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At the core of this orientation is an explicit acknowledgment that therapists and researchers are not objective observers, but instead bring values, judgments, and prejudices to every client interaction and to every act of psychological inquiry.
As the field of biblical studies expands to accommodate new modes of inquiry, scholars are increasingly aware of the need for methodological clarity. David L. Petersens teaching, research, and service to the guild are marked by a commitment to such clarity. Thus, in honor of Petersens work, a cohort of distinguished colleagues presents this volume as an authoritative and up-to-date handbook of methods in Hebrew Bible scholarship. Readers will find focused discussions of traditional and newly emerging methods, including historical criticism, ideological criticism, and literary criticism, as well as numerous case studies that indicate how these approaches work and what insights they yield. Additionally, several essays provide a broad overview of the field by reflecting on the larger intellectual currents that have generated and guided contemporary biblical scholarship.The contributors are Yairah Amit, Pablo R. Andiach, Alan J. Avery-Peck, John Barton, Bruce C. Birch, Susan Brayford, William P. Brown, Walter Brueggemann, Mark K. George, William K. Gilders, John H. Hayes, Christopher B. Hays, Ralph W. Klein, Douglas A. Knight, Beatrice Lawrence, Joel M. LeMon, Christoph Levin, James Luther Mays, Dean McBride, Carol A. Newsom, Kirsten Nielsen, Martti Nissinen, Gail R. ODay, Thomas Rmer, C. L. Seow, Naomi Steinberg, Brent A. Strawn, Marvin A. Sweeney, Gene M. Tucker, and Robert R. Wilson.
We are all familiar with the image of the immensely clever judge who discerns the best rule of common law for the case at hand. According to U.S. Supreme Court Justice Antonin Scalia, a judge like this can maneuver through earlier cases to achieve the desired aim—“distinguishing one prior case on his left, straight-arming another one on his right, high-stepping away from another precedent about to tackle him from the rear, until (bravo!) he reaches the goal—good law." But is this common-law mindset, which is appropriate in its place, suitable also in statutory and constitutional interpretation? In a witty and trenchant essay, Justice Scalia answers this question with a resounding negative. In exploring the neglected art of statutory interpretation, Scalia urges that judges resist the temptation to use legislative intention and legislative history. In his view, it is incompatible with democratic government to allow the meaning of a statute to be determined by what the judges think the lawgivers meant rather than by what the legislature actually promulgated. Eschewing the judicial lawmaking that is the essence of common law, judges should interpret statutes and regulations by focusing on the text itself. Scalia then extends this principle to constitutional law. He proposes that we abandon the notion of an everchanging Constitution and pay attention to the Constitution's original meaning. Although not subscribing to the “strict constructionism” that would prevent applying the Constitution to modern circumstances, Scalia emphatically rejects the idea that judges can properly “smuggle” in new rights or deny old rights by using the Due Process Clause, for instance. In fact, such judicial discretion might lead to the destruction of the Bill of Rights if a majority of the judges ever wished to reach that most undesirable of goals. This essay is followed by four commentaries by Professors Gordon Wood, Laurence Tribe, Mary Ann Glendon, and Ronald Dworkin, who engage Justice Scalia’s ideas about judicial interpretation from varying standpoints. In the spirit of debate, Justice Scalia responds to these critics. Featuring a new foreword that discusses Scalia’s impact, jurisprudence, and legacy, this witty and trenchant exchange illuminates the brilliance of one of the most influential legal minds of our time.
It's 13th-century Europe and a young monk, Michael Scot, has been asked by the Holy Roman Emperor to translate the works of Aristotle and recover his "lost" knowledge. The Scot sets to his task, traveling from the Emperor's Italian court to the translation schools of Toledo and from there to the Moorish library of Córdoba. But when the Pope deems the translations heretical, the Scot refuses to desist. So begins a battle for power between Church and State--one that has shaped how we view the world today.
This ground-breaking book assembles 31 portraits of people who interpret languages, cultures and situations, and offers graphic interpretations of their collective experience. Their individual stories are part of the larger history of interpreters, interpretation and interpretive readings, and they demonstrate how language intersects with race, class, gender and geopolitical inequalities. The book allows the unexpected to unfold by passing control from the writers to the reader, who will see connections and ruptures unfold between space, time and class while never losing sight of the materiality of living. Together and individually, the portraits tell a powerful story about the structure of contemporary society and the hierarchical distributions of power that permeate our lives.
Is anything ever not an interpretation? Does interpretation go all the way down? Is there such a thing as a pure fact that is interpretation-free? If not, how are we supposed to know what to think and do? These tantalizing questions are tackled by renowned American thinker John D Caputo in this wide-reaching exploration of what the traditional term 'hermeneutics' can mean in a postmodern, twenty-first century world. As a contemporary of Derrida's and longstanding champion of rethinking the disciplines of theology and philosophy, for decades Caputo has been forming alliances across disciplines and drawing in readers with his compelling approach to what he calls "radical hermeneutics." In this new introduction, drawing upon a range of thinkers from Heidegger to the Parisian "1968ers" and beyond, he raises a series of probing questions about the challenges of life in the postmodern and maybe soon to be 'post-human' world.'
Religious and secular communities ritualize some books in one, two, or three dimensions. They ritualize the dimension of semantic interpretation through teaching, preaching, and scholarly commentary. This dimension receives almost all the attention of academic scholars. Communities also ritualize a text's expressive dimension through public reading, recitation, and song, and also by reproducing its contents in art, theatre and film. This dimension is receiving increasing scholarly attention, especially in religious studies and anthropology. A third textual dimension, the iconic dimension, gets ritualized by manipulating the physical text, decorating it, and displaying it. This dimension has received almost no academic attention, yet features prominently in the most common news stories about books, whether about e-books, academic libraries, rare manuscript discoveries, or scripture desecrations. By calling attention to the iconic dimension of books, James Watts argues that we can better understand how physical books mediate social value and power within and between religious communities, nations, academic disciplines, and societies both ancient and modern.How and Why Books Matter will appeal to a wide range of readers interested in books, reading, literacy, scriptures, e-books, publishing, and the future of the book. It also addresses scholarship in religion, cultural studies, literacy studies, biblical studies, book history, anthropology, literary studies, and intellectual history.
Elaborates a theory of reading developed in an earlier book, by offering a larger discussion of what constitatutes the act of literacy engagement and the ways these acts contribute to the ongoing invention of the "reading subject."
Kent Greenwalt's second volume on aspects of legal interpretation analyzes statutory and common law interpretation, suggesting that multiple factors are important for each, and that the relation between them influences both. The book argues against any simple "textualism," claiming that even reader understanding of statutes depends partly on perceived intent. In respect to common law interpretation, use of reasoning by analogy is defended and any simple dichotomy of "holding" and "dictum" is resisted.
America’s leading religious scholar and public intellectual introduces lay readers to the Qur’an with a measured, powerful reading of the ancient text Garry Wills has spent a lifetime thinking and writing about Christianity. In What the Qur’an Meant, Wills invites readers to join him as he embarks on a timely and necessary reconsideration of the Qur’an, leading us through perplexing passages with insight and erudition. What does the Qur’an actually say about veiling women? Does it justify religious war? There was a time when ordinary Americans did not have to know much about Islam. That is no longer the case. We blundered into the longest war in our history without knowing basic facts about the Islamic civilization with which we were dealing. We are constantly fed false information about Islam—claims that it is essentially a religion of violence, that its sacred book is a handbook for terrorists. There is no way to assess these claims unless we have at least some knowledge of the Qur’an. In this book Wills, as a non-Muslim with an open mind, reads the Qur’an with sympathy but with rigor, trying to discover why other non-Muslims—such as Pope Francis—find it an inspiring book, worthy to guide people down through the centuries. There are many traditions that add to and distort and blunt the actual words of the text. What Wills does resembles the work of art restorers who clean away accumulated layers of dust to find the original meaning. He compares the Qur’an with other sacred books, the Old Testament and the New Testament, to show many parallels between them. There are also parallel difficulties of interpretation, which call for patient exploration—and which offer some thrills of discovery. What the Qur’an Meant is the opening of a conversation on one of the world’s most practiced religions.