The New Criticism of the Gospels

1926 ◽  
Vol 19 (2) ◽  
pp. 143-163
Author(s):  
E. F. Scott
Keyword(s):  
Nineteenth Century ◽  
The Other ◽  
Formal Structure ◽  
New Criticism ◽  
The Real ◽  
Synoptic Problem ◽  
Starting Point ◽  
Difference Of Opinion ◽  
Critical Investigation

Twenty years ago it was possible to regard the Synoptic Problem as virtually solved. There might still be difference of opinion on a number of details, but the main conclusions seemed to be unassailable. The sources of the three gospels, like those of the Nile, had been hidden in mystery, and the discovery of them was justly hailed as the chief triumph of nineteenth-century scholarship.For some time it has been apparent that the rejoicings were premature. Those matters of detail which had yet to be settled have turned out to be serious, and we are now realizing, with something of a shock, that the Synoptic Problem is still with us. Instead of reaching a solution we have only come in sight of the real difficulties. If the confidence of twenty years ago is ever regained it will only be after another long spell of patient labor.We certainly owe much to the great scholars of the last century, though their claim to discovery has been found wanting. They gave us the clues which we have still to follow. The materials they collected and the observations they made will always be valuable. Their theory itself, although it calls for drastic revision, will continue, in some essential points, to stand. It will remain certain that Mark is the earliest of our gospels and has been used by the other evangelists. It seems equally impossible to doubt that along with Mark there was another source, now lost, on which Matthew and Luke must have drawn for their record of Jesus' teaching. These results, however they may be qualified, must always form the starting-point for critical investigation. But we now recognize that the older scholars conceived of their task too narrowly. The problem before them was far more intricate than they supposed, and has to be solved not merely by comparing the editorial methods of the several evangelists but by a deeper analysis, affecting the substance as well as the formal structure of the gospels.

Social Reform and the Divided Conscience of Antebellum Protestantism

1979 ◽  
Vol 48 (4) ◽  
pp. 416-430 ◽  
Author(s):  
James H. Moorhead
Keyword(s):  
Nineteenth Century ◽  
Human Nature ◽  
Social Reform ◽  
The Other ◽  
The Real ◽  
Intimate Connection ◽  
Fertile Soil ◽  
Great Force ◽  
Insight Into

It is a commonplace of antebellum historiography that the numerous reforms of the age often bore an intimate connection with Protestant evangelicalism, and Charles Grandison Finney is often portrayed as a symbol of this link. In addition to endorsing such causes as antislavery and temperance, the great evangelist inspired numerous converts to work out their salvation through useful service, including reform; and the areas swept by his revivals provided fertile soil for every manner of ultraism. Both as theological innovator and religious activist, he seemed to epitomize a tide of perfectionist optimism surging with great force against institutional restraints.Yet there was a very cautious side to Finney. He seldom committed himself unreservedly to any cause other than revivalism and generally eschewed the most controversial approaches to reform. Viewing this aspect of his career, one scholar has recently argued that “the basic thrust of Finney's thought and activity was conservative, status conscious, and pessimistic about human nature.” Because of these two faces, the historian is tempted to fix on one or the other as the “real” Finney, but it is more profitable to probe his ambiguities than to mitigate them. An examination of Finney offers fruitful insight into nineteenth-century evangelicalism's explosive potential for reform and its equally powerful tendency to limit and contain that impulse.

scholarly journals Formal power and real authority: the involvement of governance norms or principles

2018 ◽  
pp. 107-127
Author(s):  
Emmanuel Picavet
Keyword(s):  
Political Science ◽  
The Other ◽  
Formal Structure ◽  
Formal Treatment ◽  
The Real ◽  
Contemporary Research ◽  
Other Hand ◽  
Or Economics ◽  
The One ◽  
Formal Power

In several avenues of contemporary research, much attention is devoted to the contrast between the real authority of institution and their formal power, in the analysis of institutional funtionings; also in the study of the relationships between institutions on the one hand, rules, principles or norms on the other hand. Such a contrast appears to be based on familiar observations: the capacity of institutions to get their preferred outcomes (their so-called „real authority”) is sometimes loosely connected with the hierarchical prerogatives of the considered institutions (their „formal power”). More particularly, current studies of the „migration authority” bring out possible shitts in real authority while there is no changein the formal structure of power. This article will partly consist  in the explanation of recent results of common reaserch in project „Delicom”, in which a formal treatment of the distinction has been put foward. This approach will be set against the background of recent contributions in political science or economics (in the works of Ph. Aghion and J. Tirole, J. Backhaus, L. Thorlakson). The revelance of the problematic for the study of competence delegation among institutions will be stressed all along.

scholarly journals Language and laughter in the treatise of Philo of Alexandria The worse attacks the better

2021 ◽  
Vol 15 (2) ◽  
pp. 611-624
Author(s):  
Maksim Prikhodko
Keyword(s):  
Human Mind ◽  
Initial Orientation ◽  
The Other ◽  
Initial Moment ◽  
Philo Of Alexandria ◽  
The Real ◽  
First Case ◽  
Starting Point ◽  
The Mind ◽  
The Ideal

The present paper investigates the interaction between Logos and language in the treatise of Philo of Alexandria "The Worse attacks the Better". Language is regarded by Philo as the actualization of thought in its articulated expression, as the initial moment of creativity. The source of such action is the divine Logos, but the development of thought in the word happens in two opposite directions: one leads to joy, while the other, to suffering. The starting point of this separation is the initial orientation (love) of the mind to God or to self. In the first case, the mind in the act of utterance (expression) overcomes its own isolation. It comes into contact with the divine Logos and achieves joy. The crucial moment of this "leaving the brackets" of self individual thinking towards the light of the divine Logos is laughter. In another case, when the mind does not link words with their source, false creativity is produced, leading to suffering. Аpplying the concept of laughter to the doctrine of Logos and language, Philo reconciles the ideal plan of conceiving truth and its interpretation with the real functioning of the human mind and speech.

International networks and the shaping of nineteenth-century Spanish collections

2019 ◽  
Vol 32 (3) ◽  
pp. 481-490 ◽  
Author(s):  
Agnès Garcia-Ventura ◽  
Jordi Vidal
Keyword(s):  
Nineteenth Century ◽  
United Kingdom ◽  
The Real ◽  
International Networks ◽  
The United Kingdom ◽  
Starting Point ◽  
The Uk ◽  
Real Academia

Abstract In this essay we discuss two examples of the influence exerted by the advice of scholars from the United Kingdom on the shaping and management of Spanish collections – those at the Museo de Reproducciones Artísticas de Madrid and the Real Academia de la Historia. We take as the starting point for our study two letters sent by Juan Facundo Riaño to scholars from the UK, both of which provide valuable information on the international networks in operation at a time when some collections – including those dealt with here – were being created or expanded. The first of the letters was sent by Riaño to Austen Henry Layard in 1881; the second was addressed in 1895 to Archibald Henry Sayce.

Textual Authority in the Vita Nova’s Nineteenth-Century Editions

2021 ◽  
Vol 112 (1) ◽  
pp. 24-38
Author(s):  
Jelena Todorović
Keyword(s):  
Nineteenth Century ◽  
Print Media ◽  
Literary Text ◽  
The Other ◽  
Formal Structure ◽  
Rightful Place ◽  
Textual Authority ◽  
Critical Approaches ◽  
The One

Abstract This article focuses on the nineteenth-century print circulation of Dante’s Vita Nova (1292–94) and especially on the response in print media to the tension between new critical approaches to text editing, on the one hand, and editors’ dependence on the text’s complex history on the other. At the center of this discussion is one of the thorniest aspects of the Vita Nova’s text: the divisions (technical prose of a scholastic nature in which Dante explains the formal structure of his poems). Over the centuries, Dante’s authority over his own text was brought into question on account of the inclusion in the literary text of what readers and editors considered to be commentary. Even though in the second half of the nineteenth century the editors began recognizing the divisions’ rightful place within the libello’s text, they continued—operating within the centuries-long tradition that did not consider them “text” but rather “gloss”—to engage in efforts to differentiate them from the rest of the text in order to point out their different textual nature.

Newman, Aristotle, and the New Criticism: On the Modern Element in Newman's Poetics

PMLA ◽  
1966 ◽  
Vol 81 (3) ◽  
pp. 261-271
Author(s):  
Norman Friedman
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Critical Theory ◽  
Literary Criticism ◽  
The Other ◽  
New Criticism ◽  
Minority Report

Certain Aspects of modern critical theory can be defined in terms of its use—or rather, misuse—of Aristotle's Poetics, especially of Aristotle's conception of plot and his statement that poetry deals with universals rather than particulars. The same, of course, can be said of other periods as well. Sidney's view of Aristotle, for example, was confined to the notion that a poem was an imitation of an action, but he platonized even this conception by claiming that the action imitated was an ideal one—what ought to be rather than what is—and this, as we shall see, became quite a common distortion of the famous passage at the beginning of the ninth chapter of the Poetics. The other side of the coin is found in the seventeenth and eighteenth centuries' concern with the genres and the unities and their supposed rules. It cannot be said that Aristotle has been a vital influence on literary criticism since the nineteenth century, except for the current minority report being filed by the Chicago Critics, but these two aspects of the Poetics nevertheless offered a support and a challenge to certain nineteenth- and twentieth-century critics for clarifying their own ideas about poetry.

scholarly journals Trosbegrebet hos Slavoj Žižek

2017 ◽  
pp. 38
Author(s):  
Mads Peter Karlsen
Keyword(s):  
Final Section ◽  
Philosophy Of Religion ◽  
The Other ◽  
Human Consciousness ◽  
Slavoj Zizek ◽  
The Real ◽  
Slavoj Žižek ◽  
Starting Point ◽  
Secular Society

The aim of this article is to provide a systematic presentation of Slavoj Žižek's reflections on belief and hereby to indicate his relevance for a philosophy of religion. The article begins with a brief introduction to Žižek's basic philosophical concern and a theological contextualization of his thinking from the perspective of this concern. This is followed by an exposition of his concept of belief. The starting point of this exposition is Freud's reflections on fetishism and disavowal that form the background for Žižek’s analysis of belief in modern secular society and as structural conditions of the human consciousness. Subsequently, the article presents Žižek's reflections on belief as reflective in terms ‘displaced belief’ in ‘the other who is supposed to believe’. It is demonstrated here how Žižek operates with a distinction between an ‘imaginary’ belief that is structured like the fetishistic disavowal and a ‘symbolic’ unconscious belief in belief as such. The final section of the article sheds light on Žižek's view of atheism and his introduction of a third form of ‘atheistic belief’, while considering whether this kind of belief belongs to the register of the ‘real’. Hensigten med denne artikel er at give en systematisk fremstilling af Slavoj Žižeks overvejelser over tro for herved at tematisere hans religionsfilosofiske relevans. Der indledes med en kort introduktion til Žižeks grundlæggende filosofiske anliggende og en teologisk kontekstualisering af hans tænkning ud fra dette anliggende. Derefter udfoldes fremstillingen af trosbegrebet. Udgangspunktet tages i Freuds betragtninger over fetichisme og fornægtelse, der danner baggrunden for Žižeks analyser af tro i det moderne sekulære samfund og som strukturelt vilkår ved den menneskelige bevidsthed. Derefter præsenteres Žižeks overvejelser over refleksiv tro som ’forskudt tro’ på ’den anden, der formodes at tro’. Det demonstreres her, hvordan Žižek opererer med et skel mellem en ’imaginær’ tro, der er struktureret som den fetichistiske fornægtelse og en ’symbolsk’ forudgående, ubevidst tro på selve det at tro. Til sidst i artiklen belyses Žižeks opfattelse af ateistisme og hans introduktion af en tredje form for ’ateistisk tro’, og det overvejes om denne form for tro kan siges at høre til i det reelles register.

scholarly journals Post-Postmodern Urban Architecture based on Jacques Lacan’s three orders

2018 ◽  
Vol 8 (1) ◽  
pp. 266-272
Author(s):  
Farshad Mafakher
Keyword(s):  
Nineteenth Century ◽  
Real World ◽  
Living Organism ◽  
Modern Architecture ◽  
The Other ◽  
Modern Time ◽  
Urban Architecture ◽  
The Real ◽  
Other Hand ◽  
Scientific Fields

<p>Developments in modern architecture coincided with developments in scientific and aesthetic approaches of modern time with modernity demanded in all scientific fields. Aesthetic views in modern architecture tended toward clear and simple ways of viewing, therefore it was brought to visual brevity and urban scales and details were created in buildings and urbanism. Visual brevity and its interaction with time and pace in the course of changing views at the time of evolution of modern architecture and romantic thoughts date back to nineteenth century, revealing naturalistic architecture pinnacle in architectural works. Visual brevity prioritized destination with no slightest doubt and the architect’s image (the imaginary) evolved in modern architecture. On the other hand, through environmental same-concept with living organism of nature, visual brevity created organic architecture. The criticism of postmodernism, compared with modernism, considered premodernism forgotten images, discussing time and pace in modern criticism in terms of concentrated, deconcentrated or skipping human and followed deliberative time and pace to evaluate architecture and urbanism works, the inspiration of which was the architect’s postmodern images. Postmodern symbolism (the symbolic) stemmed from forgotten memories. Regarding this, with a closer look, modern and postmodern developments are analyzed considering Jacques Lacan’s three orders. Post-postmodern realism (the real) toward a vague non-sense world in real world is the aesthetics particular of this era. Lack of same- concept in this type of aesthetics resulted in lack of a clear specification source. Hence, continuous research is required. </p>

Ich, Bild und Ding. Fichte und Kant. Zum Bildbegriff im „Grundriss des Eigentümlichen der Wissenschaftslehre“

2019 ◽  
Vol 47 ◽  
pp. 147-162
Author(s):  
Jindřich Karasek ◽  
Keyword(s):  
The Other ◽  
Real Thing ◽  
The Real ◽  
Cognitive Faculty ◽  
Other Hand ◽  
Starting Point ◽  
Dialectical Relationship ◽  
The One

The aim of the „Grundriss des Eigentümlichen der Wissenschaftslehre“ is to analyse the theoretical faculty. The starting point of this analysis is the proposition that the I posits itself as determinated by the Non-I. My thesis, which can be proven in Fichte´s text, is that it is the notion of the picture which serves as a point of orientation in the analysis of the cognitive faculty, as Kant calls it. The cognition of an object comes about as a dialectical relationship between the picturing i, the picture and the pictured object, which Fichte calls the real thing. I would like to investigate how much Fichte follows the Kantian analysis of the cognitive faculty on the one hand and how much he differs from it on the other hand. This investigation will take into account a question which is very important for every epistemology taking its starting point in subjectivity, namely the question of how the i can recognize that the objects of its cognition are real things and not the products of his phantasy. Fichte explicitly raises this very question. At the end of this paper, I attempt to show what kind of answer Fichte gives to this questionee.

scholarly journals Epistemologi Tindakan Muhammad Iqbal

2015 ◽  
Vol 5 (1) ◽  
pp. 80
Author(s):  
Suhermanto Ja’far
Keyword(s):  
Human Existence ◽  
The Other ◽  
Human Beings ◽  
Existence Of God ◽  
The Real ◽  
Real Existence ◽  
Starting Point ◽  
Man And Nature ◽  
The Absolute ◽  
The Universe

<p>This paper highlights Iqbal’s epistemology which focuses on the question of metaphysic and ontology. To understand the absolute being, Iqbal starts from intuition about human beings’ ego engaged at reality of the absolute ego. Intuition can reveal the absolute reality or the real super ego. The real existence of reality is spiritual. The true reality, according to Iqbal, refers to the existence of God, man and nature. However, the real existence of reality is a manifestation of the absolute reality. It is an absolute being or an absolute ego. Intuition about self itself brings man to the intuition of ultimo reality. Iqbal’s epistemology of self (ego) is essentially talking about the philosophy of the human that focuses on self or ego. Self or ego is the starting point for Iqbal to relate between God and nature. Life in the universe, according to Iqbal, is a series of actions. All of these are for the benefit of mankind as a co-creator through the meaningful action. The meaningful action is a foundation of human existence in manifesting himself. Iqbal formulates this meaningful action as a manifestation of the way the human utilizes to face with the reality of the other. To Iqbal, meaningful action is charged with the ontological-religious content which emphasizes the fundamental spiritual aspect of Islam with the term ‘<em>amal</em> (noble conduct). To him, meaningful action will be always imprinted in people’s lives and only the meaningful action alone that can help people prepare themselves to face the destruction of their bodies.</p>

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