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Journal articles on the topic 'Criticism, interpretaion'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 March 2023

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1

Syahputra, Fikry Prastya. "Meme Ideational Meaning: Multimodal Interpretation." Talenta Conference Series: Local Wisdom, Social, and Arts (LWSA) 1, no. 1 (October 17, 2018): 022–32. http://dx.doi.org/10.32734/lwsa.v1i1.136.

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

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2

Rabbany T, Al-Faiz M., and Indal Abror. "TAFSIR PROGRESIF ATAS KISAH-KISAH DALAM AL-QUR’AN KARYA EKO PRASETYO." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 19, no. 1 (October 12, 2019): 85. http://dx.doi.org/10.14421/qh.2018.1901-05.

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Kitab Pembebasan is Eko Prasetyo’s first work in the field of interpretation contains the stories of prophets and friends in the Qur'an. For him, the stories of the prophets no longer have the power to change circumstances, then progressive logic brings Eko to an interpretation of the stories of the prophet to the surrounding social problems. When many commentators who interpret the Quran relate to the social community, then interpreting the Quran leads to social criticism being unique to discuss. So this paper is focused on discussing social criticism in the Book of Liberation. In this paper, there are indications of the content of social criticism Eko Prasetyo then grouped them into five fields, namely economics, religion, education, politics and society. Then explained based on the theme specifically. Then develop social criticism based on each theme. Among them is a criticism of the economic system of capitalism, interpretation of the meaning of Satan, tyranny, seditious and idolatrous, religious and financiers, criticism of Suharto and the New Order, the case of the murderous activist Salim deer. Also, Eko's other works were reviewed to develop his criticisms. The interpretation for Eko through the Book of Liberation is the contextualization of the problems that occur around him, Eko does not care about the interpretation of the interpretation, because for Eko, the Qur'an is a book of movements that must be practiced.Keyword: Eko Prasetyo, Progressive Interpretations, Qissah, al-Qur’an

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3

Segura Peraita, Carmen. "Crítica a la interpretación heideggeriana de la sustancia aristotélica." Differenz, no. 1 (2015): 103–212. http://dx.doi.org/10.12795/differenz.2015.i01.06.

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Estas breve estudio pretender profundizar en la comprensión que de la ουσία-ενέργεια ofrece Heidegger en el capítulo VIII del Nietzsche. Una comprensión cuyo objeto no es otro que dar cuenta de la historia del ser. Aquella que lo habría entendido inicialmente como physis, pero enseguida como ουσία, actualitas y finalmente como Wirklichkeit. De lo que se trata es de valorar la pertinencia de los análisis heideggerianos y también de sus conclusiones. Al hacerlo, la cuestión específica que aquí se plantea es si en su trazado esquemático de esa historia del ser Heidegger procede con coherencia fenomenológicohermenéutica en su manera de realizar la investigación histórica.

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CAN GÜRBÜZ, Gülsevim. "Araştırıcı Sanat Eleştirisi ve Bir Sanat Eleştirisi Örneği." Journal of Social Research and Behavioral Sciences 7, no. 14 (December 10, 2021): 150–64. http://dx.doi.org/10.52096/jsrbs.7.14.7.

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

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5

Lester, J. C. "ADVERSUS “ADVERSUS HOMO ECONOMICUS”: CRITIQUE OF THE “CRITIQUE OF LESTER’S ACCOUNT OF INSTRUMENTAL RATIONALITY”." MEST Journal 10, no. 2 (July 15, 2022): 124–45. http://dx.doi.org/10.12709/mest.10.10.02.13.

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This essay goes through Frederick 2015 (the critique) in some detail, responding to the various paraphrases and criticisms therein. It is argued that in each case the critique is mistaken about what Lester 2012 (Escape from Leviathan: EfL) says, or about what the critique presents as a sound criticism, or both. Introduction: the three problems with the critique and the philosophical problem that EfL is attempting to solve. “Abstract”: the critique’s confusion about EfL’s aprioristic theory of instrumental rationality. There are then detailed replies (too many and too diverse to summarise) to quotations from the critique’s confused interpretations and criticisms under the following headings (quoted from the critique): “2. Instrumental Rationality”; 3. Weakness of Will”; “4. Desires and Values”; “5. Free Will”; “6. Self-Interest”; “7. Maximisation”; “8. Morals”. Finally, in “9. Conclusion”, the philosophical problem for economics is briefly restated. The philosophical interpretation of homo economicus in EfL (as with its overall philosophical theory of libertarianism) has yet to be given adequate critical consideration.

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6

Scholz, Gunther. "Are text interpretations fictions?" Semiotic studies 2, no. 4 (December 28, 2022): 44–52. http://dx.doi.org/10.18287/2782-2966-2022-2-4-44-52.

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

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7

Wathani, Syamsul. "KRITIK SALIM AL-JAbI ATAS HERMENEUTIKA MUHAMMAD SYAHRUR." el-'Umdah 1, no. 2 (December 1, 2018): 145–67. http://dx.doi.org/10.20414/el-umdah.v1i2.550.

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

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Sitanggang, Nadya Utari Boru. "An Examination on Edip Yuksel's Interpretation of Q. 4:34." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 18, no. 2 (July 2, 2017): 275. http://dx.doi.org/10.14421/qh.2017.1802-07.

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

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9

Zaret, David, and Michael Walzer. "Interpretation and Social Criticism." Contemporary Sociology 17, no. 1 (January 1988): 122. http://dx.doi.org/10.2307/2069485.

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10

Senchuk, Dennis M., and Michael Walzer. "Interpretation and Social Criticism." Noûs 26, no. 3 (September 1992): 389. http://dx.doi.org/10.2307/2215966.

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11

Gorski, Philip S. "SCIENTISM, INTERPRETATION, AND CRITICISM." Zygon� 25, no. 3 (September 1990): 279–307. http://dx.doi.org/10.1111/j.1467-9744.1990.tb00793.x.

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12

Rosen, Bernard. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704–6. http://dx.doi.org/10.1080/00221546.1988.11780237.

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Rosen, Bernard, and Michael Walzer. "Interpretation and Social Criticism." Journal of Higher Education 59, no. 6 (November 1988): 704. http://dx.doi.org/10.2307/1982241.

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14

Eigi, Jaana. "On the Social Nature of Objectivity: Helen Longino and Justin Biddle." THEORIA. An International Journal for Theory, History and Foundations of Science 30, no. 3 (November 12, 2015): 449–63. http://dx.doi.org/10.1387/theoria.13208.

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

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15

Ito, Masaya, Masaru Horikoshi, and Masahiro Kodama. "Subjectivity and Environmental Influence in Relation to Sense of Authenticity." Psychological Reports 108, no. 3 (June 2011): 763–65. http://dx.doi.org/10.2466/07.pr0.108.3.763-765.

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The authors responded to criticisms raised recently by Giannini (2010) of the authors' 2009 study in which cross-age differences were examined in the sense of authenticity. Comments address three aspects of the criticism, interpretation of the results, and misunderstanding of the method used as well as the concepts. In particular, future research likely needs to focus on the subjective aspects of sense of authenticity.

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16

Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies." Jurnal THEOLOGIA 28, no. 1 (September 14, 2017): 55. http://dx.doi.org/10.21580/teo.2017.28.1.1418.

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<div class="Section1"><p class="Iabstrak"><strong>Abstract: </strong><em>This paper aims to discuss the methodology of interpretation criticism in the qur'anic studies discourse. As new plots in the Qur'an studies, the interpretation criticism has not been much sought after by Qur’anic scholars. As a consequence, in methodological discourse has not yet found a definite method can be used to criticize an interpretation. As for the thought-provoking critique of the interpretation for this still are sporadic and likely are political-ideological. For that, it needs special attention in developing area studies the Quran towards the study criticism of interpretation. Finally, this paper gives the conclusion that, in the discourse of criticism the methodological framework needed interpretation, as a step towards the operational interpretation of criticism. So, the criticism was done not nuanced political-ideological, but able to uphold the values of objectivity, comprehensiveness, scientific and systematic. There are at least four operational steps in carrying out work interpretation of criticism of the region of ontology, epistemology, and axiology i.e; Firstly, the critic must understand the substance of exegesis are an interpretation as process and interpretation as a product. Secondly, understand the construction of criticism interpretation, namely the construction of the historicity of the critique, the base of criticism, the purpose of criticism, as well as the principles and parameters of criticism. Thirdly, start working with two regions exegesis critique work i.e; intrinsic and extrinsic criticism. Fourthly, give the evaluation and assessment of the object of study of criticism that is good and decent, or perverted and unworthy of being used.</em></p><p class="Iabstrak"><strong>Abstrak:</strong> Tulisan ini bertujuan untuk mendiskusikan metodologi kritik tafsir dalam diskursus wacana Qur’anic Studies. Sebagai wilayah garapan baru dalam studi al-Qur’an, kritik tafsir belum banyak diminati oleh kalangan sarjana al-Qur’an. Akibatnya, dalam wacana metodologis belum banyak ditemukan metodebaku yang dapat digunakan untuk mengkritisi sebuah tafsir. Adapun pemikiran kritik tafsir selama ini masih bersifat sporadis dan cenderung bersifat politis-ideologis. Untuk itulah dibutuhkan perhatian khusus dalam mengembangkan wilayah studi al-Qur’an ke arah studi kritik tafsir. Akhirnya, tulisan ini memberikan kesimpulan bahwa, dalam diskursus kritisisme penafsiran, dibutuhkan kerangka metodologis sebagai langkah operasional kritik tafsir. Sehingga, kritik yang dilakukan tidak bernuansa politis-ideologis, namun mampu mengedepankan nilai-nilai objektivitas, komprehensivitas, ilmiah dan sistematis. Setidaknya terdapat empat langkah operasional dalam melaksanakan kerja kritik tafsir yang bermuara pada wilayah ontologis, epistemologis, dan aksiologis yaitu; Pertama, kritikus harus terlebih dahulu memahami hakikat tafsir yakni tafsir sebagai proses (<em>interpretation as process</em>) dan tafsir sebagai produk (interpretation as product). Kedua, memahami konstruksi kritik tafsir, yaitu historisitas kritik, landasan kritik, tujuan kritik, serta prinsip dan parameter kritik. Ketiga, memulai kerja kritik tafsir dengan dua wilayah kerja yaitu; kritik intrinsik dan kritik ekstrinsik. Keempat, memberikan evaluasi dan penilaian terhadap objek kajian kritik yaitu, baik (<em>maḥmūd</em>) dan layak pakai (<em>maqbūl</em>), atau menyeleweng (<em>munḥarif</em>) dan tidak layak digunakan (<em>mardūd</em>).</p></div>

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Armstrong, Chris. "Philosophical Interpretation in the Work of Michael Walzer." Politics 20, no. 2 (May 2000): 87–92. http://dx.doi.org/10.1111/1467-9256.00116.

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

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Kholmurodov, Abduhamid. "CRAFTSMANSHIP AND ARTISTIC ANALYSIS IN INTERPRETATIONS." CURRENT RESEARCH JOURNAL OF PHILOLOGICAL SCIENCES 02, no. 05 (May 30, 2021): 28–32. http://dx.doi.org/10.37547/philological-crjps-02-05-09.

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The article discusses in detail the contribution of literary critic D. Turaev to the current development of Uzbek literary criticism, the analysis of news and changes in the literary process, the features of new interpretations. Criticism of Munaqqid's analysis of works of art, his skill in the study of poetic and prose works created and being created during the years of independence.

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Santosa, Puji. "KONDISI KRITIK SASTRA INDONESIA SEABAD H.B. JASSIN (Indonesia Literary Criticism in A Century of H. B. Jassin)." Kandai 13, no. 1 (August 24, 2017): 91. http://dx.doi.org/10.26499/jk.v13i1.94.

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

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Sládecek, Michal. "What does the „bedrock“ of rules consist of? Mcdowell on Kripke’s and Wright’s interpretation of Wittgenstein." Theoria, Beograd 55, no. 4 (2012): 5–20. http://dx.doi.org/10.2298/theo1204005s.

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

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Leone, Massimo. "Hi-Fi, Lo-Fi, No-Fi, and Wi-Fi Interpretation." Chinese Semiotic Studies 15, no. 3 (August 27, 2019): 411–27. http://dx.doi.org/10.1515/css-2019-0023.

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Abstract The article seeks to establish a dialog, from a semiotic point of view, with the grand cartography of methods in literary criticism proposed by Prof. Zhang Jiang in his famous essay “Imposed interpretation.” While acknowledging that Prof. Zhang Jiang identifies the most crucial weak points of the semiotic methodology, the article nevertheless takes these criticisms as occasions to improve the approach of semiotics, as regards especially the following oppositions: diagrammatic over-schematization versus quest for a more judicious application of the method; overenthusiastic adoption of mathematical formulas versus cautious cross-fertilization between humanities and scientific thought; frantic pursuance of theoretical uniformity versus humble acceptance of literary idiosyncrasies; fundamentalist proclamation of the self-reliance of the text versus thoughtful consideration of the evident links between the text and its contexts. This new theoretical approach, wherein traditional semiotics improves itself in dialog with Prof. Zhang Jiang’s criticisms, is exemplified with reference to the concept of interpretive fidelity, which is categorized into different levels and dimensions of adhesion between the textual structure and the discourse of the meta-language interpreting it: hi-fi, low-fi, no-fi, and wi-fi interpretation.

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Fry, Paul. "The New Metacriticisms and the Fate of Interpretation." Modern Language Quarterly 81, no. 3 (September 1, 2020): 267–87. http://dx.doi.org/10.1215/00267929-8351507.

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

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Brain, Michael. "Christ and the Church: Ephesians 4:8–10 as a Test of Theological Exegesis." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 28, no. 4 (November 2019): 418–31. http://dx.doi.org/10.1177/1063851219873162.

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

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Morrow, Jeffrey L. "The Politics of Biblical Interpretation: A ‘Criticism of Criticism’." New Blackfriars 91, no. 1035 (August 12, 2010): 528–45. http://dx.doi.org/10.1111/j.1741-2005.2009.01342.x.

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Rosenberg, Ruth, and Jerome J. McGann. "Textual Criticism and Literary Interpretation." South Central Review 3, no. 4 (1986): 119. http://dx.doi.org/10.2307/3189693.

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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/26421422.

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

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Green, Joel B. "Rethinking "History" for Theological Interpretation." Journal of Theological Interpretation 5, no. 2 (2011): 159–73. http://dx.doi.org/10.2307/jtheointe.5.2.0159.

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

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Nizhnikov, Sergei Anatol'evich, and Argen Ishenbekovich Kadyrov. "SIGNIFICANCE OF METAPHYSICS’ CRITICISM IN M. HEIDEGGER'S CREATIVITY." Metafizika, no. 1 (December 15, 2020): 38–46. http://dx.doi.org/10.22363/2224-7580-2020-1-38-46.

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Despite various interpretations of Heidegger's philosophy, he is undeniably a deep critic of the metaphysical tradition in European philosophy. His task of overcoming metaphysics once again aroused interest in the fundamental issues of life in the era of the total dominance of private sciences. In the article, the authors explore the concept of metaphysics and its criticism in the work of M. Heidegger, as well as subsequent interpretations, in particular by O. Peggeler (“New Ways with Heidegger”, 1992). Criticism of metaphysics was a necessary condition for overcoming it to build a fundamental ontology. Having experienced the influence of Nietzsche, Heidegger does not remain a Nietzschean, because he considers him the last metaphysician to be overcome. In this regard, Peggeler recognizes Heidegger's main work not as “Being and Time”, but as “Reports to Philosophy” (1936), where he sought to reveal the primary sources of the concept of metaphysics. Heidegger's views regarding the interpretation of the development of metaphysics in different historical eras are specially considered.

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DuPée, C. Andrew. "Out of Context." Philosophy and Theology 30, no. 1 (2018): 91–122. http://dx.doi.org/10.5840/philtheol20186792.

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This paper offers, first, an analysis and critique of John Henry Newman’s theorizing of real assent, in comparison with Jean-Luc Marion’s own phenomenological investigation of Revelation and Religious Experience. In conversation with the results of these analyses, I offer a critique of a certain hermeneutical criticism of Marion’s oeuvre. This, as I attempt to show, dovetails with certain strong criticisms towards Newman’s own interpretation of religious experience, insofar as it highlights the demand for some discussion or theorization of a standpoint beyond hermeneutic circularity.

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Aijaz, Imran. "Traditional Islamic Exclusivism - A Critique." European Journal for Philosophy of Religion 6, no. 2 (June 21, 2014): 185–209. http://dx.doi.org/10.24204/ejpr.v6i2.186.

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In this paper, I give an account and critique of what I call ‘Traditional Islamic Exclusivism’ – a specific Islamic interpretation of religious exclusivism. This Islamic version of religious exclusivism rests on exclusivist attitudes towards truth, epistemic justification and salvation. After giving an account of Traditional Islamic Exclusivism by explaining its theological roots in the Qur’an and ahadith (reports of sayings attributed to the Prophet Muhammad), I proceed to critique it. I do so by arguing that Islamic epistemic exclusivism, which forms the main core of Traditional Islamic Exclusivism, is implausible. This criticism subsequently opens up further lines of criticism and discussion of both salvific and alethic exclusivism in an Islamic context. I conclude with some remarks about the implications and significance of my criticisms of Traditional Islamic Exclusivism.

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Umam, Miftahul. "Socio-Political Criticism of the New Order in the Interpretation of Syu'bah Asa." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 6, no. 2 (December 31, 2022): 179. http://dx.doi.org/10.30983/fuaduna.v6i2.5518.

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<p><span lang="EN-US">In this study, the author explains the contribution of Syu'bah Asa in the Qur'an interpretation in Indonesia through his work</span><em><span lang="EN-US">, Dalam Cahaya Al-Qur’an: Tafsir Ayat-ayat Sosial Politik</span></em><span lang="EN-US">, a contextual socio-politics interpreting of the New Order government. The discourse in this interpretation was developed in a critical, straightforward, and bold content, aiming at a critique of various misappropriations during the New Order. This research is a literature study with descriptive analysis methods, which helps the author see Syu'bah Asa’s knowledge metamorphosis, approach, socio-political criticism, and interpretations’ contribution to the intellectual development of Islam in Indonesia. The results of this study confirm that the text of the Qur'an should be read in a social context when the Qur'an is derived, which helps us to find the moral legality of a verse that can be applied in socio-political dynamics that are constantly changing. The critical interpretation carried out by Syu'bah Asa is one of the slick examples of various contextual interpretations. Syu’bah Asa’s work has contributed to an understanding of socio-political dynamics in Indonesia, which at that time was not much explored.</span></p>

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ياس, خالد علي. "سُنَنُ النّص نَحوَ تأويل سوسيولوجي للعلامة السّردية : النّقد العربيّ الحديث مثالا." Ansaq journal 1, no. 2 (May 2017): 95–108. http://dx.doi.org/10.29117/ansaq.2017.0040.

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تحاول هذه المقاربة التركيز على الجانب الثاني من الوعي الجمالي للسيميائيات,باتخاذها البعد السّوسيولوجي أساسا معرفيا لها,متكئة على طروحات فلسفة ما بعد الحداثة( postmodernism ) ,وقد اتخذتْ من حقل نقد النّقد منطلقا إجرائيا تعتمده لإثبات رؤيتها الخاصة للنص,وقد تمَّ ذلك من خلال اختيار تجارب نقدية عربية حللتْ النّص القصصي على وفق منهج سوسيو ـــــــ سيميائي, لمحاولة الوصول إلى منهج متكامل في كشف آليات تكون سنن النّص السردي على وفق العلاقة الدينامية بين ما هو جمالي وما هو واقعي , وهو ما سعتْ إليه المقاربة لكشف اليات تأويل مغايرة للعلامات عن طريق المنهج السوسيولوجي المعاصر لتحولات النّظرية النّقدية.

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Szmidt, Olga. "Eksplorowanie ruchomych piasków. Krytyka przekładu i krytyka literacka wobec petryfikacji współczesnej literatury światowej." Krytyka przekładu i okolice, no. 42 (December 29, 2021): 40–63. http://dx.doi.org/10.4467/16891864pc.21.017.14328.

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Exploring Quicksand. Translation Criticism and Literary Criticism in the Face of the Petrification of Contemporary World Literature In contemporary discussions on the condition and further perspectives of World Literature, the mood of disappointment and disillusionment seems to dominate. Reservations concern World Literature in its complexity – its canon, potential multilingualism, existing hierarchies and often contradictory conceptualizations. The crisis of World Literature is not, however, the result of a scandal, but rather of many years of progressive petrification resulting in actual monolingualism, formulaic narrative patterns, consolidation of the center-periphery hierarchy and abandonment of the real pluralism of interpretation. One of the areas that seems to meet the challenge of World Literature is undoubtedly translation criticism. Therefore, the aim of the article is to reflect on how contemporary theories and conceptualizations of World Literature as well as its far-fetched utopia can benefit from translation criticism’s input. The article also argues that translation criticism may become a field that dynamizes contemporary World Literature and restores its reordering or even revolutionary potential.

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Davies, Paul, Greta Gaard, and Patrick D. Murphy. "Ecofeminist Literary Criticism: Theory, Interpretation, Pedagogy." Modern Language Review 95, no. 4 (October 2000): 1174. http://dx.doi.org/10.2307/3736723.

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Woodward, Michael. "Dictionary of Biblical Criticism and Interpretation." Theological Librarianship 2, no. 1 (April 27, 2009): 113–14. http://dx.doi.org/10.31046/tl.v2i1.74.

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Robbins, Vernon K. "New Testament Interpretation through Rhetorical Criticism." Rhetorica 3, no. 2 (1985): 145–49. http://dx.doi.org/10.1525/rh.1985.3.2.145.

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Fowler, Robert M., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Journal of Biblical Literature 105, no. 2 (June 1986): 328. http://dx.doi.org/10.2307/3260415.

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Slater, Niall W. "‘Against Interpretation’: Petronius and art Criticism." Ramus 16, no. 1-2 (1987): 165–76. http://dx.doi.org/10.1017/s0048671x00003295.

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For forty years a debate has raged in Petronian studies between the moralists and, for want of a better term, the anti-moralists. From Highet in the 1940's to Bacon and Arrowsmith in the 1950's and 60's, the moralists held a certain advantage. Whatever important divergences there were among these critics, all agreed on a Petronius who stood in some critical relation to his society. The dissenting voices have grown much louder of late. Ironically, the literary brilliance of Arrowsmith's New Critical reading of the Satyricon helped to turn the tide against the moralist viewpoint. The more apparent the literary sophistication of the Satyricon has become, the less willing late twentieth century readers have been to see a programmatic moral critique as its main purpose. Sullivan's view of Petronius as a ‘literary opportunist’ has come to dominate the field.With Graham Anderson's book, Eros Sophistes: Ancient Novelists at Play, the retreat from the position of Highet is now complete. We have finally reached the logical, New Critical conclusion that the Satyricon is an entirely self-contained literary game without any message whatsoever; in effect we are told that, like any serious piece of literature, the Satyricon ‘should not mean, but be’. Anderson is eager to disavow ‘the unproven conviction that every work must have a message, however diffusely or perversely expressed’.

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Herbert, T. Walter, Roberta Rubenstein, and Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation." American Quarterly 39, no. 4 (1987): 656. http://dx.doi.org/10.2307/2713134.

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Evans, R. L. S., and George A. Kennedy. "New Testament Interpretation through Rhetorical Criticism." Classical World 80, no. 3 (1987): 222. http://dx.doi.org/10.2307/4350026.

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Arutynyan, J. I. "Contemporary art criticism: judgment and interpretation." Vestnik of Saint Petersburg State University of Culture, no. 1 (30) (March 2017): 177–80. http://dx.doi.org/10.30725/2619-0303-2020-3-177-180.

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An important question of contemporary art studies is the problem of expanding the methodological base of the discipline. Modern art criticism refl ects the fundamental problems of contemporary art. Clash of the axiological approaches and the principle of interpretation, subjectivity, the infl uence of requests of the art market and commercialization are the main problems of formation of the expressive language of art criticism in the 20th–21st centuries

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Perry, John Oliver, and G. N. Devy. "Indian Literary Criticism: Theory and Interpretation." World Literature Today 77, no. 1 (2003): 95. http://dx.doi.org/10.2307/40157830.

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Dietrich, Richard S. "Book Review: Interpretation and Social Criticism." Interpretation: A Journal of Bible and Theology 42, no. 3 (July 1988): 310–11. http://dx.doi.org/10.1177/002096438804200315.

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Taylor, James E. "Hume on Miracles: Interpretation and Criticism." Philosophy Compass 2, no. 4 (July 2007): 611–24. http://dx.doi.org/10.1111/j.1747-9991.2007.00088.x.

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Bennett, Michael J. "Habermas’s Interpretation of Arendt in The Future of Human Nature." Philosophy Today 65, no. 3 (2021): 727–45. http://dx.doi.org/10.5840/philtoday2021524416.

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This article responds to several liberal bioethicists’ criticisms of Jürgen Habermas’s The Future of Human Nature by placing it in the context of his intellectual influences and career-spanning theorization of communicative rationality. In particular, I argue that Habermas’s critics have not grasped his interpretation of Hannah Arendt’s concept of natality. Far from merely ventriloquizing his friend and teacher, Habermas distinguishes his construal of that concept from Arendt’s, which he presents as a naturalistic foil to his concerns about the potential ethical impact of preimplantation genetic interventions. Whereas, according to Habermas, Arendt reasons directly from the biological fact of birth to the capacity for political action, he himself construes natality as implying a “divide between nature and culture” at the level of the “lifeworld.” Identifying Habermas’s interpretation of Arendt in this way explains why Habermas claims not to be a biological determinist and why the bioethicists’ criticism, according to which he is, fails.

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Umami, Khoirul. "Pseudopuritanism: Studi Al-Dakhil Atas Tafsir Majelis Tafsir Al-Qur’an (Mta)." FALASIFA : Jurnal Studi Keislaman 11, no. 2 (October 22, 2020): 1–16. http://dx.doi.org/10.36835/falasifa.v11i2.367.

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This study will discuss the ambiguity of the Majelis Tafsir al-Qur'an (MTA) as a missionary organization trying to explore the sacred heirlooms in the form of Islamic law or trying to purify Islamic law, by making MTA interpretations as a reference for their da'wah, in the introduction to their interpretation they will not using the hadith daif, the history of Israel as a reference. However, in reality, they are precisely inconsistent with the principles of the teachings of making the Old Testament as the source of their interpretation. This research is a library research that seeks to explore and explore the interpretations carried out by MTA. Through al-Dhakhil's approach as a study of the theory of criticism of puritan ideological interpretation, it was found that the interpretation of MTA which became the reference of his da'wah, was inconsistent between statements and practice and made the old treaty as a reference in his interpretation and equated with Torah, even though the two were different.

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Zajac, Kacper. "The Rights of the Accused under the Rome Statute and the US Bill of Rights: Has 20 Years of ICC Jurisprudence Brought Those Together?" Law & Practice of International Courts and Tribunals 20, no. 2 (August 17, 2021): 318–66. http://dx.doi.org/10.1163/15718034-12341449.

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Abstract The alleged lower standard of the rights of the accused under the Rome Statute compared to those guaranteed by the US Constitution was one of the most important areas of criticism of the Rome Statute by American scholars. This criticism was made in the early 2000s and was based on the text of the Rome Statute alone, before any ICC jurisprudence existed. This article draws on the 20 years of operation of the ICC to ascertain whether the judicial interpretation and application of the procedural rights of the defendant, guaranteed under the Rome Statute, have made them more compatible with their counterparts under the US Constitution. The premise of this article is that the 20 years of interpretation and application of those rights may have strengthened them to the point where the gap between the procedural guarantees under the Rome Statute and the US Constitution has become negligible. This, in turn, would make the early criticism of the ICC system obsolete, at least insofar as the legal argument is concerned. Accordingly, this paper examines existing jurisprudence of the ICC in the areas of prosecutorial disclosure obligations, admission of evidence and the examination of witnesses. This is for several reasons: firstly, the selected three rights were among those criticised by American scholars in the early 2000s as falling short of what was required under the US Constitution; secondly, unlike some other criticised rights, which reflect the ICC’s institutional design and, therefore, are unlikely to change in scope, the selected three are relatively vaguely phrased, thus making it possible to transform their meaning through judicial interpretation; thirdly, the selected rights have been sufficiently elaborated on by the ICC through case law so as to carry a meaning exceeding what the Rome Statute alone provides. The findings of the study indicate that inasmuch as the ICC’s jurisprudence has moved some aspects of the three areas under examination towards their counterparts under the US Constitution, the procedural rights of the defendant before American courts generally remain more robust.

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Lisowska, Urszula. "Ivan Karamazov’s rebellion in Albert Camus’ and Karl Jaspers’ interpretations." Journal of Education Culture and Society 1, no. 2 (January 17, 2020): 5–14. http://dx.doi.org/10.15503/jecs20102.5.14.

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The aim of this study is to present Albert Camus’and Karl Jaspers’ interpretations of Ivan Karamazov’s rebellion as the diagnoses of the weakness of the human intellect in confrontation with the world and the criticism of rationalism. Therefore, in the introduction I will present those fragments of the novel that characterize Ivan’s rebellion as highly abstract and theoretical. At the same time, this common literary context serves as the ground for reconstruction and comparison of the basic philosophical assumptions of each author. The intention of the remaining part of the paper is, firstly, to reconstruct A. Camus’ and K. Jaspers’epistemology and, secondly, to analyse the arguments against Ivan’s attitude formulated by the writers. Their criticisms of the protagonist’s excessive trust in intellect is based on their own concepts of human epistemic capacity, which are related to the problems of the absurd in A. Camus’ and transcendence in K. Jaspers’ writings. The question of nihilism demands analysis of A. Camus’ idea of the nature of rebellion as both affirmative and negative, and of K. Jaspers’ notion of faith as pre-intellectual trust. Finally, their criticisms of the slogan “If there is no God, then anything is allowed” introduces the problem of freedom, which allows the comparison of the concepts of solidarity (A. Camus) and communication (K. Jaspers). In the conclusion these two philosophical attitudes are discussed together.

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Răzniceanu, Vlad. "Feminist Orthodoxy and Shakespeare’s Shrew." Gender Studies 19, no. 1 (December 1, 2020): 16–28. http://dx.doi.org/10.2478/genst-2021-0002.

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Abstract Since The Taming of the Shrew is a particularly ambiguous play, its interpretation is predictably vulnerable to ideological excesses. The author argues that feminist criticism often exploits rather than explains the text, illustrates the techniques that are typically employed in slanting its meaning, and compares various interpretations in order to highlight a pervasive set of premises defined as ‘orthodoxy’.

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Faqihi, Professor Fazlurrahman. "تاریخ‌چۀ تفسیرنگاری در هرات و نقد منهج تفسیر انوارالقرآن." ghalib quarterly journal 39, no. 4 (December 10, 2022): 1–22. http://dx.doi.org/10.58342/ghalibqj.v39.i4.3.

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قرآن کریم، کلام الهی است و برای بیان معنای آن در طول تاریخ، تفسیرهای زیادی نگاشته شده‌ است. در قلم‌رو زبان فارسی و به‌ویژه در هرات، در پهلوی تفسیرهای عربی، تفسیرهایی به زبان فارسی نیز نوشته شده‌اند. یکی از تفسیرهای معروف و جاافتاده در زبان فارسی در دورۀ معاصر، انوارالقرآن است که مورد توجه همه‌گان قرار گرفته است. بررسی نقادانۀ این اثر، جای‌گاه آن را در نزد مخاطبان، برازنده‌تر می‌سازد و نیز می‌تواند راه را برای اصلاح کارهای آینده در این رشته از علوم باز نماید. این مقاله به هدف تبیین منهج تفسیری انوارالقرآن، به روش کتاب‌خانه‌یی و با تمرکز بر متن تفسیر مذکور نگاشته شده، پاسخ می‌دهد که این اثر با چه روش و سازوکارهایی تألیف شده است. برآیند موضوع این است که در تألیف این اثر، چهار تفسیر دیگر مورد نظر بوده است. ترجیح دیدگاه‌ها، بیان برخی احکام، حجم میانه، دوری از اختلافات و روش مأثور، مورد نظر نویسنده بوده است.

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