Logic, Parables, and Argument

Journal of Speculative Philosophy, 2020

What are the obstacles to believing that narratives can argue? How can we be assured that narratives argue well? This article will explore major objections to accounts of narrative argument and literary truth, and explore a theory of narrative reasoning that emphasizes identification as a vital part of argument. In exploring the account of narrative offered by Walter Fisher in light of concerns with narrative in rhetorical studies and philosophy, I explicate a renewed sense of identification and narrative reasoning that can meet many of these objections to giving narrative a role in human communication and argument. Of particular interest are the resources available in narratives for active identification by an auditor or reader as good reasons for action or belief in their own extratextual activities.

Jesus’ parables in Luke weren’t only addressing his audience. Rather, Luke used them to address his audience. In so doing, the worlds ofboth Jesus and Luke had many ways to understand these parables. This book explores some of those ways based on the way Jesus and Luke told these stories, as well as the first century backgrounds. The ultimate goal is to help both people who lead Bible studies and preach in the church to grasp firmly Luke’s message for us today.

Adolf Jülicher is widely acknowledged by NT scholars. 1 Jiilicher's most enduring contribution to the understanding of the parables of Jesus has, of course, been his rejection of the extravagant allegorical interpretations which had predominated up to his time. 2 Another widely influential, if not univer-1 Jiilicher's classic study is, of course, Die Gleichnisreden Jesu (Darmstadt: Wissenschaftliche Buchgesellschaft, 1976 [Tübingen: Paul Siebeck, 1919]). 2 For acknowledgment of this debt to Jülicher, see, e.g., J. Jeremías, The Parables of Jesus (2d rev. ed.; New York: Charles Scribner's Sons, 1972) 18-20; C. H. Dodd, The Parables of the Kingdom (New York: Charles Scribner's Sons, 1961) 2-3; E. Linnemann, Parables of Jesus: Introduction and Exposition (London: SPCK, 1966) 8; D. O. Via, Jr., The Parables: Their Literary and Existential Dimension (Philadelphia: Fortress, 1967) 2; M. Boucher, The Mysterious Parable: A Literary Study (CBQMS 6; Washington, DC: Catholic Biblical Association of America, 1977) 3; M. A. Tolbert, Perspectives on the Parables: An Approach to Multiple Interpretations (Philadelphia: Fortress, 1979) 27-28. Some reappraisals of the value of allegory in parable interpretation include those of R. E. Brown ("Parable and Allegory Reconsidered," NovTS [1962] 36-45); M. Black ('The Parables as Allegory," BJRL 42 [1959-60] 273-87); J. Drury ("The Sower, the Vineyard, and the Place of Allegory in the Interpretation of the Parables," JTS 24 [1973] 367-70); Boucher (Mysterious Parable); H.-J. Klauck (Allegorie und Allegorese in synoptischen Gleichnistexten [Münster: Aschendorf, 1978]). 473 474 THE CATHOLIC BIBLICAL QUARTERLY I 52, 1990

Informal Logic 35 (4): 488-507, 2015

If novels can be arguments, that fact should shape logic or argumentation studies as well as literary studies. Two senses the term ‘narrative argument’ might have are (a) a story that offers an argument, or (b) a distinctive argument form. I consider whether there is a principled way of extracting a novel’s argument in sense (a). Regarding the possibility of (b), Hunt’s view is evaluated that many fables and much fabulist literature inherently, and as wholes, have an analogical argument structure. I argue that a better account is that some novels inherently exhibit a transcendental argument structure.

Acta Theologica, 2009

Research history on parable studies, new Definition and methodology how to Interpret New Testament parables

Overcoming Dichotomies: Parables, Fables, and Similes in the Graeco-Roman World, 2022

Grasping how lessons were derived from the ancient fable allows us to better understand how to interpret parables. Because exegetes are largely unfamiliar with the fable tradition, they have either ignored or misunderstood the relationship between the parable text and certain framing materials before and after the narrative. Such framing devices, known as the promythium and the epimythium, are common to the ancient fable. From the style, content, and function of these framing devices in the ancient fable literature, I will show that the Gospel authors found it natural to use the promythium and epimythium to frame many of their parables. An overview of the development and use of the fable promythium and epimythium is provided here, followed by an introduction to their content and style, so that readers can recognize them among the parables. I then offer case studies with the parables of the Judge and the Widow (Luke 18:1–8) and the Pharisee and the Tax Collector (Luke 18:9–14) to show the heuristic value of interpreting parables in light of the ancient fable. Finally, I highlight a number of broader implications for Jewish and Christian parables, concluding that a parable framed by a promythium or epimythium should be reckoned as a fable.

2000

Theories of "narrative logic" and "narratology" have been applied to Biblical hermeneutics, but have depended on fictional writings in their formation. 1 Studies of fiction, however, cannot uncover or explain the unique formal perfections of true stories, i.e., of true narrative representations (TNRs). It has been shown that the logical peculiarities of TNRs are not shared by fictions (nor even by true general representations). 2 Also, while the meanings of fictions and "How Grammatical Relations Are Determined," The 22nd Annual LACUS Forum, (ed. B.

2021

This study is undertaken against the backdrop of the polyvalence of parables and the resultant arbitrary conclusions reached by many interpreters of gospel parables. It is aimed to set guidelines towards plausible interpretations of these parables. It identified some factors that influence the understanding of the parables and thereby formulated principles for guiding the exegete to plausible conclusions. The genre parable was defined and understood to function metaphorically, implying that the true meaning of parables lies outside of their narrated domain (i.e. in a second, distinct domain). Eight principles were formulated to enhance credible parable exegesis and were explained with illustrations from New Testament parables. They included the need to acknowledge the openness of parables, as well as the need to interpret parables within specific gospel contexts. The attention of interpreters was also drawn to five pitfalls when seeking a plausible interpretation of gospel parables....

Steve Oswald & Didier Maillat (eds.), Argumentation and Inference. Proceedings of the 2nd European Conference on Argumentation, Fribourg 2017, Vol. I (pp. 519-526). London, UK: College Publcations., 2018

The transcendental approach to understanding narrative argument derives from the idea that for any believable fictional narrative, we can ask—what principles or generalizations would have to be true of human nature in order for the narrative to be believable? I address two key issues: whether only realistic or realist fictional narratives are believable, and how could it be established that we have an intuitive, mostly veridical grasp of human nature that grounds believability?

2013

2014

One of the aspects that biblical hermeneutics deals with is the question of literary genres present in the Holy Scriptures. A parable is certainly a distinctive genre of biblical literature. We find it most frequently in the Gospels because Jesus used this genre in his teaching very often. Why? Not without a reason was Jesus called the Teacher. He was the Teacher in the full meaning of the word and he was aware of that his listeners – often very simple people – on more than one occasion might have difficulty understanding remarkable secrets he preached to them. That is why he applied different methods in accordance with the principles of rhetoric in order to impact the widest audience. Due to parables – short stories that convey a comparison of some known life situations or pictures – he could certainly easier influence a significant number of listeners and impart them in a simple way sublime contents of the kingdom of God, God’s love, mercy and salvation. Countless publications of ...

Eric Ottenheijm, Marcel Poorthuis and Annette Merz (eds.), The Power of Parables: Essays on the Comparative Study of Jewish and Christian Parables (Jewish and Christian Perspectives Series 39), 2023

HTS Teologiese Studies / Theological Studies, 2002

During the past decades scholars have endeavoured to read Jesus’ parables as metaphorical stories. This article provides a theoretical overview of the ongoing debate, reflecting both on past claims and present criticism. The assertion is made that the use of the metaphor as a model to read and study the parables of Jesus, remains valid and should be expanded to include the parables in their particular Gospel settings.

Parables in Changing Contexts. Essays on the Study of Parables in Christianity, Judaism, Islam, and Buddhism. JCP 35 (Brill: Leiden, 2020). , 2020

This paper addresses the social context of parables in Rabbinic and Synoptic sources,. It discusses how the metaphor of Inheritance addresses social and economic sensitivities of hearers and readers in the social field of the performers of these parables.