Who Guides Whom? Embeddedness and Perspective in Biblical Hebrew and in 1 Kings 3:16-28

Wolde, E.J. van

doi:10.2307/3266478

Cited by 5 publications

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“…Interestingly, attention has recently been focussed on an alternative interpretation in which it is the king's willingness to change his cruel mind as a reaction to the real mother's plea that is his real wisdom ( Van Wolde, 1995; see also Van Heijst, 1994). In this case, the expectation of a wise decision in the representation of v.24-25 is replaced by the attribution of indifference and cruelty to the king, which in v.26 is changed into wisdom as a result of the mother's plea.…”

Section: B Who Is the Real Mother Of The Living Child The First Or mentioning

confidence: 99%

Perspective and attribution: The cognitive representation of biblical narrative

Sanders

1996

Poetics

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Frequently, a narrative leaves room for different interpretations. Perspectival ambiguities, in particular, may lead to different interpretations of narrative discourse. In this paper, it is argued that the analysis of perspectival ambiguities can be grounded in a cognitive-linguistic approach to mental space representations or embedded domains. In such cases, readers may arrive at different possible domain structures as a representation of the narrative. This model is exemplified by the study of the biblical story Solomon's Judgment. The domain structure analysis offers explanations for different ways in which translators and readers represent ambiguities in this story. Eleven translations were compared. In a pilot experiment, students of Tilburg University were randomly assigned to an idiolect translation group (N= 20), or a dynamic-equivalent translation group (N = 20). Differences in the students' representation of the story were found. The implications of these findings are discussed and re-examined by means of a second experiment.

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Section: B Who Is the Real Mother Of The Living Child The First Or mentioning

confidence: 99%

Perspective and attribution: The cognitive representation of biblical narrative

Sanders

1996

Poetics

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“…See footnote 3. 9 For an analysis of these linguistic distinctions and their relation to Biblical Hebrew, see (Van Wolde 1995). As Van Wolde reminds us, free indirect discourse is not possible in Biblical Hebrew, and God generally speaks in direct discourse, which is marked by the Hebrew phrase,…”

Section: Introductionmentioning

confidence: 99%

“…As we have already noted, Judaism is ed from false monotheism of Islam by Rosenzweig because it belongs to writing. See footnote 3. lysis of these linguistic distinctions and their relation to Biblical Hebrew, see (Van Wolde 1995). olde reminds us, free indirect discourse is not possible in Biblical Hebrew, and God generally irect discourse, which is marked by the Hebrew phrase, ‫ר‬ ‫ֹאמַ‬ ‫יּ‬ ‫,וַ‬ 'and He said'.…”

Section: Introductionmentioning

confidence: 99%

Atheism of the Word: Narrated Speech and the Origin of Language in Cohen, Rosenzweig and Levinas

Large

2018

Religions

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Kant marks a fundamental break in the history of philosophy of religion and the concept of God. God is no longer interpreted as a being necessary to understand the existence of a rational universe, but as an idea that makes sense of our morality. Cohen supplements this idea with the concept of personality, which he argues is the unique contribution of Judaism. For Rosenzweig and Levinas, the monotheistic God is neither a being nor an idea, but the living reality of speech. What would the atheism be that responds to this theism? Linguistics makes a distinction between direct, indirect, and free indirect speech. In the latter form, the origin of speech is not a subject, but narrated language. It is this difference between direct and indirect speech that is missing in Rosenzweig and Levinas's description of God. It would mean that God is produced by language rather than the subject of language. What menaces the reality of God is not whether God exists, or is intelligible, but the externality of language without a subject.

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“…For an analysis of these linguistic distinctions and their relation to Biblical Hebrew, see (Van Wolde 1995). As Van Wolde reminds us, free indirect discourse is not possible in Biblical Hebrew, and God generally speaks in direct discourse, which is marked by the Hebrew phrase, ‫ר‬ ‫ֹאמַ‬ ‫יּ‬ ‫,וַ‬ , 'and He said'.…”

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confidence: 99%

The Marrano Phenomenon

2019

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x xi to engage in religious thinking which would not be bound or wholly determined by the dogmas of any orthodoxy. More than that, as a truly liberated theological speculation, it often goes against the rigid law of the tradition-and thus becomes antinomian. The fascination with which so many 20th century diasporic Jews approached the 'Marrano theology' as a living hypothesis is mostly indebted to Gershom Scholem's not purely historical work devoted to presenting it as a still actual phenomenon within the Jewish world. Thanks to Scholem, the Marrano idea acquired a rich symbolic potential, linked to the messianic ferment of the Sabbatians, of whom, as Scholem has shown, a large number were Marranos. The most famous of xii them, Abraham Miguel Cardozo, wrote an entire treatise, "Magen Abraham (The Shield of Abraham)", devoted to the messianic significance of Marranism, in which the seeming vice of secrecy cunningly turns into a virtue of deeper truth. For, says Cardozo, the true faith can only be hidden.The Marrano rule, therefore, reads: only what is concealed can be an authentic faith; what becomes positively revealed is nothing but an official religion. Hence, the real faith needs to protect its subversive-antinomian character by avoiding open pronouncement and articulation. It was thus mostly due to this Marrano influence that Sabbatai Zwi's conversion to Islam became almost immediately interpreted as an act of free will, demonstrating that only 'hidden faith' can be genuine: inner, unconcerned, and unhindered by official norms and religious institutions. Cardozo believed the Marranos to be the truly chosen people, 'the righteous remnant of a true Israel', destined to save the world and spread the divine message through all the nations by subverting their pagan institutions from within. Sabbatai, therefore, not only followed the way of those reflexive Marranos, but also justified it and showed its deeper spiritual meaning; now, to convert to Christianity or Islam meant to be able to expand the messianic practice of 'lifting the sparks' from the realm of kelipot, the 'broken vessels', and to penetrate the darkest regions of the created world (such as Islam or Roman-Catholic 'Edom'). To choose faith in a hidden way meant a deliberate effort to keep the antinomian impulse opposed to all oppressive laws of this world, both secular and religious, from contamination with a fallen reality; to maintain it in a form of a hovering 'specter', distanced from any direct positive realization. It is precisely here that the 'hidden tradition' loses all persecutory and negative aspects of deficiency and becomes a positive mode of living, believing, and thinking.Yet, as I have already indicated, the true contemporary champion of the Marrano strategy, cunningly playing with the 'revealment and concealment' of the secret antinomian specter, is Jacques Derrida. Derrida performs his Marrano identification, but, being a 'true' Marrano (which, as Scholem rightly observes, is a paradox in itself), he never-or very rarely-talks about i...

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Who Guides Whom? Embeddedness and Perspective in Biblical Hebrew and in 1 Kings 3:16-28

Cited by 5 publications

References 0 publications

Perspective and attribution: The cognitive representation of biblical narrative

Perspective and attribution: The cognitive representation of biblical narrative

Atheism of the Word: Narrated Speech and the Origin of Language in Cohen, Rosenzweig and Levinas

The Marrano Phenomenon

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