Religious fundamentalism has been suspected as a product of simple cognitive structuring. On the other hand, recent publications have shown that cognitive structure formation is not as simple as was previously thought. The concept of the Ability to Achieve Cognitive Structure revealed that not everyone was able to form simple cognitive structure. This study employed a total of 187 Indonesian university students as participants. By the mean of Structural Equation Modeling, this study treated the desire for simple cognitive structure as (...) a “new” latent variable and examined its relation with intratextual fundamentalism using AACS as moderator. The desire for simple structure was reflected by the Need for Cognitive Structure, the Dogmatism, and the RWA. The fundamentalism was reflected by the Intratextual Fundamentalism Scale. The result showed that fundamentalism, among other things, was a product of desire for simple cognitive structure. This study also showed that AACS moderated the relation in which high AACS would lead to higher fundamentalism while low AACS would not. Implications of the findings for social psychology and cross-cultural understanding of religious fundamentalism were discussed. (shrink)

Este artículo toma como referencia la novela La ciudad y los perros para realizar un análisis intratextual, que se basa en el desentrañamiento de factores coincidentes en la obra de un solo autor. Para lograr ese objetivo, se confrontan los siguientes libros: El pez en el agua (1993), El loco de los balcones (1993), Ojos bonitos, cuadros feos (1996), Los cuadernos de don Rigoberto (1997), La fiesta del Chivo (2000), El Paraíso en la otra esquina (2003), Travesuras de la niña (...) mala (2006), Odiseo y Penélope (2007), Al pie del Támesis (2008), Las mil y una noches (2009), El sueño del celta (2010) y Fonchito y la Luna (2010). Un rasgo peculiar en esos textos es el tratamiento de la agresividad que, para esta investigación, se denominará protagonismo violento (término adaptado de la epistemología formulada por Mijaíl Bajtín). Este concepto permitirá el reconocimiento del desempeño ofuscador de los personajes principales, adscritos a una realidad oprimente y transgresora, la misma que se utiliza como justificación y causa para validar ese proceder. Eso se apreciará en las áreas relacionadas con la familia, la sociedad, la política, las organizaciones militares, la ética, el sexo y la psicología que se plasman en el discurso del escritor peruano Mario Vargas Llosa. (shrink)

Esta investigación adopta como referente primordial la novela La ciudad y los perros de Mario Vargas Llosa para efectuar un análisis intratextual, que consiste en el hallazgo de nexos imprescindibles en la producción artística de un mismo autor. Para realizar esa comparación, se han retomado las obras iniciales: La huida del Inca de 1952; Los jefes, de 1959; La Casa Verde, de 1966; Los cachorros, de 1967; Conversación en La Catedral de 1969; Pantaleón y las visitadoras, 1973 y La tía (...) Julia y el escribidor de 1977. Una constante en estos libros es la extrapolación de la nomenclatura empírica de protagonismo violento (derivada de las teorizaciones de Mijaíl Bajtín), que se entiende como la intervención de los personajes principales para desempeñarse o involucrarse con el tópico de la violencia. En ese sentido, se comprobará que ese concepto es indispensable para explicar la evolución y los intereses de la sociedad representada. (shrink)

Journal Name: Philologus Issue: Ahead of print.

In this paper I will present textual evidence of a close link between Catullus’ Poems 16 and 5, by exploring a few formal elements that critics have ignored so far. Moreover, after some remarks on the position of Poem 16 inside the libellus, I will discuss the interpretation of this composition, assuming that it refers to 5 (and also 7, by extension) and adding to some scholars’ observations a few of my own.

In a key passage for the understanding of Lucian’s work, the Fisherman 25– 27, the philosopher Diogenes of Sinope complains that Parrhesiades, a Lucianlike authorial figure, mocks philosophers not within the fixed boundaries of a carnivalesque festival, as Old Comedy used to do, and to which Lucian’s work is otherwise highly indebted, but by means of his constantly published writings. This statement is even more relevant, since the Fisherman belongs to a group of texts which show clear cross-references to other (...) writings within the corpus. By creating indirect authorial commentaries and intratextual references throughout his œuvre—a hidden biobibliography, as it were—, Lucian thus reinforces the idea of an organic literary work and the coherency of his corpus which is—notwithstanding its thematic variatio—well-publicized and far away from carnivalesque exceptionality. In this way, the aesthetics of perpetual transgression is in a unique way related to the construction of authorial self-referentiality in Lucian’s satires. (shrink)

The opening lines of Seneca's Thyestes (1–13), which feature Tantalus’ reference to the so-called great sinners, have received little critical attention. Through both an intertextual and an intratextual analysis, this article reveals the peculiarities of this allegedly canonical list of sinners by comparing it to similar catalogues in other Senecan dramas, as well as by identifying its structural function within this particular tragedy. This kind of two-fold approach enables a reinterpretation of certain key passages of the drama vis-à-vis lines 1–13, (...) as well as a reassessment of Tantalus’ role as the creative force and architect of the tragedy. (shrink)

This article examines the appearances of Augustus in Suetonius’ Lives of the Caesars outside Augustus' own Life. It shows how Suetonius contrasts the positive image of Augustus drawn in the Life of Augustus with the distortion of this image by Augustus’ successors, depicted in the later Lives. In their reception, he is still presented as an ideal to follow, yet as a role model for cruelty (Tiberius), adultery and military failure (Caligula), or lyre-playing (Nero)—roles which Suetonius’ real Augustus never or (...) only marginally assumed. Thus in a series of close and intratextual readings, this article invites a more general reassessment of Suetonius’ work: it suggests that the Lives of the Caesars draw a more critical image of the Principate than has often been said, that they are more consciously part of an image-making process and, above all, that they should more commonly be understood as one whole work, rather than read individually and in isolation. (shrink)

La categoría de análisis intratextual, que es desarrollada por José Enrique Martínez Fernández, basada en el hallazgo de elementos afines en la producción artística de un solo autor, suscita percatarse de tópicos consuetudinarios entre La guerra del fin del mundo (1981), La señorita de Tacna (1981), Kathie y el hipopótamo (1983), Historia de Mayta (1984), ¿Quién mató a Palomino Molero? (1986), La Chunga (1986), El hablador (1987), Elogio de la madrastra (1988) y Lituma en los Andes (1993) con la primera (...) novela escrita por Mario Vargas Llosa, La ciudad y los perros (1963), la cual se tomará como referente y objeto principal de estudio. Para que la investigación resulte pertinente, se reconocieron talantes supeditados al desempeño frecuente de la violencia en la trama de esta narración, como las transformaciones de los personajes, intentos fallidos de actuar en la realidad, sus cosmovisiones, los impedimentos por interactuar con eficacia, las jerarquías impuestas o las formas de representación. (shrink)

This research paper focuses on the comprehensive description and analysis of the structure of judgments from the Court of Justice of the European Union (CJEU). Despite the growing interest in examining the rhetorical and linguistic aspects of legal texts, the genre structure of judgments has remained a little-explored area. While headings and paragraph enumeration provide a systematic reference system for citation and cross-referencing they do not reveal the dynamic relations between individual text chunks in judgments. The current analysis combines Swales (...) and Bhatia's genre theory with Hoey's approach to patterning in discourse and corpus linguistics analyses. The findings show that the complexity of CJEU judgments extends beyond surface-level information with linguistic expressions playing a crucial role in highlighting dynamic relations and discourse patterning. The results reveal how the structure of CJEU judgments has changed over time and point to the intratextual relations between different sections. Additionally, the study provides a detailed description of the textual organisation of CJEU judgments in terms of move structures and conventionalised discourse patterns. (shrink)

This article offers a usage study of the word φήμη throughout Herodian’s Roman History. It sets Herodian’s practice in a broader literary picture that includes other historians, but also epic and the novel, and then suggests that the extremely high frequency of φήμη in Herodian is unique among Greek-language historians and that Herodian is indebted to Latin-language historiography for this technique. The following sections examine how Herodian perceives the phenomenon of φήμη and makes it a salient feature of his historiographical (...) strategy. The discussion shows that φήμη, regardless of its truth status, has multiple functions in Herodian’s narrative. First, it contributes to the portrayal of historical agents. Second, it is a crucial dramatic factor that signals turning points in the story and generates vividness and an atmospheric narrative. Third, it acts as a plot-driver in the story. Fourth, it has a role in the composition of the narrative by creating intratextual associations and narrative patterns. Finally, it has metanarrative ramifications, since there is a parallel between the use of φήμη by the historical agents and by Herodian himself. Overall, the analysis advances our understanding of Herodian’s narrative technique and his construction of historical truth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Ethics of Revenge and the Meanings of the Odyssey by Alexander C. LoneyEmily P. AustinAlexander C. Loney. The Ethics of Revenge and the Meanings of the Odyssey. New York: Oxford University Press, 2019. Pp. xii +265. Hardcover, $78.00. ISBN 978-0-190-90967-3.The Ethics of Revenge and the Meanings of the Odyssey places Odysseus' climactic act of revenge where it belongs: at the center of our interpretation of the Odyssey. (...) With admirably clear prose, Loney traces out the recurring pattern of tisis narratives woven through the poem. The accumulation of these revenge stories demonstrates that, in Loney's words, "tisis breeds endless further plots, making an epic of revenge fatally open-ended" (225, emphasis mine). Although the focus is simple, Loney's comprehensive account of the workings of revenge narratives commands the reader's interest. I, for one, was unprepared to recognize how systematically the poet sets up its readers to be disturbed by the ending—although I have long found the final books of the Odyssey troubling. On Loney's reading, the Odyssey sets up the terms of revenge's justice such that, on those very terms, the execution of vengeance is always ambivalent. For anyone with interests in Homer or revenge narratives, Loney's book has much to offer.The Ethics of Revenge begins with archaic conceptions of vengeance (tisis) (chap. 1). Loney distinguishes between "positive" reciprocity, which aims at balance through the ostensibly free exchange of benefits; and "negative" reciprocity, which is blatantly transactional: tisis is a form of negative reciprocity, where harm is met with immediate and (supposedly) equivalent harm. But as Loney shows, the returning harm is equivalent to the initial harm only insofar as someone judges it to be so. This insight is essential to understanding the inconclusive quality of vengeance: one person's retributive act is, potentially, another person's harm received. The justice achieved by such retributions is limited to the perspective of the one judging.Loney turns to such overlapping stories of tisis in the Odyssey in chapter 2. These overlaps prime the audience to notice ethical complexities among different characters' claims about wrongdoings and merited punishments. For Loney, Zeus' story of Orestes in Book 1 is the paradigmatic tisis narrative of the Odyssey. From this story, Loney distills the elements of all tisis narratives in the poem: absence (Agamemnon away) → unheeded warning / recklessness (Aigisthos ignores Hermes' warning) → preparation for offense (Aigisthos woos Klytaimnestra) → offense (Aigisthos commits adultery with Klytaimnestra and murders Agamemnon) → preparation for retribution (Orestes returns to Mycenae) → retributive act (Orestes kills Aigisthos and Klytaimnestra) → just order restored (Aigisthos has repaid in full). [End Page 535] Loney emphasizes how the unheeded warnings contribute to the ideal of immediate equivalence in tisis: when an offender chooses to perpetrate harm despite a warning (often marked by the term ἀτασθαλίαι), he or she effectively chooses to suffer retribution. The narrator of the tisis story moreover stresses equivalence—in the Orestes paradigm, killing for killing.In the next four chapters, Loney masterfully applies this theoretical and philological work to his interpretation of the poem. Chapter 3 follows three narratives of divine vengeance: Zeus avenging the companions' offense against Helios; Poseidon avenging Odysseus' blinding of Polyphemos; and Poseidon taking vengeance on the Phaiakians, who helped Odysseus. With clear analysis of story patterns and intratextual resonance, Loney shows how these stories evoke latent meanings through their parallels, echoes, or mutual implications. So, for example, Odysseus complicates the narrative of Poseidon avenging Polyphemos with his own story of Polyphemos' wrongs against him and his companions; and the vengeance of Poseidon on the Phaiakians is left literally open-ended, with the poet never telling us if Zeus destroys the island or not. As a result, by the time we get to the central tisis narrative of the poem (chap. 4), Odysseus' vengeance against the suitors comes to us against a varied backdrop of inconclusive and intertwined stories of retribution.In chapter 4, Loney explicates the key aspects of tisis in Odysseus' "terrifying revenge" (cf. Plato's Ion 535c7). For example, the suitors receive five of the poem's nine attributions of ἀτασθαλίαι, marking their wrongdoings as "precipitating harm" that... (shrink)

"Cover"--"Title" -- "Copyright" -- "Dedication" -- "Contents" -- "List of Figures" -- "Acknowledgements" -- "1 Introduction" -- "Limina" -- "Anticipation and Recapitulation" -- "Problems of Cinematic Paratext" -- "2 Narrative Exposition" -- "Pseudo-independence" -- "Intratextuality" -- "3 Expositional Modes" -- "The Allegory Mode" -- "Lexical Expertise" -- "4 The Comment Mode" -- "Narrative Futurity" -- "Intertextuality and Quotation" -- "5 The Summary Mode" -- "Complex Summary" -- "Narrative Restatement" -- "6 The Prologue Mode" -- "Realist Integration" -- "Expository Texts" (...) -- "7 Conclusions" -- "The Paradoxes of Cinematic Paratext" -- "Typography and Pseudo-independence" -- "The Ideology of Naturalism::Stylization. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:It is difficult to do justice to a monumental study such as PJDS in a short review: only time will determine its real significance. We can only offer some preliminary comments, and in spite of anything we have to say, the mere fact that the book contains such a wealth of information justifies for it a permanent place on a bookshelf of a student of medieval thought.The title of (...) PJDS deserves special attention. While we have books on Scotus's theology or particular topics of his thought, there has been no comprehensive study of his "philosophy," seemingly for a good reason: Scotus is clearly a "fundamental" and systematic theologian who simply uses some classic tools of ancient philosophers and some of their texts and ideas as material for his own discussions. So first of all one needs to determine what constitutes "philosophy" in such a case. V. devotes considerable attention to this question, but unfortunately only at the very end of the study, in Part III, which constitutes almost a separate monograph on the historiography of the debate about "medieval philosophy" and Scotus's role in it. Dichotomizing medieval thought into "philosophy" and theology in recent debates comes from the post-Enlightenment habit of seeing "philosophy" , as opposed to "theology," as something positive in itself. In Chapter 14 V. makes a good observation that "philosophy" and "theology" in ancient and medieval thought are simply two systems that can be coherent in themselves but differ fundamentally as far as their premises are concerned. Using the terminology of contemporary hermeneutical-postcritical analysis, one could say that both disciplines are intratextual systems, with their own internal logic but with different "starting points," opened to a conversation ad extra to various degrees. The classification "intratextual system" based on a solid theoretical foundation in the hermeneutical-postcritical tradition would eliminate the unnecessary dichotomy in ancient and medieval thought. Indeed, it is difficult to see why some of Plato's, Aristotle's or Stoic texts should be classified as "philosophy," not to mention those of Plotinus and Proclus that are often clearly "theology." As a whole, V.'s verdict is that Scotus has his own coherent system of thought based on contingency, as opposed to the "necessitarianism" of ancient philosophers. As for the role of "philosophy," V.'s analysis of recent scholarship shows that "medieval philosophy" is often understood as the logical tools in the service of theology: the interpretation that explains the recent interest in the fourteenth-century thought where those tools were best developed.The book in general is quite readable, despite occasional infelicities in the English and some typos. V. employs a variety of styles, from purely scholarly, which includes a straightforward exposition of relevant texts, with some analysis of the diachronic development of issues, to more literary, ornate and emotional. Similarly varied is his presentation of issues: from dry exposition to creating prolonged "mystery plots" that lead to "discoveries." Unfortunately there is also some unevenness in the text flow: from very smooth to abrupt transitions from one statement to another .Although the book will definitely benefit a variety of readers, the exact readership is difficult to pinpoint. Some sections, such as the extended discussion of distinctions and relations in the section on logic, presuppose a very basic audience; often much of the material from previous sections is repeated . Yet other sections presuppose a rather sophisticated reader who is familiar with the context of the discussion and is able not only to follow but also anticipate the author's train of thought.PJDS provides an excellent coverage of Scotus's work, with one notable exception: the Reportatio tradition. Even though the Wolter/Bychkov edition-translation of Rep. I-A appeared perhaps.. (shrink)

Ekpo, Anthony The Code of Canon Law is intended to be a canonical reception of the ecclesial and theological insights of the Second Vatican Council. In other words, the Code puts into canonical terms the ecclesial and theological discoveries and rediscoveries of Vatican II. In doing that, the Code also inherited and appropriated the terminological, theological, intratextual and intertextual difficulties evident in the final texts of Vatican II, which were left to theologians to interpret and synthesise in the ongoing reception (...) of the council's theology. Triplex munus is one such difficulty that made its way into the text of the Code. The Latin triplex munus or tria munera is a phrase or rubric used retrospectively by theologians to refer to the priestly, prophetic and kingly offices of the post-resurrection Jesus. This trilogy constitutes the overarching framework of the conciliar documents, particularly Lumen Gentium. This rubric is also one of the most influential structural principles underlying the ecclesiology and theology of the Code, even if it is applied somewhat inadequately in a certain sense. (shrink)

André Gagné | : Cet article s’intéresse à la signification et le rôle des solitaires–élus dans les logia 49-50 de l’Évangile selon Thomas. Après avoir répertorié les différents sens attribués au substantif monakhos par la recherche actuelle, nous proposons une interprétation nouvelle de l’expression au moyen d’une lecture synchronique et intratextuelle de l’EvTh. La conclusion est que les solitaires et les élus ne sont pas deux classes d’individus distincts, mais constituent plutôt un même groupe, une seule entité. L’EvTh caractérise les (...) solitaires–élus comme ceux qui s’adonnent à la quête du sens des paroles de Jésus, afin de ne pas goûter la mort . Étant issus du Royaume et de la lumière, ils sont aussi étrangers dans ce monde, à l’instar de Jésus, maître du plérôme. | : This article explores the function and meaning of the solitary–elect in logia 49-50 of the Gospel according to Thomas. Following a review of the various meanings attributed to the monakhos by modern scholarship, a fresh interpretation of this expression by means of a synchronic and intratextual reading of the GosThom. is offered. The conclusion is that the solitary and the elect are not two classes of individuals, but are rather a single unique group, a sole entity. The GosThom. characterizes the solitary–elect as those who seek the interpretation of the sayings of Jesus, in order to not taste death . Having originated from the Kingdom and the light, they are strangers in the world, just as Jesus, the lord of the Pleroma. (shrink)

Of the Presocratic thinkers traditionally credited with the foundation of Greek philosophy, Xenophanes, Parmenides and Empedocles are exceptional for writing in verse. This is the first book-length, literary-critical study of their work. It locates the surviving fragments in their performative and wider cultural contexts, applying intertextual and intratextual analyses in order to reconstruct the significance and impact they conveyed for ancient audiences and readers. Building on insights from literary theory and the philosophy of literature, the book sheds new light on (...) these authors' philosophical projects and enriches our appreciation of their works as literary artefacts. It also expands our knowledge of the genres in which they wrote, of the literary culture of the Western Greek world, and of the development of Greek poetics from the Archaic to the Classical periods, exposing the influence of these thinkers on more famous Sophistic and Platonic ideas about literature. (shrink)

The fictional beings are another story ourselves, and tell us another way to recover what we, wanting to be what we want; Stories in which they live, not knowing that his life is a story, a story that does not live as if it were, as if they lived their lives. The fictions of the world show us, not necessarily, as others do not, who am not! But who still am not, because I have not discovered completely all myself, and (...) sometimes I am without be them in this otherness for myself it is mine, but not mine yet, I am part of stories that are not my history, the world of text, stories where I am another, even myself, intratextual entity and not intraworld, reowned those others who just the text opens so imaginary and that the actual closure and silent, to the point where it is discovered that about me are the many stories that tell me I have the me or other me, where the mirror the other gives me an identity different readings, Be-who-I-am-and-who-else-to be-said-that-I, because I have built my own history identity, but the pair, others tell my story as the story of another, stories over and over that overlap but without being the same but the same, the stories of others that I am for others, who suspect without built my otherness, my other identities. (shrink)

This article discusses the relationship between the modern novel of Beard and John's stories about Lazarus and Jesus, and wants to give answers to three questions: how is the Lazarus story in John interpreted by Beard?; what meaning does John's story have within its own literary and cultural setting?; what similarities and differences are there between Beard's interpretation and the original meaning of the Johannine story? Questions 1 and 2 require an intratextual analysis, which focuses on the structure and meaning (...) lines in each of the two texts. Then follows an intertextual analysis which in this article is particularly aimed at comparing the contents of the concepts/ death/ and/ live/ in the Fourth Gospel with the ways in which these concepts are semantically coloured in Beard's book. Studying echoes from the Bible in modern literary contexts can explain how the rich potential of meaning of biblical texts is being unlocked in new texts, time and time again, but can also help us to read the Bible with new eyes through the lens of modern culture. (shrink)

This volume focuses on the interrelatedness of morality and language. Apart from explicit ethical statements, implicit NT moral language is analysed in three overlapping aspects based on the interpretation of concrete NT texts: an intratextual level (linguistic and analytic philosophical methods: syntactical form, style and logic), an textual and intertextual level (form criticism, discourse analysis) and an extratextual level (speech act analysis; rhetoric; reader-response criticism). With reference to analytical moral philosophy, the contributions address questions such as: Where does the ethical (...) quality of a statement come from? Which linguistic devices are used to express ethics in the NT writings? In which way does the genre of the text influence its ethical meaning? Which pre- and intertexts are part of the ethical statements, in which way does the text refer to them? Which ethical impact did and do texts have on their readers? Which linguistic and rhetorical style is used to meet the addressees? Why do we consider a text powerful or polemic? Can we speak of an implicit ethical subject in the text from a literary perspective? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hegel's Value: Justice as the Living Good by Dean MoyarThimo HeisenbergDean Moyar. Hegel's Value: Justice as the Living Good. Oxford: Oxford University Press, 2021. Pp. 384. Hardback, $110.00.Hegel's Philosophy of Right is one of those texts that make it easy to miss the forest for the trees. On the argumentative journey from private property and punishment, via the "emptiness" of Kant's moral law to Hegel's vision of a (...) rational social order, it is easy to lose sight of the overall arch of Hegel's argument. Indeed, this kind of problem is confounded by an ever-growing literature on individual ideas and sections of the text (from Hegel's conception of agency to his argument for the market economy), which, while interesting and rewarding on their own, direct our attention to parts of his argument, rather than to the Philosophy of Right as a whole.Dean Moyar's new book is devoted to making us see the forest again—albeit while never leaving the trees out of sight. Indeed, to stretch the metaphor of forest and trees a little bit further, Moyar builds his ambitious endeavor on two new interpretative theses, which enable him to show us completely new paths through and clearings in the forest, bringing to light previously underappreciated aspects of the argument and adding refreshing new takes on the parts of Hegel's view that are already well known.The first of Moyar's two central theses concerns Hegel's methodology in his Philosophy of Right. Moyar maintains that the structure of the Philosophy of Right can be understood as a "teleologically inferentialist" account: the content of the norms of right is developed through use, where at each stage of the argument the content of those norms is refined by sublating previous failures of application. But while this Hegelian process is dynamic, relying on conflicts and their resolution, the process is—in contrast to some pragmatist forms of inferentialism—not open-ended: instead, or so Moyar convincingly argues, it leads to a point of inferential equilibrium as telos of the text (Hegel's vision of Ethical Life), in which some dynamism persists but further development of right is no longer necessary.This kind of interpretation, Moyar argues, has several advantages: it renders the methodology of the Philosophy of Right consistent with the method of Hegel's Logic, but it also provides us with a general template (which Moyar calls the "basic argument" [30 and passim]) on which to understand all the different transitions in the Philosophy of Right as structurally analogous, thereby showing Hegel to be both intertextually and intratextually consistent. Even more, using this basic argument as a template, Moyar puts himself in a position to generate interesting understandings of all the major and minor transitions in Hegel's text, focusing not merely on the most well-known (the transition from Morality to Ethical Life), but also on those that have traditionally received much less attention (such as the minor transition that leads from the contradiction between right [Recht] and welfare [Wohl] to the Good).The second of Moyar's two central theses concerns the importance of the concept of value to Hegel's project. Indeed, Moyar argues that even though the word 'value' (Wert) may not appear frequently in the published version of Hegel's lectures, the concept of value is at work everywhere in the text. Moyar, consequently, traces the presence of this concept throughout the Philosophy of Right, using it to understand many of the forbiddingly [End Page 327] difficult passages, from the dense section on the "Alienation of Property" early on in the part on Abstract Right, to Hegel's later views on the relationship between right and duty, his precarious theory of the "circulation of value" on the market, and finally his view of history at the end of the Philosophy of Right.In this way, Moyar extracts a rich interpretative bounty: he defends a heterodox reading of Hegel as a legal positivist, reconstructs a Hegelian doctrine of public reason, and argues against an "amoral" reading of Hegel's account of history. Most important, perhaps, is his interpretation of the relationship... (shrink)

Since the time of Mowinckel, the verb בקר in Psalm 27:4 was often interpreted as referring to a priest’s function of examining an offering. The parallel part of the verse and other intratextual and intertextual considerations render this interpretation of the verb improbable. The context of the psalm and the cluster of Psalms 25–34, as well as parallels Psalm 27 has with Psalm 23, suggest that the verb בקר refers to reflection on the privilege of being in YHWH’s presence. The (...) enjoyment of such communion with YHWH, which includes the study of his Torah, is portrayed as the culmination of the journey of life in Psalms 25–34. The author argues that this is also hinted at in Psalm 27.Contribution: The contribution of this article towards the focus of HTS as “Historical Thought and Source Interpretation” centered around its use of the literary context of a psalm to question the notion of a reconstructed cultic setting as the only possible hermeneutical key to interpret Psalm 27. (shrink)

Since the time of Mowinckel, the verb בקר in Psalm 27:4 was often interpreted as referring to a priest’s function of examining an offering. The parallel part of the verse and other intratextual and intertextual considerations render this interpretation of the verb improbable. The context of the psalm and the cluster of Psalms 25–34, as well as parallels Psalm 27 has with Psalm 23, suggest that the verb בקר refers to reflection on the privilege of being in YHWH’s presence. The (...) enjoyment of such communion with YHWH, which includes the study of his Torah, is portrayed as the culmination of the journey of life in Psalms 25–34. The author argues that this is also hinted at in Psalm 27.Contribution: The contribution of this article towards the focus of HTS as “Historical Thought and Source Interpretation” centered around its use of the literary context of a psalm to question the notion of a reconstructed cultic setting as the only possible hermeneutical key to interpret Psalm 27. (shrink)

The fictional beings are another story ourselves, and tell us another way to recover what we, wanting to be what we want; Stories in which they live, not knowing that his life is a story, a story that does not live as if it were, as if they lived their lives. The fictions of the world show us, not necessarily, as others do not, who am not! But who still am not, because I have not discovered completely all myself, and (...) sometimes I am without be them in this otherness for myself it is mine, but not mine yet, I am part of stories that are not my history, the world of text, stories where I am another, even myself, intratextual entity and not intraworld, reowned those others who just the text opens so imaginary and that the actual closure and silent, to the point where it is discovered that about me are the many stories that tell me I have the me or other me, where the mirror the other gives me an identity different readings, Be-who-I-am-and-who-else-to be-said-that-I, because I have built my own history identity, but the pair, others tell my story as the story of another, stories over and over that overlap but without being the same but the same, the stories of others that I am for others, who suspect without built my otherness, my other identities. (shrink)

There is a need to better understand how individuals in different religious groups construct and maintain their worldviews. This study explores how religious practices, beliefs, and relationships create and sustain the worldviews of five British Muslims. Semi-structured interviews were inductively analyzed using interpretative phenomenological analysis (IPA) to idiographically explore the participants’ lived experiences. This analysis developed multiple subordinate themes that formed two superordinate themes: “Submitting to Allah” and “Being a British Muslim.” The participants’ experiences of being raised in Muslim families (...) strongly shaped their beliefs and they each strongly identify themselves as both Muslim and British. These important relationships taught them to follow the teachings of the Qur’an and to live their lives in submission to God. The analysis suggests the belief that the Qur’an is the authoritative and enduring revelation of God to mankind provided the core of their worldview and that this belief had far-reaching implications for every aspect of their lives. Their social relationships and religious practices both continually affirmed this fundamental belief in their sacred text and created a social reality in which the participants experienced God and submitted to the will of Allah. The combination of many different religious practices, social relationships, and personal experiences imbued the Qur’an with the power and authority to shape the participants’ lives and sustained their religious community. The participants’ intratextually fundamentalist approach to the Qur’an helped them create coherent worldviews that were filled with meaning and purpose. (shrink)

In this study, we explain differences in support for interreligious lawful and violent protests against the religious outgroup. Combining religiosity and social identity approaches, we take three dimensions of religiosity into consideration related to support for interreligious conflict, next to relevant control characteristics. The analysis is based on survey data collected among a random sample of Muslims and Christians across the Indonesian archipelago. Our findings show that members of the Muslim community are, on average, more inclined to support interreligious conflict, (...) both lawful and violent protests. Participation in rites of passage is a crucial aspect of religious practices found to be positively related to both kinds of protest. Religious beliefs show great importance but vary in their influence: particularistic views and intratextual fundamentalism are related to support for lawful protest, whereas religiocentrism is related to support both for lawful and violent protests. In contrast, salience reduces support for violent protest. As such, the findings offer a differentiated way to understand present-day interreligious conflicts among the general population in Indonesia. (shrink)

In this paper, as an example, describes the dynamic Chinese philosophical texts and images intertwined with language movement. First proposed interpretation of the text should follow the sequence of "internal context", "coherence agreement" "minimal changes" and "Maximum read the" principle of reciprocity, and attention to text features of Chinese philosophy, focusing on "metaphor" and "narrative" to express "image - View of Concept "and the contemplative, artistic, moral and historical experience all undivided. Text in the pragmatics of the dynamic development process, (...) In order to express the dynamic context of what I call doctrine, and to show images and narrative, the establishment of Chinese philosophy based on "image - View of Concept" thinking, the two are integrated in the language can be described using kinetic into . This article paragraph by paragraph analysis text and in the cause of the "image - View of Concept" or images, in order to release such I view the Chinese philosophy of hermeneutics. This paper takes Qiwulun, the second chapter of the Zhuangzi, to illustrate the pragmatic movement of text and image-ideas in Chinese Philosophy. I sustain a dynamic contextualism in the reading of Chinese philosophical texts and develop a set of general rules for interpreting them, to be followed one after another: principle of intratextuality, principle of coherence, principle of minimum amendment and principle of maximal reading. Also, there is a particular rule for respecting the special characteristic of Chinese philosophy that emphasizes the use of metaphor more than concept, narrative more than argumentation, in order to express its image-ideas rather than pure ideas. The pragmatic development of a philosophical text like Qiwulun depends on the dynamic structuration of writing and reading based on these principles of dynamic contextualism, and the movement of metaphorical images and their narrative unfolding into stories or parables is based on what I call the philosophy of image-ideas, and these two are integrated into a dynamic pragmatics. This paper will analyze section by section the Qiwulun to illustrate my hermeneutics of Chinese Philosophy. (shrink)

Pindar's Celedones have raised much controversy over the years. Their identity still remains uncertain, although there have been many attempts from scholars to specify whether the term refers to mythical creatures comparable to the Sirens of Homer or to elaborate life-like statues adorning the gable of a long-lost Delphic temple. In this paper, I wish to argue for a metaphorical reading of the Celedones in Pindar's Paean 8 that resides in the poetic signification of proper names and how they are (...) put into narrative. Drawing intratextual evidence from Olympian 1 and intertextual evidence from early Greek epic, I contend that the Celedones, richly semanticized as they are, become the means by which Pindar deals with the rigours of the song-making process, as he strives to introduce an ambivalent take on the choral praise of Apollo at Delphi, one that rests on the paradox of song exquisiteness and its negative consequences. (shrink)

This article argues for an alternative interpretation of the ekphrasis of Pelops and Myrtilos among Adrastus’ parade of ancestral images in lines 6.283–5 of Statius’ Thebaid. The majority of scholarly readings believe that the scene described in these lines alludes to the mythical chariot-race between Pelops and Oenomaus. Using a combination of visual, intertextual and intratextual evidence, this article suggests that these lines more likely refer to a later part of the myth—Pelops’ murder of Myrtilos, as the former hurls the (...) latter into the Myrtoan sea from a flying chariot. This paper concludes by exploring what implications this alternative reading has for our understanding of Statius’ use of ekphrasis as a narrative technique and, more specifically, its significance on our reading of the ekphrasis of Adrastus’ ancestral images. (shrink)

This article summarises and comments on the book Studies in Matthew’s Gospel: Literary design, intertextuality, and social setting, by Wim Weren, published during 2014. The essence of this book is all about meaning: the meaning of a structure, texts, and consequently the understanding of the Gospel of Matthew. For Weren, ‘Meaning is the result of the interplay between a textual unit and such other factors as language, literary context, and cultural setting’. This relates to the three parts of the content (...) of this monograph. His approach in studying Matthew comes from three perspectives: firstly intratextuality, then intertextuality, and finally extratextuality. He has deliberately chosen this order of successive steps so that they complement each other. (shrink)

Intense scrutiny can raise chimaeras, and Virgil is the most scrutinized of Roman poets, but he may have engineered coincidences in line number (‘stichometric allusions’) between certain of his verses and their Greek models. A handful of potential examples have now accumulated. Scholars have detected Virgilian citations of Homer, Callimachus and Aratus in this manner, as well as intratextual allusions by both Virgil and Ovid, and references to Virgil's works by later Roman poets using the same technique. (For present purposes (...) I disregard the separate, though related, phenomenon of correspondingnumbers of linesin parallel passages: G. Knauer,Die Aeneis und Homer(Göttingen, 1964) suggests several examples of such correspondences between Homer and Virgil, especially in speeches. Another purely formal mode of allusion faintly present in Roman poetry is homophonic translation (the technique which Louis Zukofsky's 1969 translations of Catullus pursuein extenso); thus Virgil'sfagus, beech, corresponds with Theocritus'phagos, oak.) If genuine, the phenomenon lacks any consistent method or regular pattern (and the degree of plausibility varies); if genuine, it is very rare, even if accidents in textual transmission could have obscured some examples; if genuine, it probably originated in the Hellenistic period, although such a case has yet to be made. Virgil presently seems the earliest and most copious practitioner of stichometric allusion. A previously undetected example in theAeneidis proposed below. (shrink)

The fourth choral ode in Seneca's tragedyTroadesends thus :tum puer matri genetrixque natoTroia qua iaceat regione monstransdicet et longe digito notabit:‘Ilium est illic, ubi fumus alteserpit in caelum nebulaeque turpes.’Troes hoc signo patriam uidebunt.This ending provides a powerful conclusion to the Chorus’ Epicurean-inspired philosophizing in the ode. The image of the Trojan women ‘seeing’ the ‘smoke and squalid clouds creep[ing] high into the heavens’ recalls the Lucretian description of the soul, atomic in nature, leaving the dead body: compare especiallyet nebula (...) ac fumus quoniam discedit in auras,|crede animam quoque diffundi … andergo dissolui quoque conuenit omnem animai|naturam, ceu fumus, in altas aeris auras. The image and the Lucretian resonance also create an intratextual link with the second ode ofTroades. In that ode, the Chorus set out to develop a philosophical position about the question of death and the possibility of an afterlife. Their philosophizing is aided by Lucretian language and imagery, and the clear verbal echoes of Lucretius include the soul escaping into air like vapour: ‘the spirit, with fleeing breath, has mingled with the clouds and passed away into air’, which recalls the Lucretian lines above. At the end of the fourth ode, the Lucretian intertext of the smoke image is linked to another startling element that may point to philosophizing: Seneca's use ofsignum. (shrink)

The fourth choral ode in Seneca's tragedyTroadesends thus :tum puer matri genetrixque natoTroia qua iaceat regione monstransdicet et longe digito notabit:‘Ilium est illic, ubi fumus alteserpit in caelum nebulaeque turpes.’Troes hoc signo patriam uidebunt.This ending provides a powerful conclusion to the Chorus’ Epicurean-inspired philosophizing in the ode. The image of the Trojan women ‘seeing’ the ‘smoke and squalid clouds creep[ing] high into the heavens’ recalls the Lucretian description of the soul, atomic in nature, leaving the dead body: compare especiallyet nebula (...) ac fumus quoniam discedit in auras,|crede animam quoque diffundi … andergo dissolui quoque conuenit omnem animai|naturam, ceu fumus, in altas aeris auras. The image and the Lucretian resonance also create an intratextual link with the second ode ofTroades. In that ode, the Chorus set out to develop a philosophical position about the question of death and the possibility of an afterlife. Their philosophizing is aided by Lucretian language and imagery, and the clear verbal echoes of Lucretius include the soul escaping into air like vapour: ‘the spirit, with fleeing breath, has mingled with the clouds and passed away into air’, which recalls the Lucretian lines above. At the end of the fourth ode, the Lucretian intertext of the smoke image is linked to another startling element that may point to philosophizing: Seneca's use ofsignum. (shrink)

How can we conceive of the relation between technologies of image-making and the formations of political power, without reducing the former to merely superstructural effects of a pre-existing ideology or deducing the latter from the functional determination inherent in technical apparatuses? In this article, I revisit the notion of the state as a visual form I proposed in an earlier work, arguing that in order to understand the articulation between politics and visuality in modernity we need to pay attention to (...) the performance of showing and seeing that mediates between the spectacle and spectatorship. To grasp the way in which historical change impacts on this constellation, in particular in the transition from photographic to cinematic regimes of visuality between the late 19th and early 20th century, I take these questions through two rather different ‘case studies’: photographer Juan Gutiérrez’s images of Brazilian state rituals in the mid-1890s and Jorge Luis Borges’s short story ‘The Aleph’ of 1949. Whereas Gutiérrez’s photographic series, I argue, announces the cinema and its ways of mobilizing actors and spectators alike, as the limit of a 19th-century visuality primed on the stability and self-enclosedness of viewers and objects, Borges’s story retrospectively enacts the transition from photographic to cinematic seeing in an intratextual battle of acts of transcription from the impossible object at the centre of the plot, which grants infinite, universal visibility to the one who beholds it. Reading the two together, or against one another, then, allows us to see the dimension of transience undercutting the apparent solidity and timelessness with which scopic regimes promise us access to the real. (shrink)

The purpose of this paper is to state and describe realisations of the theoretical literary intertextuality at school. In the perception of literary works both at school and in the study of literature, operation of various categories of intertextuality can be distinguished, e.g. intratextual and intertextual, genological and intersemiotic, and even metatextual types. The materials studied confirm that the intertextual and intersemiotic types of analysis are most frequent.

Arma uirumque cano… ‘Je chante les armes et l'homme …’ ainsi commence l’Énéide, ainsi devrait commencer toute poésie.It is far from an overstatement to make the claim that in the surviving corpus of Latin poetry no phrase is more immediately identifiable than the pronouncement of the Virgilian narrator on the ‘arms and the man’ of his subject matter. The presence ofarma uirumquein a particular formation cannot fail to put us in mind of theAeneidand its concomitant ideological associations. A consequence of (...) the epic's centrality as a canonical text was the emergence in antiquity ofarma uirumqueas a synecdochic quotation for the work as a whole and, as such, for the figure of the poet himself. This transformation was further actuated by the ancient practice of ascribing titular authority to a poem's incipit, ensuring that arms and the man took on especial resonance. Even within theAeneid, self-referential intratextual play with the Virgilian utterance can be detected. Furthermore, in post-Augustan verse, Fowler argues thatarmaalone is always loaded in a metaliterary fashion, serving as an identifying marker for Virgil's epic or, more broadly, for epic in general. This was so marked a phenomenon that the opening word of the poem was recycled and reworked by Ovid around a decade after the compositional beginnings of theAeneid, in the first book of theAmores, in what formed an announcement of the redeployment of epicarmainto the elegiac world ofmilitia amoris(Am. 1.1–2). (shrink)

This paper serves as a call to philosophers both to create more precollege philosophy programs, and to push back against the instrumentalization of the value of philosophy. I do not intend to defend the intrinsic value of philosophy in this paper, though in an indirect way I will offer a defense of the value of precollege philosophy. I discuss the history, theory and practice behind the Utah Lyceum, a precollege philosophy summer camp program I helped create in rural Utah. I (...) argue that philosophy summer camps such as the Lyceum are in a unique position to push back against the increasing vocationalization of education by building a curriculum on what I call “reasonableness.” In short, reasonableness is a form of rationality that necessarily includes a social component. Focusing on this social aspect, I distinguish three levels at which philosophical dialogue occurs: interpersonally, intratextually, and intertextually. I argue that by employing this distinction we can facilitate better philosophical dialogue and better aid our students in becoming reasonable. (shrink)

The paper raises the theoretical question of the cultural mediational nature of literary intertexts from the point of view of generic and transformational dynamics. The intertextual complex as mediational operator is examined at two levels – (1) in the context of cultural diachrony by observing how the literary work establishes its place in the history of literature closely connected to the metapoiesis of the text; (2) at various kinds of intratextual interlevel movements regulating the evolution of a whole intertextual system (...) within the work. Differentiating the ontological, generative and transformational conceptualization of intertextual poetics, an attempt is made to define the basic textual modes of the pretext, the intext and the intertext by describing their functionality in the building of an intersemiotic literary system. The relevant functions are grasped by shedding light upon the types of the sign of which the given signifying structures consist (here a terminological clarification and re-evaluation are added) and their textual semantics in terms of referential and relational quality (cf. the different versions of referential and relational semantics). In the first place, however, the paper aims at outlining the structure and content of the generic-transformational semiotic processes in which the dynamic aspects of intertextual semiosis are revealed. Within this framework, the processuality of the development of the intertextual signifying structure iselucidated, shown as a chain of reciprocal sign activities resulting in constantly evolving semantic shifts within the intra- and intertextual semiosis processes, all relying on mediational operations. Text examples are taken from and references made to works by A. S. Pushkin, I. S. Turgenev, F. M. Dostoevsky and J. M. Coetzee. (shrink)

The paper raises the theoretical question of the cultural mediational nature of literary intertexts from the point of view of generic and transformational dynamics. The intertextual complex as mediational operator is examined at two levels – in the context of cultural diachrony by observing how the literary work establishes its place in the history of literature closely connected to the metapoiesis of the text; at various kinds of intratextual interlevel movements regulating the evolution of a whole intertextual system within the (...) work. Differentiating the ontological, generative and transformational conceptualization of intertextual poetics, an attempt is made to define the basic textual modes of the pretext, the intext and the intertext by describing their functionality in the building of an intersemiotic literary system. The relevant functions are grasped by shedding light upon the types of the sign of which the given signifying structures consist and their textual semantics in terms of referential and relational quality. In the first place, however, the paper aims at outlining the structure and content of the generic-transformational semiotic processes in which the dynamic aspects of intertextual semiosis are revealed. Within this framework, the processuality of the development of the intertextual signifying structure is elucidated, shown as a chain of reciprocal sign activities resulting in constantly evolving semantic shifts within the intra- and intertextual semiosis processes, all relying on mediational operations. Text examples are taken from and references made to works by A. S. Pushkin, I. S. Turgenev, F. M. Dostoevsky and J. M. Coetzee. (shrink)

The paper raises the theoretical question of the cultural mediational nature of literary intertexts from the point of view of generic and transformational dynamics. The intertextual complex as mediational operator is examined at two levels – (1) in the context of cultural diachrony by observing how the literary work establishes its place in the history of literature closely connected to the metapoiesis of the text; (2) at various kinds of intratextual interlevel movements regulating the evolution of a whole intertextual system (...) within the work. Differentiating the ontological, generative and transformational conceptualization of intertextual poetics, an attempt is made to define the basic textual modes of the pretext, the intext and the intertext by describing their functionality in the building of an intersemiotic literary system. The relevant functions are grasped by shedding light upon the types of the sign of which the given signifying structures consist (here a terminological clarification and re-evaluation are added) and their textual semantics in terms of referential and relational quality (cf. the different versions of referential and relational semantics). In the first place, however, the paper aims at outlining the structure and content of the generic-transformational semiotic processes in which the dynamic aspects of intertextual semiosis are revealed. Within this framework, the processuality of the development of the intertextual signifying structure iselucidated, shown as a chain of reciprocal sign activities resulting in constantly evolving semantic shifts within the intra- and intertextual semiosis processes, all relying on mediational operations. Text examples are taken from and references made to works by A. S. Pushkin, I. S. Turgenev, F. M. Dostoevsky and J. M. Coetzee. (shrink)