Interpretation

The interpretation ( exégesis in Greek: “to carry out out of”) is a thorough and critical study of any document, generally literary. One thus practices interpretation like a work preliminary to the edition on work of all the contemporary authors like old.

With regard to the contemporary authors, the IMEC, institute of the memories of the contemporary edition, installed in the abbey of Ardenne, place founded by the Prémontrés close to Caen, provides an good example of what is this work. One preserves at it the manuscripts of the authors who wish to deposit their bottom or the manuscripts of the late authors following legacy. The interpretation of the bottom Marguerite Duras already gave place to various publications.

The essence of the work of interpretation of the contemporary manuscripts (since the 1st world war) remains makes by the editors, i.e. of the private companies, generally when they try to make an erudite or final edition complete work of an author.

With regard to the authors old S, modern and contemporary, the manuscripts or the Tapuscrit S is preserved in the museums or at the Departmental records or main roads where the university researchers can practice the Dépouillement of it then the edition.

The most known interpretations are those of the authors of antiquity, such Plato and Aristote. However, in the popular speech, the word tends to specialize in the religious field because the crowned famous texts, the such Bible, the Ancien and the New Testament, the Coran, make more debate than the others.

Scientific interpretation

The word interpretation is bound, in its origin, with the invention of textual criticism at the 15th century by Lorenzo Valla when by a work on the various Latin registers, he discovers that the Donation of Constantin is a forgery. A work of textual criticism similar is undertaken after 1492 on the biblical texts in Greek following the arrival of the refugees scholars victims of the catch of Constantinople. The scholars like Erasme and Jacques Lefebvre d' Etaples then Theodore de Bèze undertake to compare the texts " of always " with the texts recently arrived. This work will lead to the " text received ".

This type of work passes immediately in the profane edition. Michel de Montaigne does this work for the publication of poetries and the test of his/her friend Boétie the " speech on the voluntary constraint ". Later on, the tests of Montaigne will be published by its " girl of election " Marie de Gournay which will carry out a edition of it criticizes.

Generally, works complex or made up of Fragment S would not exist without the work of the exégètes.

Since the invention of printing works, the establishment of a text starting from a manuscript in order to prepare it for the impression requires various stages coarsely gathered under the labels of:

  • internal criticism: be interested in the text itself, grammar, the vocabulary and the dating of the language used, the support of the document (handwritten, skin like vellum, etc…, papyrus, physicochemical composition and origin of paper, etc…)

  • external criticism: the contemporaries speak about work, the text, the manuscript, etc…

See also: Diplomatic

Historico-critical interpretation

That they are profane texts or crowned texts, work is the same one since the middle of the 19th century. It is practiced in 10 stages:
  • critic of text,
  • translation of text (if it is necessary,)
  • analysis of text in order to determine
  • history of its drafting,
  • criticism literary,
  • criticism of form,
  • criticism traditional, (the Talmud, the Midrash are documentation of traditional interpretation)
  • motivations of writer,
  • history of currents literary (including monk, if it is necessary)
  • interpretation

Bible

See also: biblical Interpretation

Coran

The traditional interpretation of the Coran is usually made starting from Coran itself and of the Hadith S of the prophet Mahomet. The interpretation of Coran is often seen like the reading official, exoteric, of Coran and section, in this direction, with esoteric interpretations which one can see in other religions.

The majority of the Koranic schools propose a work based on one or more interpretations of Coran, made by recognized Imams or Islamic lawyers. The majority of the various Moslem sensitivities (cf Islam) have interpretations being able to vary appreciably (for example in connection with explicit filiation with the prophet). The esoteric readings of Coran are not called interpretations (cf Soufisme, for example).

With regard to the scientific interpretation of Coran, it is practiced and published only as European countries (Germany, France)

  • Youssef Seddik, Coran, another reading, another translation, Barzach editions/of the Paddle (co-edition), 2002 recension
  • the Manuscript of Sanaa, a proto-Coran .
  • Coran, orthography and the scientist, a historico-critical vision of the Coran.

Canonical interpretation

Canonical interpretation takes account of the results of historico-critical research, in other words of the scientific study of the Bible. But it does not stick to the study of the sources, or the documents contained in the crowned text. She voluntarily considers the biblical text in her final, or canonical state (from where the name of this form of interpretation). Because according to the catholic faith, or even simply Christian, the final text or canonical is only really inspired and consequently for the believer source of divine authority and teaching.

Applies primarily to the texts doctrinal, but so historical, though after interpretation. It has as a characteristic to be based on a corpus defined by an authority, this one being regarded as a whole of which the parts are likely to be explained the ones by the others.

Canonical interpretation is also based on the teaching of the Fathers of the Church, because she considers that, closer to the reported events, they had an unquestionable charisma of interpretation. The catholic doctrines even affirm that the teaching of the Fathers of the Church, when it is unanimous, has a normative character, in other words which it is infallible (profession of faith of the council of Thirty, DZ 43).

Interpretation canonical, or connected with the church, attaches a great importance to the " canons" faith, in other words with the dogmas promulgated by magistère, councils and popes; because these dogmas contain an essential standard of interpretation. It also takes account of ordinary magistère, i.e. of the daily teaching of the pope and the bishops.

A group or a person gives are interpretation and by there, canonical interpretation approaches the Eisegèse , which means lira for its own interpretation a given text.

In general, interpretation supposes an attempt to look at the text in an objective way, whereas the eiségèse consists of a more subjective reading.

See also: canonical Interpretation, Talmud, Sira

Comparison enters historico-critical interpretation and canonical interpretation

historico-critical interpretation pursues the study historical and stylistic various secondary authors of the biblical texts, considered in their mediums, their times and even in their particular psychology.

canonical interpretation , as for it, privileges the teaching of the principal author and transcending Bible, which is not other than God himself. Because the Bible, let us not forget it, is before any Word of God.

It is noted; there are not opposition, but complementarity between these two forms of interpretation.

Random links:Perinatality | Thennes | Ozias-Leduc price | Marmeleiro (Paraná) | Two Liberty Places