The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts)

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Text of the Hebrew Bible 1. Sheffield: SheffieldPhoenix Press, Green, Barbara. Green, Joel B. Greenspahn, Frederick E. Greenstein, Edward L. Essays on Biblical Method and Translation. Missoula, Mont. Greer, Rowan A. Mitchell, trans. Gribben, Crawford and Mark S. Sweetnam, eds. Left Behind and the Evangelical Imagination. Gruca-Macaulay, Alexandra. Lydia as a Rhetorical Construct in Acts. Guest, Deryn. Beyond Feminist Biblical Studies. Habel, Norman. Earth Bible Commentary 1. Habel, Norman C. Exploring Ecological Hermeneutics. Haber, Susan. Edited by Adele Reinhartz.

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Additional Information. There were different levels of interpretation: some were used to arrive at the plain meaning of the text, some expounded the law given in the text, and others found secret or mystical levels of understanding. Vedic hermeneutics involves the exegesis of the Vedas , the earliest holy texts of Hinduism. The Mimamsa was the leading hermeneutic school and their primary purpose was understanding what Dharma righteous living involved by a detailed hermeneutic study of the Vedas. They also derived the rules for the various rituals that had to be performed precisely.

The foundational text is the Mimamsa Sutra of Jaimini ca. The Mimamsa sutra summed up the basic rules for Vedic interpretation. Buddhist hermeneutics deals with the interpretation of the vast Buddhist literature , particularly those texts which are said to be spoken by the Buddha Buddhavacana and other enlightened beings. Buddhist hermeneutics is deeply tied to Buddhist spiritual practice and its ultimate aim is to extract skillful means of reaching spiritual enlightenment or nirvana.

A central question in Buddhist hermeneutics is which Buddhist teachings are explicit, representing ultimate truth, and which teachings are merely conventional or relative. Biblical hermeneutics is the study of the principles of interpretation of the Bible. While Jewish and Christian biblical hermeneutics have some overlap, they have distinctly different interpretive traditions. The early patristic traditions of biblical exegesis had few unifying characteristics in the beginning but tended toward unification in later schools of biblical hermeneutics.

Augustine offers hermeneutics and homiletics in his De doctrina christiana. He stresses the importance of humility in the study of Scripture. He also regards the duplex commandment of love in Matthew 22 as the heart of Christian faith. God can communicate with the believer through the signs of the Scriptures. Thus, humility, love, and the knowledge of signs are an essential hermeneutical presupposition for a sound interpretation of the Scriptures. Although Augustine endorses some teaching of the Platonism of his time, he corrects and recasts it according to a theocentric doctrine of the Bible.

Similarly, in a practical discipline, he modifies the classical theory of oratory in a Christian way. He underscores the meaning of diligent study of the Bible and prayer as more than mere human knowledge and oratory skills.

As a concluding remark, Augustine encourages the interpreter and preacher of the Bible to seek a good manner of life and, most of all, to love God and neighbor. There are traditionally fourfold sense of biblical hermeneutics: literal, moral, allegorical spiritual , and anagogical. Literal hermeneutics is often associated with the verbal inspiration of the Bible. Moral interpretation searches for moral lessons which can be understood from writings within the Bible.

Allegories are often placed in this category. Allegorical interpretation states that biblical narratives have a second level of reference that is more than the people, events and things that are explicitly mentioned. In the New Testament this can also include foreshadowing of people, objects, and events.

This type of interpretation is more often known as mystical interpretation. It claims to explain the events of the Bible and how they relate to or predict what the future holds. This is evident in the Jewish Kabbalah , which attempts to reveal the mystical significance of the numerical values of Hebrew words and letters.

In Judaism, anagogical interpretation is also evident in the medieval Zohar. In Christianity, it can be seen in Mariology. In a triumph of early modern hermeneutics, the Italian humanist Lorenzo Valla proved in that the Donation of Constantine was a forgery. This was done through intrinsic evidence of the text itself. Thus hermeneutics expanded from its medieval role of explaining the true meaning of the Bible. However, biblical hermeneutics did not die off. For example, the Protestant Reformation brought about a renewed interest in the interpretation of the Bible, which took a step away from the interpretive tradition developed during the Middle Ages back to the texts themselves.

Martin Luther and John Calvin emphasized scriptura sui ipsius interpres scripture interprets itself. Calvin used brevitas et facilitas as an aspect of theological hermeneutics. The rationalist Enlightenment led hermeneutists, especially Protestant exegetists, to view Scriptural texts as secular classical texts. They interpreted Scripture as responses to historical or social forces so that, for example, apparent contradictions and difficult passages in the New Testament might be clarified by comparing their possible meanings with contemporary Christian practices.

Friedrich Schleiermacher — explored the nature of understanding in relation not just to the problem of deciphering sacred texts but to all human texts and modes of communication. The interpretation of a text must proceed by framing its content in terms of the overall organization of the work. Schleiermacher distinguished between grammatical interpretation and psychological interpretation. The former studies how a work is composed from general ideas; the latter studies the peculiar combinations that characterize the work as a whole. He said that every problem of interpretation is a problem of understanding and even defined hermeneutics as the art of avoiding misunderstanding.

Misunderstanding was to be avoided by means of knowledge of grammatical and psychological laws. During Schleiermacher's time, a fundamental shift occurred from understanding not merely the exact words and their objective meaning, to an understanding of the writer's distinctive character and point of view. Philosophers that worked to combine analytic philosophy with hermeneutics include Georg Henrik von Wright and Peter Winch. Roy J. Howard termed this approach analytic hermeneutics. Wilhelm Dilthey broadened hermeneutics even more by relating interpretation to historical objectification.

Understanding moves from the outer manifestations of human action and productivity to the exploration of their inner meaning. In his last important essay, "The Understanding of Other Persons and Their Manifestations of Life" , Dilthey made clear that this move from outer to inner, from expression to what is expressed, is not based on empathy.

Empathy involves a direct identification with the Other. Interpretation involves an indirect or mediated understanding that can only be attained by placing human expressions in their historical context. Thus, understanding is not a process of reconstructing the state of mind of the author, but one of articulating what is expressed in his work. Dilthey divided sciences of the mind human sciences into three structural levels: experience, expression, and comprehension.

Heidegger himself did not complete this inquiry. Advocates of this approach claim that some texts, and the people who produce them, cannot be studied by means of using the same scientific methods that are used in the natural sciences , thus drawing upon arguments similar to those of antipositivism. Moreover, they claim that such texts are conventionalized expressions of the experience of the author. Thus, the interpretation of such texts will reveal something about the social context in which they were formed, and, more significantly, will provide the reader with a means of sharing the experiences of the author.

The reciprocity between text and context is part of what Heidegger called the hermeneutic circle. Among the key thinkers who elaborated this idea was the sociologist Max Weber. Hans-Georg Gadamer 's hermeneutics is a development of the hermeneutics of his teacher, Heidegger. Gadamer asserted that methodical contemplation is opposite to experience and reflection.

We can reach the truth only by understanding or mastering our experience. According to Gadamer, our understanding is not fixed but rather is changing and always indicating new perspectives. The most important thing is to unfold the nature of individual understanding. Gadamer pointed out that prejudice is an element of our understanding and is not per se without value. Indeed, prejudices, in the sense of pre-judgements of the thing we want to understand, are unavoidable. Being alien to a particular tradition is a condition of our understanding.

He said that we can never step outside of our tradition—all we can do is try to understand it. This further elaborates the idea of the hermeneutic circle. Bernard Lonergan 's — hermeneutics is less well known, but a case for considering his work as the culmination of the postmodern hermeneutical revolution that began with Heidegger was made in several articles by Lonergan specialist Frederick G. His work differs in many ways from that of Gadamer. Karl-Otto Apel b. He applied his model to discourse ethics with political motivations akin to those of critical theory.

He also criticized Marxism and previous members of the Frankfurt School for missing the hermeneutical dimension of critical theory. Habermas incorporated the notion of the lifeworld and emphasized the importance for social theory of interaction, communication, labor, and production. He viewed hermeneutics as a dimension of critical social theory.

His main statement regarding symbolic understanding of the world is that meaning is a symbolic healing of injury. Two other important hermeneutic scholars are Jean Grondin b. Mauricio Beuchot coined the term and discipline of analogic hermeneutics , which is a type of hermeneutics that is based upon interpretation and takes into account the plurality of aspects of meaning. He drew categories both from analytic and continental philosophy, as well as from the history of thought.

The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts) The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts)
The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts) The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts)
The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts) The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts)
The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts) The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts)
The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts) The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts)
The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts) The Book of Job: Aesthetics, Ethics, Hermeneutics (Perspectives on Jewish Texts and Contexts)

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