Academic literature on the topic 'Martin (Martin Joseph) Criticism and interpretation'

In four of his Marburg lectures, Martin Heidegger refers to Husserl’s interpretation of image consciousness. On first sight, his remarks seem to be nothing more than neutral renderings of Husserl’s statements. However, a more careful look shows that his interpretation differs in several significant points, and that, by focusing on the central difference between Naturding and Umweltding, which Heidegger brings into play, we can even develop a substantial line of criticism against the Husserlian conception.

The book of “Muhammad: His Life Based on Earliest Sources” was written by Martin Lings, who after converting to Islam got the name Abu Bakar Sirajuddin. Since it was first published in 1983, this book has received many awards and has been translated into 10 languages. This book discusses the biography of the Prophet Muhammad and uses classical sources that are so authoritative from the 2nd century D / 8 M and 3 D / 9 M. This research aims to find out the life history and work of Martin Lings, the contents of the book Muhammad His Life based on the Earliest Sources, and their historiographic analysis. The method used is a historical research method which consists of four stages, namely heuristics (collection of sources), criticism (selection of sources), interpretation (interpretation of data), and historiography (writing of history). Based on research that has been done, it is known that Martin Lings came from England and in 1938 he converted to Islam. He died in 2005 in England. Muhammad's book: His Life Based on Earliest Sources, written by Martin Lings, first published in 1983. This book is divided into 85 parts which can be collected into 4 groups, namely before the birth of the Prophet Muhammad, the life of the Prophet Muhammad in Mecca, the life of the Prophet Muhammad in Medina and Islamic themes. In it, Lings selects the source he uses so he only chooses the earliest source. The style of writing Muhammad His Life's book based on the Earliest Sources by Martin Lings is a type of Sirah included in the biographical tradition in Muslim historiography. The uniqueness that is contained in this book is; the author is a convert to Islam and Sufi, uses authentic sources, written in literary language, and combines socio-cultural analysis with the reading of scriptures and hadith, and also includes stories of miracles.

The idea of reorganizing a German university was revealed in the correspondence of the young Martin Heidegger and his friend Karl Jaspers. Prominent thinkers critically analyze the contribution of contemporaries and representatives of the previous generation of scientists and philosophers. Ambitious and confident in their abilities, they hatched a plan, as it seemed to them, for the most important mission: the revival of the spirit of genuine philosophy within the walls of German universities. Repeatedly emphasized in their correspondence in the 1920s - such a high goal will require the reduction of professors of philosophy and "cleansing" of universities from the prospering mediocrity. Despite spiritual aspirations, these philosophers were aware of the need for career growth. Without a proper position, it was impossible to, at least, make any changes in the current system of higher German education and academic philosophy. The author of this article believes that the same thoughts of Heidegger lay at the basis of the ideas expressed in correspondence with Jaspers and in the decision to accept the post of the rector of the University of Freiburg, which played a fatal role in his biography. The period of the duties of the rector Martin Heidegger is covered by the so-called «Black Notebooks». The author of the article departs from the widely used biographical approach in favor of a historical and philosophical analysis of passages of that creation time. The main objective of this work is to identify the basic categories of the being-historical concept of M. Heidegger, manifested in criticism of the academic university philosophy of German universities at the beginning of the 20th century. The philosophy of being history is first touched upon in the aforementioned Black Notebooks. In the volumes of the collected works “Beiträge zur Philosophie”, “Das Ereignis”, “Die Geschichte des Seyns”, addressed by the author of the article, the main part of the being-historical concept is revealed. The leading research method is historical philosophical, which determines the relationship between the fundamental ontological intuitions of the German master and his analysis of factuality, in particular, criticism of German university philosophy. In the framework of this article, the historical philosophical method includes the hermeneutical method, which is necessary when working with the specific language of Heidegger's works, which requires a thorough interpretation.

Abstract Prophesying of the coming forth of the Book of Mormon, Nephi foretold that an unlearned man would be asked by God to read the words of a book after a learned man had failed to do so. The unlearned man was initially unwilling, claiming, "I am not learned" (2 Nephi 27:19). One interpretation of Nephi’s account is that Joseph Smith could not translate the Book of Mormon before the meeting of Martin Harris and Charles Anthon. Early historical accounts are consistent with this interpretation. However, according to Joseph Smith—History 1:64, Harris did take a translation to Anthon. Although this translation has not been found, evidence exists of similarities between this document and documents produced during the preliminary stages of the translation of the book of Abraham. These similarities suggest that the document taken to Anthon was a preliminary and unsuccessful attempt to translate the Book of Mormon, during which Joseph Smith studied the translation problem out in his own mind as he qualified himself to receive the revealed translation from God.

In speaking about his objective in translating the tales of Nahman of Bratslav in July of 1906 Martin Buber said, “In general it is not my goal to gather new facts, but rather solely to give a new interpretation of their coherence, a new synthetic presentation of Jewish mystics and their creations.” Before his death, in responding to harsh criticism of his translations of the Hasidic tales, Buber referred to his work as an attempt “to convey to our own time the force of a former life of faith.” His task, as Gershom Scholem once pointed out in derision, was not primarily historical; it was not a process of fact gathering, but it was hermeneutical. He aimed to present a new interpretation of the Hasidic tales of the past which would render them relevant to the crisis of the contemporary reader.

The paper explores Martin Heidegger’s concept of the «history of being». This concept was created in the philosopher’s late period. Critically analyzing the own paths of existential philosophy revealed in Being and Time, Heidegger gradually forms a spectrum of being-historical notions that will occupy a central position in contemplation after «the turn». The methods of analyzing the presence used before «the turn» create the appearance of an anthropological approach to the question of being, which becomes the main subject of the philosopher’s self-criticism. This, in particular, served as an originative impulse for the formation of the «history of being» concept. This article presents the key intentions of this concept. The author reveals these intentions in their natural interconnection, tracing the development trends from Black Notebooks to full-fledged volumes devoted to history of being. The questions asked in the renowned Heidegger’s opus magnum are revealed in a completely different plane, where the human presence (Dasein) is transformed into the foundation of the people’s essence, provided they are open to the call of being (Geschick). The author of the article does not share the opinion of researchers claiming that there are sufficient grounds to draw a hard line between Heidegger-1 and Heidegger-2, interpreting «the turn» as a sharp rejection by the philosopher of the results of his work before the 1930s. However, the being-historical layer requires new historical and philosophical interpretations: the professor’s forced release from the academic framework opened a new depth of his language and thought. Therefore, the key notions of the being-historical concept, necessary for acquaintance with it, have become the topic of this study. The hermeneutic and historical-genetic methods are the main ones applied in the study. The former, perfected by Martin Heidegger himself, is necessary in the interpretation of his texts, saturated with specific turns, original use of previously known terms, poetic allegories.

One salient characteristic of our current situation is the emergence of a growing consensus among theologians and biblical scholars alike that the time has come to “dethrone” historical criticism as the reigning paradigm of scriptural exegesis for the sake of recovering a theological interpretation of the Bible on behalf of the church.1 To illustrate this new development, I have chosen to focus on the arguments of three prominent biblical scholars, each of whom has made a sustained case about the negative effects of historical criticism upon theological exegesis: They are Brevard S. Childs, Christopher R. Seitz, and Dale B. Martin. All three scholars have close ties to Yale and, not surprisingly, they bear a sort of family resemblance to one another inasmuch as their work partakes of theological themes and concerns that have been prominent at that school in recent decades. Notwithstanding their antagonistic posture toward historical criticism, all three are gifted practitioners of the very method whose dominance they seek to overturn. Since I am not a biblical scholar, I must enter into discussion with them as a theologian who is equally concerned about the relations between biblical studies and theology. At the outset, however, it is necessary to clarify that my own theological orientation prevents me from embracing their call to depose historical criticism. As a liberal Protestant for whom historical-critical interpretation of both the biblical and the post-biblical tradition is constitutive of theology's proper task, their initial premise that historical criticism is somehow inimical to a theological treatment of the Bible strikes me as false and misleading. Contrary to the impression given by their explicit formulations, it appears that the real target of their polemics is not historical scholarship per se but, rather, the normative uses to which it is put in theologies informed by it.

Abstract This study argues that a more attentive focus on the sociohistorical context of Paul's letters can lead to a fruitful theological exploration of Paul's theology that approximates fairly closely some of the key emphases of the Reformed/Lutheran tradition. Though the Reformation tradition of exegeting Paul's letters has properly grasped many of the central themes of Paul's theology, it has often lacked attention to historical particularity and social realism. Yet, a better grasp of the particulars can lead to a richer theological paradigm. As an example, this study examines Gal 2:11–21 with specific attention given to "works of law," "faith of Christ," and "righteousness" in order to demonstrate how one might shift from historical criticism to a theological interpretation within the Reformed/Lutheran tradition.

Abstract This study argues that a more attentive focus on the sociohistorical context of Paul's letters can lead to a fruitful theological exploration of Paul's theology that approximates fairly closely some of the key emphases of the Reformed/Lutheran tradition. Though the Reformation tradition of exegeting Paul's letters has properly grasped many of the central themes of Paul's theology, it has often lacked attention to historical particularity and social realism. Yet, a better grasp of the particulars can lead to a richer theological paradigm. As an example, this study examines Gal 2:11–21 with specific attention given to "works of law," "faith of Christ," and "righteousness" in order to demonstrate how one might shift from historical criticism to a theological interpretation within the Reformed/Lutheran tradition.

After the criticism that Martin Heide-gger made of Western metaphysics some authors like Gilson or Fabro, among others, wanted to enter into confrontation giving them the oppor-tunity to study in depth most important theses of authors like Thomas Aquinas and his esse philo-sophy. Gilson’s theses had an important impact on the world of Thomism, but Lawrence Dewan, also a Thomist, wanted to defend against Gilson the traditional interpretation of Cayetano and Capreolo, which until now had been regarded as the most celebrated commentators of Thomas. This article investigates a specific point of this confrontation: the causation of esse. El legado de Martin Heidegger con su crítica a la metafísica occidental ha suscitado numerosos estudios en torno a la perenne cuestión acerca del ser, la metafísica y el fundamento mismo de la filosofía. Étienne Gilson, entre otros autores, fue un medievalista que tomó el pulso al pensador alemán para demostrar que Tomás de Aquino no esencializó el ser, como aquél pretendía. Sin embargo, junto con el Francés, en torno a la filosofía del ser tomista surgieron otros estudiosos que quisieron confrontar el tomismo gilsoniano con lo que entendían era un modo más adecuado de entender el verdadero tomismo. Uno de los puntos más interesantes sobre esta confrontación es, sin duda, el papel del esse tomista en la comprensión de la causalidad, entrando aquí en juego, a posteriori, interesantes cuestión en torno a la relación entre el pensamiento tomista y el aristotélico.

There is a two-fold recurrent theme in Claire Martin's literary works. On the one hand, the established power structure as embodied in the patriarchal image is reversed through the exploration of love and female sexuality. On the other, the male-female dynamic is reconstructed in the Martinian female character (in two of Martin's novels this character also happens to be a writer) and a viable mirror-image of the true nature of woman emerges. The writer as fictional character first appears as Gabrielle in Doux-Amer (1960), Martin's first novel, and later as the anonymous narrator in Les Morts (1970), her last. Martin herself says in an interview that the protagonist of Les Morts could be an older version of Gabrielle. Les Morts is essentially a dialogue between two speakers, an anonymous narrative voice and an equally anonymous interlocutor. This aspect and the singular blend of autobiography and fiction which characterizes the novel lead to a number of questions as to its signification and interpretation. An aura of mystery surrounds these anonymous voices as they discuss the past, or rather as the protagonist relates fragments of her past which do not respect chronological order or geographic accuracy. These are further complicated by the relevance of the autobiographical nature of the work, arising from the relationship between the author and the character, and the portrait of the writer which is conveyed. The ensuing discussion leads to several conclusions about the work. The detailed and somewhat ironic treatment of the connection between love and death in Les Morts is in fact a discourse of displacement in which the 'I' of the speaker rebels against patriarchal authority in an 'imaginary' confrontation involving the use of memory as literary device. As a result of this 'confrontation' (mirrored by the second speaker), the 'I' recovers the ability to love and hence to write. The outcome of the process is paradoxical: the discovery of writing as a solution eliminates the need to write for both author and character.
Arts, Faculty of
French, Hispanic, and Italian Studies, Department of
Graduate

Six novels of Martin Amis--The Rachel Papers, Dead Babies, Success, Money: A Suicide Note, London Fields, and The Information--are analyzed to determine to what extent they uphold moral standards traditional in Western society, particularly the categories of virtue that have descended from Aristotle and Aquinas. Thus the novels are analyzed in relation to what they show about the three theological virtues of faith, hope, and love, the cardinal virtues of prudence, temperance, courage, and justice, and the intellectual virtues of knowledge, art, skill, and understanding. Nearly all of these virtues turn out to be important in varying degrees. Faith and hope are mocked, and courage is given incidental attention. The other virtues, however, are strongly upheld, including prudence and temperance, and particularly love, justice, and the intellectual virtues. In the earlier novels, the protagonists understand love between adults egoistically, only as romance or sexual passion, with emphasis not on the welfare of the other but on getting what one wants. The need for parental love is upheld, however, with a clear understanding that its lack produces danger for the children and for society. The protagonists pity the weak, but have little understanding of love as self-sacrifice. Ego-based justice predominates as the primary motive—obtaining what the self thinks is deserved. The intellectual virtues then become servants of this self-centered justice rather than servants of others-centered love. Though the extreme results of this situation are decried, especially in Dead Babies, generally the protagonists do not realize the extent of their egoism and lack of love. In London Fields and The Information, self-sacrifice, particularly for the sake of children, emerges, and what little hope there is is invested in family love. Love between adults is still largely justice-based, but there is some evidence that all the virtues, including justice and intellect, are subordinated to love, especially family love, love that considers the welfare of others.

The following work is an analysis of Martin Luther's Two Kingdoms Theory. This influential and controversial theory was introduced in his 1523 treatise, Von weltlicher Obrigkeit--Secular Authority. Although this document was written almost 500 years ago and takes its cue from the writings of St. Augustine and the Bible, it continued to have a significant effect on German society in both the political and religious realm well into the present day. Based on an analysis of the text and on the culture and literature that led Luther to write Von weltlicher Obrigkeit, this thesis evaluates various interpretations and applications of the Two Kingdoms Theory. The specific effects of Luther's teaching during the Nazi era are examined politically and theologically. Dietrich Bonhoeffer's Religionsloses Christentum--Religionless Christianity and Martin Luther's Zwei-Reiche-Lehre--Two Kingdoms Theory will be compared to demonstrate that they illuminate the same truth from different vantage points: neither people nor their rules are viable substitutes for God. A brief introduction explains the means of analysis used in this thesis, which is based on Dietrich Bonhoeffer's call for a new religionless language as described in letters written during his imprisonment by the Nazi regime.

Doctor of Philosophy
Following on the proposition that the history of Western thought is importantly constituted by a discourse of male-male pedagogic or pederastic relations stretching in narrative form, according to Allan Bloom, from the Phaedrus to Death in Venice, the deconstructive project of reading 'against the visible grain' has been mobilised in the interests of interrogating and unsettling what can only be defined as homophobic misreadings of Martin Boyd. Critical discursive practice, by the near-uniform imposition of a tacit censorship, has refused by means of erasure, silence and repression to reflect on Boyd from the perspective of sexual definition or same-sex love and desire, presumably in the belief that there are no interpretive consequences. In the process, an hypothesis of Boyd as himself mounting an act of social criticism by surreptitiously contesting conventional and hierarchical typologies of masculinity in the margins of institutionalised and popular hegemonic culture, seems to have escaped inscription in the canonical records. Martin Boyd's 'dividedness', 'doubleness', ambivalences and dichotomies point to a complexity that is not ultimately or ontologically resolvable. The Derridean 'de-sedimentation' modus operandi used here makes no claim to a relevatory hermeneutics of Hegelian essence. It does, however, utilise the various tropes of ambivalence, uncertainty, anxiety and incoherence — aspects of Boyd which may be correlated, perhaps, with his sense of the unheimlich or not being at home with himself or his environment — to reposition him in terms of his psychosexual constitution. In the process, the advocacy of aestheticism and pleasure for which he is recognised is found to be tempered and/or subverted by an overt recourse to the transgressive and 'decadent', elements irretrievably linked to his fetishization of the beautiful male body and his obsessive redeployment of the Hellenic ideal of manly love. The interpretive frameworks applied in the reclamation of the 'different' sensibility Boyd articulates by means of an alternately subtilized and strenuous challenge to sex/gender identity and behavioural norms encompass a field ranging from late nineteenth century theoretical discourse on homosexuality through to the intertextual influences of cultural innovators like Pater and Wilde. It includes reference to the literary strategies devised by Sedgwick to uncover deviance and 'erotic pathways'; it surveys the psychoanalytic hypotheses of Freud and Adler as relevant; and it pays heed to an aesthetics of the religio-erotic.

Thesis (MPhil)--University of Stellenbosch, 2003.
ENGLISH ABSTRACT: In this thesis, 'shadow' is investigated as an object of thought and (analogically connected to this) of perception. This dialectical process is structured through means of a series of experiments and Plato's allegory of the cave, which is interpreted as a process directed towards selfconciousness. This process is further explained through thinkers such as, Blumenberg, Heidegger, Levinas en Voegelin. The purpose of this study is to break with the self-evident way in which 'shadow' is 'normally' treated and to bring back about a sense of astonishment for it.
AFRIKAANSE OPSOMMING: In hierdie tesis word die 'skaduwee' as waarnemingsobjek en (analogies verwant daaraan) as denkobjek ondersoek. Hierdie dialektiese proses word gestruktureerd met behulp van 'n aantal eksperimente en Plato se grotgelykenis, wat geinterpreteer word as programmaties van die proses van selfbewuswording. Hierdie proses word verder toegelig aan die hand van denkers soos Blumenberg, Heidegger, Levinas en Voegelin. Die doel van die ondersoek is om die vanselfsprekendheid waarmee daar met die fenomeen van die skaduwee omgegaan word te deurbreek en weer verwondering daarvoor op te roep.
NEDERLANDSTALIGE SAMENVATTING: In deze thesis wordt de 'schaduw' als waarnemingsobject en (analogisch verwant daaraan) als denkobject onderzocht. Dit dialectische proces wordt gestructureerd met behulp van een aantal experimenten en Plato's grotvergelijking, die geïnterpreteerd worden als een proces gericht op zeltbewustwording. Dit proces wordt verder toegelicht aan de hand van denkers zoals, Blumenberg, Heidegger, Levinas en Voegelin. Het doel van het onderzoek is om de vanzelfsprekendheid waarmee met het fenomeen van de 'schaduw' omgegaan wordt, te doorbreken en er opnieuw verwondering voor op te roepen.

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The dissertation has the aim to explore the truth as movement in the thought of the philosopher Martin Heidegger. The work it is divides in four parts. First of all, in the Introduction, we contextualize the research and present the questions that will be our guide in the course of the work. It is clarified that the relation between modern science and philosophy is our starting point for thinking the truth, but this isn’t our main focus. In the first chapter, Notions of Truth, we start clarifying the tradicional concept of truth and the tradition in which it is found, namely the metaphysical tradition; posteriorly, we analyze the concept of αλήθεια (alétheia), rescued by Heidegger to understand the essence of truth as unconcealment. In the second chapter, Being, Truth and Mystery, at first we see how the truth is inserted in the context of Being and Time, and then how the so-called turning (Kehre) alters the truth’s understanding, to undertake the task of analyze the truth as movement, taking into consideration the Clearing and the Mystery. The truth isn’t, but it is given, truth essentials itself, that is, truth is a movement that opens a space that allows the entities to be. Dasein essentially corresponds with this space that is open by the truth of Being, however, the truth itself ins’t predicated of human beings. If there is an opening there is also a limit: this is the relation between the Clearing and the Mystery. In a certain way, the truth doesn’t only illuminate (unconcealment), but it is limit as well (concealment). It is perceived that Heidegger’s gaze isn’t aimed to an logic understanding of the truth, but aimed to an ontological understanding of this phenomenon. Lastly, in the third and final chapter, Between possibilities and limits: final considerations, we return to what is at the beginning and trigger of the research subject: the relation between modern science and philosophy. The aim is to carry out some reflections and questionings about this relationship, thinking the possibilities and limits that both have. The truth is a fundamental question because it concerns, if we think in a heideggerian way, to what enables not only the entity but the knowledge itself. This understanding has consequences not only in philosophy, but also in “sciences”
A dissertação tem o intuito de explorar a verdade enquanto movimento no pensamento do filósofo Martin Heidegger. O trabalho se encontra dividido em quatro partes. Em primeiro lugar, na Introdução, fazemos uma contextualização da pesquisa e expomos as questões que serão guia no percurso do trabalho. É esclarecido que relação entre a ciência moderna e a filosofia é o nosso ponto de partida para pensarmos a verdade, mas não é o nosso foco. No primeiro capítulo, Noções de Verdade, iniciamos esclarecendo o conceito tradicional de verdade e a tradição na qual ela se encontra, a saber a tradição metafísica; posteriormente, analisamos o conceito αλήθεια (alétheia), resgatado por Heidegger para compreender a essência da verdade como desocultamento. No segundo capítulo, Ser, Verdade e Mistério, vemos, em um primeiro momento como a verdade se encontra inserida no contexto de Ser e Tempo e depois como a chamada viravolta (Kehre) altera a sua compreensão, para, assim, empreender na tarefa de analisar a verdade enquanto movimento, levando em consideração a Clareira e o Mistério. A verdade não é, mas ela se dá, ela se essencializa, isto é, verdade é um movimentar que abre um espaço que permite que os entes possam ser. Ser-aí corresponde essencialmente com esse espaço aberto pela verdade do Ser, no entanto, a verdade em si não é predicativo do ser humano. Se há uma abertura também há um limite: essa é a relação entre a Clareira e o Mistério. De certa forma, a verdade não só ilumina (desocultamento), mas ela também é limite (ocultamento). Percebe-se que o olhar de Heidegger não está voltado para uma compreensão lógica da verdade, mas para um entendimento ontológico da mesma. Por fim, no terceiro e último capítulo, Entre possibilidades e limites: considerações finais, nos voltamos para aquilo que se encontra no começo e disparador da temática pesquisada: a relação entre a ciência moderna e a filosofia. O intuito é de realizar algumas reflexões e questionamentos sobre essa relação, pensando as possibilidades e limites que ambas possuem. A verdade é uma questão fundamental porque ela diz respeito, se a pensarmos heideggerianamente, àquilo que possibilita não só os entes mas ao próprio conhecimento. Sua compreensão tem consequências não só na filosofia, como também nas “ciências”