's antiestablishment rhetoric, its lack of traditional organization, consistent political agenda and controversial nature of the main leader. Interestingly, the celebratory interpretations surrounding the Berlusconi phenomenon have focused on the leaders' ability to create a mass support base primarily through the use of TV; all of this whilst bypassing traditional institutions. This article is about the communicational strategy Berlusconi employed and why it was successful. Berlusconism is a true political phenomenon, which deserves to be analyzed carefully.

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Hamid, Abd Rahman. "The Role of Makassar in Promoting the Archipelago Spice Route in the XVI–XVII Centuries." Buletin Al-Turas 28, no. 2 (September 30, 2022): 155–70. http://dx.doi.org/10.15408/bat.v28i2.25037.

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PurposeThis study explored the three roles of Makassar in advancing the archipelago's spice routes: port growth arrangement, maritime policy, and maritime trade management in the XVI—XVII centuries.MethodThis study used historical research methods including heuristics, source criticism, interpretation, and historiography. The sources of data used were local sources (lontara) and foreign sources (Portuguese, Dutch, and English) to answer the three problems mentioned above by placing Makassar as the subject of the Nusantara spice route.Results/FindingsThe results of the study are: 1) the port growth arrangement the Makassar authorities did was by responding to the global trade dynamics around the spice route, such as focusing on structuring its ports as the centre of the Maluku spice trade. Second, maritime policy was implemented through free ports and the principle of Mare Liberum to advance Makassar to become an entrepot and a cosmopolitan world city. Third, the codification of Ammana Gappa's shipping and trade laws in Makassar further strengthens the maritime identity of the Makassarese, Bugis, and Mandar people in building the spice route of the Archipelago.ConclusionStarting from the perspective of the archipelago as a subject, this study shows the role of Makassar in promoting the spice route. Studies like this can also be developed at other ports on the spice route, thereby strengthening the archipelago's contribution to the history of the world's spice routes.

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Zowisło, Maria. "ALL-ROUND WANDERINGS. ETHOS AND EPIPHANIES OF THE ABODE." Folia Turistica 49 (December 31, 2018): 313–31. http://dx.doi.org/10.5604/01.3001.0013.0833.

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Purpose. To expose the ethos and epiphanies of “all-round wanderings”, i.e. deliberate microtravels in dwelling places. This concept is implication of the idea of a place as ethos, i.e. the axiosphere of the abode according to one of fontal senses the ancient Greeks assigned to ethos. The aura of genius loci values uncovers the epiphanic potential of the all-round world. Understood as such, ethos may become a premise to construct the ethics of travel in general, i.e. travel sensu stricto, world travel. A presentation inter alia, of Marc Augé’s concept of “non-places” serves as an introduction to these reflections. According to this concept, there is a decline of traditional places, sedentism, homedwelling and rootedness in the area of so-called “hypermodernity” which is marked by extraordinary human mobility, artifact transfers and diffusion of cultures. The main exit point of the presented article is the polemic thesis to such a view. The author advocates the attitude that the abode not only remains a persistent and indefeasible existential value in modern life but also possesses the wandering potential as a niche of micro-travels. Method. Literary criticism and philosophical analysis of journey essays by selected authors explicated with reference to the fundamental ontology of Martin Heidegger and the eidetic micro- philosophy of Stefan Symotiuk. Understanding the interpretation (hermeneutical) directed towards existential meanings, values and ideas, comparison, synthesis. Findings. Indication of some axiological components of the ethics of travel understood as a preserving of ethos, careful and responsible form of feeling at home en route into the world. Epiphanic experience from being „here and there”, in the area surrounding the abode and within the remote world may be a leeson of authentic and responsible feeling the reality in its details and vast perspective of geo-physical and cultural horizon of life. Research and conclusions limitations. The work is not empirical but analytical and descriptive. Practical implications. Ethics is practical knowledge from sources. Reconsidering the basics of ethics of travel and tourism in the context of dwelling, the world may form an interesting proposal for the ideological and axiological complement of existing ethical codes in tourism. Originality. The concept of non-oppositional understanding of the ideas regarding place and route, dwelling and travel mobility. Type of paper. The article presents theoretical concepts from the field of culture studies and philosophy together with literary criticism of selected travel essays.

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Pyung-Soon Kang. "Mark Twain’s Criticism on Sentimental Romanticism." Jungang Journal of English Language and Literature 50, no. 2 (June 2008): 1–18. http://dx.doi.org/10.18853/jjell.2008.50.2.001.

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Sinelnikov, Igor V. "MARK FISHER: FREE CRITICISM AS GESTURE." Practices & Interpretations: A Journal of Philology, Teaching and Cultural Studies 6, no. 3 (September 1, 2021): 125–34. http://dx.doi.org/10.18522/2415-8852-2021-3-125-134.

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The review analyzes the Russian edition of Mark Fisher’s essay collection (1968–2017) “The Ghosts of My Life: Writings on Depression, Hauntology and Lost Futures”, translated by Maria Ermakova, 2021. The theoretical and biographical premises that make up the critical toolkit of Mark Fisher are introduced. It helps to distinguish his essays from a number of similar ones. The author analyzes the formation of the phenomenon of Fisher’s popularity as a culture critic in an intellectual environment as well as structural and symbolic features that form an integral unity of heterogeneous texts in the essay collection.

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Epperly, Ted. "Primary Care Criticism Misses the Mark." Emergency Medicine News 31, no. 3 (March 2009): 3. http://dx.doi.org/10.1097/01.eem.0000347239.93915.f1.

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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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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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Shin, Hyeon Woo. "Textual Criticism and Translation of Mark 1:1." Journal of Biblical Text Research 29 (October 31, 2011): 33–58. http://dx.doi.org/10.28977/jbtr.2011.10.29.33.

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Shin, H. W. "Coherence and Textual Criticism in Mark 4:24." Journal of Theological Studies 65, no. 2 (May 2, 2014): 425–32. http://dx.doi.org/10.1093/jts/flu049.

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Henrickson, Gary P. "Mark Twain, Criticism, and the Limits of Creativity." Creativity Research Journal 15, no. 2-3 (July 2003): 253–60. http://dx.doi.org/10.1080/10400419.2003.9651417.

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Henrickson, Gary. "Mark Twain, Criticism, and the Limits of Creativity." Creativity Research Journal 15, no. 2 (July 1, 2003): 253–60. http://dx.doi.org/10.1207/s15326934crj152&3_15.

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Huizenga, Leroy Andrew. "The Confession of Jesus and the Curses of Peter." Novum Testamentum 53, no. 3 (2011): 244–66. http://dx.doi.org/10.1163/156853611x563451.

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AbstractJoel Marcus has recently revived the view that the longer reading of Jesus’ words in Mark 14:62 (σ επας τι γ εµι) is original, for the shorter reading (γ εµι) threatens Markan priority, given Jesus’ enigmatic, ambivalent response in Matt 26:64 (σ επας). Marcus and all other commentators have conducted the debate on traditional text-critical and redaction-critical grounds. Employing a disciplined and historical approach to narrative criticism, this article (1) contends on narrative and Christological grounds that the shorter reading of Jesus’ words in Mark 14:62 is original; and (2) explores how narrative criticism contributes to textual criticism.

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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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