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Journal articles on the topic 'Isocrates – Criticism and interpretation'

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Published: 4 June 2021

Last updated: 15 February 2022

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1

Blank, Thomas G. M. "Isocrates on paradoxical discourse." Rhetorica 31, no. 1 (2013): 1–33. http://dx.doi.org/10.1525/rh.2013.31.1.1.

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It has long been stated that, in Isocrates' Helen, there seems to be an open contradiction between the author's harsh criticism of logoi paradoxoi and the simple fact that his own encomia of Helen and Busiris appear to be specimens of that very genre. Traditionally, this contradiction has been explained by Isocrates' need to distanciate his own work from that of his predecessors. This paper undertakes a different approach. Isocrates' criticism of paradoxographic literature is based upon observations about what is and what is not allowed in moral epideictic discourse. Isocrates' specific instru

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2

Lachance, Geneviève. "Was Plato an Eristic according to Isocrates?" Apeiron 53, no. 1 (2020): 81–96. http://dx.doi.org/10.1515/apeiron-2018-0090.

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AbstractThe article examines the passages in Isocrates’ Corpus containing a description and a critique of a new type of sophistic called “eristic”. Based on the chronology of Isocrates’ discourses and the description he gave, the author shows that the majority of these passages could not have aimed at Plato as its sole or principal target. However, it should not be excluded that Isocrates’ criticism of eristics was directed against various members of the Socratic circle, a heterogeneous group in which Plato was comprised. The article shows that although a feud between Plato and Isocrates is no

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3

Dušanić, Slobodan. "Isocrates, the Chian intellectuals, and the political context of the Euthydemus." Journal of Hellenic Studies 119 (November 1999): 1–16. http://dx.doi.org/10.2307/632309.

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In a brief digression near the end of the Euthydemus (305 b ff.), Socrates describes one of his anonymous critics, who rejects philosophy in general but imagines himself to be both an accomplished thinker and a successful politikos. Clearly, the portrait is that of Isocrates. The similarity between Isocrates' real character and Plato's stylization is so pronounced that we are tempted to describe 305 b ff. as one of Plato's intentional anachronisms (the dramatic date of the dialogue is earlier than the death of Alcibiades, 275 b). The portrait includes several noteworthy points. First, 305 b-c

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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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10

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

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11

Sharma, Ravi. "Commentary On Fine." Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, no. 1 (2013): 147–57. http://dx.doi.org/10.1163/22134417-90000012.

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In discussing Gail Fine’s contribution, Sharma challenges the idea that the pseudo-Platonic Sisyphus can productively be interpreted using the philosophical devices of Plato’s Meno. Sharma then explores another approach to the Sisyphus, which involves reading the dialogue as an attack on the tendency to assimilate deliberation to theoretical inquiry and, relatedly, as an attempt to call attention to the practical skills that are uniquely involved in deliberation. Sharma ends by speculating that the dialogue was composed by a member of the school of Isocrates and was intended as a criticism of

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12

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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13

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

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14

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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15

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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16

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

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17

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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18

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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19

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

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20

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

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21

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

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22

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 appare

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23

JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.02.

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24

JEON, Kyung-Jin. "A Criticism of Immoralistic Interpretation of Nietzsche." Journal of the Daedong Philosophical Association 77 (December 31, 2016): 23–52. http://dx.doi.org/10.20539/deadong.2016.77.2.

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25

Pelias, Ronald J. "Schools of interpretation thought and performance criticism." Southern Speech Communication Journal 50, no. 4 (1985): 348–65. http://dx.doi.org/10.1080/10417948509372640.

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26

Kaufman, Daniel A. "Interpretation and the “Investigative” Concept of Criticism." Angelaki 17, no. 1 (2012): 3–12. http://dx.doi.org/10.1080/0969725x.2012.671635.

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27

NANNICELLI, TED. "Ethical Criticism and the Interpretation of Art." Journal of Aesthetics and Art Criticism 75, no. 4 (2017): 401–13. http://dx.doi.org/10.1111/jaac.12395.

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28

West, David W. "Practical Criticism: I.A. Richards' experiment in interpretation." Changing English 9, no. 2 (2002): 207–13. http://dx.doi.org/10.1080/1358684022000006311.

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29

Wicaksono, Arif. "Pandangan Kekristenan Tentang Higher Criticism." FIDEI: Jurnal Teologi Sistematika dan Praktika 1, no. 1 (2018): 115–31. http://dx.doi.org/10.34081/fidei.v1i1.6.

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The interpretation of the Bible in the present continues to grow rapidly. This progress has both positive and negative effects in the realm of biblical interpretation. The positive impact that is with the progress of interpretation, it was found many truth values that were not understood and now start out one by one. The negative as the progress of biblical interpretation is the loss of boundaries. With the method of high-criticism interpretation makes the Bible originally believed to be the infallible Word, and now it is equated with another book of lesser value than the scriptures. The Bible

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30

Ridwan, MK. "TRADISI KRITIK TAFSIR: Diskursus Kritisisme Penafsiran dalam Wacana Qur’anic Studies." Jurnal THEOLOGIA 28, no. 1 (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 sp

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31

Sam-Yel Park. "Spinoza and Idealism -The Criticism of Idealistic Interpretation-." Studies in Philosophy East-West ll, no. 49 (2008): 297–315. http://dx.doi.org/10.15841/kspew..49.200809.297.

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32

이재호. "An Interpretation of Criticism of Elementary Moral Instruction." KOREAN ELEMENTARY MORAL EDUCATION SOCIETY ll, no. 31 (2009): 117–40. http://dx.doi.org/10.17282/ethics.2009..31.117.

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33

Vinson, Richard B. "Book Review: New Testament Interpretation through Rhetorical Criticism." Review & Expositor 83, no. 1 (1986): 113–14. http://dx.doi.org/10.1177/003463738608300113.

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34

Körner, Jürgen. "Social criticism in the process of interpretation (discussion)." International Forum of Psychoanalysis 2, no. 2 (1993): 115–19. http://dx.doi.org/10.1080/08037069308412455.

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35

Kermode, Frank. "Book Review: New Testament Interpretation Through Rhetorical Criticism." Theology 88, no. 724 (1985): 309–10. http://dx.doi.org/10.1177/0040571x8508800422.

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36

Bender, R., and P. T. Sawicki. "Interpretation of study's results is open to criticism." BMJ 312, no. 7025 (1996): 254. http://dx.doi.org/10.1136/bmj.312.7025.254.

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37

Luque, José Luis Alexis Rivera. "Alexander Fidora Nicola Polloni: Appropriation, interpretation and criticism." Journal of Transcultural Medieval Studies 5, no. 2 (2018): 388–93. http://dx.doi.org/10.1515/jtms-2018-0027.

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38

Kingsbury, Jack Dean. "Book Review: New Testament Interpretation through Rhetorical Criticism." Interpretation: A Journal of Bible and Theology 40, no. 1 (1986): 91–92. http://dx.doi.org/10.1177/002096438604000121.

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39

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 (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,

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40

Uniłowski, Krzysztof, and Jakob Ziguras. "Textualism, Materialism, Immersion, Interpretation." Praktyka Teoretyczna 34, no. 4 (2019): 13–31. http://dx.doi.org/10.14746/prt2019.4.2.

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Krzysztof Uniłowski passed away earlier this December. For the last twenty years, he has been crucial to Polish literary studies. Writing on a broad range of topics – from reviews of contemporary Polish novels to essays on the idea of modernity, from class-oriented analyses of sci-fi books and TV shows to comments on the politics and ethics of literary criticism – he developed an impressive and highly unique critical perspective, or indeed: a unique language of criticism, one that has managed and will undoubtedly still manage to inspire countless critics of all generations. Throughout his work

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41

Beller, Mara. "Criticism and Revolutions." Science in Context 10, no. 1 (1997): 13–37. http://dx.doi.org/10.1017/s0269889700000247.

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The ArgumentIn this paper I argue that Kuhn's and Hanson's notion of incommensurable paradigms is rooted in the rhetoric of finality of the Copenhagen dogma — the orthodox philosophical interpretation of quantum physics. I also argue that arguments for holism of a paradigm, on which the notion of the impossibility of its gradual modification is based, misinterpret the Duhem-Quine thesis. The history of science (Copernican, Chemical, and Quantum Revolutions) demonstrates fruitful selective appropriation of ideas from seemingly “incommensurable” paradigms (rather than the impossibility of commun

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42

Beller, Mara. "Criticism and Revolutions." Science in Context 10, no. 1 (1997): 13–37. http://dx.doi.org/10.1017/s0269889700002519.

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The ArgumentIn this paper I argue that Kuhn's and Hanson's notion of incommensurable paradigms is rooted in the rhetoric of finality of the Copenhagen dogma — the orthodox philosophical interpretation of quantum physics. I also argue that arguments for holism of a paradigm, on which the notion of the impossibility of its gradual modification is based, misinterpret the Duhem-Quine thesis. The history of science (Copernican, Chemical, and Quantum Revolutions) demonstrates fruitful selective appropriation of ideas from seemingly “incommensurable” paradigms (rather than the impossibility of commun

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43

Thiel, John E. "Dei Verbum: Scripture, Tradition, and Historical Criticism." Horizons 47, no. 2 (2020): 207–31. http://dx.doi.org/10.1017/hor.2020.56.

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The Council Fathers at Vatican II struggled to negotiate the Council's teaching on divine revelation with regard to the teaching of Trent, but more immediately with regard to the modern theology of the Magisterium and the modern value of historical criticism that had recently been recognized by Pius XII as having a legitimate role in the interpretation of Scripture. Dei Verbum's teaching stressed the unity of Scripture and tradition in the revelation of God's word, but never considered the role of historical criticism in the interpretation of God's word in tradition that it affirmed in God's r

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44

Brueggemann, Walter. "Agency and Restraint in Interpretation." Theology Today 74, no. 4 (2018): 340–46. http://dx.doi.org/10.1177/0040573617731709.

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With the work of Theodore Ziolkowski as a model, this article probes the work of biblical interpretation with reference to both agency and restraint. The exercise of interpretive agency means the interpreter has immense freedom. We are able to see how that interpretive freedom has played out in creedal readings, in scholastic interpretation, and in the work of historical criticism. At the same time, however, it is clear that restraints of method and perspective cannot contain all of the richness of scripture. Thus after creedal reading, there is still evidence of the quixotic in the narrative

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45

Kerman, Joseph. "Round Table VIII: Analysis and Interpretation in Musical Criticism." Acta Musicologica 59, no. 1 (1987): 28. http://dx.doi.org/10.2307/932861.

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46

May, Jill P. "Theory and Textual Interpretation: Children's Literature and Literary Criticism." Journal of the Midwest Modern Language Association 30, no. 1/2 (1997): 81. http://dx.doi.org/10.2307/1315428.

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47

TESHIMA, Isaiah. "Early Biblical Interpretation and the Practice of Textual Criticism." Bulletin of the Society for Near Eastern Studies in Japan 38, no. 1 (1995): 33–44. http://dx.doi.org/10.5356/jorient.38.33.

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48

Levenson, Jon D. "Religious Affirmation and Historical Criticism in Heschel's Biblical Interpretation." AJS Review 25, no. 1 (2001): 25–44. http://dx.doi.org/10.1017/s036400940001223x.

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Not least among the bittersweet gifts of modernity to the Jews is the complication of dealing with the Bible both as sacred scripture and as a document subject to the same canons of inquiry as any other historical, or putatively historical, record. The problem goes far beyond the familiar one posed by narratives that ancient historians find doubtful or quite impossible. For historical critical research into the Tanakh (as into all other scriptures) also uncovers the processes of development of the worldviews within the literature and thus puts a painful question to those who wish to affirm Jud

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49

Brown, Michael J. "Cultural Interpretation: Reorienting New Testament Criticism. Brian K. Blount." Journal of Religion 78, no. 1 (1998): 105–7. http://dx.doi.org/10.1086/490129.

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50

Chetwynd, Jane, and Tony Rayner. "Critical Interpretation or Interpretive Criticism? A Reply to Woodfield." Addiction 83, no. 9 (1988): 1037–38. http://dx.doi.org/10.1111/j.1360-0443.1988.tb00528.x.

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