Academic literature on the topic 'Rationalistic interpretation'
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Journal articles on the topic "Rationalistic interpretation"
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Nikolakopoulos, Konstantin. "Die orthodoxe Hermeneutik in ihrem Selbstverständnis gegenüber der historisch-kritischen Methode." Review of Ecumenical Studies Sibiu 6, no. 3 (December 1, 2014): 473–86. http://dx.doi.org/10.2478/ress-2014-0135.
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Abstract Different churches have developed over time several concepts of exegesis of the New Testament. From the very first apostolic years, the Orthodox East embraced the delivered interpretation of the Fathers, who always respected the revealing and holy spiritual character of the Scriptures (God-centric interpretation). Prevailing since the Middle-Ages in Western Christianity, on the other hand, has been an interpretative spirit of rationalistic research of the texts which gives priority to historical facts and ignores sometimes the supernatural-revealing intervention of the divine (human-centric interpretation). As long as different understandings of the holy text can lead to divergence from the delivered dogmatic teaching, it is imperative for both sides to know and understand each other better, in order to success an effective convergence. Through the harmonic synthesis of both hermeneutical directions some exaggerations and extreme interpretations could be avoided.
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Zhuikova, Marharyta V., and Alina I. Yodlovska. "On the Problem of Constructing Definitions of Specific Nominal Lexis (Flora and Fauna)." Voprosy leksikografii, no. 19 (2021): 52–74. http://dx.doi.org/10.17223/22274200/19/3.
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The article discusses two approaches to the dictionary interpretation of specific nominal vocabulary, i.e. logical-rationalistic and psychological. In the traditional approach to the construction of interpretations, which is consistent with the scientific paradigm of structuralism, it is believed that the definition should include only those semantic components that ensure the delimitation of this meaning from the meaning of all other units of the language (E. Bendix); this requirement is fulfilled by creating a definition from a set of necessary and sufficient features. The aim of this article is to find out whether it is possible to construct definitions based on these requirements for groups of specific vocabulary related to flora and fauna, as well as to identify other approaches to the dictionary description of meanings of words of this group. The research material is an array of definitions from 17 explanatory dictionaries of Russian, Ukrainian, Polish, Italian, English, and German. The main research method is semantic and comparative analysis of dictionary definitions. The research has revealed that the interpretation of lexis denoting flora and fauna rarely meet the declared requirements.For example, in the twelve considered definitions of the word linden and its equivalents in other languages, nineteen semantic components are used in total, and their number in different dictionaries ranges from three to eight. None of the interpretations provide an unmistakable recognition of this word and contain a set of necessary and sufficient features. The reason for this phenomenon is due to the fact that names of most biological objects refer to stochastic lexis, which cannot be described through a set of distinguishing features due to the peculiarities of the content of the corresponding concepts. One can find a different approach to the definition of names from flora and fauna groups in practical lexicography. The authors of dictionary definitions rely on the most significant, relevant features of the class of realias, i.e. form an interpretation of those characteristics that often fall into the focus of attention of the ordinary native speaker. In many cases the definition includes those signs of realias that are significant for the national cultural tradition. Thus, in constructing definitions of specific lexis from the group of biological objects, practical lexicography is based on a psychological, rather than logical-rationalistic, approach to the dictionary definition, which is consistent with the new cognitive paradigm in linguistics.
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Grözinger, Karl Erich. "Messianic ideas in Jewish mysticism." Nordisk Judaistik/Scandinavian Jewish Studies 12, no. 2 (September 1, 1991): 93–99. http://dx.doi.org/10.30752/nj.69487.
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The Jewish belief in a final redemption brought about by a kingly messiah, the descendant of the dynasty of King David, emerged in biblical times under specific historical and ideological circumstances which are gone long ago. Nevertheless, the core of the messianic idea remained within Judaism and became even stronger and stimulated Jewish yearnings and thought. Around this core of messianic belief grew, in the course of time, a garland of interpretations which sought to accommodate the persisting messianic hope to the new historical situations and even more to the changing philosophical and theological thought. Regarding all the messianic testimonies handed down to us, we might find three major types of interpretation depicting the messianic events: There is the more traditional apocalyptic view, then a somewhat distinct philosophical-rationalistic one and finally a mystical approach to messianism.
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Marsyam, Abdul Waris. "Arkeologi Pengetahuan Ṭayyib Tīzīnī Tentang Pluralitas Interpretasi Alquran." MUTAWATIR 10, no. 1 (June 8, 2020): 74–94. http://dx.doi.org/10.15642/mutawatir.2020.10.1.74-94.
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This paper analyzes the thought of Tayyib Tizini, a Syrian nationalist philosopher, on archeology of knowledge of the plurality of the Qur’anic interpretations. Tizini is very keen to voice the plurality of Qur’anic interpretations along with the strong apparent of the coercion movement and the domination of a particular interpretation of religious texts. By using descriptive-analytic method with a philosophical-rationalistic approach, this paper concludes that the text of the Qur’an and the empirical reality of an internalized society (al-wad‘iyah al-mujtama‘ al-mushakhkhas}) have an open structure that allows plurality of interpretations in accordance with the needs of humanity. Through Ti>zi>ni>’s archeological analysis, it is found two occurred channels in the activity of understanding the Qur’an. The first channel is limited by cognitive aspects which are also limited by the level of knowledge of the person who perceives it. The second channel presents itself in ideology which is related to material interests, political streams and ambitions, social conflicts, groups, classes, countries, nations and so on. These two channels are the two things that impose, both clandestinely and openly the process of, the emergence of a plurality of the Qur’anic interpretations.
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Mazur, Tomasz. "„Stoisz prosty albo cię prostują”. Psychosomatyczne podstawy racjonalistycznych praktyk stoickich." Filozofia Publiczna i Edukacja Demokratyczna 2, no. 1 (July 14, 2018): 166–85. http://dx.doi.org/10.14746/fped.2013.2.1.8.
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The essay discusses popular rationalistic interpretation of stoic spiritual practices as rational control over nonrational aspects of human life. On the course of analyzing ancient stoics texts and recommendations concerning a good life the essay proves that the word “controlling” is not really proper translation of stoic intentions. Much better picture is of reason that takes care of condition of body and soul, or of reason that follows body and soul. Stoic reason is a tool for understanding and nursing nod controlling. Thus the ideal for stoic life is not reason but harmony, which is the best way of translating ancient Greek word tonos.
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Ngong, David T. "Reading the Bible in Africa." Exchange 43, no. 2 (May 12, 2014): 174–91. http://dx.doi.org/10.1163/1572543x-12341316.
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Abstract This paper describes inculturation biblical reading in a narrow way to include mainly that reading of the Bible that takes for granted what is believed to be a peculiarly African spiritualistic cosmology. A central element of this method includes pitting a supposedly African spiritualized cosmology against a supposedly Western rationalistic and disenchanted cosmology. Proponents of this method claim that a relevant biblical interpretation in the African context should enable Africans to deal with issues arising from their belief in an enchanted world. This essay problematizes the focus on this enchanted cosmology and argues that the African condition can be effectively addressed through interpreting the Bible in ways that encourage the development of the scientific imagination, which could lead to the development of science and technology and an improved standard of living for the people.
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Tulchinskii, G. L. "The philosophy of the text as texts of philosophy." Slovo.ru: Baltic accent 10, no. 4 (2019): 7–17. http://dx.doi.org/10.5922/2225-5346-2019-4-1.
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The conceptualization of the philosophy of the text requires a preliminary idea about the ways of the textual presentation of philosophy as such. At the same time, philosophical views per se are difficult to classify and systematize — at best, they are arranged by eras and cultural-ethnic factors. In this regard, it seems fruitful and justified not to build various rationalistic constructions but to take an open look at the very existence of philosophizing. From such perspectives, philosophy appears not so much a single, monolithic, and strictly ordered system as a ‘system of systems’ that are interrelated, interconnected, and reminiscent of Ludwig Wittgenstein's ‘family of language games’. Philosophy is a universal, ultimate understanding of the world, society, human beings, and their self-determination in this reality. In this interpretation, being in itself appears as a text. Philosophizing as such is realized in various forms of textualization, which are the focus of this article. Verbal textualization (single words, paremia, aphoristics, parables, detailed plots, hermeneutic interpretations, conceptual systems) does not exclude visual, activity-driven textualizations and their mutual translations. Philosophy is capable of taking on diverse, dissimilar forms. It is as diversified as the paths of human self-determination, self-awareness, self-explanation, and self-justification. Therefore, the claims to exclusiveness and validity of any one way to textualize philosophizing do not seem justified.
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Kannykin, Stanislav Vladimirovich. "Endurance running as one of the factors of anthropogenesis." Социодинамика, no. 5 (May 2021): 84–94. http://dx.doi.org/10.25136/2409-7144.2021.5.32915.
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The goal of this research lies in the philosophical perspective on critical analysis of the hypothesis advanced by the American biologists Daniel Lieberman (Harvard) and Dennis Bramble (University of Utah) on endurance running as one of the most significant factors of anthropogenesis. The article determines its strong and weak sides, as well as cognitive potential for further research in the sphere of anthropology. The hypothesis under review correlates with other rationalistic and evolutionary concepts of anthropogenesis, being considered as a means for clarification and substantiation of their basic provisions. The key research methods are analysis and comparison. The acquired results complement the labor theory of anthropogenesis with modern interpretation of natural science data. The area of application of the research results is the philosophical anthropology and philosophy of sports. The novelty of this work consists in philosophical comprehension of endurance running as a component of pre-instrument collective labor activity of the ancestors of modern man, one of the prerequisites for the development of abstract thinking, as well as a means of youth initiation and team bonding, which balances the gender differences in the process of adulting and procuring food by primitive hunters.
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Melnyk, I. O. "THE PECULIARITIES OF THE INTERPRETATION OF THE CONCEPT OF WILL IN THE SERMONS OF A. RADIVILOVSKY." Linguistic and Conceptual Views of the World, no. 66 (2) (2019): 85–91. http://dx.doi.org/10.17721/2520-6397.2019.2.11.
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The article provides the concept of the will, its interpretation in the selected dictionaries and the sermon of A. Radivilovsky since it is an important notion in the linguistic world image of Ukrainians. The visions of the concept of A. Radivilovsky and other writers of that time are compared. The inter- est for the interpretation and understanding of this concept appeared in Ukrainian culture in the 17th century. The reason for this was the penetration of Latin-Polish literature into the territory of Ukraine. The interpretations of the will were quite different, even within one century. So-called «evolution» of the concept can be traced back to the dictionaries that record the vocabulary of the researched period («Lexicon» by Pamba Berynda., «Materials» to the dictionary by E. Timchenko and «Dictionary of the Ukrainian language of the 16th – the first half of the 17th century»). The change of the conceptual world image of Ukrainians, specifically in the ratio of such concepts as God and Man, is observed in the second half of the 17th century. A. Radivilovsky is an innovator in this regard. For him as well as for I. Gisel, freedom is defined as the path to the Salvation. An important thing is that A. Radilovsky appeals to the will not in a specific sense. The main point for him is freedom of the will which he defines as a special gift from God that is given to a man in order to live for good and increase the glory of the Lord. In the sermon he refers to the work of Blessed Augustine. The preacher believes that a person who chose a righteous path with his own will can reach the Salvation. God gives everyone freedom to choose, and therefore nobody makes a person do what he does not want to do. In order to confirm his ideas, A. Radilovsky presents the biblical parables, legends or histories of ancient gods or rulers. So, A. Radilovsky refers to the problem of freedom of the will because the society of that time required a different interpretation of some religious concepts through rationalistic worldview. Accord- ing to the preacher, the will is the path to the Highest Blessed Peace, a special gift from God. Such an interpretation differs from the ideas of philosophers of the first half of the 20th century. A. Radilovsky emphasizes that even doing it unconsciously a person still has to make a choice in favor of God. That is, having noted that everyone has a right to make their own choice, the preacher unknowingly denies this fact. The concept of the will plays an important role in the sermon since it gives us an idea of the contemporary understanding of the notion and its place in the religious texts.
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Naydysh, V. M. "MYTHOLOGY AND THEOLOGY. Second Article." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 210–21. http://dx.doi.org/10.22363/2313-2302-2019-23-2-210-221.
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The concept of interpretation (as a procedure for determining the values of those abstractions that are used in the theorization of knowledge, in the process of developing an abstract model of the subject) is applicable to any forms of knowledge, including systems of religious knowledge, designing the ideal model of the subject of religious veneration. The author analyzes the epistemological features of theology as a form of spiritual culture, its formation in ancient culture. It is shown that the epistemological basis for overcoming mythological consciousness was the decentralization of thinking, i.e. development of the ability of consciousness in the construction of the image, the picture of the world to correct the position of the subject, to take into account the relativity of the reference system, from the standpoint of which the subject perceives the object and transforms it into an operational system of thinking. Decentration of thinking provided the overcoming of the subjective mental boundaries of the field, giving the thinking nature of universality. Historical stages and moments of this process - the transformation of mythology into forms of folk art, mythopoetic epic, in the form of religious consciousness. In line with such transformations of archaic consciousness, cultural and historical prerequisites of theology emergence were formed. They are represented in mythopoetic art (Homer, Hesiod, etc.), ancient mythography, early traditions of critical and rationalistic interpretation of the myth, etc. The article shows the formation of allegorical theology, which became possible in the era of individualization of artistic creativity, when the visible was the difference between the motive and the purpose of activity, creative idea and its embodiment, figuratively-poetic and rationally-conceptual ways of reflecting the world, when the image of reality and its personal meaning began to be realized as different States of consciousness. The main function of any theology is the interpretation of abstract models of the subject of religious veneration (the imaginary image of the supernatural).
Dissertations / Theses on the topic "Rationalistic interpretation"
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Joh, Moo Nam. "Knowing, doing and the moral mind : development of a non-realist and non-rationalist interpretation of the meaning of moral knowing and its implications for moral education." Thesis, University College London (University of London), 2000. http://discovery.ucl.ac.uk/10020352/.
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Modern theories of moral education question the truth of Socrates's belief which involves an idea of positive relationship between 'moral knowing' and 'doing'. As a result, such theories divide moral education between development of moral judgment and character training. However, the division of moral education invites a more puzzling philosophical perplexity such as the denial of a relationship between 'knowing' and 'doing'. The study proposes a theory of moral education which dissolves the philosophical perplexity, through a linguistic analysis of the words which constitute moral statements and relying on an educational examination of the meaning of 'moral knowing' which is seriously distorted by Socrates's inadequate definitions of the terms 'virtue' and `knowledge' in his proposition, 'Virtue is knowledge'. The meaning of the word 'X' in the form of moral statement such as 'X is good', which is primarily fact-denoting, extends for its accompanying meaning beyond that as delimited by Socrates and the realists. Accompanying meanings are moral notions but nondescriptive, though they may be in some cases symbolised roughly by such 'notional words' as 'benevolence' and 'justice'. Contrasting with the statement such as 'Benevolence is good', which constitutes itself with a notional word, the form of 'X is good' will be meaningless unless it is understood with moral notions. `Knowing' in moral education is not theoretical, having regard to the nature of moral notions. 'Moral notions' embrace both 'knowing' and 'doing'. Therefore, education for the development of 'moral mind' must not be confined to clarification of meanings of words and ratiocination of judgments; it should help pupils to perceive moral qualities in situations where such qualities are deeply embedded and to imagine the world as it should be from the world as it is.
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Tai, Dong-Yuan, and 戴東源. "Theory Choice: A Rationalistic Interpretation and Defense." Thesis, 2005. http://ndltd.ncl.edu.tw/handle/25726757125610473573.
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博士東海大學
哲學系
93
The aim of this dissertation is to offer an account of the rationality of theory choice. The central question in this issue is: how and why we accept or reject a theory? In this dissertation, I claim that most scientists make their choice of theories in accordance with some nearly general criteria (such as methods, norms, etc.) when they are in the situation of theory choice. With regard to my claim, there are traditionally two research approaches: Rationalism and Pragmatism. Rationalism mainly represented by Logical Positivists and Popper who consider science from logically analytic perspective. They hold that scientific methodology is a priori and the explanation of theory choice or theory change must be normative and objective. Pragmatists including Hanson, Kuhn, Feyerabend and many sociologists of knowledge challenge rationalism with a sociological and psychological view of scientific knowledge. With this view, they claim that there is no universal methodology for theory choice. At times, the pragmatists go even further leading ahead to relativism by entirely denying the rationality and objectivity of science. In this dissertation I criticize this position of relativism, examine the fault of traditional rationalism and propose a moderate rationalistic position. My argument consists of three aspects. First, I show the failure of pragmatists’ attacks on rationalistic notion about scientific observation, theory, and method. The sociological-psychological approach of scientific knowledge faces difficulties. Secondly, opposing to a priori methodological view held by traditional rationalists, I argue that methodological enterprise is an empirical research which has to take into account the history of science. Thirdly, I propose a sort of “moderate rationalism” which holds some accepted criteria as the methodological cores of theory choice. These criteria would be further developed to methodological rules (or methods) as tentative norms in scientific practice if we carry out a closer look at the history of science.
Books on the topic "Rationalistic interpretation"
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Corbí, Mariano. Viento de libertad: Lectura del Evangelio desde una sociedad sin creencias. Barcelona: La Llar del Llibre, 1994.
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Putting away childish things: The Virgin birth, the empty tomb, and other fairy tales you don't need to believe to have a living faith. [San Francisco, Calif.]: HarperSanFrancisco, 1994.
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Ranke-Heinemann, Uta. Nein und Amen: Anleitung zum Glaubenszweifel. Hamburg: Hoffmann und Campe, 1992.
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Ranke-Heinemann, Uta. Putting away childish things: The Virgin birth, the empty tomb, and other fairy tales you don't need to believe to have a living faith. (San Francisco, Calif.): HarperSanFrancisco, 1994.
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Wolfe, Rolland. Studies in the life of Jesus: A liberal approach. Lewiston, N.Y., USA: E. Mellen Press, 1990.
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Nītinēcan̲. Iyēcu oru nāttikar: Paipiḷ ārāycci = Jesus, an atheist : Bible research. Cen̲n̲ai: Iyēcu Patippakam, 1994.
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Cook, Harry T. Christianity beyond creeds: Making religion believable for today ...and tomorrow. Clawson, Mich: Center for Rational Christianity, 1997.
Find full textBook chapters on the topic "Rationalistic interpretation"
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de Souza Filho, Danilo Marcondes. "Skepticism and the Philosophy of Language in Early Modern Thought." In The Paideia Archive: Twentieth World Congress of Philosophy, 109–15. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199811250.
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This paper discusses the importance of skeptical arguments for the philosophy of language in early modern thought. It contrasts the rationalist conception of language and knowledge with that of philosophers who adopt some sort of skeptical position, maintaining that these philosophers end up by giving language a greater importance than rationalists. The criticism of the rationalists' appeal to natural light is examined, as well as skeptical arguments limiting knowledge such as the so-called 'maker's knowledge' argument. This argument is then seen as capital for favoring a positive interpretation of the importance of language for knowledge.
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Brown, Nathan. "The Technics of Prehension: On the Photography of Nicolas Baier." In Rationalist Empiricism, 141–65. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823290000.003.0007.
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Chapter 6 offers a philosophical interpretation of Nicolas Baier’s experimental digital photography. Approaching Baier’s work through Alfred North Whitehead’s concept of “prehension,” Bernard Stiegler’s account of “the default of origin,” and C.S. Peirce’s concept of the index, I theorize the retentional exactitude of his digital transformations of physical objects. The chapter intervenes in debates in media philosophy while offering a reading of Baier’s work that is both poetic and conceptually rigorous. The chapter concludes by positioning my reading in relation to Bachelard’s theory of the “transmutation of epistemological values.”
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Brown, Nathan. "Hegel’s Cogito: On the Genetic Epistemology of Critical Metaphysics." In Rationalist Empiricism, 73–89. Fordham University Press, 2021. http://dx.doi.org/10.5422/fordham/9780823290000.003.0004.
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Chapter 3 pursues the consequences of Hegel’s claim that his method in the Science of Logic does not obey the opposition of the a priori and the a posteriori. Positioning my account of Hegel with respect to other major interpretations, I argue that Hegel’s dialectic depends upon a constant movement between the experience of thinking and its rational consequences, between “what happens in thought” and “what has to be said.” From this perspective, I develop a theory of the relation between the possible and the actual, the necessary and the contingent in “The Logic of Essence.”
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Domaradzki, Mikolaj. "Antisthenes and Allegoresis." In Early Greek Ethics, 361–79. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198758679.003.0017.
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“Antisthenes and Allegoresis” examines the question of Antisthenes’ allegoresis. First, the chapter shows that persistent disagreement among scholars on this topic arises from divergent understandings of what qualifies as allegorical interpretation. Subsequently, the chapter demonstrates that those Antisthenean interpretations that are most frequently categorized as allegorical illustrate broader controversies in research on allegoresis such as whether allegoresis should be defined in terms of its intentionality and whether allegoresis should be defined in terms of its obviousness. Finally, the chapter suggests that Antisthenes’ diversified approach to epic poetry and traditional mythology was conducive to the development of two distinct traditions: a rationalist one and an allegorist one.
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Gould, Roger V. "Why Do Networks Matter? Rationalist and Structuralist Interpretations." In Social Movements and Networks, 233–56. Oxford University Press, 2003. http://dx.doi.org/10.1093/0199251789.003.0010.
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Cordingley, Anthony. "Spinoza, Leibniz or a World ‘less exquisitely organized’." In Samuel Beckett's How It Is, 220–64. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474440608.003.0008.
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This chapter concludes the investigation by detailing the way that Beckett’s narrator/narrator weighs up a philosophy of imminence (Spinoza) against a philosophy of transcendence (Leibniz). A new reading of Beckett’s relationship to these preeminent Rationalists is sustained through an examination of the Comment c’est notebooks and Beckett’s “Philosophy Notes”, and other works, such as, Endgame. A deep affinity is discovered between Beckett’s work and Spinoza’s uncompromising attack on the Judeo-Christian transcendentalism and anthropomorphism, which complicates the interpretation of Beckett’s most Leibnizian passages in the third and final Part of How It Is, when Beckett’s “I” attempts unsuccessfully to give a Rationalist account of his own cosmology. The dialectic Beckett fashions between Spinoza Leibniz amplifies the wide range of philosophical concerns detailed over the preceding chapters of this book. His novel use of Leibniz’s mathematics, in particular the calculus of infinitesimals, is revealed as source of a number of philosophical images that interact with other philosophical tropes to interrogate the nature of reality and the divine, and the claim to represent with reason the relationships between each. Mathematics emerges, in Beckett’s text, as a symbolic language transformed into an original, poetic order that expresses the complex and often paradoxical aesthetic questions of authorship, character and textuality.
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Trigger, Bruce G. "Early Native North American Responses to European Contact: Romantic versus Rationalistic Interpretations." In European and non-European Societies, 1450–1800, 191–211. Routledge, 2019. http://dx.doi.org/10.4324/9780429443602-8.
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Viladesau, Richard. "The Theological Mediation." In The Folly of the Cross, 41–102. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190876005.003.0002.
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Enlightenment thinkers like Thomas Jefferson and Rousseau presented a version of Christianity in which Jesus is seen more as a teacher of morality than as a divine savior. Rationalist thinkers presented radical objections to the classical “satisfaction” theory of salvation. This chapter surveys major responses by theologians and philosophers, some attempting to defend traditional doctrine, others proposing new interpretations.
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Zagare, Frank C. "Explaining the 1914 War in Europe." In Game Theory, Diplomatic History and Security Studies, 99–124. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198831587.003.0007.
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This chapter focuses on the outbreak of World War I, which remains one of the most perplexing events of international history. It should be no surprise that rationalist interpretations of the July Crisis are a diverse lot, ranging from the sinister to the benign. This chapter constructs a theoretically rigorous rationalist explanation of World War I, the 1914 European war that involved Austria–Hungary, Germany, Russia, and France. On the one hand, this chapter confirms the view that one does not have to take a particularly dark view of German intentions to explain the onset of war in 1914; on the other hand, it also calls into question the “accidental war” thesis. A number of related questions about the Great War are addressed in the context of a generic game-theoretic escalation model with incomplete information.
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Lawee, Eric. "Rationalism versus the Rashi/Rabbinic Axis." In Rashi's Commentary on the Torah, 150–95. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190937836.003.0006.
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The Book of Strictures, the work of an unknown late medieval rationalist, is the most concentrated assault on Rashi’s biblical scholarship in the annals of Jewish literature. In devoting himself to an often scornful assault on Rashi’s exegesis and ideas, focusing almost exclusively on those of midrashic provenance, the work’s author put himself at odds with powerful intellectual, halakhic, and educational currents pulling in the opposite direction, each buttressing the work’s growing reach and authority. Sefer hassagot occupies a significant place in the reception history of Rashi’s work, especially when viewed in terms of the hermeneutics of canonicity. The author’s literary vehicle is the stricture (hassagah), to which he often appends a corrective to Rashi’s interpretation. In so doing, he insistently contrasts an understanding of scripture grounded in canons of plain sense interpretation and scientific criteria of credibility with Rashi’s more fanciful midrashic methods and fantastical mentality.