Journal articles on the topic 'Peter Criticism and interpretation'
To see the other types of publications on this topic, follow the link: Peter Criticism and interpretation.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Peter Criticism and interpretation.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Yang, Yiting. "Reading Western Visual Poetry from the Perspective of Reader-Response Criticism." Journal of Education and Educational Research 1, no. 2 (December 18, 2022): 123–26. http://dx.doi.org/10.54097/jeer.v1i2.3681.
Full textAbstract:
The Reader-Response Criticism theory holds that the major objective of literary criticism is to study readers' reading experience and attach importance to readers' subjective initiative in the reading process. When interpreting Western visual poetry, Peter Barry gives full play to his subjective initiative, divides visual poetry into three types, and expounds the connotation of visual poetry and the generating of poetic text meaning. This paper aims to comment on Peter Barry's interpretation and comments on visual poetry in "Concrete Canticles", and to reveal the connotation of poetic criticism combined with reader-response criticism theory.
2
Moiseeva, Anna Yu, and Stepan Ye Ovchinnikov. "Explanation and Interpretation in Sociology: Against Peter Winch's Methodological Criticism." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 49 (June 1, 2019): 79–91. http://dx.doi.org/10.17223/1998863x/49/9.
Full text
3
Wright, John Randolph. "The “Unfading Crown of Glory” as Conceptual Key." Novum Testamentum 65, no. 1 (January 2, 2023): 83–108. http://dx.doi.org/10.1163/15685365-bja10032.
Full textAbstract:
Abstract This article seeks to offer a new reading of 1 Peter, while building upon the work of Barth L. Campbell, Travis B. Williams, and David G. Horrell (and others of course). Campbell sought to elucidate the importance of honor for the audience of 1 Peter utilizing Rhetorical Criticism, while both Williams and Horrell have employed Postcolonial Criticism to provide a reading “from the margins.” Specifically, Williams offered an interpretation of “good works” which situated that semantic and conceptual domain within subaltern strategies of mimicry and symbolic inversion. However, heretofore largely unexplored in 1 Peter is that aspect of the honor equation which actualizes honor: the honorific. This study argues that “the unfading crown of glory” in 1 Pet 5:4 serves as a conceptual key to the subversive honorific language within, thereby actualizing (and subverting) the broader theme of honor through the recognition of “good works.”
4
Sopianna, Pian, Muhammad Noer Faturrachman, and Mardani Mardani. "Peran Peter William Hofland dalam Mengelola Tanah Partikelir Pamanoekan en Tjiasem Landen Subang Tahun 1802-1874." Historia Madania: Jurnal Ilmu Sejarah 4, no. 1 (July 30, 2020): 61–72. http://dx.doi.org/10.15575/hm.v4i1.9186.
Full textAbstract:
This article deals with the role of a Peter William Hofland in developing the lands of Pamanoekan en Tjiasem in Subang Regency. William was considered to have successfully developed the lands, particularly in running the plantation business within the area of Subang. This study uses historical methods, namely heuristics, criticism, interpretation, historiography. Historically, William managed the land of Pamanoekan en Tjiasem since 1840 until his death in 1972. Within a period of 32 years, he had succeeded in developing the land of land in his territory namely Pamanoekan en Tjiasem Landen which is now known as Subang Regency.Keywords: Land Policy, Peter William, Plantation Business
5
Нил, Лазаренко,. "Philological Notes on some Verses in the Catholic Epistles." Theological Herald, no. 2(45) (June 15, 2022): 74–84. http://dx.doi.org/10.31802/gb.2022.45.2.004.
Full textAbstract:
Данная статья представляет собой филологический комментарий к трём стихам Соборных посланий: к двум - из Послания Иакова и к одному - из Второго послания Петра. Эти стихи содержат определённые трудности, хотя и разного плана. В первом случае речь идёт об установлении первоначального текста и заложенного автором смысла, во втором - о возможностях грамматического истолкования причастия, а в третьем - о взаимосвязи между лексической семантикой и богословием. На этих трёх примерах представлены три направления филологического анализа новозаветного текста (текстологическое, грамматическое и лексико-семантическое), которые являются необходимой базой для дальнейшей богословской работы. The present article discusses three verses in the Catholic Epistles: two in the Epistle of James and one in the Second Epistle of Peter. Each of these verses contains some dif culty, but these dif culties are of different order. In James 5, 7 we have a textual problem, coupled with the uncertainty of the meaning intended by the author. In James 5, 16 two possible grammatical interpretations of a Greek participle are considered as well as their potential for different theological interpretations. In the last section dealing with 2 Peter 1, 4 we discuss the relation between the general lexical meaning and the word’s use within a speci c theological discourse. All of these areas of research - textual criticism, grammatical interpretation, and semantic analysis - play an important role in the process of theological re ection on the biblical text and its dogmatic interpretation.
6
Pytko, Mateusz. "„I did myself as a dog”. Leo Lipski’s Piotruś in the Light (and darkness) of the Henri Bergson’s and Georges Bataille’s Theories of Laughter." Tekstualia 4, no. 59 (December 20, 2019): 95–116. http://dx.doi.org/10.5604/01.3001.0013.6438.
Full textAbstract:
The article discusses the signifi cance of laughter which in Leo Lipski’s Piotruś with reference to Henri Bergson’s and Georges Bataille’s theories of laughter, as well as to Peter Sloterdijk’s concept of kynism. Bataille’s criticism of Bergson’s theory of laughter indicates that the latter philosopher avoids a comprehensive interpretation of this phenomenon. It is Bataille’s perspective that enables a better understanding of Lipski’s paradoxical laughter in the face of paralysis, death and sacrum.
7
Demin, I. V. "Ideology in the Era of “Cynical Reason” (Interpretation of Ideology in Slavoj Žižek’s Works)." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 103, no. 4 (December 9, 2021): 6–23. http://dx.doi.org/10.30570/2078-5089-2021-103-4-6-23.
Full textAbstract:
The article is devoted to the critical analysis of the concept of ideology developed by Slavoj Žižek, the modern Slovenian philosopher. The author reveals the possibilities and limitations of Žižek’s approach to understanding the phenomenon of ideology and considers the initial presumptions and methodological assumptions that this approach is based upon. The article shows that despite the indisputable originality, Žižek’s theory is not devoid of contradictions, and the interpretation of ideology as an illusion and mystification, which is justified within the framework of Marxist political philosophy, loses its foundations in the context of the post-structuralist methodology. According to I.Demin’s conclusion, Žižek’s philosophical and political thinking falls prey to the scheme that Peter Sloterdijk defined as “mutual tracking of ideologies”. Criticism of ideology here implies criticism of one ideo logy from the standpoint of another, or criticism of “bad” ideology from the standpoint of “good” ideology. The “criticizing” ideology is not clearly articulated, but implicitly assumed. The fact that the “critic” of ideology prefers not to reveal his own bias constitutes an integral part of the strategy of ideological criticism, as opposed to scientific criticism. Ideology as the principle that structures social reality obtains an allencompassing character in Žižek’s interpretation, since it underlies all human actions and human thinking. However, if there is no way to separate ideology from scientific knowledge, to distinguish between ideology, philosophy and religion, it turns out that ideology is everything and nothing at the same time. With this interpretation, “ideology” becomes an unoperationalizable concept for Social and Political Sciences, and therefore useless. At the same time, a number of the provisions formulated by Žižek (on ideological “fastening”, on the role of the enemy figure in the ideological discourse, etc.) may be in high demand in the course of developing an adequate methodological strate gy for studying the phenomenon of ideology, which distances itself from both “naïve” objectivist doctrines and the extremes of the political anti-essentialism and anti-universalism.
8
Haubenreich, Jacob. "The Trail, the Archive, the Museum, and the Book: Confronting Materiality in Literary Studies." New German Critique 47, no. 3 (November 1, 2020): 141–78. http://dx.doi.org/10.1215/0094033x-8607647.
Full textAbstract:
Abstract This article examines the persistence of the notion of the immaterial text in literary studies, now decades into the so-called material turn. Digitization of manuscripts increasingly confronts us with the facts of textual materiality and material authorship, yet many scholars remain ill-equipped to engage these traces in order to expand the possibilities of textual interpretation. The journeys of Peter Handke’s notebooks serve as a case study on how to interrogate various definitions of text and methodological approaches that reinforce an understanding of texts as immaterial. This article thus elucidates the conceptual and methodological impediments to more comprehensively integrating materiality into interpretation; an uneasiness, for example, about approaching authorship—the process and agency of textual production—lingers despite resurrections since the Author’s “death” and more recent transdisciplinary retheorizations of agency. The article finally looks to reflections on materiality in another field, art history, to clarify the reasons that integrating materiality into interpretative criticism remains so difficult, so that the field might begin to move beyond these obstacles.
9
Havercroft, Jonathan. "Skinner, Wittgenstein and Historical Method." Paragraph 34, no. 3 (November 2011): 371–87. http://dx.doi.org/10.3366/para.2011.0031.
Full textAbstract:
In a recent criticism of Quentin Skinner's historical method Peter Steinberger has drawn upon linguistic analytic philosophy to argue that intellectual history should focus on the reconstruction of logical propositions rather than the contextualization of author's statements. This essay will argue that Steinberger reproduces many of the same types of methodological problems that prompted Skinner's initial critique of intellectual history in the 1960s. I will draw upon the linguistic philosophy of Ludwig Wittgenstein to demonstrate that Steinberger's conception of intellectual history as the reconstruction of the logical content of statements fundamentally misunderstands what political philosophy is – and by extension the methods of historical interpretation.
10
Morales Maciel, Washington. "Undecidable Literary Interpretations and Aesthetic Literary Value." Croatian journal of philosophy 22, no. 65 (September 15, 2022): 249–66. http://dx.doi.org/10.52685/cjp.22.65.7.
Full textAbstract:
Literature has been philosophically understood as a practice in the last thirty years, which involves “modes of utterance” and stances, not intrinsic textual properties. Thus, the place for semantics in philosophical inquiry has clearly diminished. Literary aesthetic appreciation has shifted its focus from aesthetic realism, based on the study of textual features, to ways of reading. Peter Lamarque’s concept of narrative opacity is a clear example of this shift. According to the philosophy of literature, literature, like any other art form, does not compel us to engage realistically with it. Against this trend, this paper argues for the distinction between two kinds of opacity, defending textual opacity as a necessary condition for literary opacity. In this sense, examples in literary criticism properly illustrate not a peripheral role of meaning in literary appreciation, but arbitrariness in interpretation, which involves semantic concerns. So the assumed interest in the specific ways in which literature embeds meaning in fictional narrative works.
11
Liu, Lili. "An Analysis on the Pursuit of Happiness in The Lord of the Rings." Theory and Practice in Language Studies 11, no. 12 (December 2, 2021): 1676–83. http://dx.doi.org/10.17507/tpls.1112.21.
Full textAbstract:
Since The Lord of the Rings was adapted by Peter Jackson into trilogy film in 2001-03, it has astounded its critics and gratified its fans and students. Many critical journals or graduation papers have also talked about this massive novel. After doing a lot of reading concerning these reviews, it’s clear that most of them analyze this work using psychoanalytical criticism; myth and archetypal criticism; cultural studies, and recently ecocriticism. Among these theories, psychoanalytic interpretation mainly focuses on Freud’s key ideas, namely the id; ego; and superego. According to Freud’s theory that: “Psychoanalytic literary criticism is not simply about interpreting a text’s protagonists. It also seeks to relate the text to the mind of its author.”(Berg, 2003, p.84). In this circumstance, this paper will probably dig some new insights by using this theory. The paper will follow the protagonist’s inner mind through employing Freud’s some key ideas, such as repression and projection. Based upon psychoanalytic analysis of the protagonists, this paper tries to argue that the three Hobbits can acquire happiness as long as they deal properly with the relationship between themselves and the society. In other words, common people can also push the wheel of history as long as they code well with themselves and the society.
12
Subotic, Milan. "Moscow, the third Rome: A contribution to history of Russian messianism, 2nd part." Filozofija i drustvo 22, no. 2 (2011): 105–28. http://dx.doi.org/10.2298/fid1102105s.
Full textAbstract:
In the second part of the text about the Filofei?s doctrine of ?Moscow, Third Rome,? the author deals with its reception in later periods of Russian intellectual and political history. Although this doctrine in its original form had no explicit imperial or foreign-political connotation, this paper analyzes the interpretations of the ?Third Rome idea? that had significant political consequences. Internally, this idea was used by Prince Kurbskii for the criticism of Ivan the Terrible?s politics (XVI Century), as well as the rejection of the church reforms of Patriarch Nikon in the Old Believers? literature (XVII Century). However, the revival of interest in the idea of the ?Third Rome? characterized the Russian nineteenth century when the discussions on the relationship between Russia and the West emerged. Criticizing the reforms by Peter the Great, the classical Slavophiles found confirmation of the Russian cultural originality and superiority in the past of traditional Muscovy. The author highlights the differences between religious-philosophical and geopolitical interpretations of Russian messianism in the works of Russian Slavophiles and Panslavs. In the final section of this article, Russian messianic ideas are put in a relation with the birth of nationalism in the context of the Russian Empire. In this way, the author?s findings call into question the widespread interpretation of the ?Third Rome messianism? as a distinctive and exceptional Russian characteristic.
13
Whitney, Glayde. "Reply to Winston and Peters' “On the Presentation and Interpretation of International Homicide DATA…”." Psychological Reports 86, no. 3_suppl (June 2000): 1234–36. http://dx.doi.org/10.2466/pr0.2000.86.3c.1234.
Full textAbstract:
The rationale not previously given for handling a data entry for the USA in a prior paper is carefully described, which makes clear the criticism leveled is not appropriate. Further, brief murder data were presented to illustrate “Brimelow's theory of emotional conditioning,” which suggests a strong taboo against consideration of any genetic contribution to differences among races.
14
Whitney, Glayde. "Reply to Winston and Peters’ “On the Presentation and Interpretation of International Homicide Data…”." Psychological Reports 86, no. 3_part_2 (June 2000): 1234–36. http://dx.doi.org/10.1177/003329410008600329.2.
Full textAbstract:
The rationale not previously given for handling a data entry for the USA in a prior paper is carefully described, which makes clear the criticism leveled is not appropriate. Further, brief murder data were presented to illustrate “Brimelow's theory of emotional conditioning,” which suggests a strong taboo against consideration of any genetic contribution to differences among races.
15
Horrell, David G. "The Themes of 1 Peter: Insights from the Earliest Manuscripts (the Crosby-Schøyen Codex ms 193 and the Bodmer Miscellaneous Codex containing P72)." New Testament Studies 55, no. 4 (August 28, 2009): 502–22. http://dx.doi.org/10.1017/s0028688509990038.
Full textAbstract:
Recent developments in textual criticism have encouraged NT scholars to regard the various NT manuscripts not merely as sources of variant readings to enable a reconstruction of the original text but as interpretative renderings with their own intrinsic interest and as important material evidence for early Christianity. Taking up this cue, this paper examines what the two (probably) earliest manuscripts of 1 Peter indicate about the status of this writing, and what early readers took to be its key themes, given the other texts with which it is bound. In both cases, and with some striking overlaps, 1 Peter is regarded as a text focused on the Easter themes of the suffering, martyrdom and vindication of Christ, and the related suffering and hope of his faithful people in a hostile world. These two manuscripts also call for some reconsideration of older scholarship, now widely rejected, which saw 1 Peter as a baptismal homily or paschal liturgy. While these remain unconvincing views of 1 Peter's origins, they do rightly identify themes and connections which the earliest editors and readers evidently also perceived.
16
Albinus, Lars. "Culture as a Monastic Rule." Wittgenstein-Studien 9, no. 1 (February 21, 2018): 85–99. http://dx.doi.org/10.1515/witt-2018-0007.
Full textAbstract:
Abstract:The German philosopher Peter Sloterdijk has taken a considerable interest in Wittgenstein’s concept of culture. The title of his book Du mußt dein Leben ändern, which is a quote from Rilke, also reflects one of Wittgenstein’s remarks, and Sloterdijk devotes a whole chapter to another quote, namely that “Culture is a monastic rule”, as Wittgenstein put it in 1948. Sloterdijk argues that Wittgenstein’s philosophy was, from the beginning, irreversibly formed by the secessionist movement in fin-de-siecle Vienna, and that he remained a cultural elitist at heart through his whole life. Thus Sloterdijk regards the concept of “language games” as ascetic instructions en miniature and reads Wittgenstein’s late philosophy as a veiled criticism of the so-called culture of his society, that is, “life forms” among ordinary language users who are blind to their own proclivities. I regard this interpretation as a gross misconception of Wittgenstein’s inclinations but also as a welcome opportunity to make some necessary distinctions between Wittgenstein’s views of culture in different phases of his philosophy.
17
Kovpik, S., and Yu Yelovska. "CROSS-CULTURAL PECULIARITIES OF PROVENCE DAILY ROUTINE IN THE NOVEL"A YEAR IN PROVENCE" BY PETER MAYLE." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 1(96) (September 6, 2022): 15–22. http://dx.doi.org/10.35433/philology.1(96).2022.15-22.
Full textAbstract:
The article deals with the problem of cross-cultural analysis of the features of the Provence daily routine on the material of the novel "A Year in Provence" by P. Mayle. In modern literary discourse there is no clear and unambiguous definition of the concept of everyday life, so this problem is relevant to modern literary criticism. The peculiarities of perception of foreign everyday life are not only the sphere of intercultural communication, but also an interesting object of literary studies. The national comparative literature studies have shown the growing interest to the problem of investigating the features of literary interpretation of mentality and everyday practices in works of foreign literature, involving the methodology of cross-cultural analysis only in the last decade. In his novel "A Year in Provence", P. Mayle creates a unique combination of a travel novel and a description of the Provence life through the interpretation of an emigrant who came there from England. The peculiarities of the daily routine of the locals contrast sharply with the cultures of the tourists who visit it. The cultural differences that are revealed in the everyday things of the characters vividly demonstrate specific features of their mentality and their national worldview. An interesting depiction and constant commentary on traditional daily activities, food preferences, attitudes to time, work and people in comparison with the customs of other cultures allows the reader to form an unbiased attitude to the lifestyle of not only the French but also the English, Germans, Swiss and other nation representatives. The author draws attention to the strengths and weaknesses of the life of the Provence people. He also remains objective in presenting comparative characteristics of different spheres of life of the French and other cultures.
18
Loshkariov, I. D. "Protean Power Concept in International Relations: Origins and Prospects." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 102, no. 3 (September 23, 2021): 6–21. http://dx.doi.org/10.30570/2078-5089-2021-102-3-6-21.
Full textAbstract:
In contrast to the representatives of other directions in International Relations Science, constructivists have long distanced themselves from the notion of power, but in the 2000s and 2010s, due to the increasing interest in conceptualizing this phenomenon, the first attempts of the constructivist interpretation of the concept of power started to emerge. Such interpretations received their fullest expression in the concept of Protean power, developed by a group of researchers under the informal leadership of Peter Katzenstein. The article analyzes the main features of the Protean power, as well as the emerging practices. The author shows that this type of power is less associated with specific actors and their intentions than other types of power, since it is aimed at overcoming uncertainty under the conditions when it is impossible to calculate risks. This formulation of the question allows one to reconsider the role of the creativity principle in international interactions and provide it with a higher ontological status. According to the author’s conclusion, the concept of Protean power continues the line of revising the ontological foundations of the studies of world politics, which has emerged within constructivism in the last decade. Similarly to some other constructivist concepts, this concept implies a holistic interpretation of the phenomenon of power in international relations and reflects the desire to move away from the classical (Newtonian) worldview. Although today it provides many reasons for criticism and, perhaps, needs further elaboration and reinterpretation, its contribution to the scientific discussion of the ontology of power in international interactions is beyond doubt. Protean power is paving the way that allows bypassing the neo-positivist consensus that has so far set the tone in the International Relations Science.
19
Vasic, Aleksandar. "Serbian music criticism in the first half of the twentieth century: Its canon, its method and its educational role." Muzikologija, no. 8 (2008): 185–202. http://dx.doi.org/10.2298/muz0808185v.
Full textAbstract:
Serbian music criticism became a subject of professional music critics at the beginning of the twentieth century, after being developed by music amateurs throughout the whole previous century. The Serbian Literary Magazine (1901- 1914, 1920-1941), the forum of the Serbian modernist writers in the early 1900s, had a crucial role in shaping the Serbian music criticism and essayistics of the modern era. The Serbian elite musicians wrote for the SLM and therefore it reflects the most important issues of the early twentieth century Serbian music. The SLM undertook the mission of educating its readers. The music culture of the Serbian public was only recently developed. The public needed an introduction into the most important features of the European music, as well as developing its own taste in music. This paper deals with two aspects of the music criticism in the SLM, in view of its educational role: the problem of virtuosity and the method used by music critics in this magazine. The aesthetic canon of the SLM was marked by decisively negative attitude towards the virtuosity. Mainly concerned by educating the Serbian music public in the spirit of the highest music achievements in Europe, the music writers of the SLM criticized both domestic and foreign performers who favoured virtuosity over the 'essence' of music. Therefore, Niccol? Paganini, Franz Liszt, and even Peter Tchaikowsky with his Violin concerto became the subject of the magazine's criticism. However their attitude towards the interpreters with both musicality and virtuoso technique was always positive. That was evident in the writings on Jan Kubel?k. This educational mission also had its effect on the structure of critique writings in the SLM. In their wish to inform the Serbian public on the European music (which they did very professionally), the critics gave much more information on biographies, bibliographies and style of the European composers, than they valued the interpretation itself. That was by far the weakest aspect of music criticism in the SLM. Although the music criticism in the SLM was professional and analytic one, it often used the literary style and sometimes even profane expressions in describing the artistic value and performance, more than it was necessary for the genre of music criticism. The music critics of the SLM set high aesthetic standards before the Serbian music public, and therefore the virtuosity was rejected by them. At the same time, these highly professional critics did not possess a certain level of introspection that would allow them to abstain from using sometimes empty and unconvincing phrases instead of exact formulations suitable for the professional music criticism. In that respect, music critics in the SLM did not match the standards they themselves set before both the performers and the public in Serbia.
20
Lamoureux, Denis O. "The Bible & Ancient Science: Principles of Interpretation." Perspectives on Science and Christian Faith 73, no. 3 (September 2021): 164–66. http://dx.doi.org/10.56315/pscf9-21lamoureux.
Full textAbstract:
THE BIBLE & ANCIENT SCIENCE: Principles of Interpretation by Denis O. Lamoureux. Tullahoma, TN: McGahan Publishing, 2020. 218 pages. Paperback; $15.99. ISBN: 9781951252052. *"Simply stated, I believe the literary genre of Genesis 1-3 is an ancient account of origins. Notably, it is deeply rooted in ancient science" (p. 195). *Denis O. Lamoureux is Professor of Science and Religion at St. Joseph's College at the University of Alberta. He possesses three earned doctorates (dentistry, theology, and biology) and tells of an intellectual and spiritual journey out of atheism, through fundamentalism, and to his current position. Consequently, if there was ever a model voice that displays the academic and personal experience necessary to speak formidably about the hermeneutical issues associated with Genesis 1-3 and the other creation texts of the Bible, it is Lamoureux. *The study begins with what seems like a simple question, "Is the Bible a book about science?" However, before the opening chapters are completed, the reader understands that the question is anything but simple. In fact, the difficulty of the conversation is poignantly displayed when he offers answers to his leading question from two giant figures within the evangelical tradition. Henry M. Morris answers in the affirmative, but Billy Graham answers negatively. Yet, to his credit, Lamoureux does not dwell on this disagreement. He quickly emphasizes that a proper answer to his question requires an entanglement with issues of hermeneutics, or principles of interpretation (p. 13). Consequently, the remainder of the book is a journey through the wild and woolly world of biblical hermeneutics on the way to answering the question of whether the Bible is a book about science. *Lamoureux guides the reader toward his answer by discussing twenty-two hermeneutical principles that range from the mundane topics of "literalism," "literary genre," and "historical criticism" to the more complex, such as "cognitive competence," "accommodation," and "concordism." Each chapter is devoted to one principle, and all the chapters are organized similarly. They discuss the principle and then specific applications to the creation texts. This approach produces manageable-sized chapters that can be pondered without a fear of being overwhelmed by complex arguments; however, presenting an argument by a series of propositional statements can obfuscate how each proposition interacts with the others and how they all cooperate. In Lamoureux's defense, however, he does well to minimize any dissonance. *Ultimately, Lamoureux finds himself landing between Morris and Graham when answering his leading question. According to Lamoureux, the Bible contains science, but it's ancient science. And that qualification makes all the difference. The biblical writers are indeed talking about the origins of the universe, but they are doing so in terms of an Iron Age worldview while using Iron Age concepts. Therefore, their "science" is incompatible with the scientific inquiry and discourse of today. This conviction implies that concordism neither does justice to the text and its message nor frames a useful conversation. *In pushing back against any simplistic appropriation of the Bible's message upon the demands of modern scientific discourse, Lamoureux offers a very nuanced proposal. But at its heart is a respect for the ancient worldview of the biblical authors with all its frustrating peculiarities. For example, Lamoureux emphasizes how things such as the rhetoric and ahistorical symbolism of parables must be respected. Simple enough; however, Lamoureux also recognizes that ancient Israel perceived the universe through a three-tiered concept, a reality that finds itself alongside flat-earth theories in the hall of fame of modern-day cosmological ludicrousness. Similarly, ancient Israel's botanical awareness was clearly ignorant of the data we have today. Therefore, Lamoureux's discussions eventually bring the reader to a crossroad. How can a reader respect the Bible if it is invoking principles of, say, botany or any other field of science, in ways that run counter to contemporary scientific discourse? Is the reader confronted with the terrible situation in which they must support the Bible's claims despite the contradictory scientific evidence? Are they forced to abandon any notion of inerrancy? *It is at this point that the integrity of Lamoureux's argument reaches a critical point. His argument cannot work without certain hermeneutical principles. First, the principle of accommodation argues that God accommodates himself to humanity--through language, culture, concepts, etc.--in order to ensure effective communication. So, in the example of Israel's botanical awareness, God is "using the botany-of-the-day" to ensure that the audience would understand the message. Similarly, this should also be applied to Israel's three-tiered universe and other cosmological concepts. Second, the message-incident principle argues that the mode of communication is incidental to the core message. To be clear, "Incidental has the meaning of that which happens to be alongside and happening in connection with something important" (p. 46). Therefore, applied to the creation texts, ancient science is incidental but important to delivering spiritual truths (p. 47). Third, Lamoureux champions incarnational inspiration. According to Lamoureux, the incarnation, as understood in Jesus, becomes the analogy par excellence for understanding the nature of scripture. It is fully divine and fully human. The Bible, like Jesus, transcends time and history. And God's perfect message comes through finite and imperfect humanity. *Many of Lamoureux's arguments echo similar arguments made by biblical scholars in recent memory. For example, Kenton Sparks, in God's Word in Human Words: An Evangelical Appropriation of Critical Biblical Scholarship (2008), emphasized accommodation in his attempt to balance a conviction that the Bible contains factual errors but is also inerrant. Peter Enns systematically argued for incarnational inspiration, as in Inspiration and Incarnation: Evangelicals and the Problem of the Old Testament (2005). John Walton and Brent Sandy display affinities to Lamoureux's message-incident principle in their work The Lost World of Scripture: Ancient Literary Culture and Biblical Authority (2013). Consequently, the pitfalls that face these scholars face Lamoureux as well. If accommodation explains the scientific ignorance of the biblical writers, is inerrancy the best description of scripture? Or, because the incarnation is unique to the realities of Jesus, how appropriate is it to invoke it as an analogy for something else? At what point does it break down (cf. Ben Witherington, The Living Word of God [Waco: Baylor University Press, 2007], 35-49)? *I wholeheartedly agree with Lamoureux that it is paramount for the interpreter to dutifully consider the text on its own terms, particularly since I take seriously the notion that God used ancient Israel to communicate his redemptive plan. Thus, the interpreter should yield to Israel's concepts, conventions, and philosophies on the way to understanding the message before they move to appropriation for theological discourse. Nevertheless, several elements in The Bible and Ancient Science could be fine tuned. These include Lamoureux's framing of the discussion of translating Genesis 1:1 (pp. 75-81) as a text-critical issue, when it is more of a translation problem. Lamoureux also presents a generic, almost flat, portrait of the classic criticisms of biblical studies (e.g., textual criticism, literary criticism, historical criticism) that does not support a nuanced understanding of their results for the creation texts. *A little more significant is Lamoureux's understanding of Paul's typological argument in Romans 5. He struggles with the possibility that Paul's argument appears historical in nature. He states, *"As a consequence, Paul undoubtedly believed Adam was a historical person and that the events of Genesis 2-3 really happened. However, it must be emphasized that Paul's belief in the reality of Adam and the events in the Garden of Eden does not necessarily mean they are historical" (p. 175). *Thus, he is forced to wrestle with the implications of his argument as it confronts the semantics of the text. He may well have been influenced by Enns in how he tries to navigate this, but a difficult tension remains (Peter Enns, The Evolution of Adam: What the Bible Does and Doesn't Say about Human Origins [2012]). For Lamoureux, and Enns for that matter, it is difficult to advocate a framework-like typology which usually interprets historical figures in the context of history as, in this instance, functioning with a significant level of historical ignorance. *A deeper commitment to comparative investigations would also have enhanced Lamoureux's argument. He is certainly aware of non-Israelite texts and how they help us understand the concepts, conventions, and message of the biblical text, for he references them in his discussions of worldview and ancient conceptions of the universe. However, reading Genesis 1-2 in the shadow of texts such as the "Enuma Elish" and the "Memphite Theology" crystalizes the form and function of the genre as well as the Old Testament's theological emphases. *Nevertheless, overall Lamoureux gets far more right than wrong and this work is valuable. It makes potentially complicated concepts accessible and applies them to the very important debate about what "inerrant" means when describing the nature of scripture. *Reviewed by David B. Schreiner, Associate Dean and Associate Professor of Old Testament, Wesley Biblical Seminary, Ridgeland, MS 39157.
21
Treadwell, James. "Reading and staging again." Cambridge Opera Journal 10, no. 2 (July 1998): 205–20. http://dx.doi.org/10.1017/s0954586700004936.
Full textAbstract:
In a recent issue of this journal, David J. Levin proposed an approach to evaluating the work of directors and producers of opera. The idea that one might be able to theorise the difference between good and bad stagings is appealing, not least because many of us would like to feel able to raise the standard of debate on this subject. Most public discussions of opera productions (or at least of those productions that generate public discussion) can be predicted in advance, more or less verbatim; the persistence of the arguments used on all sides is in itself enough to suggest that little progress is being made. On the other hand, it is not easy to see how academic debate contributes. Theatre is where operas enter public discourse. Performance might seem like a decisive act of interpretation – choices have to be made about how to present the given work – but, paradoxically, it also marks the point at which opera escapes the attentions of the academy in favour of a constituency which is (presumably) less grounded in theory and less committed to consciously interpretative acts. With understandable reservations, Levin suggests the use of commercially available videos to analyse details of a staging, but details of this sort are not likely to contribute significantly to a theatre audience's experience of how a production works and what it has to say. Videotape permits us the mastery of freeze-frame enquiry, and at the same time confines us within the flattened perspective chosen at each moment by the camera's eye. Both its advantages and its drawbacks are incommensurate with theatre, where (especially in opera, with its simultaneous but distinct modes) the stream of information is diverse and continuous, and our eye moves in relative freedom, never capturing the totality of the stage. One might draw an analogous distinction between academic criticism, which works by isolating certain elements of the ‘text’ or its contexts and subjecting them to intense scrutiny, and the more holistic act of sitting in the opera-house watching a ‘work’ unfold. The pause button creates a sequence of discrete images submitted to the critic's intellectual play. In the theatre, a staging is more likely to achieve its effects through what we might call its ‘feel’, its general character and stance. When Peter Sellars set Così fan tutte in a diner, the air of incongruous modernity – conveyed through costume, set, the characters' ways of behaving–must have determined the audience's sense of his interpretation far more powerfully than (for example) the fact that he had Ferrando and Gugliemo sing ‘Secondate, aurette amiche’ in their own characters rather than their assumed ones.
22
Westhaver, George. "Continuity and Development." Bulletin of the John Rylands Library 97, no. 1 (March 1, 2021): 161–77. http://dx.doi.org/10.7227/bjrl.97.1.11.
Full textAbstract:
This article compares the typological exegesis promoted by E. B. Pusey (1800–82) and his colleagues John Henry Newman and John Keble with that of their eighteenth-century Hutchinsonian predecessor William Jones of Nayland (1726–1800). Building on Peter Nockles’s argument that Jones’s emphasis on the figurative character of biblical language foreshadows the Tractarian application of the sacramental principle to exegesis, this article shows how this common approach differs from the more cautious one displayed by the High Church luminaries William Van Mildert and Herbert Marsh. At the same time, both Pusey’s criticism of the mainstream apologetics of his day and his more explicit application of the doctrine of the Incarnation to exegesis resulted in bolder interpretations and a greater emphasis on the necessity of figurative readings (of both the Bible and the natural world) than Jones generally proposed. A shared appreciation of the principle of reserve may explain both these differences and the Tractarian emphasis on a patristic, rather than a Hutchinsonian, inspiration for their approach.
23
Sotiris, Panagiotis. "Neither an Instrument nor a Fortress." Historical Materialism 22, no. 2 (September 25, 2014): 135–57. http://dx.doi.org/10.1163/1569206x-12341355.
Full textAbstract:
Peter Thomas has written an important book that brings forward the full importance of Gramsci’s strategic concepts and the pertinence they have for current theoretical and political debates. Based upon this interpretation of Gramsci, this text attempts a critical reading of the contradictory stance of the Althusserian School towards his work. Using Althusser’s own ambivalence towards Gramsci as a starting-point, the main aim of this article is to reconstruct Poulantzas’s direct and indirect dialogue with Gramsci. Despite Poulantzas’s reservations and criticisms regarding aspects of Gramsci’s work, his theoretical endeavour not only is indebted to Gramsci, but also represents, despite its shortcomings and limits, one of the more original and profound theoretical attempts to come to terms with the theoretical challenges posed by Gramsci’s elaboration on hegemony, hegemonic apparatuses and the ‘integral state’.
24
Nikhilesh & Prof. Indu Prakash Singh. "Alienation in The Poetry of Philip Larkin and British Poetry." Creative Saplings 1, no. 9 (December 25, 2022): 12–25. http://dx.doi.org/10.56062/gtrs.2022.1.9.184.
Full textAbstract:
It is said in the Norton Introduction to Literature that "poetry gives a vocabulary for emotion." Peter Howarth argues in his book British Poetry in the Age of Modernism that the social progress that has taken place in modern times has left obvious imprints upon the poetic form. This author is of the opinion that, as a result of advances in scientific knowledge, poetry has advanced, both in terms of its form and its meaning. In his book "The Use of Poetry and the Use of Criticism," Thomas Stern Eliot provides evidence in favour of this viewpoint by confirming that political and socio-historical existence may be analyzed via poetry. In doing so, Eliot anticipates Howarth's interpretation of this concept. When Philip Arthur Larkin says that he works as diligently as possible not just to analyze the social climate throughout his poems but also to discover measures to soothe the traumas endured in the second half of the twentieth century, one can really agree with him. This British poet places the social unrest that occurred during the World Wars in the forefront by adopting such a position, and from this point on, his attention is kept on the existential quest that was manifested in the post-war period when many British citizens were intrigued about their material renovation. This is because the poet believes that the conflicts between the sexes were the root cause of the social unrest.
25
Moss, Jessica. "Commentary on Larsen." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (July 25, 2017): 100–110. http://dx.doi.org/10.1163/22134417-00321p09.
Full textAbstract:
How does Plato draw the line between perceiving and reasoning? According to Peter Larsen, he gives perception only the power to perceive isolated proper perceptibles, and treats all other cognitive operations as reasoning. I show problems for this interpretation. I argue that in the Republic, non-rational cognition—perception, either on its own, or perhaps augmented by other non-rational powers Plato does not specify, along the lines of Aristotle’s φαντασία (appearance or imagination)—can generate complex cognitions. Reason’s job is not to integrate the raw data of perception into a coherent experience, for we can do that without reason. Instead reason’s job is to question, criticize and correct non-rational experience. I argue that there are grounds for detecting a similar doctrine in the Theaetetus as well.
26
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.
Full textAbstract:
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.
27
Avram, Virtop Sorin. "Philosophy and education: The predicament of Ion Petrovici (1882–1972) work at Romania’s centennial (1918–2018)." New Trends and Issues Proceedings on Humanities and Social Sciences 6, no. 1 (May 10, 2019): 286–95. http://dx.doi.org/10.18844/prosoc.v6i1.4180.
Full textAbstract:
As one of the disciples of Titu Maiorescu (1840–1917) together with Constantin Radulescu–Motru (1868–1957) and Petre Paul Negulescu (1872–1951), they are regarded as the most prolific thinkers in Romanian modern thought and founders of the Romanian modern culture. History changes which they could not foresee have left the marks upon the perception, reception and interpretation of their work and Ion Petrovici is no exception to that. In order to understand and interpret his work reflected in his writings on philosophy, logic, philosophical monographs, travel diaries, speeches and notes, biographical method, along with text analysis, hermeneutical approach and criticism have been adopted. Bridging his prolific philosophical endowment with his epoch realities remains a wish and an ideal to which this paper aims with the respect that it would offer us a much clear image of the past and would increase our wisdom as how to act upon the future.
Keywords: Education, philosophy, Romanian culture.
28
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.
Full textAbstract:
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.
29
Thuesen, Peter J. "Jonathan Edwards as Great Mirror." Scottish Journal of Theology 50, no. 1 (February 1997): 39–60. http://dx.doi.org/10.1017/s0036930600036127.
Full textAbstract:
‘There is no historical task’, wrote Albert Schweitzer in 1906, ‘which so reveals a man's true self as the writing of a Life of Jesus.’ In his famous study of the eighteenth- and nineteenth-century quest for the ‘historical Jesus’, Schweitzer exposed the tendency of each generation of scholars to find its own thoughts in the man from Nazareth. Since Schweitzer, scholars have become ever more skeptical about the possibility of ‘objective’ interpretation. Hans-Georg Gadamer, noting the predilection of readers to rewrite texts in their own language, concluded that ‘all understanding is self-understanding’. Quentin Skinner, taking a different tack, complained that history all too often becomes ‘a pack of tricks we play on the dead’. And Peter Novick, carrying the criticisma step further, observed that even if scholars recognize the specks in their opponents' eyes, they usually fail to see the logs in their own. In short, if modern hermeneutical studies since Schweitzer have conveyed one overriding message, it is that subjectivity is inescapable.
30
Kurakina, Irina I. "Initial Stages and Origins of the Theory of Folk Art." Observatory of Culture 18, no. 5 (October 29, 2021): 538–48. http://dx.doi.org/10.25281/2072-3156-2021-18-5-538-548.
Full textAbstract:
The article is devoted to understanding the origins of the formation and development of the theory of folk art. The relevance of the topic is determined by the existing contradiction: on the one hand, the positioning of folk art and traditional folk art crafts as an important part of the national artistic culture, an independent field of art criticism, which can be seen in legal documents, popular science literature and scientific works of the 20th century, and, on the other hand, the limited range of modern research in this area, insufficient development of the theoretical aspect of this issue.Based on the analysis of a wide range of sources, the author identifies five stages of the formation of the theory of folk art (the beginning of the 18th century — 1870s; 1870—1910s; 1917—1930s; 1930—1990s; 1990—2020s), gives a brief description of them, and names the main results of studying each of the periods. The provisions of the theory of folk art were most fully and systematically formulated and justified by M.A. Nekrasova in the 1980s.The article considers the process of forming interest in works of folk art in the middle of the 18th — the last third of the 19th century, and in the next period of “initial accumulation of facts” (until the 1910s), as the first experience of developing scientific approaches to the analysis of the specifics of folk art. The author reveals the significance of Peter the Great’s transformations in the field of culture for the formation of public interest in the traditions of Russian culture; defines the Russian folklore researchers’ contribution (songs, rituals, fairy tales) to drawing attention to the problems of preserving national features of Russian culture and their interpretation in works of literature; describes the activities of artists, critics, and public figures in creating the first collections of folk art, their analysis and description from a scientific point of view.
31
Irawan, Toni. "Telaah Kritis Terhadap Pandangan Roh-Roh Teritorial Menurut C. Peter Wagner." CARAKA: Jurnal Teologi Biblika dan Praktika 1, no. 2 (September 28, 2020): 135–51. http://dx.doi.org/10.46348/car.v1i2.24.
Full textAbstract:
AbstractThis paper intends to criticize he views on territorial spirits developed by C. Peter Wagner. In his hypothesis he argued "the key for spreading the gospel is spiritual warfare, however, there is one sub-category of spiritual warfare that has great potential to accelerate world evangelization, namely the destruction of the power of territorial spirits Wagner's view of territorial spirits, although controversial in various fields, but it’s actually accepted and practiced in certain churches in Indonesia. To examine this view, the author uses methodological library research which is classified as a type of qualitative research. This research found that Wagner was actually developing his ideas on the principle of "rejection-acceptance" which is loaded with pragmatism. Wagner's self-interest plays a very important role so that his view is his personal interpretation of the facts he presents. Wagner does not really allow facts to speak first, however, interprets facts first, so the results will definitely match his presumption. Finally, Wagner overly relates all matters to spiritual warfare, so that it causes him to tend to understand everything from the point of war. Wagner's view emphasizing only one side and ignoring the other sides finally made his theory lame.Keywords: Critical studies; views of territorial spirits; spiritual warfare; the principle of refusal acceptance; accelerated evangelism.AbstrakTulisan ini bermaksud menelaah secara kritis pandangan tentang roh-roh teritorial yang dikembangkan oleh C. Peter Wagner. Dalam hipotesanya ia mengemukakan “kunci untuk keberhasilan pengabaran injil adalah peperangan rohani, tetapi ada satu sub-kategori dari peperangan rohani yang memiliki potensi besar untuk mempercepat penginjilan dunia, yaitu penghancuran kuasa roh-roh teritorial. Pandangan ini mengundang kontroversial tersendiri: di kubu tradisonal menganggap pandangan ini tidak Alkitabiah, tetapi di kalangan tertentu gereja-gereja pentakosta Kharismatik memahaminya sebagai pengajaran yang objektif. Pandangan Wagner tentang roh-roh teritorial meskipun kontroversial, namun faktanya justru diterima dan dipraktikan di gereja-gereja tertentu di Indonesia. Untuk menelaah pandangan ini, penulis menggunakan metode penelitian kepustakaan yang secara metodologis tergolong dalam jenis penelitian kualitatif. Dari penelitian ini didapati hasil telaah yang mengemukakan bahwa Wagner sebenarnya sedang mengembangkan gagasannya di atas prinsip ”penolakan-penerimaan yang sarat dengan pragmatisme. Self interest Wagner sangat berperan sehingga pandangannya adalah penafsiran pribadinya terhadap fakta yang dipaparkannya. Wagner tidak benar-benar mengijinkan fakta berbicara terlebih dahulu, namun, menafsirkan fakta terlebih dahulu, sehingga hasilnya pasti akan cocok dengan praduganya. Terakhir, Wagner berlebihan mengkaitkan semua persoalan dengan peperangan rohani, sehingga mengakibatkan ia cenderung memahami semua hal dari sudut peperangan. Pandangan Wagner yang menekankan hanya pada satu sisi dan mengabaikan sisi lain akhirnya membuat teorinya timpangKata Kunci: Telaah kritis; Pandangan roh-roh Teritorial; peperangan Rohani; prinsip penolakan penerimaan; Percepatan pengabaran injil
32
Vasic, Aleksandar. "Literature on music in the Southslavic Choral Union Herald (1935-1938)." Muzikologija, no. 21 (2016): 185–200. http://dx.doi.org/10.2298/muz1621185v.
Full textAbstract:
During 1935, 1936. and 1938, in Belgrade was published a monthly magazine The Southslavic Choral Union Herald [Vesnik Juznoslovenskog pevackog saveza]. Three years represent 16 issues or 119 articles, or 216 pages. The first editor was Milenko Zivkovic (1901-1964), a Serbian composer of the younger generation, the chief secretary of the Southslavic Choral Union. The magazine was conceived as a newsletter. Choral societies, members of the South Slavic Choral Association, were given the opportunity to stay informed about the work of the Union and the activities of choral societies throughout the Kingdom of Yugoslavia. Therefore, Herald published numerous news, informative articles, speeches and obituaries. However, the Herald got physiognomy of a music magazine thanks to essays on the significant figures of Serbian music (Davorin Jenko, Stevan Mokranjac), texts about the problems of choral technique and interpretation, critical reviews of sheet music, and musical criticism. These texts were written by the leading Serbian musicians of the time: Milenko Zivkovic, Branko Dragutinovic, Petar Krstic, Mihailo Vukdragovic, Miloje Milojevic and Richard Schwartz. The Herald represented the ideology of integral Yugoslavism. The assassination of Yugoslav king Alexander Karadjordjevic during his visit to Marseilles in 1934 strongly affected the Kingdom of Yugoslavia, which has long been in the political crisis. However, the Herald and the Southslavic Choral Union have remained faithful to the ideology of Yugoslavism and to King Alexander as its symbol.
33
Pieper, Vincenz. "Literary Appreciation in the Framework of Positivism." Journal of Literary Theory 14, no. 1 (March 1, 2020): 76–93. http://dx.doi.org/10.1515/jlt-2020-0005.
Full textAbstract:
AbstractSome literary scholars assume that appreciation, if it is to take a central position in literary studies, must be defined as a complement to value-neutral understanding. It is often claimed that positivists are unable to do justice to literary value since their engagement with works of literature is restricted to historical inquiry. They can only do the preparatory work for the proper goal of literary interpretation, i. e. aesthetic appreciation. On this basis, a distinction is introduced between historical scholarship and criticism. The former is supposedly concerned with factual questions, while the latter is concerned with aesthetic qualities. I argue that this picture of literary studies is fundamentally misguided. My central thesis is that positivists, though committed to value-neutrality, can nonetheless recognise the qualities that make a work of literature effective or rewarding. Literary appreciation is a form of understanding that involves evaluative terms. But if these terms are duly relativised to the interests of the historical agents, they can be used to articulate empirically testable statements about the work in question.In the first section, I set out some principles to define a positivist philosophy of the humanities. I use the term ›positivism‹ to designate an approach exemplified by Otto Neurath, who systematically opposes the reification of meanings and values in the humanities. While some scholars in the analytical tradition call into question positivism by invoking Wittgenstein, I will suggest that his later philosophy is for the most part compatible with Neurath’s mindset. The following sections attempt to spell out a positivist account of literary appreciation. I develop this account by examining the philosophy of criticism proposed by Stein Haugom Olsen and Peter Lamarque, the most prominent advocates of the idea that appreciation goes beyond mere understanding. In discussing their misappropriation of Wittgenstein’s philosophy of language, it will become apparent that they tend to idealise literary practice and its rules. Their description of the institution of literature mixes factual questions with personal value judgements. Positivists, by contrast, seek to distinguish factual matters from subjective judgements and to limit the study of literature as far as possible to the former. They advise critics to approach works of literature in the spirit of scientific inquiry. This does not mean, however, that there is no place for emotional experience and evaluative behaviour in the framework of positivism. To account for these aspects of literary scholarship, a theory of historical empathy is needed that clarifies the function of evaluative expressions in the explanation of literature. I will argue that value terms are used not solely or primarily to articulate what makes the work under consideration pleasurable for the scholar who uses them; their principal function is to indicate what makes a work satisfying from the perspective of the writer or from the perspectives of the groups the author seeks to impress. Empathy is exhibited in the willingness to use evaluative language to make sense of the writer’s behaviour, regardless of whether one finds the work personally rewarding or not.
34
Tutlytė, Kristina. "The problem of Intellectual Lithuanian Literature: The Case of Ramūnas Klimas." Colloquia 47 (June 1, 2021): 126–48. http://dx.doi.org/10.51554/coll.21.47.07.
Full textAbstract:
Using the approach of cognitive poetics, the author of the article analyses Ramūnas Klimas’ story, Gintė ir jos žmogus [Gintė and Her Man]. By employing Peter Stockwell’s concept of cognitive deixis, the technique of deictic transfer and aspects of schema theory in the text, the fundamental mechanisms of the construction of the story have been highlighted, which in turn, lead to the observation that the text provokes the delayed categorization discussed by Reuven Tsur. In the text, the deictic center of the implicit reader is being developed in different temporal and spatial dimensions using deixis of the respective categories. The interpretation is complicated by the highlighting of the textual deixis: several versions of the same story are presented, the process of the narration itself is commented, and the reader is addressed directly, which, according to Stockwell, can be understood as an attempt to destroy the reader’s belief in the truthfulness of the story being told and to put them out. These formal features also determine the depth and multi-layered nature of the text. Looking at the formal elements of the text and the techniques it employs from the point of view of cognitive poetics, the story by Klimas can be viewed as an attempt to criticize the official Soviet discourse and undermine the dangers of trusting blindly the truth proclaimed by one man.
35
Tofts, Darren. "Peter Gidal and Anarchic Criticism." Journal of Beckett Studies 2, no. 2 (January 1993): 85–94. http://dx.doi.org/10.3366/jobs.1993.2.2.13.
Full text
36
Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.
Full text
37
Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.
Full text
38
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.
Full text
39
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.
Full text
40
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.
Full text
41
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.
Full textAbstract:
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.
42
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.
Full textAbstract:
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.
43
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.
Full text
44
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.
Full text
45
Adams. "Peter Hujar: Shamelessness Without Shame." Criticism 63, no. 4 (2021): 319. http://dx.doi.org/10.13110/criticism.63.4.0319.
Full text
46
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.
Full text
47
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.
Full text
48
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.
Full text
49
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.
Full text
50
Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism." Ramus 16, no. 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.
Full textAbstract:
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’.