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1
Thuesen, Peter J. « Jonathan Edwards as Great Mirror ». Scottish Journal of Theology 50, no 1 (février 1997) : 39–60. http://dx.doi.org/10.1017/s0036930600036127.
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‘There is no historical task’, wrote Albert Schweitzer in 1906, ‘which so reveals a man's true self as the writing of a Life of Jesus.’ In his famous study of the eighteenth- and nineteenth-century quest for the ‘historical Jesus’, Schweitzer exposed the tendency of each generation of scholars to find its own thoughts in the man from Nazareth. Since Schweitzer, scholars have become ever more skeptical about the possibility of ‘objective’ interpretation. Hans-Georg Gadamer, noting the predilection of readers to rewrite texts in their own language, concluded that ‘all understanding is self-understanding’. Quentin Skinner, taking a different tack, complained that history all too often becomes ‘a pack of tricks we play on the dead’. And Peter Novick, carrying the criticisma step further, observed that even if scholars recognize the specks in their opponents' eyes, they usually fail to see the logs in their own. In short, if modern hermeneutical studies since Schweitzer have conveyed one overriding message, it is that subjectivity is inescapable.
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Rabbany T, Al-Faiz M., et 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 (12 octobre 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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Lester, J. C. « ADVERSUS “ADVERSUS HOMO ECONOMICUS” : CRITIQUE OF THE “CRITIQUE OF LESTER’S ACCOUNT OF INSTRUMENTAL RATIONALITY” ». MEST Journal 10, no 2 (15 juillet 2022) : 124–45. http://dx.doi.org/10.12709/mest.10.10.02.13.
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This essay goes through Frederick 2015 (the critique) in some detail, responding to the various paraphrases and criticisms therein. It is argued that in each case the critique is mistaken about what Lester 2012 (Escape from Leviathan: EfL) says, or about what the critique presents as a sound criticism, or both. Introduction: the three problems with the critique and the philosophical problem that EfL is attempting to solve. “Abstract”: the critique’s confusion about EfL’s aprioristic theory of instrumental rationality. There are then detailed replies (too many and too diverse to summarise) to quotations from the critique’s confused interpretations and criticisms under the following headings (quoted from the critique): “2. Instrumental Rationality”; 3. Weakness of Will”; “4. Desires and Values”; “5. Free Will”; “6. Self-Interest”; “7. Maximisation”; “8. Morals”. Finally, in “9. Conclusion”, the philosophical problem for economics is briefly restated. The philosophical interpretation of homo economicus in EfL (as with its overall philosophical theory of libertarianism) has yet to be given adequate critical consideration.
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Scholz, Gunther. « Are text interpretations fictions ? » Semiotic studies 2, no 4 (28 décembre 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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Igo, William. « Carr, A History Of Germany - 1815-1990 ». Teaching History : A Journal of Methods 18, no 2 (1 septembre 1993) : 86. http://dx.doi.org/10.33043/th.18.2.86.
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Now in its fourth edition, William Carr's A History of Germany: 1815-1990 still ranks as one of the best single volume works available, succinctly delineating the political and diplomatic history of post-Napoleonic Germany. The first edition (1969) covered German history from 1815 until the end of World War II and received much acclaim and some criticism, though most of the criticisms were based upon differences in historical interpretation, not factual presentation. The second edition clarified Carr's historical interpretations and expanded the information on the Wilhelmine and Weimar eras. The third edition included a new chapter "The Two Germanies" covering 1945 to 1984. Carr's fourth edition "cleans up" the third edition's added chapter and includes a new chapter on Germany's reunification in 1990
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Segura Peraita, Carmen. « Crítica a la interpretación heideggeriana de la sustancia aristotélica. » Differenz, no 1 (2015) : 103–212. http://dx.doi.org/10.12795/differenz.2015.i01.06.
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Estas breve estudio pretender profundizar en la comprensión que de la ουσία-ενέργεια ofrece Heidegger en el capítulo VIII del Nietzsche. Una comprensión cuyo objeto no es otro que dar cuenta de la historia del ser. Aquella que lo habría entendido inicialmente como physis, pero enseguida como ουσία, actualitas y finalmente como Wirklichkeit. De lo que se trata es de valorar la pertinencia de los análisis heideggerianos y también de sus conclusiones. Al hacerlo, la cuestión específica que aquí se plantea es si en su trazado esquemático de esa historia del ser Heidegger procede con coherencia fenomenológicohermenéutica en su manera de realizar la investigación histórica.
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Syahputra, Fikry Prastya. « Meme Ideational Meaning : Multimodal Interpretation ». Talenta Conference Series : Local Wisdom, Social, and Arts (LWSA) 1, no 1 (17 octobre 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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Febriyanto, Dedi, Eka Anista, Mulyanto Widodo et Elda Juniar. « Kritik sosial dalam cerita pendek karya Raudal Tanjung Banua ». Jurnal Pendidikan Bahasa dan Sastra 21, no 2 (11 mars 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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Wathani, Syamsul. « KRITIK SALIM AL-JAbI ATAS HERMENEUTIKA MUHAMMAD SYAHRUR ». el-'Umdah 1, no 2 (1 décembre 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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Mathews, Jeanette. « Performing Ecclesiastes : Text as Script ». Religions 14, no 10 (7 octobre 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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Armstrong, Chris. « Philosophical Interpretation in the Work of Michael Walzer ». Politics 20, no 2 (mai 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, no 2 (5 juin 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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Sládecek, Michal. « What does the „bedrock“ of rules consist of ? Mcdowell on Kripke’s and Wright’s interpretation of Wittgenstein ». Theoria, Beograd 55, no 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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Fry, Paul. « The New Metacriticisms and the Fate of Interpretation ». Modern Language Quarterly 81, no 3 (1 septembre 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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Zaret, David, et Michael Walzer. « Interpretation and Social Criticism ». Contemporary Sociology 17, no 1 (janvier 1988) : 122. http://dx.doi.org/10.2307/2069485.
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Senchuk, Dennis M., et Michael Walzer. « Interpretation and Social Criticism. » Noûs 26, no 3 (septembre 1992) : 389. http://dx.doi.org/10.2307/2215966.
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Gorski, Philip S. « SCIENTISM, INTERPRETATION, AND CRITICISM ». Zygon� 25, no 3 (septembre 1990) : 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.
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Rosen, Bernard. « Interpretation and Social Criticism ». Journal of Higher Education 59, no 6 (novembre 1988) : 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.
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Rosen, Bernard, et Michael Walzer. « Interpretation and Social Criticism ». Journal of Higher Education 59, no 6 (novembre 1988) : 704. http://dx.doi.org/10.2307/1982241.
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Ito, Masaya, Masaru Horikoshi et Masahiro Kodama. « Subjectivity and Environmental Influence in Relation to Sense of Authenticity ». Psychological Reports 108, no 3 (juin 2011) : 763–65. http://dx.doi.org/10.2466/07.pr0.108.3.763-765.
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The authors responded to criticisms raised recently by Giannini (2010) of the authors' 2009 study in which cross-age differences were examined in the sense of authenticity. Comments address three aspects of the criticism, interpretation of the results, and misunderstanding of the method used as well as the concepts. In particular, future research likely needs to focus on the subjective aspects of sense of authenticity.
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Leone, Massimo. « Hi-Fi, Lo-Fi, No-Fi, and Wi-Fi Interpretation ». Chinese Semiotic Studies 15, no 3 (27 août 2019) : 411–27. http://dx.doi.org/10.1515/css-2019-0023.
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Abstract The article seeks to establish a dialog, from a semiotic point of view, with the grand cartography of methods in literary criticism proposed by Prof. Zhang Jiang in his famous essay “Imposed interpretation.” While acknowledging that Prof. Zhang Jiang identifies the most crucial weak points of the semiotic methodology, the article nevertheless takes these criticisms as occasions to improve the approach of semiotics, as regards especially the following oppositions: diagrammatic over-schematization versus quest for a more judicious application of the method; overenthusiastic adoption of mathematical formulas versus cautious cross-fertilization between humanities and scientific thought; frantic pursuance of theoretical uniformity versus humble acceptance of literary idiosyncrasies; fundamentalist proclamation of the self-reliance of the text versus thoughtful consideration of the evident links between the text and its contexts. This new theoretical approach, wherein traditional semiotics improves itself in dialog with Prof. Zhang Jiang’s criticisms, is exemplified with reference to the concept of interpretive fidelity, which is categorized into different levels and dimensions of adhesion between the textual structure and the discourse of the meta-language interpreting it: hi-fi, low-fi, no-fi, and wi-fi interpretation.
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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, no 4 (novembre 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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Kholmurodov, Abduhamid. « CRAFTSMANSHIP AND ARTISTIC ANALYSIS IN INTERPRETATIONS ». CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no 05 (30 mai 2021) : 28–32. http://dx.doi.org/10.37547/philological-crjps-02-05-09.
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The article discusses in detail the contribution of literary critic D. Turaev to the current development of Uzbek literary criticism, the analysis of news and changes in the literary process, the features of new interpretations. Criticism of Munaqqid's analysis of works of art, his skill in the study of poetic and prose works created and being created during the years of independence.
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Dukić, Anđela. « Branko Popović as a contemporary and critic of Belgrade's architecture scene ». Nasledje, no 24 (2023) : 183–98. http://dx.doi.org/10.5937/nasledje2324183d.
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The activity of Branko Popović is primarily defined in historiography through valorizations of his artistic oeuvre and his role as an art critic, one that he continuously undertook during the first half of the 20th century. Given that Popović's contributions to architectural criticism and the interpretation of contemporary architectural phenomena and problems have often lain outside the main scope of particular research endeavours, instead often being presented in summarial form within monographs and anthologies, there is an acute need for elaboration of this area of his outputs. Popović primarily received his higher education at the Technical Faculty in Belgrade, where he later held the role of professor of history of art and architecture, and during the Second World War he held the position of Dean. The aim of this work is to present, through the review and analysis of articles published in pre-war and inter-war periodicals, another aspect of Popović's interpretations and criticisms, based on perceptions of and participations in contemporary events in the field of architecture, which would complete his contribution to the shaping of artistic thought.
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Millati, Halya, et Khoirul Umami. « Inkonsistensi Penerapan Metode Skeptisisme Filosofis Descartes dalam Fī Shi‘r al-Jāhilī ». Mutawatir : Jurnal Keilmuan Tafsir Hadith 11, no 1 (15 juin 2021) : 127–52. http://dx.doi.org/10.15642/mutawatir.2021.11.1.127-152.
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Shi‘r jāhilī, which mainstream commentators use as a reference for Qur’anic interpretation, has drawn criticism. One of the criticisms was made by Ṭāhā Ḥusayn, who considered it irrelevant for the source of interpretation as it was created by the later Muslim community, not the pre-Islamic poets, during the caliphate period with various interests. He used Descartes’ method of philosophical skepticism to propose his critique. However at the practical level, Ḥusayn seems inconsistent in applying the method. This paper attempts to reveal the inconsistencies of Ḥusayn’s application on philosophical skepticism and to describe some of the criticisms of Muslim scholars toward his idea. Using content analysis, this paper argues that Ḥusayn does not apply philosophical analysis as like Descartes, who uses intuition and deduction in detailed manner. Unlike Descartes, who uses doubt as a method of finding the truth, Ḥusayn makes doubt as the objective. Meanwhile, the Muslim scholars reproach Ḥusayn’s lack of objectivity in his study that leads to numerous deficient argument.
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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, no 1 (24 août 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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Kidd, Simon. « The Philosothon : Philosophy as performance ». Journal of Philosophy in Schools 9, no 2 (19 octobre 2022) : 41–77. http://dx.doi.org/10.46707/jps.9ii.152.
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This paper addresses the question of the place for competition in philosophy by considering the example of the Philosothon, a popular school-based philosophy competition originating in Western Australia. Criticisms of this competition typically focus either on specific procedural problems, or else on the claim that the competitive spirit is inimical to collaborative philosophical inquiry. The former type of criticism is extrinsic to competitive philosophy per se, while the latter is intrinsic to it. Defenders of the Philosothon dismiss both types of criticism by pointing to an allegedly ancient precedent, Socratic dialogue, as evidence that competition is not inimical to philosophy. If true, then procedural problems, where they can’t be eliminated or mitigated, can be accepted, on the basis that the Philosothon serves the greater good of promoting the practice of philosophy. My purpose in this paper is twofold. First, to explain both types of criticism based on a detailed description of the Philosothon’s rationale and procedures. Second, to challenge the promotional assertion used to dismiss the criticisms. Drawing on Plato scholarship, as well as research from social science, I suggest an alternative interpretation of the Philosothon, contrasting it with ancient philosophy and describing it instead in terms of ‘signalling’.
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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, no 3 (12 novembre 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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Rosenberg, Ruth, et 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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Nizhnikov, Sergei Anatol'evich, et Argen Ishenbekovich Kadyrov. « SIGNIFICANCE OF METAPHYSICS’ CRITICISM IN M. HEIDEGGER'S CREATIVITY ». Metafizika, no 1 (15 décembre 2020) : 38–46. http://dx.doi.org/10.22363/2224-7580-2020-1-38-46.
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Despite various interpretations of Heidegger's philosophy, he is undeniably a deep critic of the metaphysical tradition in European philosophy. His task of overcoming metaphysics once again aroused interest in the fundamental issues of life in the era of the total dominance of private sciences. In the article, the authors explore the concept of metaphysics and its criticism in the work of M. Heidegger, as well as subsequent interpretations, in particular by O. Peggeler (“New Ways with Heidegger”, 1992). Criticism of metaphysics was a necessary condition for overcoming it to build a fundamental ontology. Having experienced the influence of Nietzsche, Heidegger does not remain a Nietzschean, because he considers him the last metaphysician to be overcome. In this regard, Peggeler recognizes Heidegger's main work not as “Being and Time”, but as “Reports to Philosophy” (1936), where he sought to reveal the primary sources of the concept of metaphysics. Heidegger's views regarding the interpretation of the development of metaphysics in different historical eras are specially considered.
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Umami, Khoirul. « Pseudopuritanism : Studi Al-Dakhil Atas Tafsir Majelis Tafsir Al-Qur’an (Mta) ». FALASIFA : Jurnal Studi Keislaman 11, no 2 (22 octobre 2020) : 1–16. http://dx.doi.org/10.36835/falasifa.v11i2.367.
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This study will discuss the ambiguity of the Majelis Tafsir al-Qur'an (MTA) as a missionary organization trying to explore the sacred heirlooms in the form of Islamic law or trying to purify Islamic law, by making MTA interpretations as a reference for their da'wah, in the introduction to their interpretation they will not using the hadith daif, the history of Israel as a reference. However, in reality, they are precisely inconsistent with the principles of the teachings of making the Old Testament as the source of their interpretation. This research is a library research that seeks to explore and explore the interpretations carried out by MTA. Through al-Dhakhil's approach as a study of the theory of criticism of puritan ideological interpretation, it was found that the interpretation of MTA which became the reference of his da'wah, was inconsistent between statements and practice and made the old treaty as a reference in his interpretation and equated with Torah, even though the two were different.
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Green, Joel B. « Rethinking "History" for Theological Interpretation ». Journal of Theological Interpretation 5, no 2 (2011) : 159–73. http://dx.doi.org/10.2307/26421422.
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Abstract In recent years, theological interpretation of Christian Scripture has often been distinguished by its wholesale antipathy toward history and/or to historical criticism. Working with a typology of different forms of "historical criticism," this essay urges (1) that historical criticism understood as reconstruction of "what really happened" and/or historical criticism that assumes the necessary segregation of "facts" from "faith" is inimical to theological interpretation; (2) that this form of historical criticism is increasingly difficult to support in light of contemporary work in the philosophy of history; and (3) that contemporary theological interpretation is dependent on expressions of historical criticism concerned with the historical situation within which the biblical materials were generated, including the sociocultural conventions they take for granted.
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Green, Joel B. « Rethinking "History" for Theological Interpretation ». Journal of Theological Interpretation 5, no 2 (2011) : 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.
Texte intégralRésumé :
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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Umam, Miftahul. « Socio-Political Criticism of the New Order in the Interpretation of Syu'bah Asa ». Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 6, no 2 (31 décembre 2022) : 179. http://dx.doi.org/10.30983/fuaduna.v6i2.5518.
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<p><span lang="EN-US">In this study, the author explains the contribution of Syu'bah Asa in the Qur'an interpretation in Indonesia through his work</span><em><span lang="EN-US">, Dalam Cahaya Al-Qur’an: Tafsir Ayat-ayat Sosial Politik</span></em><span lang="EN-US">, a contextual socio-politics interpreting of the New Order government. The discourse in this interpretation was developed in a critical, straightforward, and bold content, aiming at a critique of various misappropriations during the New Order. This research is a literature study with descriptive analysis methods, which helps the author see Syu'bah Asa’s knowledge metamorphosis, approach, socio-political criticism, and interpretations’ contribution to the intellectual development of Islam in Indonesia. The results of this study confirm that the text of the Qur'an should be read in a social context when the Qur'an is derived, which helps us to find the moral legality of a verse that can be applied in socio-political dynamics that are constantly changing. The critical interpretation carried out by Syu'bah Asa is one of the slick examples of various contextual interpretations. Syu’bah Asa’s work has contributed to an understanding of socio-political dynamics in Indonesia, which at that time was not much explored.</span></p>
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Morrow, Jeffrey L. « The Politics of Biblical Interpretation : A ‘Criticism of Criticism’ ». New Blackfriars 91, no 1035 (12 août 2010) : 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.
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Li, Yingzi. « Revisiting Peter Singer s International Aid Theory : Interpretation and Challenges ». Lecture Notes in Education Psychology and Public Media 23, no 1 (20 novembre 2023) : 17–21. http://dx.doi.org/10.54254/2753-7048/23/20230350.
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Utilitarianism is an important analysis path of international aid, Peter Singers international aid theory. It is one of the representative theories. The aid obligation of rich countries to poor countries is the core of Singers international aid theory. Peter Singer demonstrated the obligation of rich countries and their peoples to assist the poor abroad through the drowning child thinking experiment, and his theory of international aid was born. He believes that on the basis that people have an obligation to rescue children who have fallen into the water, rich countries and their people also have an obligation to help those who are far away in poverty. There are many criticisms of Singers moral argument, and his aid theory still faces some serious challenges: aid theory presupposes an unreasonable view of responsibility, the standard of similar moral importance imposes harsh requirements on people, and also faces some utilitarian criticism.
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Elli, Tommaso. « Supporting Literary Criticism with Data Visualization : Four Design Guidelines for Facilitating Interdisciplinary Collaborations ». Convergences - Journal of Research and Arts Education 16, no 32 (30 novembre 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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DuPée, C. Andrew. « Out of Context ». Philosophy and Theology 30, no 1 (2018) : 91–122. http://dx.doi.org/10.5840/philtheol20186792.
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This paper offers, first, an analysis and critique of John Henry Newman’s theorizing of real assent, in comparison with Jean-Luc Marion’s own phenomenological investigation of Revelation and Religious Experience. In conversation with the results of these analyses, I offer a critique of a certain hermeneutical criticism of Marion’s oeuvre. This, as I attempt to show, dovetails with certain strong criticisms towards Newman’s own interpretation of religious experience, insofar as it highlights the demand for some discussion or theorization of a standpoint beyond hermeneutic circularity.
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Bennett, Michael J. « Habermas’s Interpretation of Arendt in The Future of Human Nature ». Philosophy Today 65, no 3 (2021) : 727–45. http://dx.doi.org/10.5840/philtoday2021524416.
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This article responds to several liberal bioethicists’ criticisms of Jürgen Habermas’s The Future of Human Nature by placing it in the context of his intellectual influences and career-spanning theorization of communicative rationality. In particular, I argue that Habermas’s critics have not grasped his interpretation of Hannah Arendt’s concept of natality. Far from merely ventriloquizing his friend and teacher, Habermas distinguishes his construal of that concept from Arendt’s, which he presents as a naturalistic foil to his concerns about the potential ethical impact of preimplantation genetic interventions. Whereas, according to Habermas, Arendt reasons directly from the biological fact of birth to the capacity for political action, he himself construes natality as implying a “divide between nature and culture” at the level of the “lifeworld.” Identifying Habermas’s interpretation of Arendt in this way explains why Habermas claims not to be a biological determinist and why the bioethicists’ criticism, according to which he is, fails.
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John, Helen C. « Conversations in Context : Cross-Cultural (Grassroots) Biblical Interpretation Groups Challenging Western-centric (Professional) Biblical Interpretation ». Biblical Interpretation 27, no 1 (11 mars 2019) : 36–68. http://dx.doi.org/10.1163/15685152-00271p03.
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Abstract This article considers how biblical scholarship might break out of its western-dominated, largely historical-critical mould. I argue that we might challenge the hegemony of ‘western worldview’ scholarship by capitalising on the interpretative insights of alternative worldviews; in that regard, I advance a cross-cultural methodology. Additionally, I advocate engaging with grassroots interpreters, thereby contributing to the decentring of scholarly biblical criticism. Finally, this article focuses on the value of interpretation through dialogue, which functions here on two levels: the researcher dialoguing with grassroots interpretation groups in cross-cultural settings, and the resulting grassroots interpretations dialoguing with western professional biblical interpretations. The potential of this approach is demonstrated using a case study: Mark 4:35-41 interpreted with Cross-Cultural Biblical Interpretation Groups in northern Namibia. The interpretative insights of grassroots groups in non-western contexts, free(r) from the influence of western worldviews and scholarship, function to highlight the equally contextual nature of mainstream professional biblical interpretation.
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Moyar, Dean. « The First Person and the Moral Law ». Kantian Review 20, no 2 (30 juin 2015) : 289–300. http://dx.doi.org/10.1017/s1369415415000059.
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AbstractIn Kant’s Defense of Common Moral Experience: A Phenomenological Account, Jeanine Grenberg argues for the centrality to Kant’s ethics of the experience of the feeling of moral constraint, especially as that feeling is described in Kant’s fact of reason argument. She criticizes interpretations of the fact of reason that interpret it as primarily a certain kind of act. I defend my version of an act-based interpretation against Grenberg’s criticisms, flesh out the Fichtean background of that interpretation and raise some further questions about Grenberg’s account.
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Thohiri, M. Kholid. « THE MAP OF METHODOLOGY AND TYPOLOGY OF GENDER EQUALITY INTERPRETATION IN INDONESIA ». Kontemplasi : Jurnal Ilmu-Ilmu Ushuluddin 9, no 1 (13 décembre 2021) : 139–70. http://dx.doi.org/10.21274/kontem.2021.9.1.139-170.
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This article is the result of research on interpretations by several Muslim intellectuals on gender equality in Indonesia, namely M. Quraish Shihab, Masdar F. Mas'udi, Zaitunah Subhan, Nasaruddin Umar, Husein Muhammad. They are interpreters of the early generations of Indonesia who interpret the Qur'an about gender equality. There are many studies on the interpretation of gender equality in Indonesia, however the mapping of methodology and typology of several interpretations of gender equality in Indonesia does not yet exist. This type of research is a library with descriptive-analytic-typological form. the results of the research on the methodological map and typology of the interpretation of gender equality in Indonesia are:1. M. Quraish Shihab : forms and characters of bi al-ra'yi and scientific, methods and techniques of thematic interpretation of singular-plural and intertext, lughowi's interpretation style, integralistic typology. 2. Masdar Farid Mas'udi: forms and character bi al-ra'yi and socio-cultural, methods and techniques of singular thematic interpretation and intertext-criticism, fiqhi Interpretation style, divergent typology. 3. Zaitunah Subhan: forms and characteristics of bi al-ra'yi and socio-cultural interpretation, methods and techniques of singular and intertext-critical thematic interpretation, socio-anthropological interpretation, eclectic typology. 4. Nasaruddin Umar: forms and characteristics of bi al-ra'yi and semantics interpretation, methods and techniques for singular and intertext thematic interpretation, lughowi's lnterpretation style, eclectic typology. 5. Husein Muhammad: forms and characteristics of bi al-ra'yi and socio-cultural interpretations, methods and techniques of singular and intertext thematic interpretation, fiqhi interpretation style, and anticipatory typology
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Lisowska, Urszula. « Ivan Karamazov’s rebellion in Albert Camus’ and Karl Jaspers’ interpretations ». Journal of Education Culture and Society 1, no 2 (17 janvier 2020) : 5–14. http://dx.doi.org/10.15503/jecs20102.5.14.
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The aim of this study is to present Albert Camus’and Karl Jaspers’ interpretations of Ivan Karamazov’s rebellion as the diagnoses of the weakness of the human intellect in confrontation with the world and the criticism of rationalism. Therefore, in the introduction I will present those fragments of the novel that characterize Ivan’s rebellion as highly abstract and theoretical. At the same time, this common literary context serves as the ground for reconstruction and comparison of the basic philosophical assumptions of each author. The intention of the remaining part of the paper is, firstly, to reconstruct A. Camus’ and K. Jaspers’epistemology and, secondly, to analyse the arguments against Ivan’s attitude formulated by the writers. Their criticisms of the protagonist’s excessive trust in intellect is based on their own concepts of human epistemic capacity, which are related to the problems of the absurd in A. Camus’ and transcendence in K. Jaspers’ writings. The question of nihilism demands analysis of A. Camus’ idea of the nature of rebellion as both affirmative and negative, and of K. Jaspers’ notion of faith as pre-intellectual trust. Finally, their criticisms of the slogan “If there is no God, then anything is allowed” introduces the problem of freedom, which allows the comparison of the concepts of solidarity (A. Camus) and communication (K. Jaspers). In the conclusion these two philosophical attitudes are discussed together.
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Aijaz, Imran. « Traditional Islamic Exclusivism - A Critique ». European Journal for Philosophy of Religion 6, no 2 (21 juin 2014) : 185–209. http://dx.doi.org/10.24204/ejpr.v6i2.186.
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In this paper, I give an account and critique of what I call ‘Traditional Islamic Exclusivism’ – a specific Islamic interpretation of religious exclusivism. This Islamic version of religious exclusivism rests on exclusivist attitudes towards truth, epistemic justification and salvation. After giving an account of Traditional Islamic Exclusivism by explaining its theological roots in the Qur’an and ahadith (reports of sayings attributed to the Prophet Muhammad), I proceed to critique it. I do so by arguing that Islamic epistemic exclusivism, which forms the main core of Traditional Islamic Exclusivism, is implausible. This criticism subsequently opens up further lines of criticism and discussion of both salvific and alethic exclusivism in an Islamic context. I conclude with some remarks about the implications and significance of my criticisms of Traditional Islamic Exclusivism.
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Turczyn, Anna. « Przekład jako interpretacja, czyli jak krytyka przekładu porządkuje interpretacje literaturoznawców ». Przekładaniec, no 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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Karimullah, Suud Sarim, et Siti Rutbatul Aliyah. « Feminist Criticism of Traditional Understanding of Women's Roles in Islam ». An-Nisa Jurnal Kajian Perempuan dan Keislaman 16, no 2 (27 décembre 2023) : 195–214. http://dx.doi.org/10.35719/annisa.v16i2.177.
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This study comprehensively reveals the intellectual and social dynamics of the significant impact of patriarchal norms embedded in tradition on the limited understanding of gender roles in the Islamic context. By integrating the approaches of literature study and analysis comprehensively, this study offers a strong theoretical foundation for understanding the evolution of views on the role of women in Islam. The study's results highlight the important role of feminist criticism in dismantling the social construction of gender roles in Islam. Patriarchal norms that limit the role of women in Muslim society are not an essential part of the teachings of Islam but the result of interpretation by men in power. It also gave rise to debates about ambiguous interpretations of religious texts, opening up opportunities for interpretations in favor of gender equality and women's rights. Moreover, feminist criticism is not a threat but a constructive attempt to revive equality in Islam and promote an inclusive and progressive understanding of the role of women in modern Muslim society.
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Răzniceanu, Vlad. « Feminist Orthodoxy and Shakespeare’s Shrew ». Gender Studies 19, no 1 (1 décembre 2020) : 16–28. http://dx.doi.org/10.2478/genst-2021-0002.
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Abstract Since The Taming of the Shrew is a particularly ambiguous play, its interpretation is predictably vulnerable to ideological excesses. The author argues that feminist criticism often exploits rather than explains the text, illustrates the techniques that are typically employed in slanting its meaning, and compares various interpretations in order to highlight a pervasive set of premises defined as ‘orthodoxy’.
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Eberhart, Zechariah Preston. « Shifting Gears or Splitting Hairs ? Performance Criticism’s Object of Study ». Religions 14, no 9 (28 août 2023) : 1110. http://dx.doi.org/10.3390/rel14091110.
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In keeping with the call of this Special Issue, this article is but one voice in the midst of a much broader conversation, attending to whether the differences between narrative and performance criticism are a matter of degree or kind. Narrative and biblical performance criticisms are natural bedfellows. The two appear genealogically related as they share similar founders, attend to similar features, and to a degree share similar interests with regard to interpretation. In fact, their interests appear to be so closely aligned at several points that attempts to distinguish between these two approaches run the risk of simply “splitting hairs”. Yet, our recognition of these distinctions is essential for highlighting the unique contribution of each approach. In what follows, I suggest that the differences between performance and narrative criticisms are rather (at least theoretically) a “shifting of gears”, a progression toward a more complex understanding of how biblical texts work in various contexts and how we as scholars may approach them as objects of study. While the object of study in narrative criticism is relatively well established (again, at least theoretically), this is not necessarily the case for performance criticism. In short, by way of contrast, I will suggest that for performance criticism, its object is similar to yet distinct from the object of study of narrative criticism. Such a claim is by no means groundbreaking, especially among the performance critics, nor should it necessarily be viewed as controversial. Rather, in exploring the contours of each approach, this contribution aims to provide additional theoretical credence to certain areas within this conversation. In doing so, this inadvertently has implications not only for our thinking in this particular volume, but also perhaps more broadly for biblical studies.
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Zajac, Kacper. « The Rights of the Accused under the Rome Statute and the US Bill of Rights : Has 20 Years of ICC Jurisprudence Brought Those Together ? » Law & ; Practice of International Courts and Tribunals 20, no 2 (17 août 2021) : 318–66. http://dx.doi.org/10.1163/15718034-12341449.
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Abstract The alleged lower standard of the rights of the accused under the Rome Statute compared to those guaranteed by the US Constitution was one of the most important areas of criticism of the Rome Statute by American scholars. This criticism was made in the early 2000s and was based on the text of the Rome Statute alone, before any ICC jurisprudence existed. This article draws on the 20 years of operation of the ICC to ascertain whether the judicial interpretation and application of the procedural rights of the defendant, guaranteed under the Rome Statute, have made them more compatible with their counterparts under the US Constitution. The premise of this article is that the 20 years of interpretation and application of those rights may have strengthened them to the point where the gap between the procedural guarantees under the Rome Statute and the US Constitution has become negligible. This, in turn, would make the early criticism of the ICC system obsolete, at least insofar as the legal argument is concerned. Accordingly, this paper examines existing jurisprudence of the ICC in the areas of prosecutorial disclosure obligations, admission of evidence and the examination of witnesses. This is for several reasons: firstly, the selected three rights were among those criticised by American scholars in the early 2000s as falling short of what was required under the US Constitution; secondly, unlike some other criticised rights, which reflect the ICC’s institutional design and, therefore, are unlikely to change in scope, the selected three are relatively vaguely phrased, thus making it possible to transform their meaning through judicial interpretation; thirdly, the selected rights have been sufficiently elaborated on by the ICC through case law so as to carry a meaning exceeding what the Rome Statute alone provides. The findings of the study indicate that inasmuch as the ICC’s jurisprudence has moved some aspects of the three areas under examination towards their counterparts under the US Constitution, the procedural rights of the defendant before American courts generally remain more robust.
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Fadil, Marjan. « Ideological Exegesis : The Critical Study of Contemporary Interpretive Methodologies ». Takwil : Journal of Quran and Hadith Studies 1, no 1 (6 juin 2022) : 51–71. http://dx.doi.org/10.32939/twl.v1i1.1257.
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The development of exegesis covered the ideology of the interpreter which is influenced by education, the sect adopted and the environment that surrounds the interpreter. The belief held by the commentator is then turned into a truth which sometimes blames other interpretations. The ideology of this interpretation can be found when Islam had developed during the tabi'in period, namely when a period of the emergence of various works of interpretation with the style of Sufism, theology, fikh, linguistics and so on. This ideological interpretation is then seen by contemporary commentators as a weakness of the previous interpretation. This study reveals various arguments from contemporary commentators regarding the methodology of interpretation, the ideology of interpretation to the subjectivity of previous commentators. This methodological criticism by contemporary experts is formulated in several important points as recommendations for the present.