Relevant bibliographies by topics / Apocalyptic literature – History and criticism

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  2. Dissertations / Theses
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Academic literature on the topic 'Apocalyptic literature – History and criticism'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 January 2023

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Journal articles on the topic "Apocalyptic literature – History and criticism"

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Quick, Laura. "Dream Accounts in the Hebrew Bible and Ancient Jewish Literature." Currents in Biblical Research 17, no. 1 (October 2018): 8–32. http://dx.doi.org/10.1177/1476993x17743116.

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The study of dreams and their interpretation in the literary remains from antiquity have become increasingly popular access points to the phenomenological study of religious experience in the ancient world, as well as of the literary forms in which this experience was couched. This article considers the phenomenon of dreaming in the Hebrew Bible and ancient Jewish literature. I consider treatments of these dream accounts, noting the development in the methodological means by which this material has been approached, moving from source criticism, to tradition history, and finally to form-critical methods. Ultimately, I will argue that form criticism in particular enables scholars to discern shifts and developments across diachronic perspectives. Study of dream accounts is thus illuminating not only for the understanding of dream phenomena, but also for the development of apocalyptic and the method and means of early Jewish biblical interpretation.
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Fert, Józef Franciszek. "Człowiek-zbiorowy pospolitej rzeczy. Norwid a społeczeństwo obywatelskie." Studia Norwidiana 39 Specjalny (2021): 37–69. http://dx.doi.org/10.18290/sn2139s.2.

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The intellectually and politically tempestuous crystallization of the civic ideal in the nineteenth and twentieth century manifested not only in Europe (especially Western), but also in North and Middle America, and in time – all over the globe. An intense search for the “civic ideal” is clearly discernible in societies comprising the former Polish Republic, whose demise towards the end of the eighteenth century and the subsequent phases of its increasingdecompositionnot only failed to annihilate the republican tradition but in fact intensified authentic debate on possible roads toward modern society in the future independent state. A key role in this important dialogue was played by representatives of the landed gentry and the intelligentsia, the latter emerging in the nineteenth century as a new social formation that basically had no exact counterpart in other countries. In time, a few representatives of other classes also joined this dialogue on the shape of the future Polish state. What is the meaning of the phrase “civic society”? Today, it is used almost naturallyby columnists and politicians representing various positions, but it was virtually non-existent during Norwid’s lifetime, although the very ideaof organizing collective life on the basis of “civic” virtues has an almost immemorial provenance. This article attempts to describe Norwid’s civic thought, mainly by analysing his discursive statements, chiefly in journalism. Norwid was decidedly opposed to any doctrinaire elevation of “humanity” (which he called a “holy abstraction”) over “nation” and “Church,” through which individuals can actually partake in “the work of ages.” Another area in which Norwid struggled to develop clear civic categories comprises visions of humanity’s universal happiness and/or its apocalyptic fall, many of which were promulgated at the time. In his polemics with utopias of “fulfilled history” it is possible to discern clear echoes of ideological debates held at the time, especially ones between mystical and political visions used by various “prophets” to describe the ultimate perspectives for the development of current events whose subject is “humanity” – a category replacing “nations,” which would be thus seen as ending their historical “mission.”From this angle, Norwidwould criticise Skład zasad[A collection of principles] by Adam Mickiewicz– a manifesto of revolutionary transformations of civic rights, which are part of the legacy of the French Declaration of the Rights of Man and of the Citizen.In a letter to Józef Bohdan Zaleski, dated 24 April 1848, Norwid expressed his outrage at most theses contained in Skład, which he saw as undermining traditional values such as “homeland,” “property,” “lineage,” “nation,” etc.
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Achmatowicz, Jerzy. "El salmo 59 como base de la interpretación apocalíptico-milenarista de la misión fundadora de los franciscanos en Nueva España." Estudios Hispánicos 24 (March 31, 2017): 9–21. http://dx.doi.org/10.19195/2084-2546.24.1.

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Psalm 59 as the basis of apocalyptic-millenaries interpretation of in New Spain Franciscans the founder’s missionArticle treat about the criticism of sources. In this case it comes to appeal to the Spanish chroniclers Motolinii and Mendieta to Psalm 59. In Mendieta comes to special translate a fragment of the same psalm, which is one of the foundations of apocalyptic-millenaries interpretation of the Franciscan missions in Mexico in the first half of the sixteenth century.Using specific translating tools we show that the said base includes acceptance of confusion mentioned Psalm, which allows us to identify the specific validity of source criticism. It should be mentioned that the analysis of a fragment of Psalm 59, which in this context is the first to carry out the extensive literature on the subject, both when it comes to apocalyptic-millenaries perception of Franciscan spirituality among the missionaries operating in New Spain including Phelan, Baudot as well as the critics of such perception Lino Canedo, Andrés Martín, Zaballa Beascoechea.
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DiTommaso, Lorenzo. "History and apocalyptic eschatology: a reply to J.Y. Jindo." Vetus Testamentum 56, no. 3 (2006): 413–18. http://dx.doi.org/10.1163/156853306778149647.

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AbstractJ.Y. Jindo proposes that "history is what characterizes prophetic eschatology and myth is what typifies apocalyptic eschatology." The evidence indicates, however, that a concern for history sits at the heart of apocalyptic literature, or at least the historical apocalyptica. Moreover, the nature and presentation of the history in this literature indicates a pervasive and comprehensive apocalyptic historiography. Since apocalyptic literature played a substantial role in ancient and mediaeval Judaism, Christianity, and Islam—and continues to play some role today—the scope and influences of this historiography might be greater than hitherto envisioned.
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Hester, James D. "Creating the Future: Apocalyptic Rhetoric in 1 Thessalonians." Religion and Theology 7, no. 2 (2000): 192–212. http://dx.doi.org/10.1163/157430100x00045.

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AbstractRecent studies of apocalyptic literature have brought better definitions of the genre and its worldviews, but have largely ignored issues of argumentation and the nature of apocalyptic discourse. Modern theories of rhetorical criticism help the critic to analyse how that discourse helped the early church to talk about their experiences of persecution and marginality, and how those experiences were to be understood in light of the gospel, which promised that believers were to be with the Lord. In effect apocalyptic discourse helped describe the ethical principles to be followed in daily life and create visions of the future that motivated the believers to practise those principles.
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Hester, James D. "Creating the Future: Apocalyptic Rhetoric in 1 Thessalonians." Religion and Theology 7, no. 4 (2000): 192–212. http://dx.doi.org/10.1163/157430100x00379.

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AbstractRecent studies of apocalyptic literature have brought better definitions of the genre and its worldviews, but have largely ignored issues of argumentation and the nature of apocalyptic discourse. Modern theories of rhetorical criticism help the critic to analyse how that discourse helped the early church to talk about their experiences of persecution and marginality, and how those experiences were to be understood in light of the gospel, which promised that believers were to be with the Lord. In effect apocalyptic discourse helped describe the ethical principles to be followed in daily life and create visions of the future that motivated the believers to practise those principles.
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Bagdanov, Kristin George. "Atomic Afrofuturism and Amiri Baraka's Compulsive Futures." Oxford Literary Review 41, no. 1 (July 2019): 51–67. http://dx.doi.org/10.3366/olr.2019.0265.

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In 1984, the same year that scholars were gathering at Cornell University to theorise ‘Nuclear Criticism,’ Amiri Baraka was formulating his own version of nuclear futurity in Primitive World: An Anti-Nuclear Jazz Musical. Baraka's musical manifests and conceptualises atomic afrofuturism, a historically specific affirmation of black existence that was forged while facing nuclear apocalypse. Nuclear Criticism, which lost much of its exigency after the end of the Cold War, needs to evolve to account for the present nuclear era, as its focus on totalities leaves it ill-equipped for incorporating the disparate lived experiences of those who have already experienced the apocalypse and for whom nuclear apocalypse is a repetition or extension of white supremacy's agenda of extinction. This article offers a genealogy of atomic afrofuturism, examining how throughout the cold war period African American artists like Sun Ra, Langston Hughes and Amiri Baraka were exploring the post-apocalyptic conditions of black existence, including its conflicting temporalities and tenses, while much of America still believed the apocalypse was imminent, not immanent. And so it is Derrida's anti-apocalyptic missives together with Baraka's anti-nuclear musical that can offer the framework Nuclear Criticism so desperately desires for imagining the unimaginable.
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Agostini, Domenico. "On the Emergence of the Iranian Apocalypse Between the Sixth and Seventh Centuries." Iran and the Caucasus 26, no. 1 (March 17, 2022): 32–50. http://dx.doi.org/10.1163/1573384x-20220103.

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The Iranian apocalyptic texts belong to the body of Pahlavi literature that was written in the ninth and tenth centuries. While most scholarship points to the early Islamic reworking and redaction of these apocalyptic accounts, which is clearly evident in the overlapping narratives, various late Sasanian historical and apocalyptic material still seems to be detectable. This article reassesses the identification of some Iranian apocalyptic figures, in order to discuss the origin of some literary models that were likely shared with some coeval neighboring traditions. It will thereby situate the emergence of Iranian apocalyptic ideas between the end of the sixth to the first decades of the seventh century.
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McH., B., and Dominick LaCapra. "History and Criticism." Poetics Today 7, no. 3 (1986): 594. http://dx.doi.org/10.2307/1772526.

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Dobroruka, Vicente. "Hesiodic reminiscences in Zoroastrian–Hellenistic apocalypses." Bulletin of the School of Oriental and African Studies 75, no. 2 (May 15, 2012): 275–95. http://dx.doi.org/10.1017/s0041977x12000043.

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AbstractThis article fits into the general picture of investigations on meta-historical thinking in Antiquity, as well as possible links between Persian apocalyptic literature and early Christian literature. The paper also explores the long-standing debate on the influence of Zoroastrian thought on Jewish–Christian apocalyptic – or whether it was rather the other way round.
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Dissertations / Theses on the topic "Apocalyptic literature – History and criticism"

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Kwong, Tsz Ching. "The archived future : North American apocalyptic fiction and the ambiguous construction of the present." HKBU Institutional Repository, 2013. http://repository.hkbu.edu.hk/etd_ra/1514.

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Humphrey, Edith McEwan. "The ladies and the cities : transformation and apocalyptic identity in Joseph and Aseneth, 4 Ezra, the Apocalypse and The shepherd of Hermas." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74654.

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Transcendence and transformation have been established as key motifs in apocalypses. The transformation of a seer during a heavenly journey is found commonly in such esoteric apocalypses as I Enoch. No heavenly journey occurs in the works treated here. Rather, symbolic women figures--"ladies" in the classical sense--who are associated with God's City or tower, undergo transformation at key points in the action. The surface structures of Joseph and Aseneth, 4 Ezra, the Apocalypse and The Shepherd of Hermas are traced, and the crucial transformation episode or episodes are located within each structure. Transformation of figures representing God's people suggests the significance of identity within the apocalyptic perspective. Apocalypses allow the world to be viewed from the future or from the heavens (J. J. Collins' "temporal" and "spatial" axes); the genre also invites the reader to change identity (the "identical" axis), and so become someone in tune with divine mystery and revelation.
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Keable, Penelope Susan. "Creators, Creatures and Victim-Survivors: Word, Silence and Some Humane Voices of Self-Determination from the Wycliffe Bible of 1388 to the United Nations World Conference on Human Rights 1993." University of Sydney, Religion, 1995. http://hdl.handle.net/2123/407.

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This analysis of apocalyptic rhetoric brings nine generations of the written text of the Johannine Apocalypse into a contemporary (1989-1994) framework which includes phenomena such as self-determination, mutual interdependence and psychoterror. The discussion is mediated by disciplines and backgrounds of Religion and Literature. The critical method is religio-literary. Literary themes from the Johannine Apocalypse, especially themes of annihilation, torment, blessedness and rapture, structure the discussion. These themes are related to ideas of self-determination such as were proclaimed at the United Nations World Conference on Human Rights (UNWCHR), Vienna, 1993. The discussion questions the axioms of self determination, especially the matter of indivisibility which came to issue during UNWCHR, Vienna, 1993. Some policies and practices of the Australian government's human rights activities are discussed. Attention is then redirected to the Johannine Apocalypse as a polyvalent source of apocalyptic ideation and a source of social empowerment.
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Gow, Andrew Colin. "The Red Jews: Apocalypticism and antisemitism in medieval and early modern Germany." Diss., The University of Arizona, 1993. http://hdl.handle.net/10150/186270.

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The Red Jews are a legendary people; this is their history. From the late thirteenth to the late sixteenth century, vernacular German texts depicted the Red Jews, a conflation of the Biblical ten lost tribes of Israel and Gog and Magog, as a savage and unnaturally foul nation, who are enclosed in the 'Caspian Mountains', where they had been walled up by Alexander the Great. At the end of time, they will break out and serve the Antichrist, causing great destruction and suffering in the world. The hostile identification (c. 1165) of Jews with the apocalyptic destroyers of Ezekiel 38-39 and Revelation 20 expresses a new and virulent antisemitism that was integrated into the powerful apocalyptic traditions of Christianity. None of the few scholars who have noticed the Red Jews in medieval and early modern vernacular texts has sought out, collected and examined the complete body of medieval and early-modern sources that feature the Red Jews. This study provides a long-term analysis of the intimate connections between antisemitism and apocalypticism via a forgotten and submerged piece of German 'medievalia', the Red Jews. The legend gradually dissipated. Until the beginning of the seventeenth century it was a medieval lens through which Germans saw events relating to the Turkish threat in the East; after that time, the Red Jews disappeared from European texts.
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Jonaitis, Dorothy. "Application of Brueggemann's canonical criticism to apocalypticism." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Davies, James P. "Paul among the apocalypses? : an evaluation of the 'apocalyptic Paul' in the context of Jewish and Christian apocalyptic literature." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/6945.

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One of the most lively and enduring debates in New Testament studies is the question of the significance of ‘apocalyptic' thought in Paul. This has recently given birth to a group of scholars, with a common theological genealogy, who share a concern to emphasise the ‘apocalyptic' nature of Paul's gospel. Leading figures of this group are J. Louis Martyn, Martinus de Boer, Beverly Gaventa and Douglas Campbell. The work of this group has not been received without criticism, drawing fire from various quarters. However, what is often lacking (on both sides) is detailed engagement with the texts of the Jewish and Christian apocalypses. This dissertation attempts to evaluate the ‘apocalyptic Paul' movement through an examination of its major theological emphases in the light of the Jewish apocalypses 1 Enoch, 4 Ezra, 2 Baruch and the Christian book of Revelation. Placing Paul in this literary and historical context confirms his place as an apocalyptic thinker, but raises important questions about how this is construed in these recent approaches. Each chapter will address one of four interrelated themes: epistemology, eschatology, cosmology and soteriology. The study intends to suggest that the ‘apocalyptic Paul' movement is characterised at key points in each area by potentially false dichotomies, strict dualisms which unnecessarily screen out what Paul's apocalyptic thought affirms.
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Macaskill, Grant. "Wisdom and apocalyptic in the Gospel of Matthew : a comparative study with 1 Enoch and 4QInstruction." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/7356.

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Recent scholarship has demonstrated that Matthew's gospel has significantly developed both sapiential and apocalyptic elements within its narrative. Little attention has been paid, however, to the question of how these two features of Matthew's gospel might relate to one another. It is this gap in scholarly literature that the present study is intended to fill, by means of a comparative study with two other texts of mixed genre: 1 Enoch and 4QInstruction. An examination of these texts demonstrates that each is marked by an inaugurated eschatology, within which the revealing of wisdom to an elect group, defined in distinction to the Jewish parent group, serves as the pivotal moment of inauguration. In addition, within 4QInstruction the idea is developed that possession of this revealed wisdom allows the remnant to live in fidelity to the will of the Creator and to the patterns built-in to the original creation. Thus, possession of revealed wisdom facilitates a recovery of creation. These findings provide lines of enquiry that may be brought to Matthew. Three sections of the gospel are examined (chapters 5-7; 11-12; 24-25). It is argued that Jesus is presented as an eschatological figure who reveals wisdom to an elect group. This wisdom cannot be reduced to great moral insight or interpretation of Torah, but is presented as prophetic revelation, happening in eschatological time. It remains the case, however, that Matthew presents it as wisdom and presents Jesus as a sage. More tentatively, it is suggested that creation provides the patterns for the ethical requirements of Jesus' wisdom, thus indicating that the idea of restored creation is also at work in Matthew. The fall of the temple may also be connected in Matthew's narrative to such a restoration, but again, the evidence for this is not clear.
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Stifflemire, Brett Samuel. "Visions of after the End| A History and Theory of the Post-apocalyptic Genre in Literature and Film." Thesis, The University of Alabama, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10635886.

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Textual genre criticism and close readings of novels and films reveal that, in addition to chronicling catastrophes’ aftermaths, the post-apocalyptic genre envisions a future world in which traditional apocalyptic ideology is inadequate and unsatisfactory. While the full apocalyptic trajectory traditionally includes an end met by a new beginning, moments of cultural crisis have questioned the efficacy of apocalyptic metanarratives, allowing for a divergent, post-apocalyptic imagination that has been reflected in various fictional forms.

The post-apocalyptic genre imagines a post-cataclysmic world cobbled together from the remnants of our world and invites complicated participation as readers and viewers engage with a world that resembles our own yet is bereft of our world’s meaning-making structures. The cultural history of the genre is traced through early nineteenth-century concerns about plagues and revolutions; fin-de-siècle anxieties and the devastation of the First World War; the post-apocalyptic turn in the cultural imagination following the Second World War, the atomic bombs, and the Holocaust; the Cold War and societal tensions of the 1960s and 1970s; late twentieth-century nationalism and relaxation of Cold War tension; and renewed interest in post-apocalypticism following the terrorist attacks on September 11, 2001.

Textual analysis reveals that the genre is particularly interested in formal experimentation and other postmodernist ideas, carnivalesque transgression, and concerns about survivorship and community. The mobilization of these themes is examined in case studies of the novella “A Boy and His Dog,” the novels The Quiet Earth and The Road, and the films Idaho Transfer, Night of the Comet, and Mad Max: Fury Road.

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Fairley, Ian. "Criticism in history : the work of György Lukacs, 1902-1914." Thesis, University of York, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333708.

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Schillinger, Stephen. "Common representations : Jack Straw and literary history as cultural history on the early modern stage /." Thesis, Connect to this title online; UW restricted, 2005. http://hdl.handle.net/1773/9363.

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Books on the topic "Apocalyptic literature – History and criticism"

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Zimbaro, Valerie P. Encyclopedia of apocalyptic literature. Santa Barbara, Calif: ABC-CLIO, 1996.

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1947-, Rowland Christopher, and Barton John 1948-, eds. Apocalyptic in history and tradition. London: Sheffield Academic Press, 2002.

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Bulgakov's apocalyptic critique of literature. Lewiston, [N.Y.]: Edwin Mellen Press, 1996.

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The apocalyptic imagination: An introduction to Jewish apocalyptic literature. 2nd ed. Grand Rapids, Mich: William B. Eerdmans, 1998.

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Contemporary apocalyptic rhetoric. New York: Praeger, 1991.

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B, Herzman Ronald, ed. The apocalyptic imagination in medieval literature. Philadelphia: University of Pennsylvania Press, 1992.

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deF, Abrahamse Dorothy, ed. The Byzantine apocalyptic tradition. Berkeley: University of California Press, 1985.

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Sacchi, Paolo. Jewish apocalyptic and its history. Sheffield, England: Sheffield Academic Press, 1990.

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Marguerite Duras: Apocalyptic desires. London: New York, 1993.

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Theology and the spaces of apocalyptic. Milwaukee, Wis: Marquette University Press, 2009.

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Book chapters on the topic "Apocalyptic literature – History and criticism"

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Lansdown, Richard. "‘A Province of Truth’: Criticism and History." In The Autonomy of Literature, 145–200. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780333985182_5.

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Scrivener, Michael. "Jewish Representations, Literary Criticism and History." In Jewish Representation in British Literature 1780–1840, 11–25. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230120020_2.

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Cameron, Barry. "5. Theory and Criticism: Trends in Canadian Literature." In Literary History of Canada, edited by William New, Carl Berger, Alan Cairns, Francess Halpenny, Henry Kreisel, Douglas Lochhead, Philip Stratford, and Clara Thomas, 108–32. Toronto: University of Toronto Press, 1990. http://dx.doi.org/10.3138/9781487589547-007.

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Mozejko, Edward, and Milan V. Dimić. "Romantic Irony in Polish Literature and Criticism." In Comparative History of Literatures in European Languages, 225. Budapest: Akadémiai Kiadó, 1988. http://dx.doi.org/10.1075/chlel.viii.16moz.

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Xu, Shuofang, and Qiuke Sun. "The Apocalyptic Brilliance of Poem and Prose in the Ming Dynasty." In A History of Literature in the Ming Dynasty, 367–77. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-16-2490-2_12.

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Jiong, Zhang. "A History of Chinese Literature from a Macro-Level Perspective." In Literature and Literary Criticism in Contemporary China, 79–111. London ; New York : Routledge, 2017. | Series: China perspectives: Routledge, 2017. http://dx.doi.org/10.4324/9781315708386-7.

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Cocks, Neil. "The Child and History." In The Peripheral Child in Nineteenth Century Literature and its Criticism, 143–71. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137452450_7.

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Torres-Saillant, Silvio. "Dominican Literature and Its Criticism: Anatomy of a Troubled Identity." In Comparative History of Literatures in European Languages, 49–64. Amsterdam: John Benjamins Publishing Company, 1994. http://dx.doi.org/10.1075/chlel.x.06tor.

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Keller, Vera. "Fake News: The Marketplace of Boccalini’s Parnassian Press and the History of Criticism." In Economies of Literature and Knowledge in Early Modern Europe, 51–68. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-37651-2_3.

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Lowry, Anna. "Russia’s Digital Economy Program: An Effective Strategy for Digital Transformation?" In The Palgrave Handbook of Digital Russia Studies, 53–75. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-42855-6_4.

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AbstractThis chapter focuses on the state program “Digital Economy of the Russian Federation” (2017) and its subsequent transformation into the national project (2018) to be implemented from 2018 to 2024. It examines the effectiveness of the government’s strategy in this area and provides an analysis of the program’s content in terms of its main objectives and mechanisms of implementation, drawing on the constructive criticism of the program in the literature. It also reviews the history of the development of the program, main actors involved in its design and implementation, and the nature of the decision-making process.
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Conference papers on the topic "Apocalyptic literature – History and criticism"

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"A Study of the Literary Criticism Style in Xia Zhiqing's The History of Chinese Modern Novels." In 2017 4th International Conference on Literature, Linguistics and Arts. Francis Academic Press, 2017. http://dx.doi.org/10.25236/iclla.2017.45.

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Golubchikov, YUriy. "Methodological potential of the teleological principle of purpose." In International Conference "Computing for Physics and Technology - CPT2020". Bryansk State Technical University, 2020. http://dx.doi.org/10.30987/conferencearticle_5fce27705d8750.02429694.

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The cognitive capabilities of the teleological paradigm of purpose are discussed. An inquiring mind everywhere sees that inanimate matter serves for living, and that, in turn, serves for a man. However, such a concept as “purpose” turned out from the contemporary science, although for a long time it went along the path of becoming the doctrine of purpose determination, or nomogenesis. The history of the substitution of the main paradigm of science from purpose to chance is traced. The overcoming of the catastrophic representations of Cuvier by the provisions of actualism and evolutionism is considered. From the middle of the 19th century, public opinion began to strengthen that every new scientific achievement casts doubt on religious beliefs. Criticism of biblical history began with the events of the Great Flood, as the key one in the Bible. The negative attitude to catastrophism in the Soviet scientific literature and the importance of ideology in the methodology of science are considered. The anthropic principle predetermines a radical restructuring of the general scientific methodology. It finally comes closer to religious knowledge. The anthropic principle is teleological and contains that goal (“eidos-entelechia”) in the structure of matter that impels it. In this light, the power of science is again seen not in confrontation with religion, but in harmonization with it.
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Santamaria, Giovanni. "Merging Thresholds and New Landscapes of Knowledge." In 2019 ACSA Teachers Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.teach.2019.11.

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It has become extremely important to revisit our teaching methodology along with pedagogical contents and objectives, in consideration of the impressive and sometimes overwhelming progress that the technology available to document, analyze and represent the complexity of our built and natural environments has reached, and also the role that it has been proactively playing in affecting our way of thinking, designing and building. A renewed “theory of formativity” (Pareyson)1 styles a knowledge that is generated by a constantly transforming process of “making,” in which methodologies, theoriesand learnings arise within the actions of designing and building, and mostly because of the making. Following the etymology of the Greek world2, this making could be understood as poetic way of actively participating to the changes of our environment. If we look carefully, this approach to structure the knowledge has been deeply rooted in the history and legacy of the most relevant architects and designers, as ontological condition imbedded also into the idea of progress. We have been witnessing several experimentations that have been capable of bringing theoretical explorations, such as the ones from the fields of philosophy and literature, into the realm of design and space making. These explorations reach various degrees of quality, but nevertheless they provide openings to further interesting discussions. An example of this sort could be among others, the collaboration between Eisenman and Derrida for the design proposal for Parc de la Villette in Paris of 19873, where the memory of the proposals for Cannaregio in Venice or the project “Romeo and Juliet” in Verona, are considered within the philosophical background of the criticism to the structuralism, and the projection towards a horizon of deconstruction. This concept migrated from the realm of thinking, to the one of designing and form making, in its highest sense, giving strength to role and identity within the field of architecture, of the idea of “fragment” and “text” often interrupted, following Lyotard’s suggestion4, as expression of the post-modern dimension.
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