Journal articles: 'Michael Criticism and interpretation'

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Armstrong, Chris. "Philosophical Interpretation in the Work of Michael Walzer." Politics 20, no. 2 (May 2000): 87–92. http://dx.doi.org/10.1111/1467-9256.00116.

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Walzer's work has been criticised by liberal writers on the grounds of its interpretive underpinnings, which have been equated with communitarianism. Theorists working in branches of radical political theory (such as feminism, critical theory or post-structuralism) have generally accepted this criticism and considered Walzer's work excessively conservative. Its influence on radical political theory has therefore been abbreviated. But the contention of this article is that, properly understood, the grounds on which Walzer takes issue with objectivist liberalism closely resemble those advanced within radical political theory, and therefore his work can be rescued from its conservative associations.

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Kubok, Dariusz. "Kant and Zetetic Scepticism." Ruch Filozoficzny 78, no. 3 (December 5, 2022): 7–25. http://dx.doi.org/10.12775/rf.2022.020.

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This article examines Immanuel Kant’s criticism from the perspective of the preceding tradition of critical thought, with particular emphasis on Greek philosophy. Kant himself views criticism as a way to go beyond dogmatism and scepticism. On the other hand – as many researchers point out – Kant’s philosophy develops certain themes present in ancient scepticism. In the literature, there are numerous studies demonstrating Kant’s debt to the Pyrrhonian scepticism characteristic of Sextus Empiricus (ephecticism and epechism). In this article, I try to show that two different interpretations of scepticism can be formed on the basis of Sextus’ writings: zetetic scepticism and ephectic scepticism. Theinterpretation considers ἐποχή and ἰσοσθένεια as key ideas for scepticism and it is this latter option that is recognized in Kant’s thought by scholars, especially by Michael Forster. In my opinion, however, it is the first interpretation, not yet sufficiently recognized, that constitutes at least an equally strong complement to the first and may even be regarded as the proper source of Kant’s critical philosophy.

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Rodin, Kirill. "Witgenstein on intention and theory of action." RL. 2020. vol.1. no. 2 1, RL. 2020. vol.1. no. 2 (December 10, 2020): 88–94. http://dx.doi.org/10.47850/rl.2020.1.2.88-94.

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In the article we examine Wittgenstein's notes on several action theories in general context of intentional states. We show (based on the articles of Michael Scott) that the kinesthetic theory of action and theories of innervation, which were the object of criticism of Wittgenstein, do not play an essential role for understanding Wittgenstein's texts and therefore in this case the influence of historical and philosophical reconstruction on the understanding of Wittgenstein's corresponding notes can be considered insignificant. Late Wittgenstein's texts are directed against comparatively universal methodological and metaphysical principles. And therefore, criticism of theories of action can only serve as an optional illustration and an optional precondition for interpretation and understanding.

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Rentschler, Eric. "A Certain Tendency in German Film Criticism of the Postwall Era." New German Critique 47, no. 3 (November 1, 2020): 33–44. http://dx.doi.org/10.1215/0094033x-8607563.

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Abstract The often bemoaned crisis of West German cinema in the 1980s coincided with a dramatic changing of the nation’s film critical guard. The symptomatic impetus that had figured so strongly during the postwar era gave way to the so-called new subjectivism of young critics like Michael Althen, Claudius Seidl, and Andreas Kilb. They looked askance at the formal complexity and political activism of most art house fare and above all found themselves smitten by mainstream American features. Taking their cue from Susan Sontag and her essay “Against Interpretation,” these postmodern existentialists cultivated a highly personalized, indeed rarefied form of poetic empiricism. This study analyzes their sensibility and rhetoric, their emphases and oversights. It focuses on Dominik Graf’s essay film, Was heißt hier Ende? (Then Is It the End?, 2015), a tribute to Althen and the cohort of young critics with whom he worked and interacted.

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Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture." Journal of Theological Interpretation 1, no. 1 (2007): 79–100. http://dx.doi.org/10.2307/26421379.

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Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.

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Moberly, R. W. L. "Christ in All the Scriptures? The Challenge of Reading the Old Testament as Christian Scripture." Journal of Theological Interpretation 1, no. 1 (2007): 79–100. http://dx.doi.org/10.2307/jtheointe.1.1.0079.

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Abstract The issue of responsible Christian reading of Israel's Scriptures as the OT is posed in relation to the characteristic modern historical-critical erosion of traditional Christian approaches informed by Luke 24:25–27. It is argued that many of the insights of modern historical criticism are sound and should be retained, despite widespread resistance or ignorance. Two case studies in support of this are (1) an examination of renewed attempts to understand Gen 3:15 as a protevangelium and (2) Michael Drosnin's Bible Code. However, an appreciation of the possibilities afforded by our contemporary "postmodern" situation enables us to see that historical criticism may sometimes need to take a more modest role in biblical interpretation; recognition of the many recontextualizations of the biblical text and the varying contexts, purposes, and perspectives of interpreters should change the shape of the interpretive debate. In this light, it is suggested that classic premodern Christian interpretation of the OT, as expounded by Henri de Lubac, can again become a real resource for understanding. Finally, a brief study of Isa 2 illustrates how a renewed approach to the OT in the light of Christ might look in practice.

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Ware, Tracy. "Historicism Along and Against the Grain: The Case of Wordsworth's "Michael"." Nineteenth-Century Literature 49, no. 3 (December 1, 1994): 360–74. http://dx.doi.org/10.2307/2933821.

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Geoffrey H. Hartman probably intended his brief discussion of Wordsworth's "Michael" less as a full reading than as a correction of received opinion. If so, he might be dismayed at his own success, for his discussion has now itself become received opinion, so influential that it is echoed even when it is not cited. Hartman's most compelling challege comes from Marjorie Levinson, who convincingly establishes a conflict between Wordsworth's social concerns and his poem's "aesthetic ideology." But Levinson conducts her argument with Hartman as if it were an argument with Wordsworth. Other interpretations of "Michael" are possible, including one that responds to Don H. Bialostosky's call for a "dialogic criticism" and that regards Michael as breaking his own covenant with the past. Because their attention is diverted to the induction, neither Hartman nor Levinson allows Michael any tragic complexity, and both emphasize the lyrical qualities of Wordsworth's narrative poem.

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Vavilov, A. V., and N. S. Sidorenko. "HEGELIANISM UNDER THE NIETZSCHEANISM’S MASK: THE SPECULATIVE INTERPRETATION OF THE FOUCAULT’S “HISTORY OF MADNESS”." Scientific bulletin of the Southern Institute of Management 1, no. 1 (March 30, 2016): 83–87. http://dx.doi.org/10.31775/2305-3100-2016-1-83-87.

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The article represents attempt of speculative reading of the first large work of the French philosopher Michel Foucault “Madness history during a classical era". Authors suggest to look at Foucault’s concept from the point of view of criticism of classical rationality. The consciousness is considered through a prism of a perspective of transformation of reason by Hegel.

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Sidorenko, N. S., and A. V. Vavilov. "HEGELIANISM UNDER THE NIETZSCHEANISM’S MASK: THE SPECULATIVE INTERPRETATION OF THE FOUCAULT’S “HISTORY OF MADNESS”." Scientific bulletin of the Southern Institute of Management, no. 2 (June 30, 2016): 69–73. http://dx.doi.org/10.31775/2305-3100-2016-2-69-73.

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The article represents attempt of speculative reading of the first large work of the French philosopher Michel Foucault “Madness history during a classical era". Authors suggest to look at Foucault’s concept from the point of view of criticism of classical rationality. The consciousness is considered through a prism of a perspective of transformation of reason by Hegel.

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Fennell, Jon. "A Polanyian Perspective on C.S. Lewis’s The Abolition of Man." Journal of Inklings Studies 4, no. 1 (April 2014): 93–122. http://dx.doi.org/10.3366/ink.2014.4.1.5.

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The Abolition of Man is sometimes viewed as an attack on science. This interpretation is, of course, erroneous. Anticipating this criticism, Lewis states that his remarks are not an attack on science but instead a defense of value—the value, among other things, of science. Lewis goes on to suggest that science might itself be the remedy for the dark moral malady that The Abolition of Man accounts for and describes. The purpose of this study is to show that, in the work of Michael Polanyi, Lewis’s aspirations regarding the curative powers of science are in fact realized. Polanyi not only demonstrates the bankruptcy of scientism, but he does so in a manner that, while revealing the inspiring character of genuine science, greatly clarifies Lewis’s project. Polanyi deepens and broadens Lewis’s analysis in The Abolition of Man , thereby offering an indispensable service to those who have learned to respect this very important work.

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SUTCH, PETER. "International justice and the reform of global governance: a reconsideration of Michael Walzer's international political theory." Review of International Studies 35, no. 3 (July 2009): 513–30. http://dx.doi.org/10.1017/s0260210509008638.

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AbstractWalzer has recently updated his just war theory to take account of terrorism, humanitarian military intervention and new interpretations of the doctrine of self-defence, pre-emptive and preventative warfare The ethical considerations that underwrite Walzer's most recent work invite us beyond the routine citation of his work to a proper consideration of the moral parameters of international politics. Beyond Just and Unjust Wars Walzer has a wealth of insight into the key questions of international theory. His work on toleration, the nature of universality or on the role of social criticism has always been the basis of his insight in to the hard questions of international ethics. Despite being heavily criticised for being communitarian or conservative (both charges that need serious re-evaluation) Walzer's ideas offer a real alternative to the dominant neo-Kantian cosmopolitan tradition and a workable ethical framework for thinking about the challenges of contemporary international politics and international law. Nowhere is this more apparent than in the final essay of Arguing About War. The essay, entitled ‘Governing the Globe’ offers a radical vision of a reformed international society inspired by the principles that underpin Walzer's development of his just war theory and it is vital that we take notice.

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Wartenberg, Thomas. "Film as Argument." Film Studies 8, no. 1 (2006): 126–37. http://dx.doi.org/10.7227/fs.8.13.

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Film theorists and philosophers have both contended that narrative fiction films cannot present philosophical arguments. After canvassing a range of objections to this claim, this article defends the view that films are able to present philosophical thought experiments that can function as enthymemic arguments. An interpretation of Michel Gondry‘s Eternal Sunshine of the Spotless Mind (2004) is given in which the films criticism of the technology of memory erasure is just such a thought experiment, one that functions as a counter-example to utilitarianism as a theory for the justification of social practices.

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Jacobs, Andrew S. ""Solomon's Salacious Song": Foucault's Author Function and the Early Christian Interpretation of the Canticum Canticorum." Medieval Encounters 4, no. 1 (1998): 1–23. http://dx.doi.org/10.1163/157006798x00016.

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AbstractThe transformation of the erotic Song of Songs into a mystical tract on the soul's love for Christ was surely one of the great exegetical feats of late ancient Christianity. Recent work on the politics of meaning leads us to interrogate more closely the processes by which early Christian exegetes achieved that feat, and how their interpretations encoded and produced particular forms of socially mediated power and knowledge. Michel Foucault has proposed for modern literary criticism the interpretive mode of the "author function," by which literary critics can domesticate or reject a text that is potentially transgressive. This "author function" supplied one method by which difficult canonical texts, like the Song of Songs, were tamed, and furthermore produced authoritative (and authorial) meaning that mediated contested boundaries of Christian cultural identity.

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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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Vasileva, Olga A. "Michel Butor’s “Improvisations sur Rimbaud”: interpretation of the poet’s works and language." Philological Sciences. Scientific Essays of Higher Education, no. 1 (January 2021): 44–49. http://dx.doi.org/10.20339/phs.1-21.044.

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This article discusses one relatively unknown aspect of the French writer and philosopher, Michel Butor’s works — his literary criticism through the example of “Improvisations sur Rimbaud”. Poet’s works are investigated by Butor unattainable apart from the stages of his life, and the most significant poems — in the context of the epistolary heritage of Rimbaud. Most attention is paid to the chapter “Improvisations”, dedicated to the collection of Rimbaud’s “Illuminations”: to the development of the theme of the city and its transformation, the role of structural rhyme and reprise at the beginning of the line overturning the classical system of versification, the appearance in the texts of Rimbaud mathematical structure. The new poetic language, the innovative artistic techniques of the poet , which are used in the composition of a number of texts in the collection, comprehensively explored by Butor, had an undeniable influence on the direction of the research for new literary forms in the works of Butor: his novel “Degrès”, which uses the numerical structure as a method of total description of reality as well as a number of texts written in the genre of experimental prose in which fragmentation is elevated to an aesthetic principle, the idea of synthesizing the arts is implemented and endless intertextual interactions are created.

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Dwyer, Macdara. "Sir Isaac Newton’s enlightened chronologyand inter-denominational discoursein eighteenth-century Ireland." Irish Historical Studies 39, no. 154 (November 2014): 210–29. http://dx.doi.org/10.1017/s0021121400019064.

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In the advertisement prefacing Charles O’Conor’s Dissertations on the antient history of Ireland (1753), the editor challenged an unnamed gentleman who had, apparently, smeared the good name of the author. The editor, Michael Reily (who went under the cognomen ‘Civicus’) was intricately involved in this dispute from its early stages and did not spare any criticism for the individual he deemed responsible, Dr John Fergus, the erstwhile friend and associate of both Reily and O’Conor. ‘A Gentleman of great Reputation’ alleged Reily, had branded O’Conor with ‘the meanest Species of Immorality’. The dispute did not centre on some esoteric point of Irish mythology or any disagreement over issues of interpretation. It was not even, at least not in any direct way, a rift over political issues regarding the penal laws and the status of papists in the Irish polity, a tendency quite prevalent among the fissiparous Catholic organisations and pugilistic personalities of this period. Rather, it was wholly concerned with those most pertinent aspects of existence for an eighteenth century gentlemen – credit and honour. The disagreement was about Newton’s Chronology and its application to the Irish annalistic corpus as a means of validating the latter – not about the principle of its applicability, nor regarding the minutiae of dates or similar arcana, but to who should gain the credit for appropriating Newton’s prestige to such a particularly Irish topic.

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Meadowcroft, Tim. "Between authorial intent and indeterminacy: the incarnation as an invitation to human–divine discourse." Scottish Journal of Theology 58, no. 2 (May 2005): 199–218. http://dx.doi.org/10.1017/s0036930605000967.

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There has been a range of philosophical and linguistic responses to the phenomenon of indeterminacy and the place of authorial intention in the hermeneutical task. In the face of these responses, others have developed various theological responses to the problem, responses which this paper refers to collectively as ‘believing criticism’. A theological undergirding for all such approaches may be found in the application of the incarnation to an understanding not only of the nature of the Christian scriptures but also of the interpretative process itself. This application enhances our appreciation of the role both of divine intention in the divine discourse evident in the Bible and of the contextualised response to that discourse, and provides further impetus for those who would argue that both intention and indeterminacy must be recognised in the apprehension of meaning. This is in tune with an epistemology of ‘personal knowledge’ as espoused by Michael Polanyi.

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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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Gada, Muhammad Yaseen. "Raymond Farrin – Structure and Quranic Interpretation: A Study of Symmetry and Coherence in Islam’s Holy text." ICR Journal 9, no. 1 (January 15, 2018): 128–31. http://dx.doi.org/10.52282/icr.v9i1.151.

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The coherence (nazm) and symmetry of the Quran have remained one of the most debated and discussed topics in the field of Quranic Studies; whether or not the Quranic surah or/and the whole Quran exhibit an organic unity has produced a plethora of books. The book under review seeks to refute the longstanding criticism of disjointedness in the Quran, aiming to illustrate how a better understanding of the Qurans structure will in turn help in our textual interpretation of it (p. xvi). The book draws mainly, among others, on Amin Ahsan Islahi (d. 1997) and Michel Cuypers. According to the former, each Quranic chapter is characterised by a degree of unity or a central theme, Amud, that runs through a whole Surah. The Quran is not therefore a random text, as some believe but one which exhibits a precise structural plan, with a majority of chapters occuring in pairs; one chapter forms a pair with its adjacent chapter; pairs form chapter groups, and finally the chapter groups form the Quran as an organic unity. Cuypers, on the other hand, believes that there is a degree of symmetry among a group of chapters arranged in a concentric order.

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Manning, Susan. "Industry and Idleness in Colonial Virginia: A New Approach to William Byrd II." Journal of American Studies 28, no. 2 (August 1994): 169–90. http://dx.doi.org/10.1017/s0021875800025445.

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The inception of American regionalism is routinely identified by scholars in either Robert Beverley or William Byrd II, both native Virginians who wrote intensely local works (The History and Present State of Virginia, 1705 ; The History of the Dividing Line Betwixt Virginia and North Carolina, Run in the Year of Our Lord 1728) which are amongst the enduring literary products of colonial America. The regional base of both works is immediately apparent in their subjects and setting; but to stop here is to leave critical questions unanswered, questions which have in recent years begun to be addressed by ethnographers and historians such as David Bertelson, Michael Zuckerman and Kenneth Lockridge. In particular, Lockridge's study, meshing biography, history and social psychology, has proposed an illuminating “reconstruction of Byrd's personality” from his writings, an account which stresses Byrd's cultural predicament as a provincial Virginian who strove to be an English gentleman. My purpose in this paper is not to challenge such an interpretation, nor to propose an alternative historical viewpoint, but rather to add the perspective of literary criticism to our reading of Byrd's prose itself. I shall argue that the “ southernness” of Byrd's writing is a characteristic less of his subject matter — his Virginian material — or of his biographical limitations, than of his style, and that the History of the Dividing Line charts enduring preoccupations of Byrd's writing career which reached perfectly self-conscious apotheosis in this, his most carefully composed and corrected work.

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Korostichenko, Ekaterina I. "Ethics outside of morals: Modern German humanism." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 4 (2021): 607–22. http://dx.doi.org/10.21638/spbu17.2021.403.

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The article reviews the ethics of evolutionary humanism, as expressed in the works of the modern German philosopher and critic of religion Michael Schmidt-Salomon. Drawing on the modern results of biological sciences, he provides his own interpretation of the sociobiological meaning of altruism and egoism as foundations of human ethics. Appealing to philosophical tradition, he finds support in the views of Epicurus who considered egoism and altruism as being connected within human nature, and saw altruistic acts as rooted in egoism. As a part of his concept of evolutionary humanism, Schmidt-Salomon presents an alternative to the biblical Ten Commandments in the form of recommendations “for a happy human life”. His theory also includes a kind of “categorical imperative”, which strongly resembles the Marxist formulation of humanism: “destroy all relationships in which the human being poses as a humiliated, enslaved, abandoned and solitary being”. Special attention is paid to the author’s approach to the separation of morality and ethics. The declared ethics of evolutionary humanism is not based on any norms of behavior, it considers only the cases when the interests of two or more individuals conflict and aims at a “fair” resolution of such conflicts. Schmidt-Salomon postulates the uselessness of morality in the presence of such constructed ethics. Some consequences of this are the human right for self-determination, and similar rights granted to animals. Schmidt-Salomon’s criticism of religious ethics is also reviewed. The ethics of evolutionary humanism are found to be somewhat contradictory. In addition to narrow-defined ethics limited to conflicts of interest, the theory actually includes both deontological statements and extensive virtue-based ethics.

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Perloff, Marjorie. "What Really Happened? Kenneth Goldsmith’s “7+ Deaths and Disasters,” Sophie Calle’s, Take Care of Yourself." Synthesis: an Anglophone Journal of Comparative Literary Studies, no. 11 (October 18, 2019): 72. http://dx.doi.org/10.12681/syn.20894.

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In Seven American Deaths and Disasters (2013), Kenneth Goldsmith recounted a set of tragic and unanticipated events in recent American history by using transcriptions of radio and TV broadcasts, usually from minor networks. Designed to be an “eighthAmerican disaster,” Goldsmith presented The Body of Michael Brown, a performance based on the St. Louis autopsy report at the “Interrupt 3” conference at Brown University(13 March 2015), eliciting widespread criticism and controversy. Seemingly very different from Goldsmith—Sophie Calle’s projects, for the past few decades, set up particularprocedural processes that raise pressing epistemological questions, especially about the nature of relationships, personal and political. One of her recent projects, Prenez soin de vous (Take Care of Yourself) that was based on her installation for the Venice Biennale in 2007, comprises comments by 107 women on an email that Calle received from her then lover. In this project, Calle uses the “real” words of others to create a montage of possible interpretations of the discourse that confronts us in our daily lives. For Calle, as for Goldsmith, the most troubling gap is that between information and knowledge, while the issue, that a conceptual poetics can take as a premise, is that the body most difficult to getinside of turns out to be one’s own.

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Tretyak, A. R. "Class Project of Multitude." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 4, no. 99 (December 12, 2020): 35–52. http://dx.doi.org/10.30570/2078-5089-2020-99-4-35-52.

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The concept “multitude”, popular in political philosophy, largely owes its entrance into the modern political vocabulary to the efforts of Antonio Negri, the Italian philosopher. His research from the 1980s and 1990s gave rise to a synthetic philosophical theory that views multitude as a key element in the political struggle of the left, thereby giving a theoretical impetus to a rebirth of the seemingly forgotten concepts of political philosophy. The article attempts to analyze the formation of the political logic of multitude and demonstrates how this phenomenon became part of the Marxist criticism of the modern society. The first part of the article traces how the idea of multitude as a positive element of politics grows out of the materialist interpretation of Baruch Spinoza. According to the author, Negri by interpreting Spinoza as a “savage ano maly” laid a theoretical foundation for the entire modern discourse of multitude. The conceptualization of the differences between the notions of potentia and potestas made it possible to distinguish between multitude and the people. The people can be seen as an element of potestas — political power that mediates relations between people by introducing the principle of transcendence in the form of representation and the figure of a sovereign. In contrast to the people, multitude with its collective power-potentia embodies a collective plan of immanence that resists representation i.e., a subject of constituent power that does not need representation. The second part of the article is devoted to the analysis of the class approach to multitude, which appears in the works of Negri co-authored with Michael Hardt, where the ontology of multitude is transformed into a political project based on the understanding of class as a political subject that opposes the global capitalist world order.

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O'Neill, Daniel I. "Multicultural Liberals and the Rushdie Affair: A Critique of Kymlicka, Taylor, and Walzer." Review of Politics 61, no. 2 (1999): 219–50. http://dx.doi.org/10.1017/s0034670500051986.

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This article critically analyzes the work of Will Kymlicka, Charles Taylor, and Michael Walzer, three of the most important contemporary political philosophers writing on issues of multiculturalism. It uses the Rushdie affair, and each theorist's interpretation of it, as the basis for an immanent critique of “multicultural liberalism,” a theory defined by the dual commitment to cultural rights for minority groups and certain core liberal principles, defended in different ways by Kymlicka, Taylor, and Walzer. It is principally concerned with Kymlicka, whose work is one of the most influential attempts to respond to communitarian criticisms that “atomistic” liberalism is inhospitable to community and culture. The article argues that Kymlicka's defense of “multicultural citizenship” is deeply problematic from the perspective of the Rushdie affair. It then considers Taylor and Walzer similarly, as representatives of the communitarian strain of multicultural liberal argument, and likewise finds their positions unconvincing. The article concludes with the suggestion that the Rushdie affair points to a potentially unresolvable tension at the heart of all three attempts to defend multicultural liberalism.

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Peters, Michael. "Rationality is the activity of the most robust imagination (with apologies to Wallace Stevens): João José R. L. de Almeida, Antonio Miguel, Carolina Tamayo, Elizabeth Gomes Souza." Revista Internacional de Pesquisa em Educação Matemática 12, no. 2 (January 28, 2022): 63–67. http://dx.doi.org/10.37001/ripem.v12i2.2990.

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Michael Peters writes the text “Rationality is the activity of the most robust imagination (with apologies to Wallace Stevens): João José R. L. de Almeida, Antonio Miguel, Carolina Tamayo-Osorio, Elizabeth Gomes Souza”, in which he reveals that the review by the authors “[...] sparkles like a bright navigation star at night”. That is, Peters presents his admiration for the collective review and affirms his interest in writings of this type. He refers to the Kadiweu indigenous language of Brazil and affirms that it is a real innovation that signals the Wittgensteinian depth and one of the broad consequences of taking his thought to Really. Nevertheless, he is impressed with the writing of the article because, as he says, “[…] it is like a quartet put to music with spontaneous voices, though independent from one another, drawing out some of the consequences of my interpretation of Wittgenstein for decolonial discourse”. Peters’ admiration is revealed as he is impressed by the complexity and cultural artifact that presents itself as something more than a review, expanding the genre and focusing the content on important pedagogical issues between internal agreements and disagreements. Peters, then, dialogues with the four authors to discuss the criticisms presented.

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Walmsley, Jonathan. "Locke, Ayers, and Abstraction." Locke Studies 14 (December 31, 2014): 29–58. http://dx.doi.org/10.5206/ls.2014.708.

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Berkeley famously took Locke’s account of abstraction to be a process of mental separation that creates incomplete ideas which represent many individuals. A number of scholars have more recently tried to rehabilitate Locke’s theory of abstraction and save it from Berkeley’s criticisms. The most steadfast and sophisticated of these scholars is Michael Ayers, who, in a number of publications, has argued that Locke’s theory of abstraction is one of ‘partial consideration’, where a thinker merely considers certain aspects of ideas to form universal representatives. I have written two papers discussing Ayers’s interpretation. The first of these was concerned directly with Ayers’s arguments for his reading of Locke’s views on this subject, the second an account of the evolution of Locke’s theory in the drafts of the Essay, supporting the arguments made in the first. In 2008, Ayers published a response to these articles, revisiting his earlier views, refining them in places, and sketching his own account of the development of Locke’s theory of abstraction. This paper will review Ayers’s new arguments to determine the further support they provide to his contention that Locke’s theory of abstraction was one of ‘partial consideration’. This discussion will also provide an occasion to touch on other recent scholarship on this matter.

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Małecki, Wojciech. "“If happiness is not the aim of politics, then what is?”: Rorty versus Foucault." Foucault Studies, no. 11 (February 1, 2011): 106. http://dx.doi.org/10.22439/fs.v0i11.3209.

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In this paper, I present a new account of Richard Rorty’s interpretation of Michel Foucault, which demonstrates that in the course of his career, Rorty presented several diverse (often mutually exclusive) criticisms of Foucault’s political thought. These give different interpretations of what he took to be the flaws of that thought, but also provide different explanations as to the sources of these flaws. I argue that Rorty’s specific criticisms can be divided into two overall groups. Sometimes he saw Foucault’s rejection of bourgeois democracies and bourgeois utopias as a specific case of his general critique regarding the structures of social life as inherently oppressive. At other times he seemed to attribute to Foucault a view that—while not all forms of social life are inherently oppressive—bourgeois democracies certainly are, in a very specific and radical way. In conclusion I show that Rorty’s interpretation of Foucault should be understood in the context of his approach toward the ‘American Cultural Left.’

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Luty, Damian. "Koncepcja niezmienników interpretacyjnych Michała Hellera a zagadnienie wielości sformułowań teorii naukowych." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 40–54. http://dx.doi.org/10.15290/idea.2018.30.1.03.

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In this paper I present, analyse, criticise and expand on the concept of interpretational invariants created by Michael Heller. I argue that Heller in fact holds two separate views of interpretational invariants and that in the context of his writings they should be, in fact, hold jointly. I propose a critique of one of those views, that in which one claims that there exist interpretational invariants across different mathematical representations of a theory. This leads me to propose a modified version of interpretational invariants, which are relativised, but not reduced, to mathematical formulations of a certain theory.

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Porret, Michel. "L'etica e le domande dello storico: Bronislaw Baczko." HISTORIA MAGISTRA, no. 2 (November 2009): 108–15. http://dx.doi.org/10.3280/hm2009-002010.

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- What meaning has the Enlightenment in relationship to modernity and progress of the human spirit? This question is the main theme of the historiographic work of Bronislaw Baczko, whose thought is revisited by Michel Porret in the short introductory essay to the article of the polish intellectual. Porret captures the central essence of Baczko's work, in which he recognizes in the century of Voltaire the roots of modern political thought. Through his studies of intellectual, cultural and political history of the eighteenth century, the polish historian renewed the way of interpreting the heritage of the Enlightenment. In fact, he causes a break with the historiographic tradition by emphasizing that the symbolic, philosophical and legal apparatus that the French Revolution of 1789 inherited from the Enlightenment, is the premise to the invention of democracy. Porret highlights Bazcko's interpretation of this cultural and political project beginning with Rousseau's criticism of eighteenth century's thought and society. The Genevan philosopher provided cultural, linguistic and political tools to the Revolution, which, in turn, elaborated a new political language through the dialect between «exercise of power» and «collective imagination». According to Porret, from this «imagination» that intertwines politics and society and represents its power through symbolic spaces such as the Panthéon and other monuments, Bazcko conceived the idea of utopia as a «mental horizon» that gives meaning to the expectations of the community and which imposes on democracy its continuing institutional reform. The conclusions of Porret tend to emphasize that the polish historian is not disenchanted towards the moral responsibilities of those who make history. According to Bazcko, to examine «modern political myths», born with the Enlightenment, means to give meaning to «our democratic culture rooted in our egalitarian imagination» and to the ethical role of the historian.Key words: the Enlightenment, Rousseau, revolution, progress, modernity, utopia, imagination, democracy.Parole chiave: Illuminismo, Rousseau, rivoluzione, progresso, modernità, utopia, immaginario, democrazia.

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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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Green, Alison. "‘A Supreme Fiction’: Michael Fried and Art Criticism." Journal of Visual Culture 16, no. 1 (April 2017): 89–102. http://dx.doi.org/10.1177/1470412917700931.

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One of the striking aspects of the trenchant legacy of Michael Fried’s ‘Art and Objecthood’ is its status as a piece of art criticism. Widely perceived as difficult and personal, philosophical and explicatory, doxa or sermon, the essay stands out. To explore its singularity, this article compares Fried’s conception of the period criticism of 18th-century French painting in his book Absorption and Theatricality: Painting and Beholder in the Age of Diderot (1980) and the method of criticism enacted in ‘Art and Objecthood’ (1967) which he saw as connected. The author pursues this and other crossings between Fried’s art historical writings and art criticism, tracking it to an extended endnote in Fried’s Menzel’s Realism: Art and Embodiment in Nineteenth-Century Berlin (2002). ‘Art and Objecthood’ is a key essay in this story aimed at Fried’s thinking about criticism, its history, theory and practice. Doing this matters because it puts the critic in a particular relation to art and to Fried’s idea of an ‘ontologically prior relationship between painting and the beholder’.

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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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Journal articles on the topic 'Michael Criticism and interpretation'

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