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Artículos de revistas sobre el tema "- Criticism and interpretation"

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Publicado: 4 de junio de 2021

Última modificación: 30 de julio de 2024

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1

Syahputra, Fikry Prastya. "Meme Ideational Meaning: Multimodal Interpretation". Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, n.º 1 (17 de octubre de 2018): 022–32. http://dx.doi.org/10.32734/lwsa.v1i1.136.

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Meme adalah sebuah sarana baru dalam penyampaian ide dan kritik. Namun ada saat dimana isi dari meme tersebut menyinggung beberapa instansi atau perorangan. Oleh sebab itu kajian terhadap meme yang bertujuan untuk mengkritik merupakan hal yang menarik untuk diteliti. Dalam artikel penelitian ini meme yang dianalisa adalah mereka yang bertujuan untuk mengkritik keadaan sosial dan politik di Indonesia. Metode dalam artikel penelitian ini meggunakan metode qualitative. Serta teori yang digunakan untuk menganalisa adalah metafora untuk kata dan ideational meaning untuk gambar. Pada artikel penelitian ini ditemukan konsep-konsep kritik seperti; sindiran, kritik, moral, agama serta public awareness. Konsep-konsep itu juga terwakili oleh gambar. Meme is a new means of delivering ideas and criticism. But there are times when the contents of the meme offend several agencies or individuals. Therefore, a study of memes that aimed to criticize is interesting to be analyzed. In this research article, the memes analyzed were those that aimed to criticize social and political conditions in Indonesia. The method in this research article used the qualitative method. The theories used to analyze were metaphors for words and ideational meaning for images. In this research article there were criticisms found such as; sarcasm, criticism, morality, religion and public awareness. The concepts were also represented by pictures.

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2

Rabbany T, Al-Faiz M. y Indal Abror. "TAFSIR PROGRESIF ATAS KISAH-KISAH DALAM AL-QUR’AN KARYA EKO PRASETYO". Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, n.º 1 (12 de octubre de 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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3

CAN GÜRBÜZ, Gülsevim. "Araştırıcı Sanat Eleştirisi ve Bir Sanat Eleştirisi Örneği". Journal of Social Research and Behavioral Sciences 7, n.º 14 (10 de diciembre de 2021): 150–64. http://dx.doi.org/10.52096/jsrbs.7.14.7.

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

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4

Zaret, David y Michael Walzer. "Interpretation and Social Criticism". Contemporary Sociology 17, n.º 1 (enero de 1988): 122. http://dx.doi.org/10.2307/2069485.

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5

Senchuk, Dennis M. y Michael Walzer. "Interpretation and Social Criticism." Noûs 26, n.º 3 (septiembre de 1992): 389. http://dx.doi.org/10.2307/2215966.

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6

Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM". Zygon� 25, n.º 3 (septiembre de 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.

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7

Rosen, Bernard. "Interpretation and Social Criticism". Journal of Higher Education 59, n.º 6 (noviembre de 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.

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8

Rosen, Bernard y Michael Walzer. "Interpretation and Social Criticism". Journal of Higher Education 59, n.º 6 (noviembre de 1988): 704. http://dx.doi.org/10.2307/1982241.

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9

Green, Joel B. "Rethinking "History" for Theological Interpretation". Journal of Theological Interpretation 5, n.º 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.

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

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10

Green, Joel B. "Rethinking "History" for Theological Interpretation". Journal of Theological Interpretation 5, n.º 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.

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

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11

Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’". New Blackfriars 91, n.º 1035 (12 de agosto de 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.

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12

Mathews, Jeanette. "Performing Ecclesiastes: Text as Script". Religions 14, n.º 10 (7 de octubre de 2023): 1269. http://dx.doi.org/10.3390/rel14101269.

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All biblical scholars are committed to the interpretation of ancient written texts, but Biblical Performance Criticism (BPC) reminds interpreters that performance helps us better understand Scripture. A distinct difference between Narrative Criticism and Performance Criticism is the broader application of Performance Criticism to poetic and prose texts that are not grounded in narrative. The ambiguity of prose and poetry that does not readily identify speakers is open to a range of performative interpretations. Furthermore, audiences are necessary for performance and contribute to meaning-making. The embodied experience of performers and audience alike contribute to the interpretation of biblical texts. This article reflects on a performance of Ecclesiastes translated as a script of a television talk show, claiming that embodying and performing Scripture is itself a method for interpretation. Through the performance of Scripture, we are reminded that interpretation is shared and dynamic within the community of faith.

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13

Rosenberg, Ruth y Jerome J. McGann. "Textual Criticism and Literary Interpretation". South Central Review 3, n.º 4 (1986): 119. http://dx.doi.org/10.2307/3189693.

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14

Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies". Jurnal THEOLOGIA 28, n.º 1 (14 de septiembre de 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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15

Scholz, Gunther. "Are text interpretations fictions?" Semiotic studies 2, n.º 4 (28 de diciembre de 2022): 44–52. http://dx.doi.org/10.18287/2782-2966-2022-2-4-44-52.

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In the 19th century philology became the most important human science following history, and the interpretation methods were refined. However, in the 20th century, fundamental doubts arose about the possibility and the sense of the interpretation procedure, and an increasingly sharp criticism was expressed. It was aimed at the presupposition of a certain, unchangeable meaning of the texts. The diversity of interpretations seemed to confirm that. The interpretations could also be called "fictions". However, this essential doubt about a certainty of the text meaning contradicts the linguistic communication in the society. These critics ignore the fact that there are very different forms of texts and the interpretations in different cultural areas pursue very different objectives. It is reasonable to distinguish between criticism and hermeneutics to regulate the controversy of interpretations: while the latter tries to explore the author's perspective, in criticism the interpreter is allowed to bring his own perspective to bear. These two concepts are usually related in the interpretation process, but can be separated in case of controversy.

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16

Wathani, Syamsul. "KRITIK SALIM AL-JAbI ATAS HERMENEUTIKA MUHAMMAD SYAHRUR". el-'Umdah 1, n.º 2 (1 de diciembre de 2018): 145–67. http://dx.doi.org/10.20414/el-umdah.v1i2.550.

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Criticism in interpretation studies shows a new phase of the interpretation of the Qur’an in contemporary academic studies of the Qur’an. Muhammad Syahrur is a fgure who became the object of criticism for some of his renewed ideas in contemporary studies of the Qur’an which are packaged in hermeneutics. Mahir al-Munanjad passed his book al-iskâ liyat Qirâ ah and Salim al-Jabi, al-Qirâ ‘at al-Mu’â shirat. This article focuses on Al-Jabi thinking with analysis on critical points. Al-Jabi made anBacademic criticism of Syahrur’s study, especially in the pattern of the approach used by Syahrur. Al-Jabi offers textual-contextual criticisms of the Shahrur approach patterned on language and thematic-historical analysis, which are often not in the context of the verses of the Qur’an.

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17

Davies, Paul, Greta Gaard y Patrick D. Murphy. "Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy". Modern Language Review 95, n.º 4 (octubre de 2000): 1174. http://dx.doi.org/10.2307/3736723.

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18

Woodward, Michael. "Dictionary of Biblical Criticism and Interpretation". Theological Librarianship 2, n.º 1 (27 de abril de 2009): 113–14. http://dx.doi.org/10.31046/tl.v2i1.74.

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19

Robbins, Vernon K. "New Testament Interpretation through Rhetorical Criticism". Rhetorica 3, n.º 2 (1985): 145–49. http://dx.doi.org/10.1525/rh.1985.3.2.145.

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20

Fowler, Robert M. y George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism". Journal of Biblical Literature 105, n.º 2 (junio de 1986): 328. http://dx.doi.org/10.2307/3260415.

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21

Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism". Ramus 16, n.º 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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22

Herbert, T. Walter, Roberta Rubenstein y Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation". American Quarterly 39, n.º 4 (1987): 656. http://dx.doi.org/10.2307/2713134.

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23

Evans, R. L. S. y George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism". Classical World 80, n.º 3 (1987): 222. http://dx.doi.org/10.2307/4350026.

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24

Arutynyan, J. I. "Contemporary art criticism: judgment and interpretation". Vestnik of Saint Petersburg State University of Culture, n.º 1 (30) (marzo de 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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25

Perry, John Oliver y G. N. Devy. "Indian Literary Criticism: Theory and Interpretation". World Literature Today 77, n.º 1 (2003): 95. http://dx.doi.org/10.2307/40157830.

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26

Dietrich, Richard S. "Book Review: Interpretation and Social Criticism". Interpretation: A Journal of Bible and Theology 42, n.º 3 (julio de 1988): 310–11. http://dx.doi.org/10.1177/002096438804200315.

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Taylor, James E. "Hume on Miracles: Interpretation and Criticism". Philosophy Compass 2, n.º 4 (julio de 2007): 611–24. http://dx.doi.org/10.1111/j.1747-9991.2007.00088.x.

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28

Sitanggang, Nadya Utari Boru. "An Examination on Edip Yuksel's Interpretation of Q. 4:34". Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 18, n.º 2 (2 de julio de 2017): 275. http://dx.doi.org/10.14421/qh.2017.1802-07.

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Q.4:34 is frequently used to justify men’s domination over women. There are some keywords in this verse that Edip Yuksel thought have been mistranslated and misunderstood by many scholars, then he reinterpreted them. The authors employed five principles to establish their work, “Quran: A Reformist Translation”. Those five principles are what shaped the work and what influenced the final result of the interpretation. This article uses their principles as tool to criticize the interpretation, so it is called internal criticism. Finally, this work concludes that Edip Yuksel’s interpretation valuated by the five principles is relatively implemented well, the lack is located in the author’s attitude to decide the meaning rashly without explaining the reason they finally chose the meaning after criticizing other’s work.Keywords: 4:34, mistranslated, misunderstood, internal criticism.

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29

Umaru, Victor. "The Relevance of Textual Criticism in Biblical Interpretation". International Journal of Research and Scientific Innovation X, n.º IV (2023): 23–29. http://dx.doi.org/10.51244/ijrsi.2023.10404.

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Textual criticism refers to the techniques used by biblical scholars in interpreting a given text of the Bible to ascertain its original wording, the nature of its composition, sources, date, and authorship. Textual criticism is an essential aspect of biblical interpretation, which some interpreters technically dodged from it thinking that the word “criticism” is negative. Far be it from this assertion, biblical criticism is relevant, and it remains relevant. Textual criticism is significant; it helps us understand that Scripture cannot be overestimated. It is vital to the understanding of Scripture as the Word of God. It seeks to investigate and understand the situation of the original recipients of the word to discover precisely what the original writers of the scriptures meant by their words. From this Spirit, the writer would shed light on the importance and relevance of biblical criticism, especially to the interpretation of the Bible. To achieve the aim of the writing, the writer uses the narrative-critical analysis method to present the paper’s idea.

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30

Febriyanto, Dedi, Eka Anista, Mulyanto Widodo y Elda Juniar. "Kritik sosial dalam cerita pendek karya Raudal Tanjung Banua". Jurnal Pendidikan Bahasa dan Sastra 21, n.º 2 (11 de marzo de 2022): 197–206. http://dx.doi.org/10.17509/bs_jpbsp.v21i2.44630.

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This study focuses on the social criticism contained in the short stories by Raudal Tanjung Banua. This research uses a qualitative descriptive method with a sociological literature approach. The research data is in the form of quotations that contain social criticism. Data collection was carried out using a note-taking technique. The data analysis was carried out using Miles and Huberman's theory, namely: (1) identifying short stories, (2) reducing data, (3) presenting data, (4) interpreting data, (5) concluding interpretation results. The results showed that the short stories by Raudal Tanjung Banua contain very complex social criticisms. The social problems that are the target of criticism in the short story include criticism of the hunting of protected animals, humanitarian problems, economic problems, partisanship of the press media, weak principles of religion to the arbitrariness of officials towards the little people. Various social criticisms contained in the short stories can be used as material for reflection for all readers for better changes.

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Sládecek, Michal. "What does the „bedrock“ of rules consist of? Mcdowell on Kripke’s and Wright’s interpretation of Wittgenstein". Theoria, Beograd 55, n.º 4 (2012): 5–20. http://dx.doi.org/10.2298/theo1204005s.

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This text discusses McDowell?s position with regard to particular problems of Wittgenstein?s philosophy, primarily through his criticism of Saul Kripke?s and Crispin Wright?s interpretation of Wittgenstein?s understanding of rules. What these interpretations have in common are certain perspectives of the possibility of grasping rules, when the solution differs both from the explanation through interpretation and from the platonism of rules. According to McDowell, Kripke?s and Wright?s interpretation state that congruence of individuals and their behavior, that is, their use of language, comes before language norms and meanings. Normativity of linguistic rules is eliminated in this way, that is, it is compensated with description of current public use of language which basically does not follow Wittgenstein?s initial intention. Contrary to this, McDowell speaks about Wittgenstein?s emphasis placed on the autonomy of rules, as well as on the implicit normative basis of forms of life. The last part of the text considers justifiability of McDowell?s criticism of these two interpretations. It is also emphasized that beside the fact that particular objections referring to the importance of practice and interpretation are not sufficiently founded in writings of Kripke and Wright, there still is a significant criticism, which has substantially contributed to understanding Wittgenstein?s positions regarding rules and their practical basis.

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32

Fry, Paul. "The New Metacriticisms and the Fate of Interpretation". Modern Language Quarterly 81, n.º 3 (1 de septiembre de 2020): 267–87. http://dx.doi.org/10.1215/00267929-8351507.

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Abstract Advanced schools of literary research today concur in their disapproval of unscaffolded interpretations of texts that “overhear” the presumed self-communing voices of authors in their solitude. Choosing from among the many antihermeneutic arguments, this essay responds in the main to the “historical poetics” of Virginia Jackson’s Dickinson’s Misery, with its reconsideration of the lyric poem and its place in the canon and reading practices of modern criticism. Neither direct interpretation of a text that lacks focus on its modes of circulation and transmission nor indeed any sort of interpretation at all has been a constant in the history of criticism. Interpretation has coincided only with periods in which literature as “secular scripture” was considered at once culturally important and difficult to understand—and not even always then, as modernist texts aimed to constitute their own interpretations. If poetry is understood as statement embedded in language, and if it is still both important and difficult, perhaps we can reserve a place for interpretations that are not wholly dependent on the mediatic circumstances of which Jackson and others have taught us to be more fully aware.

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

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

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35

Jabborova, Dilafruz. "Interpretation of Fitrat Dramas in Literary Criticism". International Journal for Research in Applied Science and Engineering Technology 9, n.º 12 (31 de diciembre de 2021): 2437–40. http://dx.doi.org/10.22214/ijraset.2021.39332.

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

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Pelias, Ronald J. "Schools of interpretation thought and performance criticism". Southern Speech Communication Journal 50, n.º 4 (diciembre de 1985): 348–65. http://dx.doi.org/10.1080/10417948509372640.

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NANNICELLI, TED. "Ethical Criticism and the Interpretation of Art". Journal of Aesthetics and Art Criticism 75, n.º 4 (octubre de 2017): 401–13. http://dx.doi.org/10.1111/jaac.12395.

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Kaufman, Daniel A. "Interpretation and the “Investigative” Concept of Criticism". Angelaki 17, n.º 1 (marzo de 2012): 3–12. http://dx.doi.org/10.1080/0969725x.2012.671635.

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West, David W. "Practical Criticism: I.A. Richards' experiment in interpretation". Changing English 9, n.º 2 (octubre de 2002): 207–13. http://dx.doi.org/10.1080/1358684022000006311.

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40

Sukina Aziz Abbas Al - Fattaly. "jurisprudence Interpretation of Ibn al-Ataiqi A critical reading of the jurisprudence of worship of Al-Qomi explanation precis". Al-Muhaqqiq 3, n.º 5 (15 de junio de 2022): 21–62. http://dx.doi.org/10.62745/muhaqqiq.v3i5.131.

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In this research, the writer focused on the interpretation of the jurisprudence of worship from the Qur’anic text in Al-Qomi explanation précis by Ibn Al-Atiaqi. »ince the researcher has dealt with jurisprudence within the framework of critique of the jurisprudence interpretation, presenting Al-Qomi and the interpretation of Ibn al-Atiaqi, which came in criticism , and then the so-called criticism of the criticism , whenever there is a wayto do that.

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Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism". FIDEI: Jurnal Teologi Sistematika dan Praktika 1, n.º 1 (23 de junio de 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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Santosa, Puji. "KONDISI KRITIK SASTRA INDONESIA SEABAD H.B. JASSIN (Indonesia Literary Criticism in A Century of H. B. Jassin)". Kandai 13, n.º 1 (24 de agosto de 2017): 91. http://dx.doi.org/10.26499/jk.v13i1.94.

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This study aims to reveal and to describe the condition of Indonesian literary criticismin a century of H.B. Jassin (1917-2017). The research problem is how the condition of Indonesian literary criticism in a century of H.B. Jassin? The method used is the historical and descriptive method. The research proves that the condition of Indonesian literary criticism in a century of H.B. Jassin progressing quite encouraging on four genres of literary criticism, namely: (1)general literary criticism or practical literary criticism developed in printed media and electronic, (2) history of academic literary that thrives in academic research focusing on philology, (3) literature appreciation and interpretation that developes in the academic and scientific journal of literature, and (4) literary theory that developes in academic world as a basic reference for writing literature scientific papers. From these results it can be concluded that the condition of Indonesian literary criticism in a century of H.B. Jassin has never been stagnant or vacuum.

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Brain, Michael. "Christ and the Church: Ephesians 4:8–10 as a Test of Theological Exegesis". Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, n.º 4 (noviembre de 2019): 418–31. http://dx.doi.org/10.1177/1063851219873162.

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Historical criticism often lacks the information required to determine the meaning of a biblical text, requiring readers of Scripture to engage with other interpretive approaches. Using Ephesians 4:8–10 as an example, this article demonstrates how theological interpretation, by bracketing out historical questions and examining scriptural figures and typologies, brings coherence to texts where historical criticism falls short. The article compares historical-critical interpretations of Ephesians 4 with patristic and medieval readings. Where historical-critical scholars have been unable to discern the precise meaning of the text, pre-critical readers understood it as having multiple meanings, each one cohering within the unity of the gospel narrative. Using this insight, the article offers a theological interpretation of Eph. 4, unifying the various interpretations in their common reference to the gospel, depicted as a story of Christ’s humiliation and exaltation.

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Turczyn, Anna. "Przekład jako interpretacja, czyli jak krytyka przekładu porządkuje interpretacje literaturoznawców". Przekładaniec, n.º 46 (2023): 161–77. http://dx.doi.org/10.4467/16891864pc.23.010.17974.

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Translation as Interpretation: How Translation Criticism Organizes Literary Studies Scholars’ Interpretations The article discusses the concept of translation as interpretation. I propose an analysis of translation techniques used by two Polish literary scholars and translators, Tadeusz Komendant and Michał Paweł Markowski. I compare their translations and divide them into two categories: “critical” and “unnatural” (in the case of Komendant) and “vulnerable” and “existential” (Markowski). I argue that a critical analysis of translation is necessary to justify the adopted strategy of interpretation which occupies a privileged position in these texts. I also use translation criticism as a “structuring” criterion to establish a certain hierarchy which exists, more or less explicitly, in the field of literary scholars’ translations. In order to do so, I juxtapose Markowski’s views with the those of Tomasz Swoboda in his Repetition and Difference (2014). I attempt to demonstrate that translation criticism allows not only for the articulation of the underlying pattern behind a translation, but also problematizes some issues related to the translator’s and author’s subjective scope of responsibility. In this way, I come to the conclusion that translation criticism reveals important qualities of a text, usually overlooked by strictly literary approaches. I acknowledge and confirm an important role it plays in building self-awareness and participating in self-knowledge within literary studies.

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Armstrong, Chris. "Philosophical Interpretation in the Work of Michael Walzer". Politics 20, n.º 2 (mayo de 2000): 87–92. http://dx.doi.org/10.1111/1467-9256.00116.

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Walzer's work has been criticised by liberal writers on the grounds of its interpretive underpinnings, which have been equated with communitarianism. Theorists working in branches of radical political theory (such as feminism, critical theory or post-structuralism) have generally accepted this criticism and considered Walzer's work excessively conservative. Its influence on radical political theory has therefore been abbreviated. But the contention of this article is that, properly understood, the grounds on which Walzer takes issue with objectivist liberalism closely resemble those advanced within radical political theory, and therefore his work can be rescued from its conservative associations.

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Ansory, Isnan. "PERKEMBNGAN KAJIAN TEORITIS TAFSIR KONTEMPORER DI TIMUR TENGAH". KARIMIYAH : Journal of Islamic Literature and Muslim Society 2, n.º 2 (5 de junio de 2022): 83–96. http://dx.doi.org/10.59623/karimiyah.v2i2.20.

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The theoretical study of the interpretation of the Qur'an in the contemporary era has experienced significant developments, especially in the Middle East region. Various methodologies and new systematics of the interpretation of the Qur'an, quite a lot have sprung up. This is marked by the proliferation of various interpretations of the Qur'anic literature with various interpretations and also the systematic writing of new interpretations that have never been done before. From a search of various literatures about contemporary interpretation, especially for the Middle East region, it is concluded at least 6 theories regarding the study of interpretation of the Qur'an. Namely, the study of the theory of the sources of the interpretation of the Qur'an, the study of the method of interpretation of the Qur'an, the study of the theory of the style of the interpretation of the Qur'an, the philological study of classical commentary texts, the study of the criticism of the interpretation and the study of on the aqwal tafsiriyyah of the scholars

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Eigi, Jaana. "On the Social Nature of Objectivity: Helen Longino and Justin Biddle". THEORIA. An International Journal for Theory, History and Foundations of Science 30, n.º 3 (12 de noviembre de 2015): 449–63. http://dx.doi.org/10.1387/theoria.13208.

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According to Helen Longino, objectivity is necessarily social as it depends on critical interactions in community. Justin Biddle argues that Longino’s account presupposes individuals that are completely open to any criticism; as such individuals are in principle able to criticise their beliefs on their own, Longino's account is not really social. In the first part of my paper I argue that even for completely open individuals, criticism for maintaining objectivity is only possible in community. In the second part I challenge Biddle’s interpretation of Longino’s conception of the individual. I conclude that Longino’s account is necessarily social.

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48

Moberly, R. W. L. "Biblical Criticism and Religious Belief". Journal of Theological Interpretation 2, n.º 1 (2008): 71–100. http://dx.doi.org/10.2307/26421447.

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

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49

Moberly, R. W. L. "Biblical Criticism and Religious Belief". Journal of Theological Interpretation 2, n.º 1 (2008): 71–100. http://dx.doi.org/10.2307/jtheointe.2.1.0071.

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

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50

Elli, Tommaso. "Supporting Literary Criticism with Data Visualization: Four Design Guidelines for Facilitating Interdisciplinary Collaborations". Convergences - Journal of Research and Arts Education 16, n.º 32 (30 de noviembre de 2023): 152–63. http://dx.doi.org/10.53681/c1514225187514391s.32.215.

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The application of data visualization in the context of literary criticism opened promising research directions but may raise frictions due to different traditions and approaches into play. Visualizations are commonly designed to promote a “view from nowhere” and appear objective, transparent, and factual. Literary criticism, instead, valorizes individual viewpoints and interpretations. The article presents an inquiry based on Action Research, Participant Observation, and Structured Interviews to explore divergencies between core methodologies of literary criticism (i.e., close reading and interpretation) and data visualization. It proposes four guidelines to orient design work conducted in this interdisciplinary area: embed situatedness, negotiate elusive concepts, use overview as a companion, support thinking with visual manipulation.

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