Journal articles: 'Tradition-criticism'

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Schweiker, William. "Tradition and Criticism." Annual of the Society of Christian Ethics 12 (1992): 291–301. http://dx.doi.org/10.5840/asce19921217.

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Tyson, Ruel. "Criticism and Tradition." Tradition and Discovery: The Polanyi Society Periodical 14, no. 1 (1986): 4–8. http://dx.doi.org/10.5840/traddisc1986/198714115.

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Dodd, Philip. "Criticism and the autobiographical tradition." Prose Studies 8, no. 2 (September 1985): 1–13. http://dx.doi.org/10.1080/01440358508586239.

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Thiel, John E. "Dei Verbum: Scripture, Tradition, and Historical Criticism." Horizons 47, no. 2 (September 22, 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 revelation in the biblical word. This article argues that the recognition of the legitimate role of historical criticism in the interpretation of tradition remains an issue of needed development in the teaching of Dei Verbum.

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Roberts, David. "Shakespeare, Theater Criticism, and the Acting Tradition." Shakespeare Quarterly 53, no. 3 (2002): 341–61. http://dx.doi.org/10.1353/shq.2003.0014.

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Scott, David. "The Temporality of Generations: Dialogue, Tradition, Criticism." New Literary History 45, no. 2 (2014): 157–81. http://dx.doi.org/10.1353/nlh.2014.0017.

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Klaudia Muca, Klaudia Muca. "Zerwania i ślady. O kryzysie krytyki literackiej raz jeszcze (z krakowską szkołą krytyki literackiej w tle)." Poznańskie Studia Polonistyczne. Seria Literacka, no. 36 (June 1, 2019): 309–26. http://dx.doi.org/10.14746/pspsl.2019.36.18.

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The article introduces the issue of a crisis of literary criticism in Poland in the 20th and 21st centuries. The crisis is linked to the spheres of culture described by the term literacy (or cultural literacy). One of the reasons for the crisis is the series of ruptures in the tradition of literary criticism. In order to overcome this crisis, it is crucial to relate the ruptured threads of narration on literary criticism. The Krakow school of literary criticism serves here as an example of a rupture between the present and the tradition (or heritage). Another problem analysed in the text is that of establishing a tradition and a school of thought. By verifying some of the elements of the discourse on literary criticism (e.g. Masters, ruptures, traces, melancholic position), some possibilities for overcoming the crisis are being considered.

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O'HEAR, ANTHONY. "Criticism and Tradition in Popper, Oakeshott and Hayek." Journal of Applied Philosophy 9, no. 1 (April 1992): 65–75. http://dx.doi.org/10.1111/j.1468-5930.1992.tb00296.x.

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As'ad, Muhammad. "THE MUHAMMADIYAH CRITICISM AGAINST MAWLID TRADITION OVER CENTURIES." JOURNAL OF INDONESIAN ISLAM 13, no. 2 (December 1, 2019): 350. http://dx.doi.org/10.15642/jiis.2019.13.2.350-372.

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

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The history of the study of hadith from time to time experiencing a very significant development, beginning the study of hadith from oral to oral evolved into writing changes by others as a form of concern about the loss of traditions of the Prophet Muhammad, the development of tradition reached its peak when entering the period of the Successors exactly rule caliph Umar bin Abdul Aziz, where the tradition at this time officially codified in order to cope with the spread of false traditions pioneered by the heretics. Furthermore, after the tradition codified development be very rapid, with the birth of the canonical books of hadith to appear the terms scholarly tradition oriented as selectors hadith (criticism sanad hadith) and there are also books Sharh hadith as explanatory traditions of the Prophet Muhammad , Until the next period the study of hadith switch does not just dwell on criticism sanad but has entered the criticism of honor. In fact, along with the times that has entered the digital age, tradition began in containers therein to present assessment traditions more easily.

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이승복. "Tomcat in Love: Criticism of American Tradition in Violence." Studies in English Language & Literature 34, no. 1 (February 2008): 67–85. http://dx.doi.org/10.21559/aellk.2008.34.1.004.

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Chan, Leonard Kwok Kou. "From Modernity to Tradition: Zhu Ziqing's Chinese Literary Criticism." Journal of Chinese Literature and Culture 3, no. 2 (November 2016): 233–57. http://dx.doi.org/10.1215/23290048-3713887.

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Jones, Aled Llion. "Prophecy as criticism: MS Peniarth 50, tradition and translation." Translation Studies 9, no. 2 (November 30, 2015): 137–51. http://dx.doi.org/10.1080/14781700.2015.1100133.

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Thatcher, Tom. "Early Christianities and the Synoptic Eclipse: Problems in Situating the Gospel of Thomas." Biblical Interpretation 7, no. 3 (1999): 323–39. http://dx.doi.org/10.1163/156851599x00047.

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AbstractThis article questions the applicability of traditional Form Criticism to noncanonical gospels. Traditional Form Criticism has relied heavily on assumptions about the evolution of the Jesus tradition which were developed exclusively from observations of the Synoptic Gospels. These assumptions generally relate to the ideological climate in which Jesus materials developed, including issues such as the tradition users' Christology and sense of "history." Because noncanonical gospels developed in contexts of alternate, non-synoptic ideologies, it is unreasonable to presuppose that the surface texts of these gospels developed in ways identical to the development of Synoptic materials. The methodological priority granted to the Synoptic Gospels in NT Form Criticism is described here as "Synoptic Eclipse." This issue is explored by examining Helmut Koester's extensive work on the Gospel of Thomas. It is demonstrated that Koester's consistent advocacy of the value of Gos. Thom. is hindered methodologically as Koester is forced to utilize the tools of traditional NT Form Criticism. Koester is typical in this respect of the recent wave of scholars who seek to learn more about the primitive Jesus tradition by examining noncanonical materials.

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Syamsurijal, Syamsurijal. "Parupama; Nasehat yang Menghibur." Jurnal Lektur Keagamaan 15, no. 2 (December 30, 2017): 295. http://dx.doi.org/10.31291/jlk.v15i2.525.

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Movement of literacy in the community, making oral tradition has lost own place. Folklore and fairy tales told through oral began to be replaced by comics, movies on television and writing through gadgets. In local communities, the oral tradition is still an important means of informing messages. One of the living oral traditions and the media to express criticism is Parupama in South Sulawesi. This paper explains how this parupama tradition is used by community to convey advice, messages and criticism through jokes. Advice and criticism is channeled through in an entertaining way. The data in this paper were obtained through qualitative research in two places, namely Tanah Toa Kajang and Tamaona village located in Bulukumba district, South Sulawesi.Key word: Message, Oral tradition, Criticism, Parupama Gerakan literasi di tengah masyarakat telah membuat tradisi lisan kehilangan tempat. Cerita rakyat dan dongeng yang disampaikan melalui lisan mulai digantikan dengan komik, film di televisi dan tulisan melalui gadget. Padahal di masyarakat lokal sendiri, tradisi lisan masih menjadi sarana penyampaian pesan yang penting. Salah satu tradisi lisan yang masih hidup dan menjadi media menyampaikan nasehat adalah Parupama yang hidup dalam masyarakat Sulawesi Selatan. Tulisan ini menggambarkan bagaimana tradisi Parupama ini digunakan oleh masyarakat untuk menyampaikan nasehat, pesan dan kritikan melalui lelucon. Nasehat dan kritikan disalurkan dengan cara menghibur. Data dalam tulisan ini didapatkan melalui penelitian kualitatif di dua tempat, yaitu desa Tanah Toa Kajang dan desa Tamaona, berada di kabupaten Bulukumba, Sulawesi-selatan. Kata Kunci: Pesan, tradisi lisan, kritik, parupama

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Mahfudh, Hasan. "Hermeneutika Hadis Zakariya Ouzon." MUTAWATIR 4, no. 2 (September 10, 2015): 309. http://dx.doi.org/10.15642/mutawatir.2014.4.2.309-323.

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This paper examines the theory hermeneutics want Zakaria Ouzon tradition. Hermeneutic theory is formulated from Ouzon ideas contained in the book Jinâyat al-Bukhârî. After describing and analyzing associated with Ouzon criticism against al-Bukhârî, it can be concluded that the hermeneutics Ouzon is subjective hermeneutics flow model with critical hermeneutics. Hermeneutics Ouzon provide significant implications in the process of autonomization text, where he had been let go by the hadith text is no longer leaning on the Apostle automatically cutting off transmission structure tradition. Research on sanad no longer be important as well as the study of hadith text historicity. The implications of hermeneutics Ouzon on the next stage is to shift the hermeneutic epistemology of classical tradition or understanding of the orientation of hadith criticism can only be done by examining each of the structures of tradition in contemporary hermeneutics Ouzon style. In the structure Ouzon hermeneutic tradition, a tradition critic confronted directly with the texts listed in the Kutub al-Sittah

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HAMILTON, CHRISTOPHER. "‘Frail worms of the earth’: philosophical reflections on the meaning of life." Religious Studies 54, no. 1 (December 21, 2016): 55–71. http://dx.doi.org/10.1017/s0034412516000391.

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AbstractMany philosophers in the analytic tradition have recently sought to explore the question of the meaning of life. In the first part of this article I subject two important approaches from this tradition – those of John Cottingham and Susan Wolf – to criticism. I then suggest that Cottingham and Wolf articulate certain assumptions about the meaning of life that are widely shared amongst analytic philosophers. I go on to subject those assumptions to criticism and seek to develop an alternative approach to the question, one that is largely overlooked in the contemporary literature.

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Lambe, Patrick J. "Critics and Skeptics in the Seventeenth-Century Republic of Letters." Harvard Theological Review 81, no. 3 (July 1988): 271–96. http://dx.doi.org/10.1017/s0017816000010105.

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The literature on the history of biblical criticism is voluminous, but remarkably consistent in its postulation of the Reformation and the Enlightenment as the two mainsprings of modern biblical criticism. That this history is written almost exclusively by heirs of the liberal Protestant tradition ought to sound a warning bell, especially since the extremely rare dissenting accounts of biblical criticism come from the Roman Catholic camp.

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Schmitt, Julia. "Gender, Theatre, and the Origins of Criticism: From Dryden to Manley. By Marcie Frank. Cambridge: Cambridge University Press, 2003; pp. 175. $60 cloth." Theatre Survey 45, no. 2 (November 2004): 303–5. http://dx.doi.org/10.1017/s0040557404330267.

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Gender, Theatre, and the Origins of Criticism: From Dryden to Manley explores the role theatrical artists played in the emergence of literary criticism. Marcie Frank suggests that a study of this emergence should begin with John Dryden, and that it must also include the contributions made by female playwrights (such as Aphra Behn, Catharine Trotter, and Delarivier Manley)—not merely as side notes worthy of attention in a feminist attempt to include women writers in the history of criticism but, more important, as writings that actively carried on the genealogical literary tradition that Dryden established. Frank makes the case that by figuring the transmission of a national vernacular canon “as a patrimony, [Dryden] drew the lines of access to a native literary tradition for subsequent writers and critics” (2). The essays in the book work to establish the presence of a critical legacy left to us by Dryden, Behn, Trotter, and Manley. In doing so, Frank hopes to restore the theatre's rightful place in the story of criticism's emergence, thereby allowing an acknowledgment of the “performativity of criticism, both in the sense of what it accomplishes—the establishment of a native tradition coded as filiation—and in the appreciation of the means by which it does so” (2).

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Zuk, Patrick. "Words for music perhaps? Irishness, criticism and the art tradition." Irish Studies Review 12, no. 1 (April 2004): 11–29. http://dx.doi.org/10.1080/0967088042000192086.

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ALmeyahi, Assist Prof Dr Thaer Abdulzahra Lazim. "Criticize the criticism in Arabic critical tradition ElSherif Elmurtadha as a sample"." ALUSTATH JOURNAL FOR HUMAN AND SOCIAL SCIENCES 225, no. 1 (September 1, 2018): 59–76. http://dx.doi.org/10.36473/ujhss.v225i1.111.

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Abstract:- (Criticize the criticism ) performed by ElSherif Elmurtadha is considered as the main subject in his critical speech .The reader of his critical writings will discover his method in dialoguing the other .The previously mentioned performance obviously shown in his book in its two volumes. (dawns of advantages and pearls of necklaces ) known as (Emali Emurtadha) and his two other books (the shooting stars of youth and elders )(spectrum of imagination).This study aims at studying the critical speech in these three books. The research question is: does the criticizer of criticism repeat the known criticism of his days or add a scholar knowledge and a deep thinking to himself ?.The importance of this study is lies in its attempt to root the connotation of criticize the criticism in the Arabic critical tradition through criticizing EL Amedi ’s criticism by ElSherif Elmurtadha .This study comes in two parts: The first part is about the classical and modern Arabic criticize the criticism. The second part is about criticize the criticism performed by ElSherif Elmurtadha.

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Hunter, Richard. "THE HIPPIAS MINOR AND THE TRADITIONS OF HOMERIC CRITICISM." Cambridge Classical Journal 62 (May 19, 2016): 85–107. http://dx.doi.org/10.1017/s1750270516000014.

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Homer plays an important role in the discussion in the Hippias Minor of voluntary and involuntary action and their relation to knowledge and goodness. This paper argues that the Hippias Minor sheds light on the Homeric criticism of the late fifth and early fourth centuries, and that it looks forward to, and significantly influenced, the tradition of Hellenistic and later Homeric criticism, for which our best witnesses are the Homeric scholia. This article considers Socrates' presentation of Achilles and Odysseus in the Hippias Minor and makes the case, more strongly than it has been made before, that this dialogue was an important influence on the later critical tradition.

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

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Scholars continue to respond to Willis's foundational work of the 1960s, and to each other, using a variety of classical and new methodologies to treat questions of unity, coherence, theme, and other aspects of the book of Micah. Sampling works that use literary criticism, text criticism, form criticism, historical criticism, tradition criticism, redaction criticism, rhetorical criticism, feminist and womanist approaches, canonical and intertextual approaches, and inter-disciplinary approaches, as well as innovative combinations of these (both multi-critical and multi-disciplinary), this article follows the progress of methodological trends in Micah scholarship from the 1980s to the present. These trends have generated new questions regarding ideological concepts such as justice; class differences and power; and the book's use in the church.

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Maitland, Judith. "‘Marcellinus'’ Life of Thucydides: criticism and criteria in the biographical tradition." Classical Quarterly 46, no. 2 (December 1996): 538–58. http://dx.doi.org/10.1093/cq/46.2.538.

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The focus of this paper will be the critical material in the particular Life of Thucydides which is attributed to ‘Marcellinus’.1 After some preliminary remarks about the extant Lives, I shall identify the critical material to be discussed, and proceed to examine its composition and possible origin. I shall suggest that, like the biographical material, the critical passages are a compilation of material from different sources and show a variety of approaches. In discussing these approaches, I shall show that the critical passages contain different emphases, analytical skills and priorities, and vocabulary.

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STRANGE, W. A. "The Jesus-Tradition in Acts." New Testament Studies 46, no. 1 (January 2000): 59–74. http://dx.doi.org/10.1017/s0028688500000047.

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The infrequent use of the Jesus-tradition in Acts is seldom noted, but it has implications for the use of the Jesus-tradition in early Christianity. It is widely assumed that the Jesus-tradition served to justify and to legitimate changing Christian belief and practice. However, the church in Acts does not normally seek justification for its practices or beliefs from the teaching or example of Jesus. The assumptions of gospel criticism about the function of the Jesus-tradition need to be tested against the observable phenomena of the one writer whose interest spanned the life of Jesus and the life of the church.

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Higton, Mike. "Criticism, obedience and exile." Theology 112, no. 869 (September 2009): 323–32. http://dx.doi.org/10.1177/0040571x0911200502.

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I use Edward Said's essays on secular and religious criticism to explore the apparent opposition between university education understood as unfettered criticism and theological education understood as faithfulness to a specific tradition. I ask where theological education actually fits on Said's map, and argue that, in fact, it straddles the opposition he draws, such that it can properly be described as both traditional and critical, as both religious and secular. In the process, I suggest that such religious and secular theological education could appropriately consist of a mixture of ‘obedience seeking understanding’, a certain kind of ecumenism, and scriptural reasoning.

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Zebiri, Kate. "Towards a Rhetorical Criticism of the Qur'an." Journal of Qur'anic Studies 5, no. 2 (October 2003): 95–120. http://dx.doi.org/10.3366/jqs.2003.5.2.95.

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This article represents a tentative and preliminary investigation of the possibilities inherent in a new rhetorical criticism of the Qur'an, i.e. one that does not confine itself to any single tradition but is willing to draw on whatever resources may be deemed useful. It begins by showing why the Qur'an is particularly suited to a rhetorical approach, and goes on to discuss the scope and definition of rhetoric, and to give an overview of its conceptual development in both the Graeco-Roman and Arab-Islamic traditions. It then looks at the special relationship between religion and rhetoric and makes some comparative observations about the Bible and the Qur'an as potential objects of rhetorical criticism. Finally, there is a brief look at selected methodological issues which have particular relevance for the Qur'an: chronology, synchronicity versus diachronicity, the exegetical tradition and the Qur'anic stories (qiṣaṣ). While this article is mainly concerned with theoretical issues, it is to be hoped that some (including this author) will be encouraged to undertake the work of actually applying some of the principles of rhetorical criticism to the Qur'an in a more holistic way than has hitherto been attempted.

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Crick, Bernard. "British Political Tradition." Government and Opposition 23, no. 2 (April 1, 1988): 210–19. http://dx.doi.org/10.1111/j.1477-7053.1988.tb00079.x.

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GREENLEAF'S THE BRITISH POLITICAL TRADITION IS ONE OF the most impressive intellectual and physical endeavours of modern British political studies. And yet even with these two recent books of over five hundred pages each, to match the first equally wellloaded and well-balanced double-barrelled pair which appeared in 1983, The Rise of Collectivism and The Ideological Heritage, the enterprise is still not complete. A fifth book is to follow on ‘The World Outside’ —which must dampen down for the moment an obvious criticism that the British political tradition would seem, on Professor Greenleaf s account, to be uniquely unaffected, like ancient China or Japan, by the outside world; or the outside world by it.

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Brown, Jonathan. "How We Know Early Hadīth Critics Did Matn Criticism and Why It's So Hard to Find." Islamic Law and Society 15, no. 2 (2008): 143–84. http://dx.doi.org/10.1163/156851908x290574.

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AbstractWestern scholars generally agree that early hadīth critics limited their authentication of hadīths to examining isnāds. The argument that these critics took the matn into account has relied on material of dubious reliability or on works produced after the formative period of the Sunni hadīth tradition. By providing examples of matn criticism from the 3rd/9th and 4th/10th centuries, I prove that Sunni hadīth critics did in fact engage in matn criticism; and I argue that these critics consciously manufactured the image of exclusive focus on the isnād in an effort to ward off attacks by rationalist opponents. By demonstrating a high correlation between the hadīths found in early books of transmitter criticism and those found in later books of forged hadīth with explicit matn criticism, I show that early critics engaged in matn criticism far more often than appears to have been the case, disguising this activity in the language of isnād criticism.

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Hayman, J. "Dreams of an English Eden: Ruskin and His Tradition in Social Criticism." Modern Language Quarterly 46, no. 1 (January 1, 1985): 98–100. http://dx.doi.org/10.1215/00267929-46-1-98.

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Vatteroni, Selene Maria. "The Dante of Alessandro Torri: Between Eighteenth-Century Tradition and Modern Criticism." History of Humanities 2, no. 2 (September 2017): 443–58. http://dx.doi.org/10.1086/693323.

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Piovan, Dino. "Criticism Ancient and Modern. Observations on the Critical Tradition of Athenian Democracy." Polis: The Journal for Ancient Greek Political Thought 25, no. 2 (2008): 305–29. http://dx.doi.org/10.1163/20512996-90000137.

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This essay considers the tradition of criticism against Athenian democracy, in both ancient and modern times. Often this critical tradition has been seen to adduce greater interest than the very democratic experience from which it arose; in this it has been aided, in part, by the asserted absence of an ancient theory of democracy. Yet there are significant traces of a democratic theory in the ancient sources, which ought to serve both as a theoretical and ideological riposte to the critics. Some of the modern objections to classical Athenian democracy take up the argument of the ancient critics and display an anti-democratic orientation (German scholarship between the nineteenth and twentieth centuries). Others, however, are motivated by a certain sensibility, grown out of liberalism and the legal state, as well as the emancipation of women and the abolition of slavery. Nevertheless, these objections are sometimes lacking in historical perspective. If we reassess Athenian democracy, it may yet be seen to constitute a useful point of reference, at a time when the current model of democracy finds its legitimacy questioned.2

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McCusker, Maeve. "Authorising a tradition: Theory, criticism and (self-)canonisation in French Caribbean writing." French Cultural Studies 24, no. 1 (January 29, 2013): 77–92. http://dx.doi.org/10.1177/0957155812464162.

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Anttonen, Pertti. "Tradition and Heritage in Ethnological Practice and Theory." Anthropological Journal of European Cultures 17, no. 2 (September 1, 2008): 84–97. http://dx.doi.org/10.3167/ajec.2008.170206.

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All scholarly fields feed on rhetoric of praise and criticism, mostly self-praise and self-criticism. Ethnology and folklore studies are not exceptions in this, regardless of whether they constitute a single field or two separate but related ones. This essay discusses questions concerning ethnological practice and object formation, cultural theory and the theory of tradition (or the lack thereof), cultural transmission, cultural representation, and the ethics and politics of cultural ownership and repatriation. It draws on general observations as well as on work in progress. The main concern is with a discursive move: from tradition to heritage, from the ethnography of repetition and replication to cultural relativist descriptions and prescriptions of identity construction and cultural policy, from ethnography as explanation to ethnography as representation and presentation. In addition, the essay seeks to delineate other underlying tenets that appear to constitute our traditions and heritages - both as strengths and as long-term constraints and biases. Where is ethnology headed in its quest to transcend theories and practices? Less theory and more practice? More theory on practice? Or more practice on theory?

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Perry, Peter. "Biblical Performance Criticism: Survey and Prospects." Religions 10, no. 2 (February 18, 2019): 117. http://dx.doi.org/10.3390/rel10020117.

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Biblical Performance Criticism (BPC) analyzes communication events of biblical traditions for audiences. Every communication event of a tradition has four aspects: a communicator, traditions re-expressed, an audience, and a social situation. This essay surveys the history of BPC and its current prospects and points to the future work of developing a fine-grained theoretical foundation for its work. In the analytical mode, a scholar gathers and examines data from a past performance event to describe it, and its effects, in detail. In the heuristic mode, a performer presents a tradition to an audience in order to better understand its dynamics. In the practical mode, a person reflects on the performance of biblical traditions in daily life. In these ways, BPC reunites biblical scholarship fragmented by critical reduction, and bridges the academic and popular use of biblical traditions.

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Nugraha, Dipa. "HOT COFFEE FOR THE GUEST: GASTRO CRITICISM ON BUDI DARMA'S 'TAMU' SHORT STORY." LEKSEMA: Jurnal Bahasa dan Sastra 6, no. 1 (April 30, 2021): 23–31. http://dx.doi.org/10.22515/ljbs.v6i1.2736.

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Tamu (Guest) is a short story written by one of the most influential writers in Indonesia, Budi Darma. It depicts wedang kopi (hot coffee) serving tradition to guests in Java. Gastro criticism is used to reveal the significance of hot coffee serving in the short story. Close reading method is used to read and analyze the text. From the analysis, the short story reveals not just a tradition in the 1940-1950s of Indonesia on coffee and hospitality but also the effect on a man of the absence of hot coffee in his house when there is a woman in the house. Manggolo, one of the main characters in the story, feels insecure in his own house because he does not get served hot coffee he expects from his daughter-in-law living under the same roof. Furthermore, this research suggests the possibility of combining gastro criticism and gender studies.

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Dunn, James. "Kenneth Bailey's Theory of Oral Tradition: Critiquing Theodore Weeden's Critique." Journal for the Study of the Historical Jesus 7, no. 1 (2009): 44–62. http://dx.doi.org/10.1163/174551909x376823.

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AbstractThis article is a response to the critique of Kenneth Bailey's depiction of oral tradition made by Theodore Weeden in the preceding essay. The anecdotal evidence for the thesis certainly leaves the thesis open to criticism, but Weeden's critique suffers from a resolute antipathy to Bailey's thesis; it misrepresents the point Bailey is making on several occasions, and it consistently misunderstands the way oral tradition functions, which Bailey's examples well illustrate. Bailey's theory in fact provides a better explanation for the enduring nature and format of the Synoptic Jesus tradition, its repeated character of the same yet different, than any of the alternative predominantly literary explanations.

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Hodson, Derek. "Teaching and Learning Chemistry in the Laboratory. A Critical Look at the Research." Educación Química 16, no. 1 (August 25, 2018): 30. http://dx.doi.org/10.22201/fq.18708404e.2005.1.66134.

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For more than 100 years, teachers in British schools have been encouraged to give practical work 1 a central role in science education, though this tradition is not so well established everywhere (Gee & Clackson, 1992; Jenkins, 1979; Lock, 1988). Not surprisingly, those countries with a strong and continuing tradition of practical work generate the most rigorous and vigorous criticism of its rationale and practice. These criticisms should be regarded with extreme caution.

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Newman, Amy. "Feminist Social Criticism and Marx's Theory of Religion." Hypatia 9, no. 4 (1994): 15–37. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00647.x.

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Feminist philosophers and social theorists have engaged in an extensive critique of the project of modernity during the past three decades. However, many feminists seem to assume that the critique of religion essential to this project remains valid. Radical criticism of religion in the European tradition presupposes a theory of religion that is highly ethnocentric, and Marx's theory of religion serves as a case in point.

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Avallone, Charlene. "What American Renaissance? The Gendered Genealogy of a Critical Discourse." PMLA/Publications of the Modern Language Association of America 112, no. 5 (October 1997): 1102–20. http://dx.doi.org/10.2307/463486.

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Since “American renaissance” criticism emerged in 1876, it has derogated women's writings while idealizing men's, despite its shifting definitions of period, canon, and literary standards. My genealogy of the critical discourse of renaissance details ways that this criticism has denied literary value to women writers, especially at historical moments of women's increased publicity and apparent gains of power, thereby helping to maintain larger gender and racial hierarchies. Because of this tradition, I argue, the renaissance discourse is inadequate to current efforts to reenvision United States literary history and to a democratic culture.

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Afwadzi, Benny. "Kritik Hadis dalam Perspektif Sejarawan." MUTAWATIR 7, no. 1 (June 1, 2017): 50–75. http://dx.doi.org/10.15642/mutawatir.2017.7.1.50-75.

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This article aims to elaborate methodological investigation of ḥadîth criticism of the historians point of view. It also observes the salient differences between them and the scholars of ḥadîth, as both are often on different worldview. Through descriptive-analytical study, the author comes to the conclusion that there are at least two methods of ḥadîth criticism in historian perspective that are [1] critical in analysing the companions of the Prophet and [2] critical to the content (matn) of ḥadîth. By shifting paradigm framework, it suggests that both of them should not be rejected. Both perspectives should be used as a method to develop the tradition of ḥadîth criticism, although at some points, they have to be put on critical consideration. On the other side, the historian perspective might be useful to encourage the weaknesses which has been existed in conventional science of ḥadîth criticism.

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Nwakeze, P. C. "A Critique of Olufemi Taiwo’s Criticism of “Legal Positivism and African Legal Tradition”." International Philosophical Quarterly 27, no. 1 (1987): 101–5. http://dx.doi.org/10.5840/ipq198727144.

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ZHANG Wen-dong. "The Enlightenment of Chinese Literary “Poetic Criticism” Tradition to The Contemporary Literature Study." Journal of Seokdang Academy ll, no. 43 (March 2009): 85–96. http://dx.doi.org/10.17842/jsa.2009..43.85.

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Seifrid, Mark A. "Book Review: Gospels and Tradition: Studies on Redaction Criticism of the Synoptic Gospels." Review & Expositor 90, no. 3 (August 1993): 435. http://dx.doi.org/10.1177/003463739309000322.

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Wu, M. "European Tradition in Soviet Art Criticism upon the Example of Chinese Art Works." Университетский научный журнал, no. 56 (2020): 142–53. http://dx.doi.org/10.25807/pbh.22225064.2020.56.142.153.

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POWELL, MARK ALLAN. "The Magi as Wise Men: Re-examining a Basic Supposition." New Testament Studies 46, no. 1 (January 2000): 1–20. http://dx.doi.org/10.1017/s0028688500000011.

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The tradition that identifies Matthew's magi as ‘wise men’ is considered in light of narrative criticism, social history, and Wirkungsgeschichte. An examination of literature relevant to the narrative's setting reveals that Matthew's readers are expected to regard magian learning not as wisdom but as foolishness. Matthew's narrative is prejudiced against scholarship, such that the magi's status as fools is what qualifies them as candidates for divine revelation. The tradition that regards the magi as wise men can be traced to the Renaissance and attributed to an ideological bias that favours a blessing of scholarship.

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Herlambang, Saifuddin. "Hamka, Social Criticism and The Practices of Polygamy in Minangkabau." Al-Albab 9, no. 1 (June 8, 2020): 69–86. http://dx.doi.org/10.24260/alalbab.v9i1.1593.

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The character and style of a text describes and reflects the cultural structure and nature of the author’s mind. This work attempts to describe social criticism and the interpretation of Hamka—the eminent Indonesian exegete—in the Al-Azhar (a fairly recent encyclopedic Quran commentary) of the verses which are legitimized as the verses of polygamy. This study finds that Hamka’s interpretation of “polygamy verses” is influenced by the social dynamics of his birthplace, Minangkabau. Hamka criticized religious and adat leaders for the polygamy tradition in Minangkabau. Paradigmatically, Hamka contributed a unique tradition in the dynamics of the interpretation of the Quran in Indonesia where interpretation becomes a social critic. This study reaffirmed the statements that the contestation in interpreting texts is a reflection of social and political contestation and not merely theoretical contestation and that each product of text interpretation expresses empirically the socio-political conditions of the interpreters. This work offered the idea that the interpretation of the Quran with a social approach is to voice criticism of the application of the text to be an alternative to continue in contextualizing the Quranic messages.

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Irham, Masturi. "Sejarah dan Perkembangan Kritik Matn Hadis." MUTAWATIR 1, no. 1 (September 8, 2015): 96. http://dx.doi.org/10.15642/mutawatir.2011.1.1.96-112.

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Prophet Muh}ammad recommends to us, the Muslims to always keep and save his Sunnah of alteration and forgery. In addition, the Prophet Muh}ammad also invited and called for his Sunnah preserved and passed on to others. Instead, the Prophet threatens those who lie on his behalf, also those who add and subtract, especially falsifying his hadith, criticism of honor becomes a necessity in the narration hadith. If at the present time, the researchers’ hadith criticism has been presented with the concept of honor that has been established, it is different from previous periods. Criticism of honor has a history that may not be forgotten and will always experience growth. Discussion on the issue will be reviewed in this article. The article also stated that the seriousness of the researchers’ tradition from generation to generation has never diminished, despite the criticism of the method used matn not exactly the same as before.

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Kitromilides, Paschalis. "Spinozist ideas in the greek enlightenment." Balcanica, no. 50 (2019): 105–11. http://dx.doi.org/10.2298/balc1950105k.

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In this paper I discuss the religious ideas and religious criticism voiced by a Greek eighteenth-century philosopher, Christodoulos Efstathiou from Acarnania, also known by the pejorative surname Pamblekis (1730?-1793). He is known in Greek intellectual history on the basis of three works, ?????? ???????? (True Politics) published in 1781, ???? ????????? (On Philosopher), published in 1786, and ???? ?????????? (On Theocracy), published in 1793. The paper presents an analysis of the criticism of the clergy, the Church and organized religion voiced in the latter work. It is argued that Christodoulos?s religious ideas were inspired by the historical criticism of religion that emanated from the ideas of Spinoza and thus he could be considered a rare representative of the Radical Enlightenment in the Greek Enlightenment tradition and its broader Southeastern European context.

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Di Summa, Laura T. "Analytic Approaches and Critical Practices." Projections 14, no. 3 (December 1, 2020): 90–105. http://dx.doi.org/10.3167/proj.2020.140307.

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This article investigates the relationship between philosophical accounts of criticism, largely within the analytic tradition, and the practice of criticism. Specifically, I am interested in the performative, subjective, and often idiosyncratic nature of such a practice and in the advantages it can deliver in the understanding of works of mass art, in the inquiry over the nature of aesthetic judgments, and in initiating aesthetic appreciation. Promoting such a connection is also, in turn, a way of at least partially bridging the divide between analytic approaches and the kind of work more typically conducted by scholars in film studies.

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Journal articles on the topic 'Tradition-criticism'

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