Academic literature on the topic 'Phillip Martin Criticism and interpretation'

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

Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left – we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses. Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left – we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses.Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work, Uniłowski drew heavily on historical materialism, constantly balancing his instinctive focus on the political – and, specifically, on class – with his equally instinctive conviction as to the irreplaceability of literary form. While we might not have agreed on every single issue – as is always the case on the Left– we in “Praktyka Teoretyczna” are proud to have called him not just an inspiration, but a comrade. Uniłowski passed away while putting finishing touches to the essay we’re presenting below. Unfortunately, he never managed to send us the finished abstract/summary for this article, so it falls to us to try and summarise its main theses. The issues raised in this erudite and formally complex piece include such fundamental questions as: in what sense do the fictional worlds resemble the non-fictional one, and how do we inhabit them? What’s the relationship between immersion and interpretation? What real-life figures can help us imagine or visualise our intimate yet inherently social relationship with the fictional (are we guests, dwellers, passersby...)? Uniłowski looks for answers in contemporary Marxist criticism (Eagleton, Jameson, Berardi), sci-fi and fantasy writing (Lem, Sapkowski, Martin), as well as modern continental philoso phy (Gadamer, Heidegger) and – in the last part of the essay – contemporary game studies. We’re happy to be able to present Uniłowski’s piece in two versions, the original Polish as well as its English translation (by Jakob Ziguras). In order to preserve the unmistakable flow of Uniłowski’s thought in English, small changes were introduced – with the author’s full approval – in the English version. We trust that our Polish-speaking readers will fin the comparison of the two versions interesting and instruc tive, as they seem to give a unique insight into Uniłowski’s writing process.

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

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

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

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

Abstract The emergence of historical criticism of the Bible was partly influenced by medieval Quran criticism. This background was still well known in the 19th century but was later forgotten when emphasis was laid on Greek literature. Scholars such as Riccoldo da Monte di Croce had written critical works against the Quran. This tradition reemerged 200 years later in Germany when Martin Luther translated Riccoldo's Confutatio Alcorani. The special features in Riccoldo's work are the criteria he used hoping to prove that the Quran was not divine revelation. The famous Deist Hermann Reimarus later demanded that the Bible be read in the same way as other literature. His examples in Wolfenbüttel Fragments are mostly taken from the Quran. Reimarus adopted Riccoldo's criteria when interpreting the Bible. The purpose of his rationalistic criticism was to show that contradictions, inconsistencies, and lies prove that, as with the Quran, neither can the Bible be held as divine revelation. Reimarus, in his apology "for the Rational Reverers of God," stated that Christian doctrines are based on a fraud because the apostles created the whole Systema only after Jesus' death. Jesus' original proclamation was political. This dichotomy, confirmed later in David Strauss's biography on Reimarus, became the basis for the criterion of dissimilarity in NT interpretation. Rudolf Bultmann then gave this criterion its present formulation, and it is still used, for instance, by the Jesus Seminar.

Abstract The emergence of historical criticism of the Bible was partly influenced by medieval Quran criticism. This background was still well known in the 19th century but was later forgotten when emphasis was laid on Greek literature. Scholars such as Riccoldo da Monte di Croce had written critical works against the Quran. This tradition reemerged 200 years later in Germany when Martin Luther translated Riccoldo's Confutatio Alcorani. The special features in Riccoldo's work are the criteria he used hoping to prove that the Quran was not divine revelation. The famous Deist Hermann Reimarus later demanded that the Bible be read in the same way as other literature. His examples in Wolfenbüttel Fragments are mostly taken from the Quran. Reimarus adopted Riccoldo's criteria when interpreting the Bible. The purpose of his rationalistic criticism was to show that contradictions, inconsistencies, and lies prove that, as with the Quran, neither can the Bible be held as divine revelation. Reimarus, in his apology "for the Rational Reverers of God," stated that Christian doctrines are based on a fraud because the apostles created the whole Systema only after Jesus' death. Jesus' original proclamation was political. This dichotomy, confirmed later in David Strauss's biography on Reimarus, became the basis for the criterion of dissimilarity in NT interpretation. Rudolf Bultmann then gave this criterion its present formulation, and it is still used, for instance, by the Jesus Seminar.

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

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

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

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

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

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

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

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Bachelors
Arts and Sciences
English