Alexander Samely – författare

This book introduces a new system for describing non-biblical ancient Jewish literature. It arises from a fresh empirical investigation into the literary structures of many anonymous and pseudepigraphic sources, including Pseudepigrapha and Apocrypha of the Old Testament, the larger Dead Sea Scrolls, Midrash, and the Talmuds. A comprehensive framework of several hundred literary features, based on modern literary studies and text linguistics, allows describing thevariety of important text types which characterize ancient Judaism without recourse to vague and superficial genre terms. The features proposed cover all aspects of the ancient Jewish texts, including the self-presentation, perspective, and knowledge horizon assumed by the text; any poeticconstitution, narration, thematic discourse, or commentary format; common small forms and small-scale relationships governing neighbouring parts; compilations; dominant subject matter; and similarities to the canonical books of the Hebrew Bible. By treating works of diverse genres and periods by the same conceptual grid, the new framework breaks down artificial barriers to interdisciplinary research and prepares the ground for new large-scale comparative studies. The book introduces andpresents the new framework, explains and illustrates every descriptive category with reference to specific ancient Jewish texts, and provides sample profiles of Jubilees, the Temple Scroll, Mishnah, and Genesis Rabbah. The books publication is accompanied by a public online Database of hundreds of furtherProfiles (literarydatabase.humanities.manchester.ac.uk). This project was made possible through the support of the Arts and Humanities Research Council.

Alexander Samely surveys the corpus of rabbinic literature, which was written in Hebrew and Aramaic about 1500 years ago and which contains the foundations of Judaism, in particular the Talmud. The rabbinic works are introduced in groups, illustrated by shorter and longer passages, and described according to their literary structures and genres. Tables and summaries provide short information on key topics: the individual works and their nature, the recurrent literaryforms which are used widely in different works, techniques of rabbinic Bible interpretation, and discourse strategies of the Talmud. Key topics of current research into the texts are addressed: their relationship to each other, their unity, their ambiguous and ''unsystematic'' character, and theirroots in oral tradition. Samely explains why the character of the texts is crucial to an understanding of rabbinic thought, and why they pose specific problems to modern, Western-educated readers.

In this book Dr Samely offers a systematic and detailed description of early rabbinic hermeneutics (midrash) as it can be reconstructed from the Mishnah (third century CE). The argument is based on a survey of all passages of biblical interpretation in this largely legal document. Dr Samely describes how the discourse of the rabbis appropriates Scripture while taking precise account of its wording. He clarifies the conditions of a modern appreciation of rabbinic hermeneutics and provides a unified set of concepts for its precise description, based on modern linguistics and philosophy of language. Basic features of rabbinic hermeneutics and its difference from modern historical reading are explained, and a catalogue of recurrent techniques of interpretation is defined. This catalogue lays new foundations for the analysis of rabbinic documents and the comparison with other hermeneutic traditions. Each technique is explained and illustrated with translations from the Mishnah. The book provides a manual of all techniques in systematic order and a comprehensive list of Mishnaic passages of interpretation together with their hermeneutic techniques.

This volume reflects the late Norman Calder's own interests and contributions. It includes articles by scholars who are already renowned, like Calder, for their sophisticated and challenging approaches to Arabic and Islamic texts. The papers are on a variety of topics of interest to people in the field of Middle Eastern cultures, and similar in nature to other collections, conference volumes and Festschriften. Also represented are his former students colleagues working in the field of Rabbinic Studies, which informed his own work. Topics include: Transformations of Jewish Traditions in Early Islam: The case of Enoch/Idris, Narrative and Doctrine in the First Story of Rumi's Masnavi, Fiqh for beginners: an Anatolian text on jihad, Research Muslim Minorities: some reflections on fieldwork in Britain, Defective marriages in classical Hanafi law, and Can rights co-exist with religion?

Alexander Samely surveys the corpus of rabbinic literature, which was written in Hebrew and Aramaic about 1500 years ago and which contains the foundations of Judaism, in particular the Talmud. The rabbinic works are introduced in groups, illustrated by shorter and longer passages, and described according to their literary structures and genres. Tables and summaries provide short information on key topics: the individual works and their nature, the recurrent literary forms which are used widely in different works, techniques of rabbinic Bible interpretation, and discourse strategies of the Talmud. Key topics of current research into the texts are addressed: their relationship to each other, their unity, their ambiguous and 'unsystematic' character, and their roots in oral tradition. Samely explains why the character of the texts is crucial to an understanding of rabbinic thought, and why they pose specific problems to modern, Western-educated readers.

This book introduces a new system for describing non-biblical ancient Jewish literature. It arises from a fresh empirical investigation into the literary structures of many anonymous and pseudepigraphic sources, including Pseudepigrapha and Apocrypha of the Old Testament, the larger Dead Sea Scrolls, Midrash, and the Talmuds. A comprehensive framework of several hundred literary features, based on modern literary studies and text linguistics, allows describing the variety of important text types which characterize ancient Judaism without recourse to vague and superficial genre terms. The features proposed cover all aspects of the ancient Jewish texts, including the self-presentation, perspective, and knowledge horizon assumed by the text; any poetic constitution, narration, thematic discourse, or commentary format; common small forms and small-scale relationships governing neighbouring parts; compilations; dominant subject matter; and similarities to the canonical books of the Hebrew Bible. By treating works of diverse genres and periods by the same conceptual grid, the new framework breaks down artificial barriers to interdisciplinary research and prepares the ground for new large-scale comparative studies. The book introduces and presents the new framework, explains and illustrates every descriptive category with reference to specific ancient Jewish texts, and provides sample profiles of Jubilees, the Temple Scroll, Mishnah, and Genesis Rabbah. The books publication is accompanied by a public online Database of hundreds of further Profiles (literarydatabase.humanities.manchester.ac.uk). This project was made possible through the support of the Arts and Humanities Research Council.

This text is the first comprehensive attempt in decades to integrate reading into the philosophical discussion of the synthesis of experience more generally. It offers a comprehensive critique of three disciplinary approaches to reading: philosophical, literary and empirical/neuroscientific, while developing an innovative and unifying phenomenological account. It discusses texts from a variety of contemporary and historical contexts. It is inclusive, treating non-fiction alongside fiction, literary art alongside everyday texts, and narrative alongside thematic discourse. It addresses all reading practices found today: casual and unreflective reading, close and scholarly reading with re-reading, the analysis of literary art, and sacred text study and memorization. In the current intellectual landscape, the book is unique in bringing all these aspects together in a philosophically coherent discussion. The book provides a critique of philosophical accountsof text meaning and linguistic experience by philosophers from Husserl and Ingarden to Sartre, Merleau-Ponty, Arendt, Gadamer and Derrida, and examines the positions of contemporary ‘naturalizing’ phenomenologists, such as Varela and Thompson. Also treated are neuroscientists such as Dehaene, and theorists of consciousness such as Kintsch, Flanagan and Dennett. Finally, this volume engages with psychological, linguistic, structuralist, ‘theory of mind’ and ‘experiential’ approaches in literary studies, from Bühler and Hamburger to Fludernik, Herman and Kuzmičová. It appeals to students and researchers working in these fields.

This text is the first comprehensive attempt in decades to integrate reading into the philosophical discussion of the synthesis of experience more generally. It offers a comprehensive critique of three disciplinary approaches to reading: philosophical, literary and empirical/neuroscientific, while developing an innovative and unifying phenomenological account. It discusses texts from a variety of contemporary and historical contexts. It is inclusive, treating non-fiction alongside fiction, literary art alongside everyday texts, and narrative alongside thematic discourse. It addresses all reading practices found today: casual and unreflective reading, close and scholarly reading with re-reading, the analysis of literary art, and sacred text study and memorization. In the current intellectual landscape, the book is unique in bringing all these aspects together in a philosophically coherent discussion. The book provides a critique of philosophical accountsof text meaning and linguistic experience by philosophers from Husserl and Ingarden to Sartre, Merleau-Ponty, Arendt, Gadamer and Derrida, and examines the positions of contemporary ‘naturalizing’ phenomenologists, such as Varela and Thompson. Also treated are neuroscientists such as Dehaene, and theorists of consciousness such as Kintsch, Flanagan and Dennett. Finally, this volume engages with psychological, linguistic, structuralist, ‘theory of mind’ and ‘experiential’ approaches in literary studies, from Bühler and Hamburger to Fludernik, Herman and Kuzmičová. It appeals to students and researchers working in these fields.

This text is the first comprehensive attempt in decades to integrate reading into the philosophical discussion of the synthesis of experience more generally. It offers a comprehensive critique of three disciplinary approaches to reading: philosophical, literary and empirical/neuroscientific, while developing an innovative and unifying phenomenological account. It discusses texts from a variety of contemporary and historical contexts. It is inclusive, treating non-fiction alongside fiction, literary art alongside everyday texts, and narrative alongside thematic discourse. It addresses all reading practices found today: casual and unreflective reading, close and scholarly reading with re-reading, the analysis of literary art, and sacred text study and memorization. In the current intellectual landscape, the book is unique in bringing all these aspects together in a philosophically coherent discussion. The book provides a critique of philosophical accountsof text meaning and linguistic experience by philosophers from Husserl and Ingarden to Sartre, Merleau-Ponty, Arendt, Gadamer and Derrida, and examines the positions of contemporary ‘naturalizing’ phenomenologists, such as Varela and Thompson. Also treated are neuroscientists such as Dehaene, and theorists of consciousness such as Kintsch, Flanagan and Dennett. Finally, this volume engages with psychological, linguistic, structuralist, ‘theory of mind’ and ‘experiential’ approaches in literary studies, from Bühler and Hamburger to Fludernik, Herman and Kuzmičová. It appeals to students and researchers working in these fields.