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Journal articles on the topic 'Xenophon Criticism and interpretation'

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Published: 4 June 2021

Last updated: 12 February 2022

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1

Danzig, Gabriel. "THE USE AND ABUSE OF CRITIAS: CONFLICTING PORTRAITS IN PLATO AND XENOPHON." Classical Quarterly 64, no. 2 (November 20, 2014): 507–24. http://dx.doi.org/10.1017/s0009838814000093.

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This paper aims to explain the very sharp contrast between the portraits of Critias found in Plato and Xenophon. While depicted as a monster in Xenophon'sHellenica, Critias is described with at most mild criticism in Plato's writings. Each of these portraits is eccentric in its own way, and these eccentricities can be explained by considering the apologetic and polemic aims each author pursued. In doing so, I hope to shed light not only on the relations between these portraits and the works that contain them, but also on the personal relations between Plato and Xenophon and their manner of expressing them in literary productions.

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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

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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12

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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13

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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14

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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15

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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16

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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17

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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18

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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19

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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20

Mishurin, Aleksandr. "The Power of Corruption: Xenophon on the Upbringing of a Good Citizen in Sparta." Sotsiologicheskoe Obozrenie / Russian Sociological Review 20, no. 1 (2021): 107–23. http://dx.doi.org/10.17323/1728-192x-2021-1-107-123.

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In the given article, the author offers an interpretation of the work titled Lacedaimonion Politeia, written by the ancient political philosopher Xenophon of Athens. Judging from Xenophon’s sober and open-minded attitude to the regime he researches, the author focuses on the central issue of the treatise, namely, the upbringing of a virtuous or good citizen. This became the cornerstone of Sparta’s success as a polis, and provided it with a fame as a unique political entity praised by all, but copied by none. The author identifies the three stages of the Spartan education given by Xenophon and continues with the practices of its implementation at a mature age. The research makes it clear that the purpose of the laws of Lycurgus, as described by Xenophon, is twofold. On the one hand, the given laws instill respect, obedience, and the virtue of manliness which the lawgiver desired in citizens. On the other hand, the laws create citizens who merely imitate the above-described traits of character and law-abidance, and who are actually more like unmitigated criminals constantly fighting with each other. It is the second type of people—good criminals—who find themselves in power in Sparta, and they are the ones who end up destroying the Spartan state. By providing this diagnosis of the Spartan regime and the laws of Lycurgus, Xenophon attempts to show that handling the problem of the education of good citizens as suggested in Sparta is misguided and requires additional deliberation.

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21

Bechtle, Gerald. "A note On pseudo-Xenophon, The Constitution of the Athenians 1.11." Classical Quarterly 46, no. 2 (December 1996): 564–66. http://dx.doi.org/10.1093/cq/46.2.564.

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Amongst the numerous difficult passages of the anonymous Constitution of the Athenians the present one, as a whole, has particularly tenaciously resisted attempts at interpretation or elucidation in spite of progress made as to a number of details. One major obstacle to a real understanding of this sentence (but by no means the only one) is the corrupt phrase in the final clause.

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22

Gray, V. J. "The moral interpretation of the ‘second preface’ to Arrian's Anabasis." Journal of Hellenic Studies 110 (November 1990): 180–86. http://dx.doi.org/10.2307/631740.

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Arrian's Anabasis is distinguished by two prefaces. The first takes the form of an introduction explaining his use of previous historians. The second takes the form of a digression after Alexander has crossed the Hellespont. It asserts the need for an historian worthy of Alexander's achievements and proclaims Arrian's own worthiness for that position, dismissing previous historians (i 12.2–5). Alexander did not find his Homer as Achilles did, choral poets did not write for him as they wrote for the tyrants of old Greece, and Xenophon made even the inferior exploits of the Ten Thousand better known than his. Yet no man had achieved so much before.

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23

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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24

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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25

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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26

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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27

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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28

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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29

Voelz, James W. "Standard/Classical Greek Constructions in the Gospel according to Mark and Their Importance for Interpretation." Novum Testamentum 62, no. 4 (September 22, 2020): 343–60. http://dx.doi.org/10.1163/15685365-12341682.

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Abstract Although most interpreters believe the Greek of the Gospel according to Mark to be either basic or inelegant, close study shows it to be quite sophisticated and in line with standard/classical Greek exemplars. This is true not only in vocabulary, but also and especially in features of morphology and syntax. The language of the Second Gospel exhibits affinities with that of Plato and Xenophon especially, and thus reflects Greco-Roman linguistic and literary sensibilities.

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30

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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31

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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32

Lewis, Sian. "Καὶ σαφῶς τύραννος ἦν: Xenophon's Account of Euphron of Sicyon." Journal of Hellenic Studies 124 (November 2004): 65–74. http://dx.doi.org/10.2307/3246150.

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AbstractXenophon's account of Euphron, tyrant at Sicyon from 368 to 366, appears to present him as a typical fourth-century ‘new tyrant’, dependent on mercenaries and concerned solely with his own power. But why did Xenophon choose to recount Euphron's actions and fate at such length, and why does he insist so strongly that he was a tyrant? Xenophon's interest in Euphron is part of his general approach to tyranny in the Hellenica, which depicts a series of individuals and regimes, all described as tyrannies. The model of tyranny with which Xenophon operates is broader and more inclusive than we would expect, contrasting with the narrow, constitutional idea of tyranny defined by Aristotle. Understanding this has two consequences. It allows us to appreciate Euphron in a new light, giving credit to the positive tradition about his support for the Sicyonian democracy and his posthumous heroization; we can see the debate which existed in his own time about his role and position. It also raises the question of why Xenophon recognized tyranny in so many places, and was so keen to emphasize his construction of these regimes. We need to situate him within the evolution of ideas about tyranny, since the concept of tyranny is largely constructed by historians: Herodotus ‘created’ tyranny in the aftermath of the Persian Wars, while Thucydides developed the concept from the individual to the general, as this better fitted his Athenocentric model. Xenophon, in contrast, was reflecting contemporary debates over the interpretation of different types of ruler and regime, and developing his own theory of tyranny. Therefore to see a ‘new tyranny’ movement in the fourth century is misplaced: an examination of Euphron reveals the complexities of self-presentation in fourth-century Greek politics.

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33

Sam-Yel Park. "Spinoza and Idealism -The Criticism of Idealistic Interpretation-." Studies in Philosophy East-West ll, no. 49 (September 2008): 297–315. http://dx.doi.org/10.15841/kspew..49.200809.297.

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34

이재호. "An Interpretation of Criticism of Elementary Moral Instruction." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 31 (December 2009): 117–40. http://dx.doi.org/10.17282/ethics.2009..31.117.

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35

Vinson, Richard B. "Book Review: New Testament Interpretation through Rhetorical Criticism." Review & Expositor 83, no. 1 (February 1986): 113–14. http://dx.doi.org/10.1177/003463738608300113.

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36

Körner, Jürgen. "Social criticism in the process of interpretation (discussion)." International Forum of Psychoanalysis 2, no. 2 (July 1993): 115–19. http://dx.doi.org/10.1080/08037069308412455.

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37

Kermode, Frank. "Book Review: New Testament Interpretation Through Rhetorical Criticism." Theology 88, no. 724 (July 1985): 309–10. http://dx.doi.org/10.1177/0040571x8508800422.

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38

Bender, R., and P. T. Sawicki. "Interpretation of study's results is open to criticism." BMJ 312, no. 7025 (January 27, 1996): 254. http://dx.doi.org/10.1136/bmj.312.7025.254.

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39

Luque, José Luis Alexis Rivera. "Alexander Fidora Nicola Polloni: Appropriation, interpretation and criticism." Journal of Transcultural Medieval Studies 5, no. 2 (November 1, 2018): 388–93. http://dx.doi.org/10.1515/jtms-2018-0027.

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40

Kingsbury, Jack Dean. "Book Review: New Testament Interpretation through Rhetorical Criticism." Interpretation: A Journal of Bible and Theology 40, no. 1 (January 1986): 91–92. http://dx.doi.org/10.1177/002096438604000121.

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41

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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42

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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43

Beller, Mara. "Criticism and Revolutions." Science in Context 10, no. 1 (1997): 13–37. http://dx.doi.org/10.1017/s0269889700000247.

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The ArgumentIn this paper I argue that Kuhn's and Hanson's notion of incommensurable paradigms is rooted in the rhetoric of finality of the Copenhagen dogma — the orthodox philosophical interpretation of quantum physics. I also argue that arguments for holism of a paradigm, on which the notion of the impossibility of its gradual modification is based, misinterpret the Duhem-Quine thesis. The history of science (Copernican, Chemical, and Quantum Revolutions) demonstrates fruitful selective appropriation of ideas from seemingly “incommensurable” paradigms (rather than the impossibility of communication between their representatives). I argue in conclusion that such openness underlies scientific creativity, and that dialogue between different alternatives is indispensable for the growth of knowledge.

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Beller, Mara. "Criticism and Revolutions." Science in Context 10, no. 1 (1997): 13–37. http://dx.doi.org/10.1017/s0269889700002519.

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The ArgumentIn this paper I argue that Kuhn's and Hanson's notion of incommensurable paradigms is rooted in the rhetoric of finality of the Copenhagen dogma — the orthodox philosophical interpretation of quantum physics. I also argue that arguments for holism of a paradigm, on which the notion of the impossibility of its gradual modification is based, misinterpret the Duhem-Quine thesis. The history of science (Copernican, Chemical, and Quantum Revolutions) demonstrates fruitful selective appropriation of ideas from seemingly “incommensurable” paradigms (rather than the impossibility of communication between their representatives). I argue in conclusion that such openness underlies scientific creativity, and that dialogue between different alternatives is indispensable for the growth of knowledge.

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Thiel, John E. "Dei Verbum: Scripture, Tradition, and Historical Criticism." Horizons 47, no. 2 (September 22, 2020): 207–31. http://dx.doi.org/10.1017/hor.2020.56.

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The Council Fathers at Vatican II struggled to negotiate the Council's teaching on divine revelation with regard to the teaching of Trent, but more immediately with regard to the modern theology of the Magisterium and the modern value of historical criticism that had recently been recognized by Pius XII as having a legitimate role in the interpretation of Scripture. Dei Verbum's teaching stressed the unity of Scripture and tradition in the revelation of God's word, but never considered the role of historical criticism in the interpretation of God's word in tradition that it affirmed in God's revelation in the biblical word. This article argues that the recognition of the legitimate role of historical criticism in the interpretation of tradition remains an issue of needed development in the teaching of Dei Verbum.

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Brueggemann, Walter. "Agency and Restraint in Interpretation." Theology Today 74, no. 4 (January 2018): 340–46. http://dx.doi.org/10.1177/0040573617731709.

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With the work of Theodore Ziolkowski as a model, this article probes the work of biblical interpretation with reference to both agency and restraint. The exercise of interpretive agency means the interpreter has immense freedom. We are able to see how that interpretive freedom has played out in creedal readings, in scholastic interpretation, and in the work of historical criticism. At the same time, however, it is clear that restraints of method and perspective cannot contain all of the richness of scripture. Thus after creedal reading, there is still evidence of the quixotic in the narrative of God. In the midst of scholastic reductionism there is still an inexplicable dynamism, and in the work of historical criticism, there is still testimony to the Holy One that will not be contained in the modes of Enlightenment rationality. Responsible interpretation must at the same time recognize certain restraints and allow for surges in the textual testimony that move against such restraints.

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Kerman, Joseph. "Round Table VIII: Analysis and Interpretation in Musical Criticism." Acta Musicologica 59, no. 1 (January 1987): 28. http://dx.doi.org/10.2307/932861.

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May, Jill P. "Theory and Textual Interpretation: Children's Literature and Literary Criticism." Journal of the Midwest Modern Language Association 30, no. 1/2 (1997): 81. http://dx.doi.org/10.2307/1315428.

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TESHIMA, Isaiah. "Early Biblical Interpretation and the Practice of Textual Criticism." Bulletin of the Society for Near Eastern Studies in Japan 38, no. 1 (1995): 33–44. http://dx.doi.org/10.5356/jorient.38.33.

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Levenson, Jon D. "Religious Affirmation and Historical Criticism in Heschel's Biblical Interpretation." AJS Review 25, no. 1 (April 2001): 25–44. http://dx.doi.org/10.1017/s036400940001223x.

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Not least among the bittersweet gifts of modernity to the Jews is the complication of dealing with the Bible both as sacred scripture and as a document subject to the same canons of inquiry as any other historical, or putatively historical, record. The problem goes far beyond the familiar one posed by narratives that ancient historians find doubtful or quite impossible. For historical critical research into the Tanakh (as into all other scriptures) also uncovers the processes of development of the worldviews within the literature and thus puts a painful question to those who wish to affirm Judaism as a contemporary reality. How can a literature so variegated and contradictory speak with a normative voice today? It is no wonder that so many biblical scholars avoid the normative theological questions altogether and content themselves with historical and philological description (which, of course, presupposes norms of its own). It is also no wonder that so many religious practitioners neglect the historical issues and treat their scriptures as representing a static, uniform, and unvarying worldview—not surprisingly, the worldview of their own, postbiblical affirmation.

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