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Journal articles on the topic 'Raymond Criticism and interpretation'

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Published: 10 December 2022

Last updated: 28 January 2023

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1

Breiner, Peter. "Raymond Aron’s engagement with Weber: Recovery or retreat?" Journal of Classical Sociology 11, no. 2 (May 2011): 99–121. http://dx.doi.org/10.1177/1468795x10396273.

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This article traces the arc of Aron’s interpretation of Weber from his dynamic political reading of Weber’s sociology to his deflationary criticism, a criticism that robs Weber’s sociology, in particularly his political sociology, of the very force that led Aron to embrace it in the first place. At the outset I trace Aron’s stylized dynamic political reading of Max Weber’s historical sociology, political sociology, and sociologically informed political ethics, a reading in which Weber’s interpretive notion of meaningful action and his notion of counterfactual judgment in providing explanation become central to Weber’s political sociology. I show how for Aron Weber’s historical sociology in general and his political sociology in particular serve to provide a model for how sociology can clarify for political actors the existential political choices they may face in making decisions. But I also argue that when Aron subsequently turns to a criticism of Weber in the name of cleansing his theory of political extremity, he undermines all the dynamic elements in Weber’s political sociology so central to his original interpretation. The upshot of this move is that he comes up with a concept of political sociology that is static, structurally rigid, and curiously time-bound. Thus precisely the moderation and restraint for which Aron is so frequently praised become fundamental weaknesses when we examine his revision of Weber’s political sociology and its meaning for a sociologically informed political judgment.

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2

Ghosh, Ritwik. "Marxism and Latin American Literature." SMART MOVES JOURNAL IJELLH 8, no. 4 (April 28, 2020): 208. http://dx.doi.org/10.24113/ijellh.v8i4.10539.

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In the aftermath of the collapse of the U.S.S.R Marxism remains a viable and flourishing tradition of literary and cultural criticism. Marx believed economic and social forces shape human consciousness, and that the internal contradictions in capitalism would lead to its demise.[i] Marxist analyses can show how class interests operate through cultural forms.[ii] Marxist interpretations of cultural life have been done by critics such as C.L.R James and Raymond Williams.[iii]

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3

Slivka, Daniel. "Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible." E-Theologos. Theological revue of Greek Catholic Theological Faculty 1, no. 1 (April 1, 2010): 106–16. http://dx.doi.org/10.2478/v10154-010-0010-x.

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Pontifical Encyclical Divino Afflante Spiritu (1943) and Principle of Interpretation Bible Divino Afflante Spiritu (Inspired by the Divine Spirit) is an encyclical letter issued by Pope Pius XII on September 30, 1943. It inaugurated the modern period of Roman Catholic Bible studies by permitting the limited use of modern methods of biblical criticism. The Catholic bible scholar Raymond E. Brown described it as a 'Magna Carta for biblical progress'. The first purpose of the encyclical was to commemorate the fiftieth anniversary of the issuing of Providentissimus Deus by Pope Leo XIII in 1893, which had condemned the use of higher criticism. In the encyclical, Pius XII noted that since then, advances had been made in archeology and historical research, making it advisable to further define the study of the Bible. In his encyclical the Pope stressed the importance of diligent study of these original languages and other cognate languages, so as to arrive at a deeper and fuller knowledge of the meaning of the sacred texts. Catholic translations of the Bible have been based directly on the texts found in manuscripts in the original languages, taking into account also the ancient translations that sometimes clarify what seem to be transcription errors in those manuscripts, although the Latin Vulgate remains the official Bible in the Latin Rite of the Catholic Church. The Holy Scripture as a source of revelation was getting more often towards the believers at the beginning of last century. Interest in individual aspects of biblical text meant many difficulties for the Church. On the other end it brought great interest in Bible. Also new movements in Church and Magisterium explications helped it. Convocation of Second Vatican council vouched Catholics interest in positive changes in various Church ranges. It led to ratification the constitutions, edicts and declarations.

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4

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

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

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5

Lungeli, Dipak. "Super-Cripple Sights: Disable Heroes in Raymond Carver's Cathedral and Sophocles' Oedipus Rex." SCHOLARS: Journal of Arts & Humanities 3, no. 1 (March 1, 2021): 103–12. http://dx.doi.org/10.3126/sjah.v3i1.35379.

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Robert and Tiresias, disable protagonists respectively of Raymond Carver's Cathedral and Sophocles' Oedipus Rex with their super cripple qualities challenge the imperatives of ableist ideals. Protagonists’ blindness leads them to insight whereas their counter characters’ sight leads them to darkness. Such a role reversal leads to a questioning of dichotomies and establishes an alternative view to the definition of blindness and insight. To support this claim, I use Lennard J. Davis’ concept of disable bodies in literature, Rod Michalko’s notion of fictional explorations of disability, and Nickianne Moody’s model of disability informed criticism backed up by Judith Butler’s notion of body politics, Rosemarie Thompson’s idea of extraordinary bodies, and different critical readings on body. This framework of interpretation validates disable bodies as cultural construction. It also regards literatureas apt venue to challenge culturally assigned definition of ability and disability in favor of new body possibilities. The theoretical framework thus discovers Carver and Sophocles redrawing the concept of able-bodiedness and deeply rooted cultural hierarchies like able/disable, sight/blind, sight/insight, body/mind, visible/invisible, and inside/outside in their literary texts.

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6

Clare, Anthony W. "Commentary on: “Training in psychodynamic psychotherapy: the psychiatric trainee's perspective”." Irish Journal of Psychological Medicine 12, no. 2 (June 1995): 59–60. http://dx.doi.org/10.1017/s0790966700004213.

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The concerns expressed by Dr. Trigwell and his colleagues are not new. They have been expressed by many critics of psychoanalysis and psychodynamic psychotherapy including within the past decade Frederick Crews and Robert Wilcocks. What gives them a particular relevance and urgency is the fact that they have been articulated by young psychiatrists in training, individuals exposed to the actual practical application of psychoanalytic theory as distinct from theoretical explorations of it. The depressing thing is the reaction of one of the course supervisors. It may well serve only to reinforce their critical view.The criticisms can be summarised as follows. First, the theories of Freud and his successors were taught on this course at any rate as scientifically established facts rather than as theories or constructs concerning human behaviour, helpful insights in certain instances but not always relevant. These theories and related interpretations were formulated in a way that made it impossible to refute them. They tended to be used in a way that suggested that they explain everything from the most trivial and reflex of thoughts and responses to the most complex and profound.These criticisms, it might be said, relate to the actual content of psychoanalysis and psychodynamic psychotherapy, to what is being taught. Raymond Tallis has put the same general criticism with somewhat more force, observing that the manner in which psychoanalytic conclusions are drawn from clinical case histories “is reminiscent of how a first year medical student or a hypochondriac, using a few observations to light a gunpowder trail of inference primed with his own preconceptions, might arrive at a wrong diagnosis”.

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7

Lasa, Cecilia. "Reading and Criticism, de Raymond Williams:." Revista Cerrados 27, no. 47 (December 28, 2018): 80–97. http://dx.doi.org/10.26512/cerrados.v27i47.19678.

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Este artículo explora la construcción del crítico literario en la primera publicación de Raymond Williams, Reading and Criticism, y el estatuto que se le asigna en ella a William Shakespeare. En el desarrollo de su trabajo, el escritor galés deja entrever una paradoja. Por un lado, reconoce la importancia de las condiciones sociohistóricas en la delimitación de sujetos lectores en el marco de la democratización del acceso a la educación gratuita y obligatoria en Inglaterra. En este proyecto, el crítico deviene en pedagogo. Por otro lado, Williams sustrae el objeto y la metodología de estudio así como la propia figura del crítico literario de su marco contextual. Este artículo no concibe esta paradoja, visibilizada mediante las referencias a Shakespeare, como un desplazamiento del crítico por parte del pedagogo. Por el contrario, este último expone las limitaciones de la primera propuesta de Williams, concomitantes con la ahistoricidad a la que somete el estudio de la literatura.

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8

Zhang, Jinsong. "Discussion on Raymond Williams’ Methodology of Drama Criticism." Journal of Contemporary Educational Research 5, no. 10 (October 29, 2021): 153–57. http://dx.doi.org/10.26689/jcer.v5i10.2635.

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Raymond Williams is one of the representative figures of British cultural Marxism and British cultural research. His cultural research, especially mass culture research, focuses on literary criticism. Among them, drama criticism is one of Williams’ most important forms of cultural criticism methodology. Williams’ drama criticism is based on drama history criticism. Through the historical analysis of drama content and form as well as the synchronic analysis of modern drama in different historical periods, including the ongoing drama history, Williams proposed the notion of “structures of feeling.” The emergence of this concept opened up the social critical dimension of Williams’ drama criticism. Drama criticism has become a window for examining, analyzing, and grasping the current social emotional structure or social culture. Furthermore, by implanting tragic plots in the drama, a potential practical strategy of social and cultural revolution can be realized.

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9

Abdul-Fatah, Abdullah Moutasim. "The literary and cultural criticism of Raymond Williams." Neohelicon 14, no. 2 (September 1987): 33–40. http://dx.doi.org/10.1007/bf02094669.

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10

Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.

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11

Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.

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12

Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM." Zygon� 25, no. 3 (September 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.

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13

Rosen, Bernard. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.

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14

Rosen, Bernard, and Michael Walzer. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704. http://dx.doi.org/10.2307/1982241.

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15

Parmentier, Richard J. "Religion: A Humanist Interpretation. Raymond Firth." History of Religions 38, no. 1 (August 1998): 90–92. http://dx.doi.org/10.1086/463525.

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16

Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.

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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.

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17

Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.

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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.

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18

Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’." New Blackfriars 91, no. 1035 (August 12, 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.

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19

Rosenberg, Ruth, and Jerome J. McGann. "Textual Criticism and Literary Interpretation." South Central Review 3, no. 4 (1986): 119. http://dx.doi.org/10.2307/3189693.

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20

Davies, Paul, Greta Gaard, and Patrick D. Murphy. "Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy." Modern Language Review 95, no. 4 (October 2000): 1174. http://dx.doi.org/10.2307/3736723.

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21

Woodward, Michael. "Dictionary of Biblical Criticism and Interpretation." Theological Librarianship 2, no. 1 (April 27, 2009): 113–14. http://dx.doi.org/10.31046/tl.v2i1.74.

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22

Robbins, Vernon K. "New Testament Interpretation through Rhetorical Criticism." Rhetorica 3, no. 2 (1985): 145–49. http://dx.doi.org/10.1525/rh.1985.3.2.145.

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23

Fowler, Robert M., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Journal of Biblical Literature 105, no. 2 (June 1986): 328. http://dx.doi.org/10.2307/3260415.

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24

Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism." Ramus 16, no. 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.

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For forty years a debate has raged in Petronian studies between the moralists and, for want of a better term, the anti-moralists. From Highet in the 1940's to Bacon and Arrowsmith in the 1950's and 60's, the moralists held a certain advantage. Whatever important divergences there were among these critics, all agreed on a Petronius who stood in some critical relation to his society. The dissenting voices have grown much louder of late. Ironically, the literary brilliance of Arrowsmith's New Critical reading of the Satyricon helped to turn the tide against the moralist viewpoint. The more apparent the literary sophistication of the Satyricon has become, the less willing late twentieth century readers have been to see a programmatic moral critique as its main purpose. Sullivan's view of Petronius as a ‘literary opportunist’ has come to dominate the field.With Graham Anderson's book, Eros Sophistes: Ancient Novelists at Play, the retreat from the position of Highet is now complete. We have finally reached the logical, New Critical conclusion that the Satyricon is an entirely self-contained literary game without any message whatsoever; in effect we are told that, like any serious piece of literature, the Satyricon ‘should not mean, but be’. Anderson is eager to disavow ‘the unproven conviction that every work must have a message, however diffusely or perversely expressed’.

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25

Herbert, T. Walter, Roberta Rubenstein, and Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation." American Quarterly 39, no. 4 (1987): 656. http://dx.doi.org/10.2307/2713134.

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26

Evans, R. L. S., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Classical World 80, no. 3 (1987): 222. http://dx.doi.org/10.2307/4350026.

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27

Arutynyan, J. I. "Contemporary art criticism: judgment and interpretation." Vestnik of Saint Petersburg State University of Culture, no. 1 (30) (March 2017): 177–80. http://dx.doi.org/10.30725/2619-0303-2020-3-177-180.

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An important question of contemporary art studies is the problem of expanding the methodological base of the discipline. Modern art criticism refl ects the fundamental problems of contemporary art. Clash of the axiological approaches and the principle of interpretation, subjectivity, the infl uence of requests of the art market and commercialization are the main problems of formation of the expressive language of art criticism in the 20th–21st centuries

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28

Perry, John Oliver, and G. N. Devy. "Indian Literary Criticism: Theory and Interpretation." World Literature Today 77, no. 1 (2003): 95. http://dx.doi.org/10.2307/40157830.

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29

Dietrich, Richard S. "Book Review: Interpretation and Social Criticism." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 310–11. http://dx.doi.org/10.1177/002096438804200315.

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30

Taylor, James E. "Hume on Miracles: Interpretation and Criticism." Philosophy Compass 2, no. 4 (July 2007): 611–24. http://dx.doi.org/10.1111/j.1747-9991.2007.00088.x.

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31

Cohen, Anthony P. "Firth, Raymond. 1996. Religion: Humanist Interpretation. London: Routledge." Studies in World Christianity 2, no. 1 (April 1996): 124–26. http://dx.doi.org/10.3366/swc.1996.2.1.124.

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32

Cohen, Anthony P. "Firth, Raymond. 1996.Religion: Humanist Interpretation. London: Routledge." Studies in World Christianity 2, Part_1 (January 1996): 124–26. http://dx.doi.org/10.3366/swc.1996.2.part_1.124.

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33

Snedeker, George. "Between Humanism and Social Theory: The Cultural Criticism of Raymond Williams." Rethinking Marxism 6, no. 1 (March 1993): 104–14. http://dx.doi.org/10.1080/08935699308658046.

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34

CAN GÜRBÜZ, Gülsevim. "Araştırıcı Sanat Eleştirisi ve Bir Sanat Eleştirisi Örneği." Journal of Social Research and Behavioral Sciences 7, no. 14 (December 10, 2021): 150–64. http://dx.doi.org/10.52096/jsrbs.7.14.7.

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Art criticism can be described as an examination, determination, and mental activity that seeks the value of an art work. In an art criticism, different analysis strategies and methods can be chosen for the related artwork. Edmund Burke Feldman's “researching art criticism” criticism model, which is determined as a method in thearticle, is one of them. In th earticle, it is aimed to examine the method of “researching art criticism” in general, and in particular, to criticize Paula Rego’s artwork called “The Maids” with this method. For this criticism, “description, analysis, interpretation and judgment-evaluation” phases for the work were formed. Description and analysis subheadings are included in the “results section”. The other two subheadings, which include the relationship, interpretation and evaluation of the results section’s informations, are also considered as the “discussion section”. Keywords: Art criticism, Feldman model of criticism, Description, Analysis, İnterpretation, Judgment, Evaluation, Paula Rego, The Maids

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35

Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies." Jurnal THEOLOGIA 28, no. 1 (September 14, 2017): 55. http://dx.doi.org/10.21580/teo.2017.28.1.1418.

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<div class="Section1"><p class="Iabstrak"><strong>Abstract: </strong><em>This paper aims to discuss the methodology of interpretation criticism in the qur'anic studies discourse. As new plots in the Qur'an studies, the interpretation criticism has not been much sought after by Qur’anic scholars. As a consequence, in methodological discourse has not yet found a definite method can be used to criticize an interpretation. As for the thought-provoking critique of the interpretation for this still are sporadic and likely are political-ideological. For that, it needs special attention in developing area studies the Quran towards the study criticism of interpretation. Finally, this paper gives the conclusion that, in the discourse of criticism the methodological framework needed interpretation, as a step towards the operational interpretation of criticism. So, the criticism was done not nuanced political-ideological, but able to uphold the values of objectivity, comprehensiveness, scientific and systematic. There are at least four operational steps in carrying out work interpretation of criticism of the region of ontology, epistemology, and axiology i.e; Firstly, the critic must understand the substance of exegesis are an interpretation as process and interpretation as a product. Secondly, understand the construction of criticism interpretation, namely the construction of the historicity of the critique, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working with two regions exegesis critique work i.e; intrinsic and extrinsic criticism. Fourthly, give the evaluation and assessment of the object of study of criticism that is good and decent, or perverted and unworthy of being used.</em></p><p class="Iabstrak"><strong>Abstrak:</strong> Tulisan ini bertujuan untuk mendiskusikan metodologi kritik tafsir dalam diskursus wacana Qur’anic Studies. Sebagai wilayah garapan baru dalam studi al-Qur’an, kritik tafsir belum banyak diminati oleh kalangan sarjana al-Qur’an. Akibatnya, dalam wacana metodologis belum banyak ditemukan metodebaku yang dapat digunakan untuk mengkritisi sebuah tafsir. Adapun pemikiran kritik tafsir selama ini masih bersifat sporadis dan cenderung bersifat politis-ideologis. Untuk itulah dibutuhkan perhatian khusus dalam mengembangkan wilayah studi al-Qur’an ke arah studi kritik tafsir. Akhirnya, tulisan ini memberikan kesimpulan bahwa, dalam diskursus kritisisme penafsiran, dibutuhkan kerangka metodologis sebagai langkah operasional kritik tafsir. Sehingga, kritik yang dilakukan tidak bernuansa politis-ideologis, namun mampu mengedepankan nilai-nilai objektivitas, komprehensivitas, ilmiah dan sistematis. Setidaknya terdapat empat langkah operasional dalam melaksanakan kerja kritik tafsir yang bermuara pada wilayah ontologis, epistemologis, dan aksiologis yaitu; Pertama, kritikus harus terlebih dahulu memahami hakikat tafsir yakni tafsir sebagai proses (<em>interpretation as process</em>) dan tafsir sebagai produk (interpretation as product). Kedua, memahami konstruksi kritik tafsir, yaitu historisitas kritik, landasan kritik, tujuan kritik, serta prinsip dan parameter kritik. Ketiga, memulai kerja kritik tafsir dengan dua wilayah kerja yaitu; kritik intrinsik dan kritik ekstrinsik. Keempat, memberikan evaluasi dan penilaian terhadap objek kajian kritik yaitu, baik (<em>maḥmūd</em>) dan layak pakai (<em>maqbūl</em>), atau menyeleweng (<em>munḥarif</em>) dan tidak layak digunakan (<em>mardūd</em>).</p></div>

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36

Docherty, Michael. "Raymond Chandler's Spatial Interrogations: Relocating the Detective-Frontiersman." Crime Fiction Studies 2, no. 1 (March 2021): 79–95. http://dx.doi.org/10.3366/cfs.2021.0035.

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This article examines Philip Marlowe, Raymond Chandler's archetypal private eye, within the context of contemporary historical discourses which theorised the figure of the ‘frontiersman’. It builds upon established scholarship that connects the frontiersman and detective as archetypes of white masculine American heroism, but argues that such criticism is insufficiently engaged with the frontier's spatial characteristics and their implications for the detective. Seeking to redress this, I claim that the detective's conceptual inheritance of the frontiersman's mantle is manifest most clearly in a shared approach to the navigation and ‘conquest’ of space. In closing, I offer the office as an exemplary space of post-frontier modernity.

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37

JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.02.

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38

JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.2.

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39

Jabborova, Dilafruz. "Interpretation of Fitrat Dramas in Literary Criticism." International Journal for Research in Applied Science and Engineering Technology 9, no. 12 (December 31, 2021): 2437–40. http://dx.doi.org/10.22214/ijraset.2021.39332.

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Abstract: This article examines the fact that after the independence of Uzbekistan, the works of modern literature began to be reevaluated on the basis of new approaches. Literary scholar Ilhom Ganiev's monograph "Poetics of Fitrat dramas" is analyzed and the poetic world of the playwright is covered. The article is based on the analysis of the physicist's focus on Fitrat's character creation skills, the symbolic and figurative motives used in dramas, and the use of artistic language. Keywords and word expressions: drama, jadid literature, criticism, natural science, jadid studies, jadid writers, playwright, drama, symbolism, theater, tragedy, soviet ideology, “Abulfayzkhan”, confection, “Hindu ihtilotonzhon”, conflict, independence ideas, poetic thought, hermeneutic thinking, vulgar-sociological approach, principle, reassessment, new scientific and aesthetic thinking, systematic approach, analysis and interpretation, hermeneutics, synergetics, structuralism, historical-biographical approach, historical-cultural approach, modernism, absurdity, existentialism.

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40

Pelias, Ronald J. "Schools of interpretation thought and performance criticism." Southern Speech Communication Journal 50, no. 4 (December 1985): 348–65. http://dx.doi.org/10.1080/10417948509372640.

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NANNICELLI, TED. "Ethical Criticism and the Interpretation of Art." Journal of Aesthetics and Art Criticism 75, no. 4 (October 2017): 401–13. http://dx.doi.org/10.1111/jaac.12395.

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Kaufman, Daniel A. "Interpretation and the “Investigative” Concept of Criticism." Angelaki 17, no. 1 (March 2012): 3–12. http://dx.doi.org/10.1080/0969725x.2012.671635.

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West, David W. "Practical Criticism: I.A. Richards' experiment in interpretation." Changing English 9, no. 2 (October 2002): 207–13. http://dx.doi.org/10.1080/1358684022000006311.

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Patil, Sangeeta. "Literature and Cultural Studies: A Tool in Criticism." Shanlax International Journal of Arts, Science and Humanities 8, S1-Feb (February 6, 2021): 180–83. http://dx.doi.org/10.34293/sijash.v8is1-feb.3950.

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Cultural Studies is the process by which power relations between and within groups of human beings organize cultural artefact s- such as food habits, music, cinema, sports events and celebrity culture and their meanings. A field of academic study that finds its roots in the Birmingham Centre of Contemporary Cultural Studies (UK) and the work of critics like Raymond Williams, Richard Hoggart and later by Stuart Hall, Tony Bennet and others, Cultural Studies is a discipline between disciplines. It believes that the ‘Culture’ of a community includes various aspects; economic, spatial, ideological, erotic and political. It is interested in the production and consumption of culture.

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Gibbs. "Comment on Raymond Moody’s Interpretation of Past-Life Memories." Journal of Near-Death Studies 38, no. 1 (2020): 61–62. http://dx.doi.org/10.17514/jnds-2020-38-1-p61-62.

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Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (June 23, 2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.

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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible is aligned with the ordinary book, even the authority of the Bible as God's Word is in doubt, denied and demeaned to an ordinary literary work.This is a challenge for Christianity today. It takes a firm stance in the face of the Higher Criticism interpretation movement. Christians need to determine a position to deflect any allegations that undermine the authority of the Bible and any allegations that cast doubt on the inspiration and revelation of the existing Scriptures. This paper is expected to give a little apologetic response to the Higher Criticism movement Keywords: Higher Criticism, Apologetic, Bible AbstrakPenafsiran Alkitab dalam masa kini terus mengalami perkembangan dengan pesat. Kemajuan ini memberikan dampak positif maupun negative dalam ranah dunia tafsir Alkitab. Positive karena dengan kemajuannya banak nilai-nilai kebenaran yang dul tidak dipahami mulai keluar satu persatu. Negatifnya saat kemajuan penafsiran Alkitab kehilangan batasan, dengan metode penafsiran higher Critism menjadikan Alkitab yang awalnya diyakini sebagai Firman yang tanpa salah, layaknya buku lain yang nilainya lebih rendah dari kitab suci. Aklitab disejajarkan dengan buku biasa. Bahkah otoritas Alkitab sebagai Firman Allah diragukan, disangkal dan direndahkan sebatas karya sastra biasa.Ini merupakan tantangan bagai kekristenan saat ini. Diperlukan sikap yang tegas dalam menghadapi pergerakan penafsiran Higher Critism. Orang Kristen perlu menentukan posisi dalam menangkis segala tuduhan yang merendahkan otoritas Alkitab. Segala tuduhan yang meragukan pengilhaman dan pewahyuan penulisan kitab Suci yang ada. Tulisan ini diharapkan memberikan sedikit sikap apologetika terhadap gerakan Higer Critism Kata Kunci: Higer Critism, Apologet, Alkitab

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Rabbany T, Al-Faiz M., and Indal Abror. "TAFSIR PROGRESIF ATAS KISAH-KISAH DALAM AL-QUR’AN KARYA EKO PRASETYO." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 1 (October 12, 2019): 85. http://dx.doi.org/10.14421/qh.2018.1901-05.

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Kitab Pembebasan is Eko Prasetyo’s first work in the field of interpretation contains the stories of prophets and friends in the Qur'an. For him, the stories of the prophets no longer have the power to change circumstances, then progressive logic brings Eko to an interpretation of the stories of the prophet to the surrounding social problems. When many commentators who interpret the Quran relate to the social community, then interpreting the Quran leads to social criticism being unique to discuss. So this paper is focused on discussing social criticism in the Book of Liberation. In this paper, there are indications of the content of social criticism Eko Prasetyo then grouped them into five fields, namely economics, religion, education, politics and society. Then explained based on the theme specifically. Then develop social criticism based on each theme. Among them is a criticism of the economic system of capitalism, interpretation of the meaning of Satan, tyranny, seditious and idolatrous, religious and financiers, criticism of Suharto and the New Order, the case of the murderous activist Salim deer. Also, Eko's other works were reviewed to develop his criticisms. The interpretation for Eko through the Book of Liberation is the contextualization of the problems that occur around him, Eko does not care about the interpretation of the interpretation, because for Eko, the Qur'an is a book of movements that must be practiced.Keyword: Eko Prasetyo, Progressive Interpretations, Qissah, al-Qur’an

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Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/26421447.

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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.

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Moberly, R. W. L. "Biblical Criticism and Religious Belief." Journal of Theological Interpretation 2, no. 1 (2008): 71–100. http://dx.doi.org/10.2307/jtheointe.2.1.0071.

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Abstract Moberly discusses John Barton's Nature of Biblical Criticism and takes issue with Barton's portrayal of theological interpretation as hostile to the values of biblical criticism. After showing how Barton misrepresents theological interpretation, not least because of a failure to do justice to the changing frames of reference of critical scholarship, Moberly extends the discussion to include the preunderstandings that interpreters inevitably bring to the Bible in ways analogous to how one reads a classic; the way in which appreciation of deep literature relates to personal maturity; and the way in which theological dogma, rightly understood, can make truer one's perception of reality.

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Uniłowski, Krzysztof, and Jakob Ziguras. "Textualism, Materialism, Immersion, Interpretation." Praktyka Teoretyczna 34, no. 4 (December 15, 2019): 13–31. http://dx.doi.org/10.14746/prt2019.4.2.

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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.

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