Journal articles on the topic 'Wisdom genre'
To see the other types of publications on this topic, follow the link: Wisdom genre.
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 'Wisdom genre.'
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
Muszytowska, Dorota. "The Wisdom Encomium and Its Persuasive Function in the Book of Wisdom." Collectanea Theologica 91, no. 5 (December 31, 2021): 31–61. http://dx.doi.org/10.21697/ct.2021.91.5.02.
Full textAbstract:
The Book of Wisdom is considered a coherent text characterised by genre syncretism. This article aims to examine the praise of wisdom in the Book of Wisdom for its persuasive functions. The encomium was used in the analysis as a typical genre of epideictic rhetoric. The text of the praise was analysed from the perspective of the features distinguishing this genre and determining its underlying structure. The analysis led to the conclusion that the author used the possibilities of the genre to teach the recipients what wisdom they should seek and to encourage them to take actions to achieve it. The encomium in the Book of Wisdom was subordinated to advisory rhetoric and is an essential element in the work’s structure.
2
Horne, Andrew J. "Hypothêkai: On Wisdom Sayings and Wisdom Poems." Classical Antiquity 37, no. 1 (April 1, 2018): 31–62. http://dx.doi.org/10.1525/ca.2018.37.1.31.
Full textAbstract:
Scholars have long recognized that hypothêkai, or instructional wisdom sayings, served as building blocks for larger structures of Greek wisdom poetry. Yet the mechanism that gets from saying to poem has never been traced in detail. If the transition involves more than piling sayings on top of each other, what intervenes? Focusing on the archaic hexametrical tradition of Homer and Hesiod, the paper develops a repertory of variations and expansions by which the primary genre, the hypothêkê speech-act, is transformed into a secondary genre—the larger-scale wisdom constructions we find in various Homeric speeches and much if not all of the Works and Days. The paper first argues for a precise formal description of the hypothêkê saying in the archaic hexameter; it then develops a toolbox of variations on the saying's basic form. Finally, the toolbox is put to work in order to read a forty-verse excerpt of Hesiod's Almanac.
3
Minuchehr, Pardis. "Eastern Wisdom: Nizami Ganjawi’s Romance Genre." Anaquel de Estudios Árabes 28 (February 8, 2017): 113–25. http://dx.doi.org/10.5209/anqe.55196.
Full text
4
Goff, Matthew. "Qumran Wisdom Literature and the Problem of Genre." Dead Sea Discoveries 17, no. 3 (2010): 315–35. http://dx.doi.org/10.1163/156851710x513566.
Full textAbstract:
AbstractThe Dead Sea Scrolls include several writings that can be reasonably identified as wisdom texts. But the compositions that are regularly so classified contain a range of diverse perspectives and themes, and this problematizes the search for a common ingredient that makes them readily identifiable as sapiential literature. There were ancient authors who composed instructional works steeped in older didactic traditions that are well represented by the book of Proverbs. Such works can be legitimately classified as wisdom. But their authors did not conceive of wisdom as a precise or specific genre and our means for identifying wisdom texts are subjective and somewhat loose.
5
Nilsen, Tina Dykesteen. "Memories of Moses: A Survey Through Genres." Journal for the Study of the Old Testament 41, no. 3 (March 2017): 287–312. http://dx.doi.org/10.1177/0309089216661170.
Full textAbstract:
The last few decades have seen an increase in the use of memory studies in biblical scholarship, yet so far studies on biblical characters have not sufficiently considered the genre of the texts that encode the memories. This article explores the relation between genre and the ways in which Moses is remembered or forgotten in historiographical genres such as national histories and historiographical novellas; in wisdom genres; in prophetic genres such as oracles, biographies and apocalypticism; in genres within the Psalms; and in more recent genres such as treatises, letters and New Testament Gospels. The article demonstrates how the authors create and recreate the memory of Moses in order to serve their own ideological means in accordance with their chosen genres.
6
Uusimäki, Elisa. "Simon Chi-Chung Cheung, Wisdom Intoned: A Reappraisal of the Genre ‘Wisdom Psalms’." Journal of Semitic Studies 63, no. 1 (2018): 273–75. http://dx.doi.org/10.1093/jss/fgx050.
Full text
7
Green, Barbara. "The Wisdom of Solomon and the Solomon of Wisdom: Tradition's Transpositions and Human Transformation." Horizons 30, no. 1 (2003): 41–66. http://dx.doi.org/10.1017/s0360966900000049.
Full textAbstract:
ABSTRACTScripture offers readers not a prescriptive printout but a recital behind our experience, invites a transformative engagement between text and life. The main insight available from Wisdom of Solomon is that Wisdom, intimate of God and structuring element of all creation, saves her friends into Life, not without their collaboration; the alternative is Death. Processes of transposition and transformation are the hermeneutical key to the book, both as authored and as read. The book's few central claims shift from genre to genre and from section to section for fresh and illustrative presentation. Transformation is also the challenge offered to readers: reappropriate the heritage afresh and thus survive. The envisioned transposition implies not simply change but growth out of a profound fidelity to something valued. What is at stake in the book is the “mother of transformations”: the journey from life through death, either to Life or to nothingness (Death), but also the survival of the Jewish community in Alexandria in the first century C.E.
8
Saputra, Ardi, Dian Sri Andriani, Azizah Husin, Silvia AR, and Rizky Ghoffar Ismail. "Pengetahuan Remaja tentang Generasi Berencana (GenRe) melalui Kearifan Lokal." ABDIMASY: Jurnal Pengabdian dan Pemberdayaan Masyarakat 3, no. 1 (June 30, 2022): 11–19. http://dx.doi.org/10.46963/ams.v3i1.489.
Full textAbstract:
Coaching for adolescents can be initiated through knowledge of future challenges, both in personal life and in socializing. This study aims to determine the knowledge of adolescents about Generation Planning (GenRe) through the values of local wisdom. The research was conducted at a senior high school in Kecamatan Tanah Abang, Kabupaten Penukal Abab Lematang Ilir with the research subjects being high school students who were selected by random sampling technique. Data were collected through questionnaires on knowledge of reproductive health, drugs and addictive substances, as well as local wisdom. The results showed that 68.33% of students knew enough about reproductive health, 80% of students knew well about drugs and addictive substances and their consequences, and only 50.40% of students knew and practiced the values of local wisdom in everyday life. Based on the results of the study, students' knowledge regarding Generation Planning is included in the sufficient category so that it is necessary to inculcate the values of local wisdom and socialize Generation Planning by parents, teachers, and community leaders in order to create a golden generation in the future.
9
Wright, Benjamin G. III. "Joining the Club: A Suggestion about Genre in Early Jewish Texts." Dead Sea Discoveries 17, no. 3 (2010): 289–314. http://dx.doi.org/10.1163/156851710x513557.
Full textAbstract:
AbstractBiblical studies has traditionally worked with a classificatory or definitional approach to genre. Recent scholarship in genre studies, however, has pointed out the shortcomings of a classificatory system. Among the different theories about genre that are current in genre studies, prototype theory, derived from advances in cognitive science, offers the possibility for thinking differently about genre as a classificatory tool and about what questions we want considerations of genre to answer. Rather than listing necessary features, prototype theory focuses on the way that humans categorize through the use of prototypical exemplars that reflect an idealized cognitive model of a category. Within this approach, genres have indeterminate boundaries and can be extended to include marginal or atypical examples. This paper takes up the categories of apocalyptic and wisdom as examples of how prototype theory can be used to describe a genre, to provide a more effective way to accommodate what are usually thought of as problematic cases, and to think about the generic relations of texts to one another.
10
[李嘉], Li Jia. "Genre Localization in Current Popular Music of the Philippines." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 7 (June 21, 2021): 37–54. http://dx.doi.org/10.30819/aemr.7-3.
Full textAbstract:
This paper focuses on the process of genre formation in the evolution of popular music of the Philippines’. From the phenomenon of the perception discrepancy of popular music genres among different stakeholders, this paper gives to attention at providing an alternative theory to explore how the Philippines’ popular music genres have been established. Applying Joe Peter’s theory of cultural hybridism, this paper specifically attempts at exploring how foreign genres have been fused with local cultures and musical components, aiming at a vocality of expressing the Philippines’ national identity, which is key in articulating Philippines’ popular music genres in their actual sense. Rather than a parodic emulation of foreign music products, genre fluidity is a unique reflection of the artistic wisdom of Philippines’ musicians in the pursuit of forming a voice of their own, a continuation of their nationalist movement in their popular music idioms.
11
Taavitsainen, Irma. "Meaning-making practices in the history of medical English." Journal of Historical Pragmatics 18, no. 2 (December 31, 2017): 252–70. http://dx.doi.org/10.1075/jhp.00005.taa.
Full textAbstract:
Abstract Genres work through conventions of communicative patterns. Variation in them is related to sociolinguistic parameters of writers and readers as well as situational and contextual factors, including culture. Conventions of writing change slowly and there are elements that remain constant throughout centuries but acquire new connotations. I shall first discuss genre theories and methods of studies at the interface between language and literature, and then provide a case study. The top genre of scholastic research was the commentary with a distinct genre structure. It was first introduced in Middle English in the fourteenth and fifteenth centuries and became established in Early Modern English, as my examples will show. The transition period is particularly intriguing as the old thought style began to give way to new ideas, and observation proved inherited wisdom erroneous. Commentaries had an afterlife in spurious writings, providing an empirical example of genre dynamics and proving the usefulness of the notion of genre script as applied in this case study.1
12
Oberlin, Adam. "Brittany Erin Schorn, Speaker and Authority in Old Norse Wisdom Poetry. Trends in Medieval Philology, 34. Berlin: de Gruyter, 2017, viii, 198 pp." Mediaevistik 31, no. 1 (January 1, 2018): 387–88. http://dx.doi.org/10.3726/med012018_387.
Full textAbstract:
This slim volume, 155 pages apart from the introduction and back matter, is the revised version of a recent dissertation on the dialogic and discursive exchange of wisdom in the Gnomic genre of Old Norse-Icelandic Eddic poetry. As the author notes in the introduction (Ch. 1), this genre is well attended in the scholarly literature and many studies have addressed similar or adjacent topics. Five chapters after the introduction describe and investigate narrative and discursive aspects of wisdom poetry informed by a pre-Christian past but located firmly within a post-conversion manuscript context.
13
Swearingen, C. Jan. "Precreation Narratives in the Wisdom of Solomon: Genealogy, Gender, and Genre." Religion & Theology 18, no. 3-4 (2011): 268–86. http://dx.doi.org/10.1163/157430111x631034.
Full textAbstract:
Abstract Examines genres and representations of gender in the Wisdom of Solomon and its counterparts in selected works of the Pre-Socratic philosophers, the Hebrew Scriptures, particularly Ecclesiastes, and Paul’s letters to the Romans and Corinthians. Proposes that the Wisdom of Solomon may be understood as a hybrid and transitional rhetorolect created in the context of Hellenistic Jewish movements towards philosophical sophistication. Suggests that the range of styles, genres, and lexica in Paul’s letters present similar dexterity in addressing mixed audiences.
14
Ogden Bellis, Alice. "Proverbs in Recent Research." Currents in Biblical Research 20, no. 2 (February 2022): 133–64. http://dx.doi.org/10.1177/1476993x211067160.
Full textAbstract:
This article briefly surveys major commentaries and monographs, as well as significant articles, on the book of Proverbs. The broader genre of wisdom literature, of which Proverbs is a key component, has been undergoing intense scrutiny. The question was whether there is a wisdom genre at all and if so how should it be defined. 2011–2020 was a period of intense research during which a paradigm shift was in progress. Other issues include structure and rhetorical features, divine retribution, and theology more broadly, moral self-development, pedagogy, corporal punishment, and economic and social justice. Non-western and indigenous readings and research from a gender-sensitive perspective have continued to be significant.
15
Sulistyowati, Titis, and Sri W. Surachmi. "INTRODUCING LOCAL WISDOM THROUGH NARRATIVE: TEACHING ENGLISH IN HIGHER EDUCATION." Indonesian EFL Journal 6, no. 1 (February 24, 2020): 81. http://dx.doi.org/10.25134/ieflj.v6i1.2641.
Full textAbstract:
It is very important to introduce and continue the local narrative and their values to the next generation. This paper is part of a larger research on narrative writing for higher education level students organized in a genre writing class. In this paper, the writers focus on exploring the students� understanding of moral values in the local narratives constructed during genre writing activities. This paper also describes the teacher�s feedback on the students� writing quality. This study involved 20 students from the English Education Department of Muria Kudus University. Guided questions were used in the interview session to explore the students� understanding of the local narratives and moral values. The review of students� papers was used to analyze the teacher�s feedback to explore the students� quality of writing. Keywords: local wisdom; narrative; character building; writing.
16
BRANDABUR, A. C., and N. A. H. ATHAMNEH. "Problems of Genre in The Seven Pillars of Wisdom: A Triumph." Comparative Literature 52, no. 4 (January 1, 2000): 321–38. http://dx.doi.org/10.1215/-52-4-321.
Full text
17
Dara Dwi May Nanda, Liesna Andriany, Rita, and Rika Kartika. "Pengembangan Lembar Kerja Siswa dalam Menulisa Karya Ilmiah Berbasis Lokal Wisdom melalui Pendekata Genre Report dengan Media Video." Sintaks: Jurnal Bahasa & Sastra Indonesia 2, no. 1 (January 31, 2022): 146–51. http://dx.doi.org/10.57251/sin.v2i1.123.
Full textAbstract:
This study aimed to describe the product of teaching materials development in the student’s worksheets based on local wisdom through a genre report approach in scientific writing material, to describe the response validation of the expert team of validators toward the prototype of teaching materials in the student’s worksheets in writing scientific papers based on local wisdom through genre report approach. The research method is 4-D research and development by Thiagarajan. This study used 3 stages, namely define, design, and development. At the development stage, it was only validated by four expert team validators. The data in this study is quantitative descriptive as the main data that collected by using an instrument with a Likert scale. The respondents consisted of material experts, design experts and media experts. The data analyzed using descriptive quantitative method and to calculate the average percentage of indicators used descriptive percentages. The results of developing a prototype worksheet’s students in writing scientific paper based on local wisdom through a genre report approach. It can be seen from the validation of the material experts by getting an average score as 91% with the criteria of "very satisfactory", thus the material can be a prototype of LKPD. The assessment of the media and design aspects of the experts gave an average rating as 96.8% with the criteria of "very satisfactory", it can be said that the media and design aspects can be a prototype of LKPD.
18
Twohig, Erin. "Gender, Genre, and Literary Firsts." Journal of Middle East Women's Studies 15, no. 3 (November 1, 2019): 286–306. http://dx.doi.org/10.1215/15525864-7720641.
Full textAbstract:
Abstract This article questions the conventional wisdom that Ahlam Mosteghanemi’s Dhakirat al-jasad was the first Arabic-language novel written by an Algerian woman. Published more than a decade earlier, Zhor Wanisi’s novel Min yawmiyat mudarrisa hurra received less critical attention, despite representing an important contribution to Algerian literature and women’s life writing. Rather than accepting the “first” novel as an objective category, this article shows how the accolade has obscured works like Wanisi’s from Algerian literary history, reinforced gender and genre binaries, and subjected both authors to biased evaluation. The article draws on a corpus of book reviews, scholarly articles, and monographs to describe how Wanisi’s work was discounted as not a “true” novel, and the related process that brought Mosteghanemi to world fame. The trajectories of Wanisi and Mosteghanemi, placed side by side, suggest new avenues for our understanding of gender, literary genre, and the postcolonial dynamics of world literature.
19
Haynes, Holly. "Tyranny, Self, and Genre in Pliny's Letter 5.8." Classical Antiquity 38, no. 1 (April 1, 2019): 58–90. http://dx.doi.org/10.1525/ca.2019.38.1.58.
Full textAbstract:
In Letter 5.8 Pliny shows that in the post-Domitianic era historia has become an impossible genre, both as a vehicle for conventional moral wisdom and because of the authoritative narrative voice it necessitates. The letter's literary strategies of deferral express these problems even as its content appears to argue positively the merits of historia and compare it with those of oratio. Pliny emphasizes the insufficiency of the narrative “I”, suggesting instead the importance of dialogue as the means both toward the ethical reconstruction of post-tyrannical discourse and the literary fame for which Pliny also hopes.
20
Sun, Chloe. "Ecclesiastes among the Megilloth: Death as the Interthematic Link." Bulletin for Biblical Research 27, no. 2 (January 1, 2017): 185–206. http://dx.doi.org/10.5325/bullbiblrese.27.2.0185.
Full textAbstract:
Abstract Among the scrolls in the Megilloth, the book of Ecclesiastes seems out of place in terms of its motifs, themes, and literary features. Unlike the rest of the Megilloth, where good people receive happy endings and bad people deserve bad endings, death in Ecclesiastes renders everyone equal. Unlike the rest of the Megilloth where there is a sense of hope in the midst of death and even afterwards, death in Ecclesiastes is gloomy and hopeless. Unlike the rest of the Megilloth where memories are preserved through the survival of the community, Ecclesiastes asserts that death erases memory. Unlike the rest of the Megilloth, which comprises two historical narratives and two songs, Ecclesiastes belongs to the wisdom genre. This article argues that it is precisely this wisdom genre of the book of Ecclesiastes that forms an interthematic link with the larger Megilloth. One of the main themes in Ecclesiastes is death. This theme situates Ecclesiastes among the Megilloth and offers a counterperspective to the other scrolls contained within.
21
Mulyani, Lilik Tri. "INDONESIAN PORTRAYED IN ENGLISH GENRE TEXTS: A STUDENT’S WORKSHEET ANALYSIS." UAD TEFL International Conference 1 (November 20, 2017): 322. http://dx.doi.org/10.12928/utic.v1.183.2017.
Full textAbstract:
Indonesia, from Sabang to Merauke, has thousands of archipelagos which lead it to have cultural diversity. Recognizing its huge diversity is important to build the national unity. One of the ways is through education. In fact, National Examination is stated as the benchmark to the national educational equality. This paper aimed to analyze the Indonesian local wisdom written in the English genre text in the student’s national examination preparation. It deals with the brief description about the content of the student’s worksheet, titled Prediksi UN SMP Bahasa Inggris published by Graha Pustaka Jakarta Indonesia. This is a descriptive research which the student’s worksheet is as the main data. It becomes one of students’ compulsory books for one of Junior High school in Jombang, East Java in facing National Examination. The result shows that there are 5 text types provided; Descriptive, Procedure, Narrative, Recount and Report. From the text types above, there are 18 % texts which describe/ tell about the how Indonesia is described through the description (Descriptive and Recount text ), and folklore (Narrative). The descriptions will make students more recognize and love Indonesia through its diversity (e.g. Monumen Nasional, Ari’s Grandmother, etc, and the story can be learnt its moral value (e.g. the history of Cenderawasih, etc) to be applied in daily life. Finally, the researcher hopes that this research gives big contribution to all the readers particularly for the publishers to select the text with the Indonesian local wisdom so that the students will have high awareness and love to their nation.
22
Botha, P. J. "Ironie as sleutel tot die verstaan van Psalm 14." Verbum et Ecclesia 16, no. 1 (September 20, 1995): 16–27. http://dx.doi.org/10.4102/ve.v16i1.435.
Full textAbstract:
Irony as key to the interpretation of Psalm 14. The Gattung of a psalm is generally still regarded as the key to its interpretation. Since Psalm 14 shows relatedness to a number of different genres, inter alia to wisdom literature and prophecy, there is little or no consensus on how it should be interpreted. It is argued in this paper that the textual strategy of a poem such as Psalm 14 should be regarded as the key to its interpretation rather than a genre classification. Through a poetic analysis of Psalm 14 it is shown that irony plays such a key role in the psalm. Cognizance of this feature of the psalm focusses attention on its coherence and unity and opens up a new avenue of understanding.
23
Jacobson, Arland, and Alan Kirk. "The Composition of the Sayings Source: Genre, Synchrony, and Wisdom Redaction of Q." Journal of Biblical Literature 119, no. 2 (2000): 353. http://dx.doi.org/10.2307/3268500.
Full text
24
Muszytowska, Dorota. "Wychowanie do mądrości – dydaktyczna perswazja w Jk 3,13-18." Verbum Vitae 21 (January 14, 2012): 183–201. http://dx.doi.org/10.31743/vv.1544.
Full textAbstract:
The Letter of James is a didactic piece of writing. Its genre of parenetic letter or protreptic discourse and abundant usage of diatribe indicate that the author wants to show his readers the proper attitude to Christian life. James’ appeal is based on double-track argumentation: what is good and profitable vs. what is bad and unprofitable. Into this reasoning is inserted the argumentation of Jas 3,13-18, focused on appealing to Christian fellows to live their lives wisely. James distinguishes between worldly wisdom and God’s wisdom, and urges Christians to live according to the latter because it bears good fruits in the life of the community, such as justice, peace, concord, truth, gentleness. On the other hand, earthly wisdom, which he calls demonic, results in opposing negative values that can be noticed in social life. These are attitudes like quarrel, discord, envy, boastfulness, negation of truth. The conclusion that has to be deduced by the reader is evident – only the life guided by God’s wisdom is worth living.
25
Torollo, David. "On Wine, Wandering, and Wisdom: <em>Musar</em> and <em>Adab</em> in Medieval Sepharad." Miscelánea de Estudios Árabes y Hebraicos Sección Hebreo 70 (December 29, 2021): 31–49. http://dx.doi.org/10.30827/meahhebreo.v70.22574.
Full textAbstract:
This article focuses on three Hebrew narrative works written in medieval Sepharad: Yosef ibn Zabarah’s Sefer ša‘ašu‘im [The book of delights], Yehudah al-Ḥarizi’s Sefer taḥkemoni [The book of Taḥkemoni], and Mišle he-‘araḇ [The sayings of the Arabs], by one Yiṣḥaq ha-Qaṭan. It takes their chapters on wine, traveling, and wisdom as a point of departure for examining the genre of musar or traditional ethical literature. It also reveals the multifaceted nature and function that this Hebrew genre acquired in the medieval period thanks to its contact with the Arabic tradition and in the context of the wide geographic diffusion of adab literature.
26
Zhang, Sarah. "Was There a Wisdom Tradition? New Prospects in Israelite Wisdom Studies, edited by Mark R. Sneed and Wisdom Intoned: A Reappraisal of the Genre “Wisdom Psalm, written by Simon Chi-Chung Cheung." Biblical Interpretation 26, no. 2 (May 7, 2018): 273–79. http://dx.doi.org/10.1163/15685152-00262p09.
Full text
27
Kakar, Dr Barkat Shah, Abdul Samad Kakar, and Samiullah Samiullah. "The Reflection of the Spiritual Tradition in Pashtu Folklore: A study of Poetic Genre “Kakarai Ghardi." Al Khadim Research journal of Islamic culture and Civilization 3, no. 1 (March 31, 2022): 1–10. http://dx.doi.org/10.53575/arjicc.v3.01(22)e1.1-10.
Full textAbstract:
Traditional societies in all over the world carry a great sum of knowledge and wisdom which is constructed in the course of cultural process which is seldom heard and least understood. Folk forms of poetics and prose expressions are sole repositories of these societies which helps researchers, ethnographers, and cultural anthropologists to reconstruct an image of these societies which primarily rely on oral tradition. The folkloric genre of Pashto accumulates unprecedented texts and contexts to be unearthed. The most pervasive folkloric genres like Tappa, Sandara, Kakarai Ghardi, Char-Baita, Sarwakai, Loba, Da Attan Narey, Balandai, Mathnavis and several others have rich contents to unpack the popular notions of spirituality and people’s sense of religion and divinity. In order to study a unit of the Pashto folklore, this paper is taking on the Kakarai Ghari, a genre specifically created by the ordinary men and women in Northern Balochsitan predominantly inhabited by Pashtuns. The paper analyzes some selective couplets of Kakarai Ghari which carries the themes of people’s faith in God, their affiliation and aspiration from the divine omens, metaphors, symbols and particularly their association and love for the Almighty Allah, his prophet Muhammd (P.B.U.H) and Sufi saints of the locale.
28
Elias, Jamal J. "Ṣūfī tafsīr Reconsidered: Exploring the Development of a Genre." Journal of Qur'anic Studies 12, no. 1-2 (October 2010): 41–55. http://dx.doi.org/10.3366/jqs.2010.0104.
Full textAbstract:
Ṣūfī tafsīr on the Qur'an is widely accepted as a distinct scholarly or literary genre within the wider field of Islamic scholarship. Ṣūfī writers frequently describe themselves as participating within an identifiable tradition when they write commentaries on the Qur'an, and over the last century a number of scholars – writing from within the Muslim tradition and without – not only have accepted the notion of a millennium-long genre of Ṣūfī tafsīr, but also have sought to define and catalogue it. This paper explores and challenges such assumptions through a direct examination of examples of premodern Ṣūfī tafsīr literature, looking beyond the assumption that the Ṣūfī belief in multiple levels of meaning and existence necessarily impart an esoteric meaning to all writing on the Qur'an by Ṣūfīs. My purpose is to question the efficacy of thinking of Ṣūfī tafsīr as a genre, sui generis, by analysing the modern academic tradition of categorising Ṣūfī commentaries on the Qur'an in the light of writings by prominent Ṣūfīs, demonstrating how such works of commentary seem to contradict conventional wisdom concerning the existence of such a formal genre.
29
Svetlov, Roman. "Hippias’s “Collection” — a handbook for a man of wisdom." Hypothekai 5 (September 2021): 100–112. http://dx.doi.org/10.32880/2587-7127-2021-5-5-100-112.
Full textAbstract:
Despite the obvious revival of interest in the First Sophistry in recent decades, Hippias of Elis is poorly considered in the con-text of the history of ancient education. Evidences about his phil-osophical views are not investigated as something significant in the development of ancient philosophy. Usually Hippias is inter-preted as a representative of the nascent genre of doxography. Meanwhile, there is an opportunity to consider evidence of his work, teaching, genre of his texts as an element of the history of the “higher” levels of ancient education, intended for successful and self-sufficient members of ancient society. This social type was formed precisely in the era of the First Sophistry. The cen-tral subject of this paper is the «Collection» of Hippias. Despite the minimum of information about this text available to a mod-ern scholar, there is a steady tendency to associate a number of evidences about the work of Hippias with this text. I will try to show that the hypothetical content of the “Collection” is in good agreement with the available information about the wisdom of Hippias. First of all, it corresponds to his belief in the diversity and plurality of being. This is the origin of the sophist's multi-scholarship — the multiplicity of being (the bodies of beings) forces us to develop a variety of knowledge concerning the most diverse aspects of life, its various manifestations. The methodol-ogy of his work was connected with this: Hippias singled out the most important and “homogeneous”. It allowed him to classify the material in full accordance with the tasks facing him. As a re-sult, firstly, this text was an attempt to systematize human knowledge about existence in its most important sections (the beginning of everything, the gods, history, the experience of re-markable people). Secondly, it was a teaching guide that allowed not only to learn various facts, but also helped to formulate judgments about the past so that it became a source of experience for the present. And thirdly, it was an auxiliary mnemonic tool, important for the process of writing speeches or rhetorical im-provisation.
30
Zeyqəm qızı Rzayeva, Qərənfil. "Issues of spiritual education in proverbs and parables." SCIENTIFIC WORK 67, no. 06 (June 21, 2021): 34–39. http://dx.doi.org/10.36719/2663-4619/67/34-39.
Full textAbstract:
The folklore of each nation is an indicator of the history of the formation of its thinking and artistic thinking. If we look at the history of our oral literature, we see that our oldest examples date back to the archaic period of hundreds of thousands of years ago. Our folklore, which originated from mythological thought, has improved over time, formed as a product of new thought in different historical periods, passed down from generation to generation and has survived to the present day. The folklore of the Azerbaijani people is rich in genre and colorful in terms of its theme and content. Our oral literature, which is the heart of our people, has not lost its freshness, but is also valuable as a source of our national and spiritual values. Labor songs, counting words, holavars, bayats from lyrical genres; proverbs and parables, legends, myths, epics, etc. from the genres of the epic type. In the womb of genres, the spiritual values that our people have acquired throughout human history are embodied. Proverbs and parables in the most concise genres of oral folk literature are very valuable materials from the point of view of education. There are hundreds of proverbs for all aspects that form the basis of education (patriotism, love of work, collectivism, struggle, loyalty, respect for elders, passion for science, knowledge, etc.). Many proverbs and parables were created by hard working people. Therefore, they talk more about the hard work and poverty of the people in the past, and express deep hatred and protest against the ruling classes and the exploiters. Key words: proverbs, parables, epic type, oral literature, folk literature, spiritual heritage, wisdom, folk wisdom
31
Jones, Calvert W., and Celia Paris. "It’s the End of the World and They Know It: How Dystopian Fiction Shapes Political Attitudes." Perspectives on Politics 16, no. 4 (November 23, 2018): 969–89. http://dx.doi.org/10.1017/s1537592718002153.
Full textAbstract:
Given that the fictional narratives found in novels, movies, and television shows enjoy wide public consumption, memorably convey information, minimize counter-arguing, and often emphasize politically-relevant themes, we argue that greater scholarly attention must be paid to theorizing and measuring how fiction affects political attitudes. We argue for a genre-based approach for studying fiction effects, and apply it to the popular dystopian genre. Results across three experiments are striking: we find consistent evidence that dystopian narratives enhance the willingness to justify radical—especially violent—forms of political action. Yet we find no evidence for the conventional wisdom that they reduce political trust and efficacy, illustrating that fiction’s effects may not be what they seem and underscoring the need for political scientists to take fiction seriously.
32
Zulkarnain, Iskandar, Muryanto Amin, Rizabuana Ismail, Febry Ichwan Butsi, Sakhyan Asmara, and Raras Sutatminingsih. "Markobar: Local Wisdom Based-Rhetorical Model." Academic Journal of Interdisciplinary Studies 10, no. 2 (March 5, 2021): 185. http://dx.doi.org/10.36941/ajis-2021-0049.
Full textAbstract:
The objective of the research was to find out the reference to alternative rhetoric by digging up markobar as the value of local wisdom implemented in Mandailing ethnicity that uses markobar culture as a local wisdom in communicating in a formal forum. This research used communicative ethnography method. It was conducted at Kelurahan Pasar Maga, Lembah Sorik Merapi Sub-district, Mandailing Natal Regency, North Sumatera Province, Indonesia. The event or the Markobar activity as the object of the research was the Mandailing traditional wedding ceremonies. The research subjects were the informants who got involved in the interaction in the traditional communicative activity, Markobar. The data were gathered by conducting literature study, participants’ observation, and in-depth interviews. The gathered data were analyzed by using Milles and Hubberman model, consisted of Collecting Data; Data Display; Data reduction; Conclusion Drawing; and Evaluation. This model is referred to 8 (eight) components of Hymes; namely, SPEAKING rhetorical analysis. Empirical data found in the fieldwork would be connected in order to develop Markobar as a traditional local wisdom based-rhetorical model. The result of the research showed that in order to master Markobar, one had to understand Dalihan na Tolu and Tutur. In Markobar, rhetorical narration is deductive. This speech (Markobar) has to be presented with full of carefulness, especially in selecting the appropriate words and utterances. The speaking method in it is highly emphasized on the aspect of tenderness, either in intonation or in diction. As a genre, it is an art of speaking which is aimed to attract sympathy; its narration is intended to attract the attention of the listeners and to be successful in achieving its goal. The model developed is AHLI HORAS, an acronym of Akhlak (morals), Ilmu (science), Hormat (homage), and Rasional (rationality).
Received: 16 October 2020 / Accepted: 25 January 2021/ Published: 5 March 2021
33
Boring, M. Eugene. "The Composition of the Sayings Source: Genre, Synchrony, and Wisdom Redaction in Q. Alan Kirk." Journal of Religion 80, no. 3 (July 2000): 492–94. http://dx.doi.org/10.1086/490671.
Full text
34
Kleden, Leo. "Wahyu Alkitabiah dalam Tinjauan Hermeneutika Ricoeur." Jurnal Ledalero 19, no. 2 (December 19, 2020): 169. http://dx.doi.org/10.31385/jl.v19i2.213.169-184.
Full textAbstract:
<p><em>This article attempts to explain the idea of revelation in the Scripture according to Paul Ricoeur's hermeneutic philosophy. This paper consists of two parts. The first part describes the theory of text in Ricoeur's hermeneutics. Ricoeur's most important contributions to this section are his description of threefold semantic autonomy: semantic autonomy with respect to the author's subjective intention outside the text, semantic autonomy with respect to the original cultural context in which the text was written, and semantic autonomy with respect to the original audience or addressee. An important consequence of semantic autonomy is that interpretation of a text is never reproductive but productive. The second part explains that the language of Scripture is much more like poetic language than scientific language. Poetic language is the language of disclosure, which expresses a deeper dimension of reality. The next five literary genres in the Scriptures are discussed, through which divine revelation is expressed: namely, narrative, prophetic, prescriptive, wisdom and hymnic genre. With that Ricoeur shows the richness of biblical revelation in its various dimensions, which together form “a polysemic and polyphonic concept of revelation”.</em></p><strong>Keywords</strong>:<em> text, discourse, literary genre, semantic autonomy, revelation, narrative, hymn</em>
35
Catchpole, David R. "The Beginning of Q: A Proposal." New Testament Studies 38, no. 2 (April 1992): 205–21. http://dx.doi.org/10.1017/s002868850001986x.
Full textAbstract:
Recent discussion of the genre of Q suggests that a consensus is not yet emerging. On the one hand there is the view of John Kloppenborg that the stages in the development of Q were, firstly, the assembling of a number of wisdom speeches followed by, secondly, an expansion by various groups of sayings, many formed as chriae, and then, thirdly, a move in the direction of a bios by means of an historicizing tendency and the addition of the temptation story (Q 4.1–13).1 Within this approach traditions which seem prima facie to exhibit prophetic form or content are strictly subordinated to, or at least controlled by, their setting in a wisdom collection. That is, the wisdom Makrogattung determines how any prophetic Mikrogattungen are to be viewed. On the other hand there is the view of Migaku Sato that Q should be compared with prophetic books, and that it grew in several redactional stages, each of which was informed by the prophetic tradition and conditioned by prophetic mission.2 On this view the prophetic Makrogattung determines how any sapiential Mikrogattungen are to be viewed.
36
Hanock, Edward Everson. "Menyoal Perspektif Qohelet Tentang Membuat Buku dan Belajar dalam Pengkhotbah 12:12." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 7, no. 1 (September 15, 2022): 312–29. http://dx.doi.org/10.30648/dun.v7i1.724.
Full textAbstract:
Abstract. This article examines two issues in Ecclesiastes 12:12, namely making (many) books and learning. “Learning”and“writing practice”areprevalent in thought and literature in the Ancient Near East. Qohelet's perspective, particularly related to “writing books”and“learning,”is a genre of wisdom that can be easily found in the corpus of Old Testament Wisdom Literature books. The imperative form of the intention of Qohelet on these two issues seems to draw the readers on one of twochoices:prohibitionor warning, sinceQohelet himself does not give a compelling reason for these issues.Methodologically, this topic will be examined hermeneutically. Qohelet’s expression related to writing and learning does not spread and promote a pessimistic spirit in the midst of ecclesiastical society and educated people.Abstrak. Artikel ini merupakan sebuah upaya untuk mengkaji dua isu pada bagian akhir dari kitab Pengkhotbah (12:12), yakni membuat (banyak) buku dan (banyak) belajar. Topik-topik yang berkaitan dengan “belajar” dan “praktik menulis” lazim dalam pemikiran dan literatur di dunia Timur Tengah Kuno. Perspektif Qohelet, khususnya terkait dengan “menulis buku” dan “belajar,” berada dalam genre hikmat yang dapat mudah dijumpai dalam korpus kitab-kitab Sastra Hikmat Perjanjian Lama. Intensi bentuk imperatif dari Qohelet terhadap dua isu ini tampaknya menarik pembaca pada pilihan: larangan atau peringatan, karena Qohelet sendiri tidak memberikan alasan yang kuat untuk kedua-duanya. Secara metodologis, topik ini akan dikaji secara hermeneutis. Ungkapan Qohelet terkait menulis dan belajar tidak menebar dan menumbuhkan semangat pesimistik di tengah-tengah warga gereja dan masyarakat terpelajar.
37
Fomin, Maxim. "“И престол его утвердится Правдою”: Концепция «праведного правления» в древней Ирландии (“And his throne will be upheld by justice”: The Concept of Righteous Ruling in Early Ireland)." Studia Celto-Slavica 2 (2009): 40–63. http://dx.doi.org/10.54586/mzig8911.
Full textAbstract:
The article describes the concept of righteous ruling survived in the early Irish wisdom-literature. Mainly concerned with such texts as De duodecim abusivis saeculi, Audacht Moraind, and Tecosca Cormaic, the good deal of attention is devoted to the concept of iustitia regis and fír(inne) flathemon. Being the central principle of the wisdom-texts genre, its descriptions represent an elaborate exposition of the characteristics of a righteous ruler. The author focuses on such topics as the creative consequences of the just ruling and the destructive consequences of the unjust one, both in Hiberno-Latin and in Early Irish sources. The ethical notions pertinent to the texts of the genre are also dealt with. They are not necessarily Christian, although the modern scholarship tends to connect the “righteous ruler” concept exclusively to the Christian morality. Drawing to the conclusion, the author brings some light on the problem of the concept’s origin and its genesis, its Christian editing and its synthetic (native Irish-cum-Christian) character. The final passages are devoted to the fate of the concept of the righteous ruler developed by the Irish clerical scribes in the works of the authors of the Carolingian Europe and those of the early medieval Kiev Rus. The analogies and ideas outlined were not necessarily borrowed from the common source: their provenance in the sources, such as The Life of Charles the Great by Einhardt and The Instruction by Vladimir the Monomachus, may obtain a cultural typological character.
38
Boersma, Hans. "The Sacramental Reading of Nicene Theology: Athanasius and Gregory of Nyssa on Proverbs 8." Journal of Theological Interpretation 10, no. 1 (2016): 1–30. http://dx.doi.org/10.2307/26373984.
Full textAbstract:
ABSTRACT Both Arian and pro-Nicene theologians saw in the Wisdom of Prov 8 a reference to Christ. This agreement, however, did not produce unanimity about the manner of Christological exegesis. Theologians such as Eusebius of Caesarea and Eunomius of Cyzicus tried to determine the "plain" or "literal" meaning of the text. As a result, they saw in the passage references to a shadowy figure, called "Wisdom," whom God had "created," "established," or "begotten" (Prov 8) long before time began—a figure that became incarnate in Jesus Christ. By contrast, the reading strategy of Marcellus of Ancyra, Athanasius of Alexandria, and Gregory of Nyssa was grounded in the sacramental conviction that the genre of the book of Proverbs demands that we recognize a "hidden" meaning, one that becomes clear to us only in and through God's economic self-revelation in Jesus Christ. A strictly literal, nonsacramental reading of Prov 8 was problematic, according to the pro-Nicene theologians, in that it fails to note the sacramental reality (res) of Christ and his church as really present in the Wisdom passages of the book of Proverbs. By refusing to allegorize, the Arian tradition was unable to discern within the book of Proverbs the doctrinal truth of God's full self-disclosure in Jesus Christ.
39
Boersma, Hans. "The Sacramental Reading of Nicene Theology: Athanasius and Gregory of Nyssa on Proverbs 8." Journal of Theological Interpretation 10, no. 1 (2016): 1–30. http://dx.doi.org/10.2307/jtheointe.10.1.0001.
Full textAbstract:
ABSTRACT Both Arian and pro-Nicene theologians saw in the Wisdom of Prov 8 a reference to Christ. This agreement, however, did not produce unanimity about the manner of Christological exegesis. Theologians such as Eusebius of Caesarea and Eunomius of Cyzicus tried to determine the "plain" or "literal" meaning of the text. As a result, they saw in the passage references to a shadowy figure, called "Wisdom," whom God had "created," "established," or "begotten" (Prov 8) long before time began—a figure that became incarnate in Jesus Christ. By contrast, the reading strategy of Marcellus of Ancyra, Athanasius of Alexandria, and Gregory of Nyssa was grounded in the sacramental conviction that the genre of the book of Proverbs demands that we recognize a "hidden" meaning, one that becomes clear to us only in and through God's economic self-revelation in Jesus Christ. A strictly literal, nonsacramental reading of Prov 8 was problematic, according to the pro-Nicene theologians, in that it fails to note the sacramental reality (res) of Christ and his church as really present in the Wisdom passages of the book of Proverbs. By refusing to allegorize, the Arian tradition was unable to discern within the book of Proverbs the doctrinal truth of God's full self-disclosure in Jesus Christ.
40
SHIPOV, Sergey O., and Sergey A. KOMAROV. "I. A. KRYLOV — THE FABULIST IN THE ASPECT OF SELF-CONSCIOUSNESS." Tyumen State University Herald. Humanities Research. Humanitates 8, no. 1 (2022): 162–78. http://dx.doi.org/10.21684/2411-197x-2022-8-1-162-178.
Full textAbstract:
The article deliberately addresses the issue of self-consciousness of I. A. Krylov the fabulist. It identifies the factors that contributed to the concentration of an already mature poet, playwright and prose writer on work in a particular genre, as well as the impulses of his entry into the specifics of the fable and the world genre tradition in the conditions of the formation of an internal request for the status of a national poet and the authority of expressing folk wisdom. The crystallization of the macro-intention of Krylov’s nine books of fables, the identification of the strategy of his book-making is understood as the explication of the dynamics and structuring of the author’s self-awareness, his aesthetic and poetological purposefulness and value success in Russian culture on the transition from the traditionalist to the individual creative paradigm of the development of artistic literature. The meaningful component of the fable is seen as a system of requirements for the arrangement of the peacekeeping apparatus of the master of the word and the possibilities of the national speech tradition to respond organically to the common challenge. Krylov’s subjectivity is seen as a purposeful process of building oneself as a national and competitive global figure into a number of the highest representatives and exponents of the wisdom of mankind. The authors of the article proceed from the fact that the type of self-consciousness of the fabulist pre-establishes the synthesis of nature, society and the individual, striving for a reasonable, orderly and optimistic coexistence, taking into account the genetic experience of universal metaphor and aphorism, genre inclusions of sentimentalism and romanticism. The links in the promotion of Krylov’s individual artistic system are also fixed, in particular his comedic practice, as a prerequisite for the transition to the decisive choice of the form of aesthetic expression. The research methodology is focused on combining elements of cultural, historical-genetic, semiotic, typological approaches to the analysis of literary phenomena with a common frame of achievements of Russian historical poetics.
41
V, Ramraj. "Dravidian Ideology found in Tamil Siddhar Songs." International Research Journal of Tamil 4, S-5 (August 25, 2022): 170–77. http://dx.doi.org/10.34256/irjt22s526.
Full textAbstract:
The Tamil Siddhas have formulated their ideology in a very elaborate manner. Their lives and works are reflections of Dravidian ideology. The revelations of Siddhars of manifold wisdom and power help the present generation to understand the Dravidian ideology. And how that concept can be used in today's environment has been exemplified in this article. The accounts of the Siddhas in Tolkappiyam, Sangam literature, Bhakti literature, Minor literary genre, Legends, Siddha books and literature of this period have made their Dravidian ideology clear. With their help, let us also learn the ways to prepare ourselves to know the Dravidian ideology through this article.
42
McKenna, Bernard, and Glen Thomas. "A Survey of Recent Technical Writing Textbooks." Journal of Technical Writing and Communication 27, no. 4 (October 1997): 441–52. http://dx.doi.org/10.2190/cga9-cvjy-82cx-aefj.
Full textAbstract:
A large number of technical writing textbooks, many of them revised editions, is entering the college education marketplace. This review of five recent textbooks not only thoroughly analyses the content of the texts, but also raises two serious concerns. The survey finds that the textbooks provide inadequate guidance on paragraph structure. The survey also reveals that this textbook genre appears to rely upon a scanty, and sometimes dated, theory base. The authors ask whether this could lead to the production of manuals based upon “received wisdom,” rather than professional writing guides based upon sound communication theory.
43
Classen, Albrecht. "Die Figur des Herrschers in der Exempelliteratur – Transkulturelle Perspektiven/The figure of the Ruler in Exemplary Literature – Transcultural Perspectives, ed. Mechthild Albert and Ulrike Becker. Studien zu Macht und Herrschaft, 8. Göttingen: V&R unipress/Bonn University Press, 2020, 271 pp., 6 b/w ill." Mediaevistik 34, no. 1 (January 1, 2021): 422–23. http://dx.doi.org/10.3726/med.2021.01.95.
Full textAbstract:
Abstract: As we have realized already for quite some time, the medieval ruler was often the object of harsh criticism, and the role of the king was not at all uncontested during the Middle Ages. Even though the mythical figure of King Arthur seems to be exempt from any particular criticism, most chronicle and romance author voiced rather critical opinions regarding their respective rulers. Thus, there is a good number of surprisingly weak and incompetent kings in a variety of literary genres (cf. Albrecht Classen, “The Cry-Baby Kings in Courtly Romances: What is Wrong with Medieval Kingship?,” Studi Medievali 3a Serie, XXXIX.2 [1998]: 833-63; here not consulted). In many didactic texts, especially in those pertaining to the genre of example literature (wisdom literature), we can detect an entire discourse on the king, viewed both negatively and positively, depending on his character, intellectual acumen, leadership qualities, etc. This topic was discussed more in depth at a workshop in Bonn from Nov. 29 to 30, 2018, and the current volume contains the papers presented there.
44
Toporova, Tatyana. "On the mythological songs of the “Elder Edda” as a system." Scandinavian Philology 19, no. 1 (2021): 71–84. http://dx.doi.org/10.21638/11701/spbu21.2021.105.
Full textAbstract:
This article is a systemic linguistic and stylistic analysis of the corpus of mythological songs of the “Elder Edda” in a wide cultural and historical context: folklore, ritual, literary. This approach made it possible to propose an interpretation of the mythological songs of the “Elder Edda” as a system and take a fresh look at their semantics, composition, structure, style and lexical organization. The most relevant results of the study of the linguistic and stylistic features of the Eddic songs of the mythological cycle can be considered the definition of linguo-stylistic features of various genre structures in their composition, the explanation of their coexistence, the identification of their source and the building of a hierarchy of mythological songs of the “Elder Edda” depending on the degree of representation in them of various genres. For the first time, the study of the mechanism of cultural dynamics makes it possible to use genres, plot, structure, images, motives of the Eddic text in the reconstruction of the mythopoetic model of the world. The author singles out the most representative genres (tula, cosmological and epistemological song, vision, memory, conspiracy, competition in wisdom, travel, afterlife poetry) and markers (the time of creation, the substance that served as material for the creation of the universe, subjects and objects of creation), allowing to evaluate their productivity and give a comparative description. On the basis of a detailed linguostylistic analysis of the mythological cycle of the “Elder Edda”, a different degree of closeness between mythological songs is established and their plot-genre classification is proposed. The author’s scientific hypothesis consists in the assumption of the deduction of linguostylistic methods of the Eddic cycle from the mythological situation of primordial creation, the dominance of the sacred sphere, which determines the strategy of the characters’ behavior and the results of their activities, anthropocentric orientation, which is expressed in the description of cosmogenesis in genealogical terms.
45
Le, Thanh Son. "THE TENDENCY OF MODERNIZATION IN TAN DA’S LITERATURE - VIEWED FROM A GENRE PERSPECTIVE." UED Journal of Social Sciences, Humanities and Education 11, no. 1 (June 21, 2021): 47–55. http://dx.doi.org/10.47393/jshe.v10i1.911.
Full textAbstract:
During the first 30 years of the twentieth century, Vietnamese literature began to enter the period of restructuring in the direction of modernization. This process occurred in the conflicting existence between two tendencies: the former educated class tried to preserve the traditional values of the classical literature whereas the younger scholars actively absorbed the modern Western literature and gradually moved towards the new literature. Faced with the challenges and opportunities of the time, a Confucian like Tan Da boldly removed the “olds” in the pursuit of the “news”, integrating the Western thoughts into the Eastern wisdom to crystallize a unique and brand new form of literature. His works embraced the depth brought by the Oriental culture and adopted more colors with the Western breaths. Within this modernization process, his efforts to approach modern novels and his tendency to liberalize poetry are two among the most important contributions of Tan Da, opening up possibilities for the next generation of writers as well as helping accelerate modernization in national literature.
46
Daurenbekova, L., and S. Batan. "ABAI KUNANBAYULY – AS A MASTER OF TRANSLATING WORKS OF THE FABLE GENRE." Bulletin of the Eurasian Humanities Institute, Philology Series, no. 2 (June 15, 2022): 59–68. http://dx.doi.org/10.55808/1999-4214.2022-2.06.
Full textAbstract:
The article deals with the skill of Abai Kunanbayuly in translating into Kazakh the works of the great classics of world literature: Schiller, Goethe, Byron, A. Pushkin, I. Bunin, M. Lermontov, I. Krylov, A. Mitskeevich, who contributed to the formation of literary translation in the national literature. The analysis shows that Abay, realizing the concept of wise thoughts set forth on the example of I. Krylov, makes efforts to translate his own works. I. I. In Krylov's fables, it is shown that wisdom, expressed in the awareness of the concept of thought, makes efforts to translate as its own work, and at the end of each example, edifying reasoning is given. Also, using the methods of comparison, interpretation, grouping and textual analysis of original texts and texts of literary translation, it is told about the useful art the poet received from the Russian literature through translation, and was able to apply it to his work. The methods of transformation used in the Abai translations are determined: generalization, concretization, antonymization, etc. The purpose of A. Kunanbayuly in the matter of literary translation is revealed. An example is one of the oldest genres in world literature, any example involves edifying reflection on the reader. It is also noted that the origin, development of the example is closely connected with the name of the Greek poet Aesop.
47
Goriaeva, Liubov V. "The Annual Glasses for All Who Seek Knowledge and its Place in the Modern Malay Book Culture." Studia Litterarum 5, no. 3 (2020): 412–25. http://dx.doi.org/10.22455/2500-4247-2020-5-3-412-425.
Full textAbstract:
The development of printing in the region of insular Southeast Asia dates back to the 17th century and is connected, first of all, with the activities of European missionaries, for whom preaching Christianity was inseparable from the struggle for the literacy of the population. This prompted the need not only for spiritual literature, but also for the books of a broader educational profile. One of such editions was the annual Glasses for All who Seek Knowledge, published in Singapore in 1858–1859. Its content testified to the successes of European science and technology, and various stories about Muslims who saw the world and became convinced of the merits of European civilization served as an indirect argument in favor of Christianity. The content of the annual reveals a certain parallel with the genre of framed story, familiar to Malay people. The main feature of this genre, traditional for the East, is its cyclical structure where a single plot frames a sequence of instructive stories, historical examples, and sayings of worldly wisdom. Apparently, this similarity led to the success of the annual and its reprints in subsequent years.
48
Baitenova, Nagima, and Dariga Kokeyeva. "Studying the Theoretical Aspect of Religious and Philosophical Works in the Genre of Smriti (on the Example of Mahabharata and Ramayana)." Al-Farabi 74, no. 2 (June 30, 2021): 133–45. http://dx.doi.org/10.48010/2021.2/1999-5911.11.
Full textAbstract:
The article discusses the content of Mahabharata and Ramayana, the Smriti genre widely distributed in the world of Indian literature, with an emphasis on theoretical research. World literary scholars and Turkish scholars analyzed the work of Mahabharata and Ramayana called this work the “Encyclopedia of Ancient Indians” and analyzed the role of heroes as the embodiment of piety, heroism and wisdom of society. Also in the epic of the Mahabharata which describes the bloodshed of two generations includes a religious philosophical poem called “Bhagavad-Gita”. A detailed analysis of the time interval and premises of the Bhagavad-Gita was made. The history of the Bhagavad-Gita, the religious and philosophical ancient Indian memorial written in Sanskrit, takes a huge amount of time. However, this issue is controversial, therefore, each scientist expresses his opinion on this matter. Currently, theoretical studies are being carried out in the genre of commitment B. Tilak J. Belvalkri, Sri Gopal Bazu Malik, Yoganda Paramahansa, Radhakrishnan S., Roy M.A. along with Indian scholars and the European Union. Bopp, L. Schroeder, S. Sorensen, G. Bulle, U. Ruben, and others. works of domestic and foreign scientists.
49
Bogoczová, Irena, and Lukáš Maršík. "Jazyková stránka diskusí mladých křesťanů v kyberprostoru." Studia Slavica XXV, no. 1 (October 2021): 55–73. http://dx.doi.org/10.15452/studiaslavica.2021.25.0005.
Full textAbstract:
The present article introduces the results of the analysis of texts by Czech (Catholic) Christian young adults published in 2019 and 2020 on the website signaly.cz. This page is intended to unite Christians and support them in their faith. The texts are diverse in genre, their content is purely religious or secular, but it at least remotely touches on the issues of the spiritual life of man or his/her religiosity (“soft spirituality”). Posting on the internet testifies to the need for young people not only to strengthen themselves and others in their faith in God, but also to share trivial content that relates to daily life and behind which (in the background) they see God’s will, the expression of God’s love and wisdom.
50
Berman, Lorna, and Judy Nelson. "Voltaire's Portrayal of Old Age." International Journal of Aging and Human Development 24, no. 3 (April 1987): 161–69. http://dx.doi.org/10.2190/vxwp-gmjb-awg4-dql6.
Full textAbstract:
A survey of Voltaire's fifty plays, written over a period of sixty-six years, was made to ascertain the traits and roles assigned to the elderly, the influence of genre and the author's age on the way they are portrayed, and the factors to which the traits associated with the elderly are attributed. The elderly have an important role in the plays, but they are portrayed more favorably in tragedy than in comedy. The period of life at which Voltaire wrote the plays did not appear to affect his treatment of old age. Psychological traits attributed to the elderly derive from character rather than age, though age is shown to tone down the emotions. The only trait consistently and specifically ascribed to old age is wisdom.