By Martin J. Buss
This magnum opus isn't really one other catalogue of the different types of biblical literature, yet a deeply mirrored account of the importance of shape itself. Buss writes out of his adventure in Western philosophy and the difficult involvement of biblical feedback in philosophical heritage. both, biblical feedback and the improvement of notions of shape are concerning social contexts, even if from the aspect of the aristocracy (tending in the direction of generality) or of the bourgeois (tending in the direction of particularity) or of an inclusive society (favouring a relational view). shape feedback, in Buss's belief, is. Read more...
Preface; Acknowledgments; Abbreviations; bankruptcy 1 creation: spotting varieties; bankruptcy 2 BIBLICAL styles; bankruptcy three GRAECO-ROMAN THEORIES OF shape; bankruptcy four EARLY AND MEDIAEVAL ANALYSES; bankruptcy five POSTMEDIAEVAL EXAMINATIONS OF shape; bankruptcy 6 FORMAL research in the course of the REIGN OF HISTORIOGRAPHY (c. 1775-1875); bankruptcy 7 'FORM' AFTER 1875 open air religious study; bankruptcy eight JEWISH ANALYSES OF shape, c. 1875-1965; bankruptcy nine ROMAN CATHOLIC perspectives OF LITERARY shape, c. 1875-1965; bankruptcy 10 THE BIBLE AS LITERATURE: PROTESTANT ANALYSES principally through OR FOR NONSPECIALISTS, c. 1875-1965.
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Extra resources for Biblical form criticism in its context
Wians). Nevertheless, he did distinguish between 'essential' and 'accidental' properties, and he has long been understood in the way stated. b. 5. It is true, Plato's forms are not strictly general structures, but their paradigmatic nature gives them a generally relevant character (cf. Spellman, 60). )- Democritus, envisioning law-abiding atoms, championed politically free democracy, and Epicureans, more free-wheeling, enjoyed voluntary friendship circles, with (moderate) pleasure as their standard.
19. 28. 3). 20. According to F. Siegert in Sasb0 (131), this meaning of 'exegesis' led to one which designated 'some kind of demythologization according to the epoch's intellectual standards'. 21. Somewhat differently, Heraclitus objected to Homer's wish that conflict would vanish (C. Kahn, 204). 22. For the difference between Stoics and Neoplatonists, see below on Philo. 3. Graeco-Roman Theories of Form 39 (D. 28)—believed that poetry was intended not for moral improvement but for pleasure. Epicureans especially, such as Philodemus (first century BCE), thought of poetry as mostly useless for either moral or factual knowledge.
The physical world, further, was not excluded from the Christian vision. 28-30). A holistic view of the Bible did not prevent at least some interpreters from recognizing the peculiar stylistic patterns of individual books. 13. Cf. Seeligmann (1953: 159-67). 14. Kadushin (ix, xi), well describes a half-belief of specific assertions within an organismic unity. By accepting a larger unity, ancient exegesis differed in its multiplicity (cf. Eskenazi) from free play (cf. D. Stern; Fraade, 16). For halakha, a variety of interpretations needed to be much more limited, of course, than for aggada (cf.