juliusbeezer + hermeneutics   7

Vincent Goulet, Médias et classes populaires. Les usages ordinaires des informations
Sa contribution, issue d’une thèse de sociologie préparée sous la direction de Patrick Champagne et saluée par le Prix de la recherche 2009 de l’Inathèque de France, est triplement innovante. D’abord, une approche des médias par les usages, qui met en oeuvre une démarche rarement pratiquée en France, l’étude de réception : l’auteur se donne alors les moyens d’éviter un « médiacentrisme » très commun qui, axé sur les seuls producteurs et productions, en infère des effets...
L’ouvrage structuré en trois parties (« Sociabilités populaires et circulations des informations » ; « Les fonctions sociales et identitaires des informations » ; « Construction du jugement et compétence politique populaires ») fait voyager le lecteur des lieux et pratiques de sociabilité populaire, vers les usages sociaux, et notamment identitaires des informations, pour aboutir aux productions et appropriations populaires des informations médiatiques, notamment politiques. Ce riche tableau de la culture médiatique populaire ouvre de nombreuses pistes de réflexion. On peut, à titre d’exemples, en retenir trois qui se présentent comme autant de réfutations de lieux communs sur les pratiques médiatiques et populaires, et contribuent salutairement à renouveler la sociologie des médias, la sociologie du populaire et la sociologie politique.
sociology  media  reading  theory  hermeneutics  réception 
february 2017 by juliusbeezer
Suleiman Mourad: Riddles of the Book. New Left Review 86, March-April 2014.
[punted to this by a search for Perry Anderson/Suleiman Mourad that pulled up https://de.wikipedia.org/wiki/Suleiman_Ali_Mourad as its top hit, this article linked at its foot. Seems to be of solid stuff...]

When the Great Mosque in Sana‘a was being renovated in the early 1970s, a secret attic was discovered above a false ceiling, containing a mass of old manuscripts. The Middle Eastern tradition (which applies to Christians and Jews as well) is that if a manuscript has the name of God or the name of the Prophet on it, you can’t simply destroy it. The best thing you can do is put it away, or bury it, as with the Dead Sea Scrolls or the Nag Hamadeh texts. You do so not to hide them for hiding’s sake, but to keep them from getting corrupted and thus insulting God. That was the case in San‘a. A German scholar was allowed to study the finds, but she has published very little on them for fear of the political consequences of doing so; it seems the Yemeni government threatened Germany with repercussions if anything embarrassing appeared. But from a few of what are believed to be very early parchments in the cache, using Kufic script, we know that they date to the late seventh or early eighth century, and we can already see one significant difference with the canonical version of the Qur’an. The traditional story tells us there were no serious variations between the different versions assembled by Caliph ‘Uthman around the year 650, though we know that down to the eighth century more popular versions of the Qur’an, without major discrepancies from the canonical text, were retained in certain regions—Iraq or Syria—out of local pride. The Yemeni manuscript, however, contains a very serious divergence. In the canonical Qur’an, there is a verse with the imperative form ‘say’ [qul]—God instructing Muhammad—whereas in the San‘a text, the same verse reads ‘he said’ [qala]. That suggests some early Muslims may have perceived the Qur’an as the word of the Prophet, and it was only some time later that his reported speech became a divine command. There is also some serious variation with respect to the size of some chapters.
religion  text  history  hermeneutics 
april 2016 by juliusbeezer
Hermeneutics of takfir
An individual's mental frame of reference, their religious sensibilities, and the manner in which they process and filter information is strongly impacted by what they absorb as their religious "hermeneutic" - their manner and mechanism for understanding their religion and the interpretations that arise from this understanding.

In general, hermeneutics refers to theories and methodologies of interpretation, especially of scriptures and sacred texts although the term can also be applied in a broad manner to all theories and methods of interpreting and viewing the world. In this wider sense, every society and every group has a hermeneutic - or sometimes multiple overlapping hermeneutics (religious and secular) - through which they interpret the world and interact with it. The hermeneutic could be a cohesive one or a scattered and confused one that draws the specifics of it's understanding from widely divergent and conflicting sources (in correspondence with the conflicting diversities that characterize the modern world).
hermeneutics  religion  4bb 
december 2015 by juliusbeezer
Project MUSE - Who Translates?: Translator Subjectivities Beyond Reason (review)
Robinson includes the example to ask, "What exactly is the ontological status of this talk of Shakespeare's permission?" (119) Here and elsewhere his intellectual forays help unravel the delicate strands of inspiration that bind us to a given text—translated or otherwise.

He demonstrates implicitly through a provocative selection of materials that the systems of faith undergirding our scholarly endeavors have more in common with religious traditions than we may care to admit. Robinson points out that Marx spends much of his writing distinguishing between the "spirit of the revolution" that is the Geist he urges people to move towards and the "ghosts of the past" that are the Gespenst he'd like people to leave behind, but in the end continues to be, as Robinson wryly puts it (after Jacques Derrida): "h(a)unted" (131). "We are all haunted," he avers, "by the spiritualist imagination" (31). Part of the problem he is at pains to describe is the very expectation of duality that reason forces on us. "The logic of the ghost," Derrida describes in The Specter of Marx, "points toward a thinking of the event that necessarily exceeds a binary or dialectical logic, the logic that distinguishes or opposes effectivity or actuality (either present, empirical, living—or not) and ideality (regulating or absolute non-presence)" (qtd. in Robinson: 121) That Robinson would liken these collective, post-rationalist "fantasies" to Jacques Lacan's notion of the Other or Louis Althusser's interpellated ideology may come as some surprise.
translation  theory  marxism  religion  hermeneutics  philosophy 
august 2015 by juliusbeezer
Keeping an eye on the dashboard - Demos Quarterly
Although dashboards are increasingly our analytical window into the world of data, they are not necessarily neutral purveyors of that data. They invariably shape and prioritise the information that is presented. As NYU Professor of Media Lisa Gitelman recently put it the notion of raw data is an oxymoron and the dashboard adds another hermeneutic layer to the mix. Which metrics are privileged? Who decides when a particular indicator moves into the red? How regular is the refresh rate, that is, what kind of temporality is built into the dashboard and how does that move us to act? Which metrics are not available, or deliberately left out?

And dashboards can often obscure more than they enlighten, because many of them present data without the user really knowing how it was created. We call this the ‘black box’ problem. Sitting behind a dashboard is a complicated world of data scraping, API calls, word based sampling methods, natural language processing algorithms – and any number of new modes of collection and analysis.
opendata  politics  attention  agnotology  hermeneutics 
october 2014 by juliusbeezer
The Mufti and the Translations — Saqer's few notes
The three points are laced with problems. How can a “clear understanding” of the Qur’anic verses exist if the exegetes differed on what the verses meant? These differences come into existence by how exegetes used different criteria to extract meaning. Did exegetes focus on linguistic issues alone? Historical issues, particular through the use of hadith? How about the modern theological focus on (pseudo)science? How about the goals, such as the production of law? If you need to see how vast and varied tafsirs can get, take a look at Anthology of Qur’anic Commenaries, there’s plenty of examples where tafsirs (even within the same theological school) can differ greatly.

Translators and their translations are almost exactly the same as exegetes. They are influenced by a variety of factors when translating a text.
translation  arabic  religion  hermeneutics 
march 2014 by juliusbeezer
Who Owns You?: In the Meantime...
For almost two decades now I have turned my attention to the metaphysics of expressions. Specifically, I have been interested in what counts as an expression, and how expressions differ from other sorts of things. In that time I have mostly concentrated upon the legal category we call “intellectual property,” which most of us know as copyrights, patents, and trademarks. In the course of this work I’ve come to a theory of expression that has implications broader than IP law, which concerns legal monopolies to profit from expressions. My work has led me to critique the foundations of IP law for various reasons that are not relevant to this text. But the broader implication of what I have come to believe is, namely: expressions, once expressed, do not belong to the author.
philosophy  copyright  copyleft  writing  editing  science  literature  translation  dccomment  réception  hermeneutics 
october 2012 by juliusbeezer

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