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Journal articles on the topic 'Criticism Hermeneutics'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Mahfudh, Hasan. "Hermeneutika Hadis Zakariya Ouzon." MUTAWATIR 4, no. 2 (2015): 309. http://dx.doi.org/10.15642/mutawatir.2014.4.2.309-323.

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This paper examines the theory hermeneutics want Zakaria Ouzon tradition. Hermeneutic theory is formulated from Ouzon ideas contained in the book <em>Jinâyat al-Bukhârî</em>. After describing and analyzing associated with Ouzon criticism against al-Bukhârî, it can be concluded that the hermeneutics Ouzon is subjective hermeneutics flow model with critical hermeneutics. Hermeneutics Ouzon provide significant implications in the process of autonomization text, where he had been let go by the hadith text is no longer leaning on the Apostle automatically cutting off transmission struct

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Sanders, James A. "Hermeneutics of Text Criticism." Textus 18, no. 1 (1995): 1–26. http://dx.doi.org/10.1163/2589255x-01801002.

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3

MARTIN, PATRICK. "BEING STRUCK: GADAMER ON THE CONTEMPORANEITY OF ART." HORIZON / Fenomenologicheskie issledovanija/ STUDIEN ZUR PHÄNOMENOLOGIE / STUDIES IN PHENOMENOLOGY / ÉTUDES PHÉNOMÉNOLOGIQUES 10, no. 1 (2021): 286–304. http://dx.doi.org/10.21638/2226-5260-2021-10-1-286-304.

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With this article I offer a close reading of Gadamer’s Aesthetics and Hermeneutics. The reason I draw attention to this essay is as a response to criticism aimed at Gadamer’s hermeneutic account of art. In its reception, it has occasionally been viewed as too hermeneutical, too focused on understanding. I maintain that Aesthetics and Hermeneutics can be considered exempt from this critique. Here, Gadamer offers us the hermeneutic experience in its most aesthetic guise: in being struck by the significance of the artwork. The main purpose of this article is to clarify this experience. This task

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NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA." ALQALAM 34, no. 1 (2017): 81. http://dx.doi.org/10.32678/alqalam.v34i1.1833.

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The study of literature is signed by an inherent and important activity within it, i.e. interpretation. The activity of literature appreciation and literature criticism, both of its periphery and its orifice, deals with literature studies that should be interpreted. Every interpretation activity of literature works always involves in a hermeneutical process. Hence, hermeneutics occupies a crucial position and it is impossible to disregard it in the analyis of the literature works. Based on that explanation, hermeneutics is something important to discuss comprehensively in order to obtain suffi

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Young, Frances. "Augustine's Hermeneutics and Postmodern Criticism." Interpretation: A Journal of Bible and Theology 58, no. 1 (2004): 42–55. http://dx.doi.org/10.1177/002096430405800105.

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6

Newton, K. M. "HERMENEUTICS AND MODERN LITERARY CRITICISM." British Journal of Aesthetics 29, no. 2 (1989): 116–27. http://dx.doi.org/10.1093/bjaesthetics/29.2.116.

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NURSIDA, IDA. "MENAKAR HERMENEUTIKA DALAM KAJIAN SASTRA." ALQALAM 27, no. 1 (2010): 109. http://dx.doi.org/10.32678/alqalam.v27i1.585.

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The study of literature is signed by an inherent and important activity within it, i.e. interpretation. The activity of literature appreciation and literature criticism, both of its periphery and its orifice, deals with literature studies that should be interpreted. Every interpretation activity of literature works always involves in a hermeneutical process. Hence, hermeneutics occupies a crucial position and it is impossible to disregard it in the analyis of the literature works. Based on that explanation, hermeneutics is something important to discuss comprehensively in order to obtain suffi

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8

Milla Toro, Ricardo. "Emancipación, democracia y nihilismo. Revisando la hermenéutica política de Gianni Vattimo desde la Teoría Crítica." Castalia - Revista de Psicología de la Academia, no. 34 (July 31, 2020): 43–61. http://dx.doi.org/10.25074/07198051.34.1674.

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La hermenéutica de Vattimo se ha caracterizado por su crítica a la metafísica. Así se ha definido desde su postura como pensamiento débil, aunque también desde su compromiso con la posmodernidad, llegando a afirmarse como hermenéutica nihilista. La intención del presente texto es mostrar cómo los conceptos de emancipación y democracia en la filosofía de Vattimo toman un cariz nihilista desde una propuesta hermenéutica determinada, siendo estos vistos a la luz de tal crítica a la metafísica. Al tratarse de términos de la filosofía práctica, harían de tal hermenéutica una hermenéutica política.

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Zuluaga Ramírez, Francisco Uriel. "Historia local y hermenéutica." HiSTOReLo. Revista de Historia Regional y Local 2, no. 3 (2010): 143–55. http://dx.doi.org/10.15446/historelo.v2n3.12383.

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El autor ofrece su reflexión sobre la relación: historia local y hermenéutica a partir de las siguientes preguntas: ¿Tiene la hermenéutica algún papel en la búsqueda de fuentes e información acerca del tema u objeto de investigación?, ¿Que función puede tener la hermenéutica en la critica interna o externa, de los documentos y de los hechos?, ¿En cualquiera de los momentos, qué debe ser interpretado? y ¿El ejercicio hermenéutico es privativo de la producción del Texto? En tal sentido considera la importancia de la hermenéutica en el trabajo del historiador y como parte todo el proceso historio

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Gulddal, Jesper, and Alistair Rolls. "Mobile Criticism: Pierre Bayard's Irreverent Hermeneutics." Australian Journal of French Studies 52, no. 1 (2015): 37–52. http://dx.doi.org/10.3828/ajfs.2015.03.

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11

Schneiders, Sandra M. "Feminist Ideology Criticism and Biblical Hermeneutics." Biblical Theology Bulletin: Journal of Bible and Culture 19, no. 1 (1989): 3–10. http://dx.doi.org/10.1177/014610798901900102.

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12

Taylor, George H. "Addressing Contemporary Challenges to Hermeneutics." Études Ricoeuriennes / Ricoeur Studies 12, no. 1 (2021): 71–89. http://dx.doi.org/10.5195/errs.2021.531.

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Hermeneutics encounters three current challenges: by more quantitative orientations, by stances that reject pluralism, and by criticism that the hermeneutic field is elitist and esoteric. The article offers a response through Ricœur. The hermeneutic “choice in favor of meaning” insists upon the ontological value of the human condition. It shows the insufficiency of the quantitative approach, the remaining value of pluralistic consideration of what human meaning entails, and the real world consequences of interpretation. Examples in Ricœur show how a hermeneutic choice in favor of meaning is no

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El Omari, Laila M. "Composition Studies and Literary Criticism: A Hermeneutic Transaction." Journal of English Language and Literature 7, no. 2 (2017): 509–18. http://dx.doi.org/10.17722/jell.v7i2.312.

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This paper presents a hermeneutic reading (from a Gadamerian perspective) of the complex relationships that tied the two fields of Composition Studies and Literary Criticism within the English department and across the academia. These two academic disciplines have remained in a dynamic, interactive, reciprocal relation throughout the decades. The paper surveys the published scholarship in the field of Composition Studies and presents a reading of the different themes, philosophies, and approaches that have kept the two fields in an interactive, dialogic process of formation. Terms and concepts

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Albert, Hans. "Hermeneutics and Economics A Criticism of Hermeneutical Thinking in the Social Sciences." Kyklos 41, no. 4 (1988): 573–602. http://dx.doi.org/10.1111/j.1467-6435.1988.tb02731.x.

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Choi, Shin-Hann. "Krämer’s Criticism on Philosophical Hermeneutics : Focusing on H. Krämer’s Kritik der Hermeneutik." Journal of The Society of philosophical studies 120 (March 31, 2018): 121–41. http://dx.doi.org/10.23908/jsps.2018.3.120.121.

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Furnal, J. R. "On the Hermeneutics of Religious Film Criticism." Literature and Theology 26, no. 1 (2011): 77–92. http://dx.doi.org/10.1093/litthe/frr045.

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Inishev, Ilya, and Yuliya Biedash. "SEEING AN IMAGE – BEING-IN-THE-WORLD: THE INTERCONNECTIONS BETWEEN VISUALITY, SPATIALITY, AND AGENCY IN PHILOSOPHICAL HERMENEUTICS." Problemos 84 (January 1, 2013): 170–83. http://dx.doi.org/10.15388/problemos.2013.0.1770.

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The article is dedicated to the revelation of heuristic potential of hermeneutic image conception within discussions on contemporary visual culture. H. G. Gadamer has analysed the image as the visual, spatial and social phenomenon expanding and thereby transforming the accustomed notion of iconic experience. The image is not primarily an object of research for aesthetics and art criticism, but a social phenomenon which has to be considered in its real and imagined character as well as in its interrelations with the lived world structures. By blurring boundaries between art and life in his imag

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18

Wathani, Syamsul. "KRITIK SALIM AL-JAbI ATAS HERMENEUTIKA MUHAMMAD SYAHRUR." el-'Umdah 1, no. 2 (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-

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Webb, William J. "The Limits of a Redemptive-Movement Hermeneutic: A Focused Response to T. R. Schreiner." Evangelical Quarterly 75, no. 4 (2003): 327–42. http://dx.doi.org/10.1163/27725472-07504003.

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Should one take the redemptive spirit within the slavery texts and the women texts beyond certain time-locked components of the NT? Does the redemptive movement, begun in the OT and extended in the NT, need to be extended even further beyond the NT? Or, should we expect the NT to express a totally realized ethic or a completely finalized expression of redemptive-movement meaning in all of its concrete particulars? Thomas R. Schreiner’s critique of the book, Slaves, Women and Homosexuals: Exploring the Hermeneutics of Cultural Analysis levels a central criticism against a redemptive-movement he

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20

OKURE, SHCJ, TERESA. "‘I will open my mouth in parables’ (Matt 13.35): A Case for a Gospel-Based Biblical Hermeneutics." New Testament Studies 46, no. 3 (2000): 445–63. http://dx.doi.org/10.1017/s0028688500000254.

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The study participates in the ongoing discussion of the relationship between hermeneutics and exegesis. A review of the main aspects of the discussion, the meanings of both terms, and key influences in modern biblical criticism reveals that hermeneutics is an operating fundamental in both ‘exegesis’ and ‘hermeneutics’. The study consequently proposes ‘exegetical hermeneutics’ as an integrative methodology which would place exegesis at the service of hermeneutics. Jesus’ use of parables models the salient aspects of the proposed ‘exegetical hermeneutics’. A concluding section highlights the imp

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Titley, Robert. "Book Review: Hermeneutics, the Bible and Literary Criticism." Theology 96, no. 771 (1993): 234–35. http://dx.doi.org/10.1177/0040571x9309600322.

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Tabb Stewart, David. "LGBT/Queer Hermeneutics and the Hebrew Bible." Currents in Biblical Research 15, no. 3 (2017): 289–314. http://dx.doi.org/10.1177/1476993x16683331.

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LGBT and queer interpretive approaches have moved beyond the identitarian and apologetic stances of the 1970s–90s, when the first order of business was to respond to anti-gay voices and understand social location as an interpretive standpoint. The HIV/AIDS health crisis helped move some LGBT interpreters away from homosexuality as an object of study to placing themselves inside the text as subjects, lamenting with the Psalms or putting God in the dock like Job. Queer interpretation, anti-essentialist in spirit, moved away from identitarian concerns placing queer interpreters outside the text a

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TALUPUN, JOHANA SILVANA. "RESENSI BUKU : ASIAN BIBLICAL HERMENEUTICS AND POSKOLONIALISM; CONTESTING THE INTERPRETATIONS." KENOSIS: Jurnal Kajian Teologi 2, no. 1 (2018): 90–101. http://dx.doi.org/10.37196/kenosis.v2i1.35.

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Buku Asian Biblical Hermeneutics and Poskolonialism; Contesting the Interpretations ditulis oleh R.S.Sugirtharajah, seorang Profesor di bidang Biblical Hermeneutic. Ia lahir di Sri Lanka dan memiliki pendidikan pascasarjana di India dan Inggris. Sebagai seorang pakar di bidang Biblical Hermeneutic tentu banyak karya telah dihasilkannya yang berhubungan dengan studi Alkitab. Dua karya yang dirintisnya dan sangat di kenal dunia adalah teori kritis tentang studi Alkitab yaitu postcolonial criticism dan perhatiannya pada marginal interpretative voice dengan bukunya yang sangat terkenal yaitu Voice

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Павлов, С. Г. "Anna Akhmatova. “The Twenty-First. Monday. Night...”: An Experience of Linguistic Hermeneutics." Vestnik of Northern (Arctic) Federal University. Series Humanitarian and Social Sciences, no. 2 (April 10, 2021): 70–80. http://dx.doi.org/10.37482/2687-1505-v089.

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This article describes two linguistic approaches to literary analysis. It is stated that in modern linguistics, the language-oriented approach occupies a much larger place than linguistic hermeneutics. The paper shows how linguistic hermeneutics differs from the linguistic analysis of a literary text. Further, the research setting of linguistic hermeneutics is determined: utmost attention to the language, with all linguistic facts being considered as potential hermeneutic problems. The necessity of turning to the methodology of linguistic hermeneutics is substantiated not only in the case of o

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Дубініна Віра Олександрівна. "ГЕРМЕНЕВТИЧНА ІНТЕРПРЕТАЦІЯ ЯК ПОРЯДОК ДИСКУРСУ". International Journal of Innovative Technologies in Social Science, № 4(25) (31 травня 2020): 3–7. http://dx.doi.org/10.31435/rsglobal_ijitss/31052020/7054.

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The modern philosophical hermeneutics is considered in the context of ideas about the transformation of discursive practices and their influence on the formation of philosophical theories. Hermeneutics as a theory of understanding and interpretation itself acts as a family of discursive strategies, conditionally combined into a single whole and representing a new type of communication with the primary source of philosophical knowledge, which is especially important for understanding its individual components. The relationship of philosophical hermeneutics with the philosophy of language and th

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Matlock, R. Barry. "Biblical Criticism and the Rhetoric of Inquiry." Biblical Interpretation 5, no. 2 (1997): 133–59. http://dx.doi.org/10.1163/156851597x00184.

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AbstractRhetoric has risen once more to academic prominence, an apparently "postmodern" restoration of (part of) its "premodern" status. One aspect of this resurgence is the recently emerging extension of rhetoric known as "rhetoric of inquiry," according to which "rhetoric" is sought and analyzed in places where, putatively, it ought not be: in academic discourse itself (rhetoric thus wreaking vengeance on "modern" science, the instrument of its former decline). The present study introduces this "rhetoric of inquiry" movement, suggesting some of its possibilities for examining the discipline

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Tarasevich, V. "On the Criticism of the Scientific Criticism (Remarks on the Margins of Polemics about Marxism)." Voprosy Ekonomiki, no. 6 (June 20, 2005): 129–50. http://dx.doi.org/10.32609/0042-8736-2005-6-129-150.

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The article is devoted to problems of the scientific criticism in the context of polemics about Marxism. The author determines the criticism as creative production of new knowledge. He also distinguishes absolute and relative, text and context, corresponding and noncorresponding criticism. Interaction of hermeneutics and criticism is considered. Special attention is paid to the contents of criticism of the scientific system, on one side, and nonsystematic ideas, hypotheses and theories - on the other.

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Barrett, Lee C. "Kierkegaard and the Relation of Hermeneutics and Cultural Criticism." Toronto Journal of Theology 34, no. 1 (2018): 21–33. http://dx.doi.org/10.3138/tjt.2017-0227.

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Taylor. "Let them Sink into the Sea: Free-Trade Empire and a Hermeneutics of Disconnection." Criticism 61, no. 4 (2019): 551. http://dx.doi.org/10.13110/criticism.61.4.0551.

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Kramer, Lawrence. "Culture and musical hermeneutics: The Salome complex." Cambridge Opera Journal 2, no. 3 (1990): 269–94. http://dx.doi.org/10.1017/s0954586700003281.

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From Flaubert to Richard Strauss, male artists in late nineteenth-century Europe were fascinated by the figure of Salome. This fascination, indeed, amounted to a genuine craze. One representation sparked another: J.-K. Huysmans fantasised about paintings by Gustave Moreau; Oscar Wilde expanded on Huysmans; Aubrey Beardsley illustrated Wilde. Fine editions of Wilde's Salome with Beardsley's illustrations remained cult objects well into the twentieth century. In general, the Salome craze, like the science and medicine of its day, sought to legitimise new forms of control by men over the bodies a

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Sloane, Thomas O. "From Elocution to New Criticism." Rhetorica 31, no. 3 (2013): 297–330. http://dx.doi.org/10.1525/rh.2013.31.3.297.

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The similarity between elocution and New Criticism in method of analysis, or hermeneutics, seems patent: because elocutionists taught reading aloud, they necessarily considered a text word by word; New Critics revolutionized literary study through a similar if more sophisticated method of textual analysis, an approach which also necessitated a certain vocalizing of the words. And the two groups were curiously alike in their fumbling attempts to describe the nature of literature, its ontology, as a kind of experience. The progression from elocution to New Criticism actually forms an episode in

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Schüle, Andreas. "Erinnerung, Erfahrung, Erwartung." Evangelische Theologie 77, no. 2 (2017): 101–13. http://dx.doi.org/10.14315/evth-2017-0205.

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AbstractThe considerations presented in this essay are to contribute to the reassessment of the meaning of hermeneutics as mediator between historical criticism and biblical theology. In dialogue with the concepts of Samuel Terrien and Gerhard von Rad as well as Reinhart Koselleck’s theory of historical time, the essay develops and discusses remembrance, experience and expectation as epistemological principles of a hermeneutics of the whole Bible.

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Ruta, Marcello. "Performative versus Orientational Hermeneutics. Gadamer’s Criticism of Kant’s Sensus Communis and its Hermeneutical Rehabilitation by Makkreel." Kant Yearbook 11, no. 1 (2019): 61–80. http://dx.doi.org/10.1515/kantyb-2019-0004.

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Abstract In a series of works published over the last thirty years, Rudolf Makkreel accomplished what can be called a hermeneutical rehabilitation of Kant’s Critique of Judgment. Such a rehabilitation has been formulated in explicit opposition to the negative hermeneutical image of Kant’s aesthetics which originated in the work of Hans-Georg Gadamer, and according to which the subjectivization of aesthetics perpetrated by Kant reduced aesthetic judgments to a mere communication of feelings, sanctioning thereby their hermeneutical irrelevance. In this essay I do not intend to evaluate the legit

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Loader, J. A. "Stromab - Gedanken zur Hermeneutik biblischer Texte im Kontext der neueren angelsächsischen Diskussion." Verbum et Ecclesia 21, no. 2 (2000): 277–300. http://dx.doi.org/10.4102/ve.v21i2.1259.

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Downstream - On Biblical hermeneutics in the context of the recent Anglo-Saxon debateThis paper, delivered at the 2000 meeting of the Rudolf Bultmann Society at Hofgeismar in Germany, offers a survey of recent developments in literary criticism in the English-speaking world. Contributions to the systematic reflection on issues relevant for theology are also considered and the author’s own proposal is outlined. It is argued that the hermeneutic character of theology remains necessary in the Christian tradition. This is, however, not founded on the proposition of the linguistic nature of revelat

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Listijabudi, Daniel Kurniawan. "Pembacaan Lintas Tekstual: Tantangan Ber-Hermeneutik Alkitab Asia (1)." GEMA TEOLOGIKA 3, no. 2 (2018): 207. http://dx.doi.org/10.21460/gema.2018.32.411.

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In the present article I offer a discussion of Asian Biblical Hermeneutics and its relationship to postcolonial biblical criticism, which partly implicated to a multi-faith hermeneutical method. It included the examination of several issues such as the location of the application of the method, methodical options, critical appraisal to the method, as well as its significance for contextual Bible study within my Asian and Indonesian contexts. I put forward as well a critical discussion of several examples of the way Asian hermeneuticians and theologians using the method. I conclude it with my o

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Kriswanto, Agus. "Melampaui Eksegesis dan Eisegesis: Tinjauan Kritis terhadap Hermeneutika Teologi Pembebasan." IMMANUEL: Jurnal Teologi dan Pendidikan Kristen 1, no. 2 (2020): 52–62. http://dx.doi.org/10.46305/im.v1i2.10.

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Liberation Theology as a movement and theological method has a unique hermeneutical approach. The way they study the Bible begins with studying their real life situations, then they identify the answers the Bible gives to their real problems. Interpreting the Bible starting from the context by some scholar was considered as an act of eisegesis, and not exegesis. Thus, this paper aims to review the hermeneutical approach used by Liberation Theology movement. This research is a qualitative research using descriptive-analytical method. Liberation Theology's hermeneutical approach is clearly outli

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Kusmana, Kusmana. "Hermeneutika Humanistik Nasr Hamid Abu Zayd : Al-Qur’an sebagai Wacana." Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 2, no. 2 (2012): 265. http://dx.doi.org/10.20871/kpjipm.v2i2.33.

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<div><p><strong>Abstract :</strong> This paper informs Nasr Hamid Abu Zayd ideas on Humanistic Hermeneutics, where it tries to put the Qur’an as a discourse, in a way of describing its hermeneutical thought development context. Hermeneutical task formulation is an extension of the previous task that is still being in the spirit of reconstruction of a new reading of religious texts. Al-Qur’an as discourse claimed as an attempt upon an extension way of reading with the whole spirit of construction over again. This Heremeneutical task is potentially burden the establishmen

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Apostolacus, Katherine. "The Bible and The Transgender Christian: Mapping Transgender Hermeneutics in the 21st Century." Journal of the Bible and its Reception 5, no. 1 (2018): 1–29. http://dx.doi.org/10.1515/jbr-2016-0027.

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Abstract In this article, I present a meta-analysis of reception history as a discipline, followed by a study in the interpretative methods used by transgender Christians. Following Helen Savage’s work on transgender Christians’ spirituality, I concede her three observed hermeneutical methods: 1) establishing a hierarchy of texts, 2) resolution through historical criticism, and 3) changing the subject. I also add to her observations two additional observed methods: 4) self-insertion and 5) Scripture as precedent. These observations noted, the landscape of transgender Christians’ theologies is

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Jansen, Yolande. "Postsecularism, piety and fanaticism." Philosophy & Social Criticism 37, no. 9 (2011): 977–98. http://dx.doi.org/10.1177/0191453711416083.

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This article analyses how recent critiques of secularism in political philosophy and cultural anthropology might productively be combined and contrasted with each other. I will show that Jürgen Habermas' postsecularism takes insufficient account of elementary criticisms of secularism on the part of anthropologists such as Talal Asad and Saba Mahmood. However, I shall also criticize Saba Mahmood’s reading of secularism by arguing that, in the end, she replaces the secular–religious divide with a secularity–piety divide; for example, in her reading of Nasr Abu Zayd’s secular Islamic hermeneutics

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Breitenbach, William, and Richard A. Grusin. "Transcendentalist Hermeneutics: Institutional Authority and the Higher Criticism of the Bible." Journal of American History 78, no. 4 (1992): 1443. http://dx.doi.org/10.2307/2079396.

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Gura, Philip F., and Richard A. Grusin. "Transcendentalist Hermeneutics: Institutional Authority and the Higher Criticism of the Bible." American Literature 63, no. 4 (1991): 740. http://dx.doi.org/10.2307/2926882.

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Butler, Jon, and Richard A. Grusin. "Transcendentalist Hermeneutics: Institutional Authority and the Higher Criticism of the Bible." Journal of the Early Republic 11, no. 3 (1991): 424. http://dx.doi.org/10.2307/3123503.

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Bogachov, Andriy. "The modern rationalistic hermeneutics. Towards the origins of semiotics and criticism." Sententiae 25, no. 2 (2011): 27–41. http://dx.doi.org/10.22240/sent25.02.027.

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Nur, Hudan. "ANALISIS HERMENEUTIKA DALAM KUMPULAN PUISI POHON TANPA HUTAN KARYA HE. BENYAMINE." UNDAS: Jurnal Hasil Penelitian Bahasa dan Sastra 16, no. 2 (2020): 251. http://dx.doi.org/10.26499/und.v16i2.2388.

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The analysis study was conducted interpretative by selected poems ‘a tree without foresting’ which emphasize reception on several poems produced by HE. Benyamine. There was found poems which wrong space of category dan heterotematics clasification. This analysis uses descriptive method with hermeneutics approach, data was obtained through literature. As a study of philosophy, hermeneutics exposed are language and meaning contained structure series behind. Hermeneutics are efforts to take apart a secret veiled by tiers of meaning on literature’s work. Therefore, linguistic analysis on holistic

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Zainatul Nadra Zainol, Nur, Latifah Abdul Majid, and Mohd Faizulamri Md Saad. "An overview on hermeneutics method application to the Quran by Muslim thinkers." International Journal of Engineering & Technology 7, no. 4.9 (2018): 167. http://dx.doi.org/10.14419/ijet.v7i4.9.20643.

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Hermeneutics method was introduced by modern Islamic thinkers where they see the need to apply the methods of hermeneutics in the interpretation of the Quran. Among of the thinkers are Fazlur Rahman, Nasr Hamid Abu Zayd and Arkoun who applying hermeneutics. Thus it occur a debate among Muslim scholars. Hence, this study aims to analyse the methods introduced by these scholars which were emphasizing in hermeneutics aspects.In this paper, the method of content analysis conducted can gatherrelevant facts on hermeneutics methods that have been applied against the Quran by modern thinkers as well a

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Talstra, E. "Is hermeneutiek nog ergens goed voor?" Theologia Reformata 63, no. 2 (2020): 128–37. http://dx.doi.org/10.21827/tr.63.2.128-137.

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Is Biblical Hermeneutics still a meaningful discipline? Modern studies in hermeneutics either try to teach us how we can still speak about God in modern society, or that we should accept our limited abilities to speak about God at all. This article claims that these options separate God from the long history of biblical texts and contexts where He, as ‘I,’ addresses Israel as ‘you’. In his recent book on reading the Bible, Arnold Huijgen concentrates on the soul rather than on the ratio as an instrument for reading the Bible. Though agreeing with Huijgen’s criticism of modern rationalistic her

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Дубініна Віра Олександрівна. "ГЕРМЕНЕВТИКА Х.-Г. ГАДАМЕРА ЯК ФІЛОСОФІЯ МОВИ". International Academy Journal Web of Scholar, № 5(47) (31 травня 2020): 60–64. http://dx.doi.org/10.31435/rsglobal_wos/31052020/7097.

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The sequential development of H.-G. Gadamer philosophical doctrine of language as the basis of its philosophical hermeneutics. The various stages of representations of the language are analyzed in connection with the criticism of the instrumental approach and understanding of the language as the foundation of historical discourse and poetic creativity. The latter is considered as the pre-reflexive basis of the language, a fundamental expression of its essence. Moreover, artistic experience is presented as a procedure for knowing the truth, to the extent that this experience contains understand

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Rahmatullah, Rahmatullah. "HERMENEUTIKA INTERTEKSTUALITAS MUQÂTIL BIN SULAYMÂN." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 20, no. 2 (2019): 126. http://dx.doi.org/10.14421/qh.2019.2002-01.

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Intertextuality is one of the contemporary reading theories that discusses texts that cannot be made on their own without relations and relations with other contemporary texts. Intertextuality reading can also be done in reading the Quran. Muqâtil bin Sulaymân is one of the early interpreters who tried to apply intertextuality hermeneutics. The Quran is a continuation of and responds to the scriptures, so he does not hesitate to dialogue with the Quran with the Bible. Most intertextuality hermeneutics built by Muqâtil can be accessed in two aspects. First, the aspects explain things that are n

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Sánchez, Ignacio. "Al-Jāḥiẓ (d. 255/869) on Ḥadīth Criticism". Journal of Abbasid Studies 2, № 2 (2015): 196–219. http://dx.doi.org/10.1163/22142371-12340018.

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The notable and distinguishedadīband theologian of the third/ninth century, al-Jāḥiẓ, is usually not associated with the study ofḥadīth. On the contrary, he has frequently been considered a vitriolic critic of the experts on traditions and some of his works have even been interpreted as a demolition of the science ofḥadīth. However, a careful reading of his writings reveals a quite different picture. In this article, al-Jāḥiẓ’s treatises on the imamate — and especially the most extended one, theKitāb al-ʿUthmāniyya— will be scrutinised and discussed in the light of the author’s acquaintance wi

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Hutabarat, Haleluya Timbo. "Pesan Suci yang Terkontaminasi: Suatu Tinjauan atas Pendekatan Pascakolonial Sugirtharajah dan Konteks Indonesia." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 5, no. 2 (2020): 187. http://dx.doi.org/10.21460/gema.2020.52.578.

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Abstract The history of religions records the existence of persistent violence in religions. Many rulers, with the help of clergies, misuse sacred texts for their conquering interests. The coming of Christianity to Indonesia was linked to Western colonialism with its exploitating ambition. Todate, the fruit of the agenda of misusing Scriptures can still be found in the theology and traditions of the Indonesian churches. This study presents the post-colonial biblical criticism of Sugirtharajah as an inclusive, collaborative hermeneutic umbrella for efforts to liberatetexts, traditions, an

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