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Journal articles on the topic 'Canonical criticism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Overholt, Thomas W., James A. Sanders, and Robert R. Wilson. "Canon and Community: A Guide to Canonical Criticism." Journal of Biblical Literature 105, no. 2 (1986): 303. http://dx.doi.org/10.2307/3260398.

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2

Boda, Mark J., and Edgar Conrad. "Reading the Latter Prophets: Toward a New Canonical Criticism." Journal of Biblical Literature 124, no. 2 (2005): 365. http://dx.doi.org/10.2307/30041021.

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3

Jacobs, Mignon R. "Bridging the Times: Trends in Micah Studies since 1985." Currents in Biblical Research 4, no. 3 (2006): 293–329. http://dx.doi.org/10.1177/1476993x06064627.

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Scholars continue to respond to Willis's foundational work of the 1960s, and to each other, using a variety of classical and new methodologies to treat questions of unity, coherence, theme, and other aspects of the book of Micah. Sampling works that use literary criticism, text criticism, form criticism, historical criticism, tradition criticism, redaction criticism, rhetorical criticism, feminist and womanist approaches, canonical and intertextual approaches, and inter-disciplinary approaches, as well as innovative combinations of these (both multi-critical and multi-disciplinary), this artic

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4

O'connell, Kevin G. "Book Review: Canon and Community: A Guide to Canonical Criticism." Interpretation: A Journal of Bible and Theology 40, no. 2 (1986): 195–96. http://dx.doi.org/10.1177/002096438604000213.

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5

Hoffman, Thomas A. "Book Review: Canon and Community: A Guide to Canonical Criticism." Biblical Theology Bulletin: Journal of Bible and Culture 15, no. 4 (1985): 158–59. http://dx.doi.org/10.1177/014610798501500408.

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6

Claasen, C. F. "Die kanoniese benadering van ChiIds: 'n Paradigmaskuif?" Verbum et Ecclesia 18, no. 2 (1997): 258–66. http://dx.doi.org/10.4102/ve.v18i2.561.

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The canonical approach of Childs: A paradigm shift? It is said that the canonical approach by Childs represents a paradigm shift. Accordingly it is stated that Chi/ds operates a-historically. This article hypothesised that the canonical approach still finds itself in the mainstream of historical criticism. Chi/ds depends on the result of the historical critical method for the implementation of his approach. Chi/ds still finds himself in the same cadre as his mentors Karl Barth and Gerhard von Rad. He can therefore not be labelled as a-historical.

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7

Wall, Robert. "THE CANONICAL FUNCTION OF 2 PETER." Biblical Interpretation 9, no. 1 (2001): 64–81. http://dx.doi.org/10.1163/156851501300112362.

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AbstractDuring the modern period, the authority of 2 Peter for Christian theological formation has been challenged by the reconstructions of historical criticism. The verdict of biblical scholarship has been largely negative: the theological conception of 2 Peter comes from a person and for a setting that does not easily cohere with the rest of the New Testament writings. The present essay seeks to rehabilitate the status of 2 Peter for use in biblical theology, independent of the historical problem it poses for the interpreter, by approaching its theological subject matter within the setting

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8

Nida, Eugene A. "The Sociolinguistics of Translating Canonical Religious Texts." TTR : traduction, terminologie, rédaction 7, no. 1 (2007): 191–217. http://dx.doi.org/10.7202/037173ar.

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Abstract The sociolinguistics of Translating Canonical Religious Texts — Discussions of the theory and practice of translating have largely neglected the sociolinguistic factors in translating. This is particularly true in the case of religious texts, in which problems of textual variants, historical criticism, the power of tradition, the tensions between form and content, orality, format, diversities of genres, and interpretive notes play such an important role. As a result, multiple translations of such texts are generally required because of the diverse backgrounds of readers and the variou

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9

Desnitskiy, A. S. "Polemical criticism of the “catholic” and non-canonical early Christian Epistles." Orientalistica 6, no. 1 (2023): 143–63. http://dx.doi.org/10.31696/2618-7043-2023-6-1-143-163.

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The article deals with the “Catholic Epistles” from the New Testament and other texts written by Christian authors in the epistolary genre supposedly before the year 130 CE from the point of view of the polemical criticism, its main principles have been discussed in the previous article of this series. The aim is to define the theses which the early Christian authors argued with and to reconstruct as much as possible the currents within the early Christianity which left no texts of their own. In addition, it discusses the questions of the break between Christianity and Judaism.

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Desnitskiy, A. S. "Polemical criticism of the “catholic” and non-canonical early Christian Epistles." Orientalistica 6, no. 3-4 (2023): 586–606. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-586-606.

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The article deals with the “Catholic Epistles” from the New Testament and other texts written by Christian authors in the epistolary genre supposedly before the year 130 CE from the point of view of the polemical criticism, its main principles have been discussed in the previous article of this series. The aim is to define the theses which the early Christian authors argued with and to reconstruct as much as possible the currents within the early Christianity which left no texts of their own. In addition, it discusses the questions of the break between Christianity and Judaism.

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11

Rosenfeld, Eliyahu. "Canonization, Satire, and Criticism of Avot in Midrash Yelammedenu from the Genizah." Zutot 18, no. 1 (2021): 1–13. http://dx.doi.org/10.1163/18750214-bja10007.

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Abstract In this article, I present a midrashic reference to one mishnah of tractate Avot that would appear to undermine its canonical status. A close reading of the midrash, will show that it makes use of various satirical tools, including exaggeration and ridicule, which appear to be aimed at a mocking of the mishnah. However, further reading of the midrash in light of a more comprehensive look at tractate Avot will show that contrary to this initial impression, the use of satire may not be directed at undermining the canonical status of Avot but rather at strengthening it. According to this

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12

Noll, K. L. "THE KALEIDOSCOPIC NATURE OF DIVINE PERSONALITY IN THE HEBREW BIBLE." Biblical Interpretation 9, no. 1 (2001): 1–24. http://dx.doi.org/10.1163/156851501300112335.

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AbstractOver the centuries, rabbis, priests and laity have wrestled with the Bible's various and often conflicting portraits of the God Yahweh. The social sciences suggest that each Yahweh text reflects the needs of the communities that formulated the text. Also, academic research has explored the reception of the complete Bible by religious communities. With the exception of so-called canonical criticism, very little work has been done on the transition between these two stages of the Bible's (and Yahweh's) evolution, from initial composition of texts to complete biblical canon. But canonical

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13

Podoroga, Boris. "Three Conditions of Contemporary Social Philosophy Criticism." Russian Journal of Philosophical Sciences, no. 6 (October 10, 2018): 135–39. http://dx.doi.org/10.30727/0235-1188-2018-6-135-139.

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In this article we reveal the common conditions of modern social philosphy (poststructuralism, neo-Marxism, analytical philosophy of history), which theoretical discourse is subordinated to critical discourse, as distinguished from the canonical I. Kant’s, G. Hegel’s, M. Heidegger’s, M. Sheller’s J.-P. Sartre’s philosophical theories, which are bonded with the development of positivist epistemological, historical, ontological or anthropological presuppositions. We will talk about tree main conditions: 1) decline of theological definition of subject, 2) mechanism of repetition, 3) interdiscipli

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14

Keshavmurthy, Prashant. "Two Interpretive Postures and Two Kinds of Friendship in Mughal Commentaries on Sa‘dī's Gulistān." PMLA/Publications of the Modern Language Association of America 137, no. 2 (2022): 246–61. http://dx.doi.org/10.1632/s0030812922000128.

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AbstractThis essay makes a case for the centrality of premodern Persian literary criticism to understanding Islamic virtue ethics as a world tradition of civility. It argues that this body of criticism took the form of two distinct if overlapping interpretive postures, the charismatic-allegorical and the humanist-philological, and that these two postures assumed and furthered two forms of friendship: a vertical form of Sufi hierarchy and a horizontal form of humanist-philological tutelage. Pointing to the centrality of both kinds of friendship to the urban settings in which Islamic virtue ethi

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15

French, Craig, and Lee Walters. "THE INVALIDITY OF THE ARGUMENT FROM ILLUSION." American Philosophical Quarterly 55, no. 4 (2018): 357–64. http://dx.doi.org/10.2307/45128630.

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Abstract The argument from illusion attempts to establish the bold claim that we are never perceptually aware of ordinary material objects. The argument has rightly received a great deal of critical scrutiny. But here we develop a criticism that, to our knowledge, has not hitherto been explored. We consider the canonical form of the argument as it is captured in contemporary expositions. There are two stages to our criticism. First, we show that the argument is invalid. Second, we identify premises that can be used to make the argument valid. But we argue that the obvious fixes are problematic

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16

Anderson, Gary A., and Mark G. Brett. "Biblical Criticism in Crisis? The Impact of the Canonical Approach on Old Testament Studies." Classical World 86, no. 2 (1992): 181. http://dx.doi.org/10.2307/4351312.

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17

Moberly, Walter. "Book Review: The Latter Prophets; Reading the Latter Prophets: Towards a New Canonical Criticism." Expository Times 116, no. 3 (2004): 99–100. http://dx.doi.org/10.1177/001452460411600317.

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18

Thomas, John, and Kimberly Alexandert. "'And the Signs Are Following': Mark 16.9-20— a Journey Into Pentecostal Hermeneutics." Journal of Pentecostal Theology 11, no. 2 (2003): 147–70. http://dx.doi.org/10.1177/096673690301100201.

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AbstractThough often observed that the Acts narrative is the defining paradigm for Pentecostal doctrine and practice, in point of fact Mk 16.9-20 functions as the 'litmus test' of the early Pentecostal Movement's fulfilling of the apos tolic mandates given by Jesus and carried out by the church. Despite the well-known text-critical problems surrounding the passage, the place of Mk 16.9-20 was unrivaled within the early Pentecostal literature in position and significance. Drawing on methodological approaches including textual criticism, literary analysis, canonical criticism and Wirkungsgeschic

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19

Aune, David E. "Book Review: Canonical Criticism and Intertextuality: Külli Tõniste, The Ending of the Canon: A Canonical and Intertextual Reading of Revelation 21–22." Expository Times 127, no. 12 (2016): 619–20. http://dx.doi.org/10.1177/0014524616650585l.

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20

Maulana, Luthfi. "PERIODESASI PERKEMBANGAN STUDI HADITS (Dari Tradisi Lisan/Tulisan Hingga berbasis Digital)." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 17, no. 1 (2016): 111. http://dx.doi.org/10.14421/esensia.v17i1.1282.

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The history of the study of hadith from time to time experiencing a very significant development, beginning the study of hadith from oral to oral evolved into writing changes by others as a form of concern about the loss of traditions of the Prophet Muhammad, the development of tradition reached its peak when entering the period of the Successors exactly rule caliph Umar bin Abdul Aziz, where the tradition at this time officially codified in order to cope with the spread of false traditions pioneered by the heretics. Furthermore, after the tradition codified development be very rapid, with the

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21

Diehl, Judith A. "What is a ‘Gospel’? Recent Studies in the Gospel Genre." Currents in Biblical Research 9, no. 2 (2011): 171–99. http://dx.doi.org/10.1177/1476993x10361307.

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This article is a brief review of two main paths of biblical scholarship with respect to the ‘gospel’ genre. The NT Gospels appear to be similar to other ancient literature in some ways, yet distinctive enough in content, form, theology and purpose to set them apart from other literature. The analogical approach shows how the Gospels were written in a form similar to other written documents of that time and culture. In contrast, the derivational approach attempts to show that the Gospels are unique and exclusive in all of literature. While the search for the ‘historical Jesus’ is not over, lit

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22

Woolverton, Greg. "Burton Mack's A Myth of Innocence as Can(n)on Criticism." Axis Mundi 2, no. 2 (2017): 45–53. http://dx.doi.org/10.29173/axismundi65.

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   Burton Mack's Myth of Innocence may be seen as canon criticism. The book contests the function of the narrative gospel of Mark as a charter document for contemporary American self-identity. Mack deploys a noncanonical reading strategy of rhetorical analysis and narratological criticism in order to dislodge the text from its canonical status and function.bThe resistance of Mark's gospel to its function as the American myth of innocence is found in its distance from the earliest Jesus movements and texts. Once uncovered that distance makes clear the nature of Mark's ideologi

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23

Otero, Juan María Martínez. "A juridical-canonical perspective of internal criticism in the Church: Act of service or treason?" Church, Communication and Culture 7, no. 2 (2022): 415–37. http://dx.doi.org/10.1080/23753234.2022.2106258.

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24

Post, Charles. "How Capitalist Were the ‘Bourgeois Revolutions’?" Historical Materialism 27, no. 3 (2019): 157–90. http://dx.doi.org/10.1163/1569206x-12341528.

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Abstract The canonical version of the ‘bourgeois revolutions’ has been under attack from both pro-capitalist ‘Revisionist’ historians and ‘Political Marxists’. Neil Davidson’s book How Revolutionary Were the Bourgeois Revolutions? provides a thorough review of the intellectual history of the notion of the bourgeois revolution and attempts to rescue the concept from varied criticism. Despite distancing himself from problematic formulations of the bourgeois revolution inherited from Second-International Marxism, Davidson’s own framework reproduces many of the historical and conceptual problems o

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25

Hays, Richard B. "Can Narrative Criticism Recover the Theological Unity of Scripture?" Journal of Theological Interpretation 2, no. 2 (2008): 193–211. http://dx.doi.org/10.2307/26421401.

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Abstract It has become increasingly difficult to talk about the unity of Scripture. Under the impact of modernist historical criticism, the Bible has seemed to fall apart into a cacophony of disparate voices. More recently, however, it has sometimes been suggested that narrative criticism might help us recover the unity of Scripture. But narrative criticism, taken by itself, cannot solve the problem of canonical unity. Instead, following the lead of the "Nine Theses" of the Scripture Project, this essay explores the claim that Scripture can be understood in light of the church's rule of faith

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Hays, Richard B. "Can Narrative Criticism Recover the Theological Unity of Scripture?" Journal of Theological Interpretation 2, no. 2 (2008): 193–211. http://dx.doi.org/10.2307/jtheointe.2.2.0193.

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Abstract It has become increasingly difficult to talk about the unity of Scripture. Under the impact of modernist historical criticism, the Bible has seemed to fall apart into a cacophony of disparate voices. More recently, however, it has sometimes been suggested that narrative criticism might help us recover the unity of Scripture. But narrative criticism, taken by itself, cannot solve the problem of canonical unity. Instead, following the lead of the "Nine Theses" of the Scripture Project, this essay explores the claim that Scripture can be understood in light of the church's rule of faith

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27

GORING, PAUL. "Notes on a (Currently) Lost Pamphlet by Samuel Paterson." Shandean 33, no. 1 (2022): 273–84. http://dx.doi.org/10.3828/shandean.2022.33.15.

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This piece discusses a currently lost pamphlet from 1769 by Samuel Paterson, the author of Another Traveller!, who is of interest within studies of Sterne since he has been seen as an imitator of A Sentimental Journey yet was himself anxious to deny that influence. It establishes what we can know about the lost pamphlet from the evidence of reviews. The piece supplements a forthcoming article (cited in the notes) which offers fuller discussion of Paterson within a consideration of criticism concerning the influence of canonical authors.

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Szöllősi, Barnabás. "Ötlettől a filmig : Jancsó Miklós, Hernádi Gyula: Szegénylegények, 1968." Theatron 14, no. 1 (2020): 92–105. http://dx.doi.org/10.55502/the.2020.1.92.

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The Magvető Publishing House’s series From Idea to Film put out its volume about Miklós Jancsó’s and Gyula Hernádi’s work, The Round-up, in 1968. The book contains, in addition to the so-called literary script, the sources of the film, and the contemporary reviews and essays discussing it. My paper is an examination of the volume from a source criticism perspective, which gives me an excellent opportunity to analyse the cultural policies of the Kádár era, and to rethink the myths about Jancsó’s image that became canonical after the regime change.

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29

Collins, John J. "Book Review: Biblical Criticism in Crisis? The Impact of the Canonical Approach on Old Testament Studies." Theological Studies 53, no. 2 (1992): 339–40. http://dx.doi.org/10.1177/004056399205300208.

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30

Kovshov, Mikhail, and Alexey Bashkatov. "Rudolf Bultmann's method of form criticism in the context of the origin of the Canonical Gospels." Proceedings of the Saratov Orthodox Theological Seminary, no. 1 (2023): 9–41. http://dx.doi.org/10.56621/27825884_2023_20_9.

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31

Armendáriz-Hernández, Alejandra, and Irene González-López. "Roundtable: The Position of Women in Post-War Japanese Cinema (Kinema Junpō, 1961)." Film Studies 16, no. 1 (2017): 36–55. http://dx.doi.org/10.7227/fs.16.0004.

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In contrast to the canonical history of cinema and film theory, often dominated by academic texts and Western and/or male voices, this article presents a casual conversation held in 1961 between four of the most influential women in the post-war Japanese film industry: Kawakita Kashiko,,Yamamoto Kyōko, Tanaka Kinuyo and Takamine Hideko. As they openly discuss their gendered experience in production, promotion, distribution and criticism, their thoughts shed light on the wide range of opportunities available to women in filmmaking, but also on the professional constraints,and concerns which the

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Markov, A. V. "ITALIAN PRIMITIVE AND CRITICAL REVIVAL IN RUSSIAN MODERNISM." Arts education and science 1, no. 1 (2020): 114–20. http://dx.doi.org/10.36871/hon.202001014.

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The word primitive as applied to art is a lexical Gallicism, requiring special critical contexts for correct use, and therefore the word was not frequently used in Russian literature. This concept was part not so much of academic research as of art criticism, which argued against academic standard. At the same time, Russian modernism legalized the concept of the Italian primitive as a special mode of optics, as a form of fantasy shared by the artist and the viewer. The article proves that the primitive in Russian culture was not a stylistic, but a plot characteristic of the image, revealed in

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33

Booth, Alison, and Isabel Bielat. "A Mid-Range Team of Rivals: Women Novelists in the Collective Biographies of Women Database." Victorian Studies 65, no. 1 (2022): 17–23. http://dx.doi.org/10.2979/victorianstudies.65.1.03.

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Abstract: A collaborative, interdisciplinary study (English, history) of the authors, subjects, contents, and substance of a key early collection of criticism of women novelists, tied to the Queen’s 1897 Jubilee. Famous or obscure women novelists assess the work of deceased peers, censuring most those who are now canonical. Attending to the style and orientation of particular chapters and some research in publishing history, we suggest varied textual and quantitative approaches, drawing on our database of 1,272 collective biographies of women to explore what we can discover from one book caref

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Booth, Alison, and Isabel Bielat. "A Mid-Range Team of Rivals: Women Novelists in the Collective Biographies of Women Database." Victorian Studies 65, no. 1 (2022): 17–23. http://dx.doi.org/10.2979/vic.2022.a901281.

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Abstract: A collaborative, interdisciplinary study (English, history) of the authors, subjects, contents, and substance of a key early collection of criticism of women novelists, tied to the Queen’s 1897 Jubilee. Famous or obscure women novelists assess the work of deceased peers, censuring most those who are now canonical. Attending to the style and orientation of particular chapters and some research in publishing history, we suggest varied textual and quantitative approaches, drawing on our database of 1,272 collective biographies of women to explore what we can discover from one book caref

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35

González, J. M. "Biblical criticism in crise? The impact of the canonical approach on Old Testament studies; Mark G. Brett." Mayéutica 18, no. 46 (1992): 431–32. http://dx.doi.org/10.5840/mayeutica1992184618.

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36

Balentine, Samuel E. "Biblical Criticism in Crisis? The Impact of the Canonical Approach on Old Testament Studies (review)." Hebrew Studies 34, no. 1 (1993): 106–9. http://dx.doi.org/10.1353/hbr.1993.0034.

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37

Chen, Shih-Pei. "Fenye by the Numbers: A Quantitative Analysis of Astrological Contents in Chinese Local Gazetteers." HoST - Journal of History of Science and Technology 18, no. 1 (2024): 6–30. http://dx.doi.org/10.2478/host-2024-0002.

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Abstract Fenye (分野, lit., “field allocation”), is a traditional Chinese astrological system that associated celestial phenomena with regions on earth since ancient times. During middle and late imperial China, many literati writings criticized this system as illogical. Yet in the local gazetteers that were compiled in late imperial China to document local data within each administrative region, compilers continued to use fenye as the canonical way to identify their regions within the vast empire. The Jesuit introduction of Western sciences to China, in particular the technology that could prec

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38

Morsel-Eisenberg, Tamara. "Mysticism, Rationalism, and Criticism: Rabbi Jacob Emden as an Early Modern Critic and Printer." Harvard Theological Review 115, no. 1 (2022): 110–35. http://dx.doi.org/10.1017/s0017816022000074.

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AbstractRabbi Jacob Emden (1697–1779) was an important rabbi and scholar in the area of Hamburg. One of his works, Mitpaḥat Sefarim (“Book Cloth,” Altona, 1768), is a critique of the Zohar (“Book of Splendor”), a canonical Jewish mystical text attributed to the ancient scholar Rabbi Shimon bar Yoḥai (ca. 2nd cent. CE). In Mitpaḥat Sefarim, Emden casts doubt upon the Zohar’s provenance, authorship, and age. This critique has led some to identify Emden with the early beginnings of the Haskalah, the Jewish Enlightenment, as an opponent of mysticism. However, Emden took mystical sources very serio

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Moloney, Francis J. "To Teach the Text: The New Testament in a New Age." Pacifica: Australasian Theological Studies 11, no. 2 (1998): 159–80. http://dx.doi.org/10.1177/1030570x9801100204.

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Modern critical biblical scholarship has long laboured under the belief that the object of teaching the biblical text was to communicate the original meaning of a traditional and canonical text. Contemporary criticism points more and more to the intertextuality of both text and reader in the interpretative process. The interpreter is inevitably inscribed in the act of interpretation. A reading of the Nicodemus material in the Fourth Gospel attempts to show that “autobiographical” readings need not abandon the achievements of more traditional forms of scholarship. Text, tradition, rhetoric and

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40

Evans, Craig A. "How Long Were Late Antique Books in Use? Possible Implications for New Testament Textual Criticism." Bulletin for Biblical Research 25, no. 1 (2015): 23–37. http://dx.doi.org/10.2307/26371610.

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Abstract Recent study of libraries and book collections from late antiquity has shown that literary works were read, studied, annotated, corrected, and copied for two or more centuries before being retired or discarded. Given that there is no evidence that early Christian scribal practices differed from pagan practices, we may rightly ask whether early Christian writings, such as the autographs and first copies of the books that eventually would be recognized as canonical Scripture, also remained in use for 100 years or more. The evidence suggests that this was in fact the case. This sort of l

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Tomashevsky, Boris, Gina Fisch, and Oleg Gelikman. "The New School of Literary History in Russia." PMLA/Publications of the Modern Language Association of America 119, no. 1 (2004): 120–32. http://dx.doi.org/10.1632/003081204x23818.

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Anthologies of literary theory, the backbone of courses on literary criticism, rely on viktor Shklovsky's “Art as a Device” or Boris Eikhenbaum's “The Theory of the ‘Formal Method‘” to broach the subject of Russian formalism. The canonical status of these essays is well deserved. Written when the author was merely twenty-four, Shklovsky's 1917 essay bristles with a polemical fervor, wit, and knack for example that announce him as a critical prodigy. Marked by the mixture of embittered pride, rigor, and self-conscious malaise typical of later formalism, Eikhenbaum's dense history of the formal

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42

Baker, Peter. "The Prodigal Returns? Karl Barth’s Christological Interpretation of Luke 15:11–32." Journal of Theological Interpretation 16, no. 1 (2022): 57–73. http://dx.doi.org/10.5325/jtheointe.16.1.0057.

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At the heart of his doctrine of reconciliation, Karl Barth offers a unique but underexamined christological interpretation of the parable of the prodigal son. Displaying both respect for and resistance to the interpretative paradigm for Jesus’s parables established by Adolf Jülicher, Barth’s interpretation rejects allegorical interpretation and appeals to the narrative’s literary characteristics, but it hermeneutically privileges Barth’s perception of the overall theological import of the canonical Christian Scriptures over the parable’s immediate literary context. Barth’s approach may be frui

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Baker, Peter. "The Prodigal Returns? Karl Barth’s Christological Interpretation of Luke 15:11–32." Journal of Theological Interpretation 16, no. 1 (2022): 57–73. http://dx.doi.org/10.5325/jtheointe.16.1.0057.

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At the heart of his doctrine of reconciliation, Karl Barth offers a unique but underexamined christological interpretation of the parable of the prodigal son. Displaying both respect for and resistance to the interpretative paradigm for Jesus’s parables established by Adolf Jülicher, Barth’s interpretation rejects allegorical interpretation and appeals to the narrative’s literary characteristics, but it hermeneutically privileges Barth’s perception of the overall theological import of the canonical Christian Scriptures over the parable’s immediate literary context. Barth’s approach may be frui

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MAZA, SARAH. "STEPHEN GREENBLATT, NEW HISTORICISM, AND CULTURAL HISTORY, OR, WHAT WE TALK ABOUT WHEN WE TALK ABOUT INTERDISCIPLINARITY." Modern Intellectual History 1, no. 2 (2004): 249–65. http://dx.doi.org/10.1017/s1479244304000149.

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Michael Warner, a literary critic with a keen sense of history, wrote in 1987 that “New Historicism is a label that historians don't like very much because they understand something different by historicism. But nobody's asking historians….” This essay is an answer to questions nobody asked me, questions about interdisciplinarity and the differences between literary critical and historical practices. A return to historically informed literary criticism, which many critics still consider a dominant trend in the profession, emerged in the early 1980s following the publication of Stephen Greenbla

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Kolesnikova, Olga I. "The modern literary prose in professional media criticism: Pragmastilistic analysis." Media Linguistics 10, no. 1 (2023): 128–43. http://dx.doi.org/10.21638/spbu22.2023.108.

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The article is devoted to the identification and pragmastilistic characterization of the means of evaluating the interpretation of works of modern fiction by the authors of reviews and articles presented in the media content of the electronic literary magazine “Literratura” under the heading “Criticism” over the past three years. The purpose of the study is to analyze the evaluative judgments of critics based on a pragmaesthetic approach to discourse, i. e. taking into account the pragmatic attitude of the addressee of speech. Under the influence of the chosen role of the subject of critical d

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CODY, DAVID C. "Revisiting the “Hawthorne Problem”." Resources for American Literary Study 36 (January 1, 2011): 287–94. http://dx.doi.org/10.5325/resoamerlitestud.36.2011.0287.

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Abstract Samuel Chase Coale's The Entanglements of Nathaniel Hawthorne: Haunted Minds and Ambiguous Approaches is a well-written and wide-ranging survey (intended for a broad audience) of what is now more than a century's worth of literary criticism and formal literary scholarship relating to the works of Nathaniel Hawthorne, still perhaps the most insistently canonical of all American authors. For Coale, “entanglement” (a term borrowed from the lexicon of quantum physics) goes far to explain both the richness and the confused (and often confusing) nature of the received scholarly tradition, s

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Nelson, Dana D. "We Have Never Been Anti-Exceptionalists." American Literary History 31, no. 2 (2019): e1-e17. http://dx.doi.org/10.1093/alh/ajz017.

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Abstract The project of repudiating the exceptionalism associated with the Cold War–era founders of American studies came at the same academic moment as the canon debates—they both started in the mid-1980s. They are twinned countercultural movements, and at their origin they were explicitly interrelated. We’ve debunked American exceptionalism, but we’re still practically glued to the old-fashioned canon—at least where the nineteenth century is concerned. This essay takes up the incompletion at the heart of what began as a conjoined movement against the exceptionalisms of national and literary

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Bump, Jerome F. A. "The Value of Literature, Today and Tomorrow." Literature 2, no. 1 (2022): 1–25. http://dx.doi.org/10.3390/literature2010001.

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While reports of the death of literature are greatly exaggerated, reports of the decline of Aestheticism, New Criticism, and the printed word are not. Literature as a critique of society is alive today, but to survive tomorrow in any form it will need to engage environmental, climate, and pandemic public health issues. Without such engagement, there will be no civilization, and, thus, no literature. Literature can survive now, but to thrive, essays in literary criticism may have to not only (i) continue to discuss canonical and (ii) minority writing but also (iii) partner with cultural studies

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Tariq Mahmood Hashmi and Dr. Humaira Ahmad. "Ghamidi’s Critique of the Seven Aḥruf Report." International Research Journal on Islamic Studies (IRJIS) 4, no. 1 (2022): 18–40. http://dx.doi.org/10.54262/irjis.04.01.e02.

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Muslims have always upheld the multiplicity of the Qur’anic readings (qirāᵓāt), as sanctioned by the Prophet of Islam, who proclaimed that the Book was revealed in seven aḥruf. The Companions of the Prophet transmitted these readings faithfully to the next generations. These variant readings were subsequently standardized during the second and the third century of the Islamic era. The Muslims developed a consensus on reading the Qur’an according to one of the ten well-known canonical readings. This process continued until modern times when some Muslim modernists embraced scripturalism. Muslim

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Barker, Kit. "Speech Act Theory, Dual Authorship, and Canonical Hermeneutics: Making Sense of "Sensus Plenior"." Journal of Theological Interpretation 3, no. 2 (2009): 227–39. http://dx.doi.org/10.2307/26421291.

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Abstract The divine authorship of Scripture has been a much-debated topic throughout history, particularly in the modern and postmodern eras. Those who continue to hold to such a conviction have often wrestled with its hermeneutical implications. Hermeneutic realists who employ forms of authorial discourse interpretation have realized that their presuppositions regarding the divine authorship of Scripture pose significant hermeneutical challenges. In particular, it is often believed that the divine author may intend to communicate something different from what the human author of the text inte

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