scholarly journals “Practical” Hermeneutics of Muhammad Quraish Shihab – between Scilla of Anarchy and Charybdis of Dogmatism

2022 ◽  
Vol 14 (4) ◽  
pp. 883-902
Author(s):  
D V. Mukhetdinov

The present article deals with the work of an Indonesian scholar and a public intellectual Muhammad Quraish Shihab. The paper reveals the main principles of Quraish Shihab's Quranic Hermeneutics, which include pragmatism (orienting towards the joint interest), thematic approach and methodological holism. Among the objects of the research there are his innovative approach to Quran exegesis, his links with Egyptian modernist schools of M. Abduh and M.R. Ridah, his ideas, where Islam comes as a “middle way”. Moreover, the article demonstrates the connection between his hermeneutical theory and his social activism, especially in the fi eld of media. The author concludes the paper with a brief explanation of the main points of Quraish Shihab's hermeneutical theory.

2016 ◽  
Vol 45 (1) ◽  
pp. 6-25
Author(s):  
Isaac Nizigama

Peter L. Berger’s sociology of religion is one of the most studied and quoted in the contemporary social science of religions. Nevertheless, it is also one of the most discussed, notably because of the changes of position by the author with regard to his thought on the secularization of the modern world, and on the relationship between his theses of a sociological nature and his reflections on Protestant theology. The present article questions his global epistemological framework by placing that problematic within the framework of the criticisms which have been directed at ‘absolute functionalism,’ notably by the structuralists or moderate functionalists. By linking it with the prospect of going beyond the opposition between methodological holism and methodological individualism and between substantivism and functionalism, we propose a multidimensional approach to the religious, which seems to lead to a better understanding of the latter in its transformations and metamorphoses into modernity.


2019 ◽  
Vol 10 (1) ◽  
pp. 31-62
Author(s):  
Andrzej Piwowar

The first part of the article synthetically presents the Old Testament Israelites’ attitude to doctors and their activities. It is an essential prerequisite for the depiction of the innovative approach to the issue proposed by Sirach in Sir 38:1-15. Subsequently, the translation of the text’s Greek version into Polish is presented and the pericope’s structure is divided into four parts: I. 38:1-3 – respect for the doctor, II. 38:4-8 – the value of medicine, III. 38:9-11 – the relation of the sick to God, and IV. 38:12-15 – the doctor’s role in treating the sick. The present article is devoted to the exegetico-theological analysis of the first part of the Greek version of Sir 38:1-15, that is of 38:1-3. Even though the article is based primarily on the Greek text of the verses, it takes into account its original Hebrew version as well. Sirach calls the believing Israelites to completely change their perception of doctors and their activities. He encourages his readers not to reject doctors but to treat them with respect and reverence, and, indirectly, not to ignore the doctor’s efforts meant to restore health to the sick one. The sage justifies his novel approach with two arguments. First, doctors were created by God and given the task of aiding the sick in their suffering. They are a mere tool in God’s hands, for God is the only Doctor that can truly heal a person (this aspect is emphasized more by the Hebrew than by the Greek text). Secondly, doctors deserve respect for even kings and dignitaries benefit from their service and treat them with respect and reverence. In 38:1-3 Sirach offers a perfect synthesis of Israel’s traditional belief in God, who is the only doctor able to heal a person, with the Hellenistic influence related to medicine and the people who dabble in it.


2016 ◽  
Vol 21 (1) ◽  
pp. 107
Author(s):  
Ieva Steponavičiūtė

The Danish classic Karen Blixen (1885–1962) wrote both in English and Danish and she is better known for the English-reading audience by her pseudonym Isak Dinesen. The article takes its departure from two extremes in her reception. The first extreme is the paramount interest in her person and life, and the other one is the new-critical and post-structural rejection of her biography. The present article pursues the middle way. First of all, this is done by tracing the presence of the fictional construct of the author and the storyteller (however, in many ways related to Karen Blixen’s person) in her texts, such as “Babette’s Feast”, “The Young Man with the Carnation” and “Deluge at Norderney”. Second, the article demonstrates how Blixen’s texts sanction the audience’s freedom and imply that reception is part of the artistic act. Finally, it suggests that Blixen’s readers can return the generosity, which Blixen’s oeuvre demonstrates in their respect. This can be done by applying biographical material intertextually, when interpreting these stories or staging them in one’s mind – without any obligation to treat the writer’s person and life as the ultimate and stable source for the meaning of these stories.


2018 ◽  
Vol 45 (2) ◽  
pp. 183-198 ◽  
Author(s):  
Timothy J. Berard ◽  
James K. Meeker

Culture has increasingly been analyzed ironically in relation to social conflict, emphasizing themes of ideology, co-optation, and complicity in reproducing inequalities. Arguably the most sophisticated ironic cultural critique is provided by Bourdieu. Bourdieu’s critique is often criticized for reductionism, but without pursuing what is neglected by ironic reductionism. Nietzsche provides a remarkable counterpoint, offering both seminal resources for modern social criticism, and profound reflections on culture’s potential to affirm life with integrity and authenticity. Nietzsche’s analysis of classical Greek tragedy suggests how culture can collectively affirm life through art without illusions. The relative emphases and insights of these two critics are contrasted here in relation to the cultural phenomenon of hip-hop, addressing latent ideological baggage but also its social activism and tragic-realist aesthetic. Grounded in this discussion of hip-hop as predictably compromised, but also incisively defiant and painfully honest, a challenge is posed for cultural analysis to be critical without being dismissive of existential and aesthetic questions, or blind to the potentials of popular culture. Culture is neither as derivative as much social criticism would suggest, nor as autonomous as many artists and art critics would suggest. Cultural studies therefore must find a middle way, navigating between cynicism and naiveté.


2020 ◽  
Vol 43 ◽  
Author(s):  
Julian Kiverstein ◽  
Erik Rietveld

Abstract Veissière and colleagues make a valiant attempt at reconciling an internalist account of implicit cultural learning with an externalist account that understands social behaviour in terms of its environment-involving dynamics. However, unfortunately the author's attempt to forge a middle way between internalism and externalism fails. We argue their failure stems from the overly individualistic understanding of the perception of cultural affordances they propose.


2003 ◽  
Vol 34 (4) ◽  
pp. 219-226 ◽  
Author(s):  
Bart Duriez ◽  
Claudia Appel ◽  
Dirk Hutsebaut

Abstract: Recently, Duriez, Fontaine and Hutsebaut (2000) and Fontaine, Duriez, Luyten and Hutsebaut (2003) constructed the Post-Critical Belief Scale in order to measure the two religiosity dimensions along which Wulff (1991 , 1997 ) summarized the various possible approaches to religion: Exclusion vs. Inclusion of Transcendence and Literal vs. Symbolic. In the present article, the German version of this scale is presented. Results obtained in a heterogeneous German sample (N = 216) suggest that the internal structure of the German version fits the internal structure of the original Dutch version. Moreover, the observed relation between the Literal vs. Symbolic dimension and racism, which was in line with previous studies ( Duriez, in press ), supports the external validity of the German version.


Author(s):  
Odile Husain

Le présent article tente d’effectuer un rapprochement entre un article européen de Rossel et Merceron et un livre américain de Reid Meloy, tous deux consacrés à l’analyse des organisations psychopathiques. Si tous les auteurs s’entendent sur l’économie narcissique du psychopathe, le choix de la population d’étude diffère quelque peu, en raison de l’approche structurale des premiers et de l’approche symptomatique du second. Tandis que l’étude suisse ne retient que des psychopathes du registre des états-limites, l’étude américaine inclut également des psychopathes de niveau psychotique. Par contre, la mésentente règne au niveau des outils d’analyse du discours psychopathique: analyse statistique et échelles validées chez Meloy; approche qualitative chez Rossel et Merceron. Aux premiers, l’on reprochera un certain réductionisme et appauvrissement du discours, prix à payer pour le respect de la standardisation et de la cotation. Aux seconds, l’on reprochera l’absence de toute quantification qui pose problème lorsque l’on aborde la question de la validité des données. Néanmoins, Européens et Américains s’entendent sur la notion d’un fonctionnement psychopathique. La relation d’objet est marquée par la pulsion agressive et ses dérivatifs, par la recherche de pouvoir et de contrôle. La lutte contre la dépendance est déduite chez Meloy de l’absence de réponse de texture et chez Rossel et Merceron de l’absence de contenus de dépendance. La qualité narcissique des représentations d’objet est mise en évidence, chez Meloy, par le biais de l’investissement du paraître, chez Rossel et Merceron par l’importance du processus d’externalisation. La dévalorisation des objets est aussi décrite. Ni les uns ni les autres ne font réellement référence à l’angoisse car cette angoisse qualifiable d’anaclitique s’exprime justement sous des manifestations tout à fait opposées. Le vide intérieur est déduit, chez Meloy, à partir de l’ennui que vit le psychopathe et, chez Rossel et Merceron, à partir de la survalorisation de la référence au réel. Une grande convergence existe entre les deux écrits au sujet des mécanismes de défense. Tous les auteurs s’accordent sur la prépondérance du clivage et du déni, un déni par le mot et l’acte chez Meloy, un déni hypomaniaque chez Rossel et Merceron. De part et d’autre de l’Atlantique, on s’accorde également pour attribuer une place importante à l’identification projective et à l’identification à l’agresseur. Par ailleurs, Rossel et Merceron démontrent comment à travers les caractéristiques de l’énonciation et les nuances de la verbalisation du psychopathe, il est possible d’inférer son non-investissement de la mentalisation et du savoir au profit d’un surinvestissement de l’agir. La complémentarité, voire la similarité, des commentaires dans les deux ouvrages devrait réconforter certains cliniciens, désarmés devant le fossé qui semble parfois régner entre la littérature des deux continents et confirmer, qu’indépendamment du type de méthodologie et de validation choisi, l’observation clinique du psychologue expérimenté demeure la pierre angulaire de toute recherche en psychopathologie.


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