Auswahl der wissenschaftlichen Literatur zum Thema „Celts Religious beliefs“
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Zeitschriftenartikel zum Thema "Celts Religious beliefs"
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Kazakevych, Gennadii. „Iron Age Celtic art as the religious metanarrative visualization.“ Current issues of social sciences and history of medicine 30, Nr. 2 (13.05.2021): 60–62. http://dx.doi.org/10.24061/2411-6181.2.2021.269.
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The purpose of the article is to reveal to which extent the Iron Age Celtic art visualized the metanarrative of the Celtic religion. The methodology is based on the applying of structural and semiotic approaches to the symbols and representations of the Celtic art, which are viewed as components of much more complicated system: the religious and mythological beliefs of the Iron Age Celts. Scientific novelty. The author puts forward an idea that the Early La Tиne, Waldalgesheim and Plastic art styles were closely connected to the Celtic beliefs in the afterlife and supranatural powers. Conclusions. The La Tиne decorated weapons, drinking vessels and personal ornaments were produced by the artisans who were closely connected to the priesthood. Such artifacts were used as apothropei in the highly ritualized spheres of social life such as war, banquet and burial rite. The author notes that the decline of the Plastic art style was simultaneous with the transformations of the Celtic burial rite which caused the disappearance of the burials during the late La Tиne period.
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Kazakevych, Hennadii. „Ancient European Ethnic Groups as Cultural Identities (A Case Study of the Iron Age Celts)“. Ukrainian Studies, Nr. 2(83) (24.07.2022): 62–73. http://dx.doi.org/10.30840/2413-7065.2(83).2022.258980.
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The origin and widespread of ethnic and cultural entities, such as the Celts, Germans, Slavs, Scythians etc. remain an essential problem for both archaeologists and linguists. The article reassesses the main concepts of the Iron Age Celtic origin, including the traditional “Celts from Central Europe” approach, “the Celts from West” hypothesis, as well as the most recent assumptions according to which the Celts were just a historiographic cliché produced by the Classical authors. It seems that neither of these concepts could be accepted as an explanation of the Celtic origin; however, it is still possible to find common ground in understanding the “Celtic phenomenon” by synthesizing the disciplines of history, linguistics, archaeology, and population genetics. First of all, the Classical authors indeed used to attach an ethnic label Celts/Galatians/Gauls to various groups of population in Europe. However, there is no doubt that most of these groups in fact used some Celtic dialects. As far as the ethnic name Celts/Galatians/Gauls comes from the Celtic languages, it is highly likely that it was used by the Celts themselves at least to some extent (for example, as a sign of belonging to certain social group). Despite the concept of the Hallstatt and La Tène cultures seems to be outdated, the archaeology still proves that most of the “Celtic tribes” shared some common features of craftsmanship, art, religious beliefs, and rituals. At the same time, genetic studies and isotope analyzes of the remains of buried at the Hallstatt and La Tène cemeteries in various regions of Europe, clearly show that there were no major migrations of population during the Iron Age which potentially could lead to the emergence of Celts as a distinct ethnic group. There were rather small-scale migrations and social contacts (i. e., marriage, fosterage etc.), as well as an exchange of goods, technologies and ideas that played a crucial role in widespread of the Celtic identity. The author puts forward an idea that the Celticness once became a prestigious cultural concept for social elite of distinct groups of the barbaric population throughout the Europe.
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Kazakevych, Gennadii. „HORSE-RIDER IMAGE ON THE COINS OF THE EASTERN CELTS AND THE CULT OF CELTIC WAR GODDESS“. Ukrainian Numismatic Annual, Nr. 5 (30.12.2021): 81–92. http://dx.doi.org/10.31470/2616-6275-2021-5-81-92.
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The article deals with the iconography of the Celtic coins which come from the South-Eastern Europe. Main attention is paid to the coins found in the Trans-Carpathian region of Ukraine. The aim of this article is to shed light on symbolism of the Celtic coins, in particular on a horse-rider figure on the reverse of these coins. Research methodology is based on the structuralist approach. The scientific novelty. The author shows how the imagery of the coins was connected to the Celtic religious beliefs and cults. The Celtic issues from the Trans-Carpathian region were derived chiefly from the coins of Philip II and Audoleon. A horse-rider image is present on almost all of the Celtic coins from the Trans-Carpathian area and nearby regions. While on most of coins the rider’s figure is highly schematized, some of them contain a detailed image of a female figure. There is no reason to suggest that the Celtic women used to lead their communities or were widely involved in the warfare as military leaders or individual fighters. At the same time, their significance in the religious and ideological spheres of warfare was great. One can assume that the horse-rider depicted on the Celtic coins was considered rather as an image of deity associated with war, fertility and horse-breeding. It is highly probable that this deity in fact was Epona or other related goddess. The coins were widely used in both trade and ritual practices. In particular, the Classical sources mention the Celtic ritual of devotion of coins to the goddess of hunting. The findings of coins with chop-marks, similar to those found in the Gallic and Gallo-Roman sanctuaries, should be mentioned in this context as well.
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Charitos, Ioannis Alexandros, Andrea Ballini, Stefania Cantore, Mariarosaria Boccellino, Marina Di Domenico, Elisa Borsani, Riccardo Nocini, Michele Di Cosola, Luigi Santacroce und Lucrezia Bottalico. „Stem Cells: A Historical Review about Biological, Religious, and Ethical Issues“. Stem Cells International 2021 (29.04.2021): 1–11. http://dx.doi.org/10.1155/2021/9978837.
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Stem cells can be used to replace damaged cells or regenerate organs and have broadened our knowledge of the development and progression of certain diseases. Despite significant advances in understanding stem cell biology, several problems limit their use. These problems are related not only to the growth of tumors in animal models and their rejection in transplant cases but also to ethical and social issues about the use of embryonic cells. The ethical-scientific debate on this type of cells has taken on great interest both for their application in regenerative medicine and for the potential possibilities in the field of cell and gene therapy. Different points of view often have the expression of a perception that depends on scientific goals or opportunities or on religious traditions and beliefs. Therefore, as the questions and doubts about when life begins, so do the answers for the use of these cells as therapy or otherwise. So, in addition to the origin of stem cells, there are currently some social bioethical (such as political and legislative issues) and religious dilemmas. The purpose of the study is aimed at being a narrative on the history of stem cells and the evolution of their use to date, as well as to clarify the bioethical position of the various religions today in comparison with the social ones regarding the research and use of embryonic and adult ones. Hence, their biological hypostasis regarding the concepts of “conception” and “fertilization” and their development and therapeutic use compared to those of the main theological doctrines.
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Zamora Santiago, Gerson. „La iglesia arcoíris: la apropiación LGBTI del espacio religioso en Lima“. Discursos del Sur, revista de teoría crítica en Ciencias Sociales, Nr. 12 (31.12.2023): 161–99. http://dx.doi.org/10.15381/dds.n12.24756.
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The present ethnographic study aims to describe the symbolic strategies in the ritual processes of a religious congregation founded by gay men in Lima. The name of the congregation is Comunidad Cristiana Ecuménica Inclusive El Camino, founded in 2009 by gay men, first evangelicals and, later, gay Catholics. El Camino displays a system of Christian rituals symbolically overlaid with images and symbols of the LGBTI community. By means of deheterosexualized religious symbols in three key spaces, the Sunday worship, the cells and the LGBTI pride parade, they have managed to appropriate and conquer a historically hostile field for the LGBTI community. The symbolic appropriation of the religious space leads to the softening of the Christian moral framework and, specially, the reconciliation between religious beliefs and sexual orientation.
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Angelika O., Pobedonostseva-Kaya. „“I AM SO SORRY THAT I TOOK OUT HUMAN SOULS”: THE CON-CEPTS OF SOUL AND THE AFTERLIFE AMONG THE TRANSCAUCASIAN YAZIDIS IN MODERN TIMES“. Kavkazologiya 2023, Nr. 4 (30.12.2023): 192–213. http://dx.doi.org/10.31143/2542-212x-2023-4-192-213.
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Kurdistan, centered between Asia Minor, Transcaucasia, and Iran, has frequently served as a focal point of rebellion to central governments and the main religions associated with them. As a result, despite its geographic isolation and strict ethnic boundaries, the emergence and development of Yezidism should be observed through the lens of the Middle East, which requires paying close at-tention to its possible connections to other confessions in the region, whose creed and religious practice share several elements with Yezidism. The belief in afterlife and immortality of the soul occupies a prominent place in most reli-gious doctrines. This article examines the Transcaucasian Yezidis’ ideas about the afterlife, set-ting them in these regional and historical contexts. The investigation follows the concept of “brotherhood in afterlife”, which plays an important role in Yezidi socio-spiritual hierarchy, since it is the brother or sister in the afterlife of each Yezidi who will, after death, intercede for him/her before God and guide his soul through the Salat bridge, allowing him to enter paradise. Of particu-lar interest is the belief in reincarnation existing in the Yezidi environment, metaphorically re-ferred to as “changing the shirt”, in which the soul after death may move into a body with a higher rank as a reward for righteous behavior. The Yezidis' eschatological concepts and rites were recorded and analyzed in valuable little-known field studies conducted by anthropologists and ethnographers, as well as in forgotten Sovi-et films. These documents serve as the primary sources of study in the paper.
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Antommaria, Armand H., und Cynthia A. Prows. „Content analysis of requests for religious exemptions from a mandatory influenza vaccination program for healthcare personnel“. Journal of Medical Ethics 44, Nr. 6 (20.02.2018): 389–91. http://dx.doi.org/10.1136/medethics-2017-104271.
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ObjectiveHaving failed to achieve adequate influenza vaccination rates among employees through voluntary programmes, healthcare organisations have adopted mandatory ones. Some programmes permit religious exemptions, but little is known about who requests religious objections or why.MethodsContent analysis of applications for religious exemptions from influenza vaccination at a free-standing children’s hospital in Cincinnati, Ohio, USA during the 2014–2015 influenza season.ResultsTwelve of 15 260 (0.08%) employees submitted applications requesting religious exemptions. Requestors included both clinical and non-clinical employees. All requestors voluntarily identified their religious affiliation, and most were Christian (n=9). Content analysis identified six categories of reasons used to justify an exemption: risks/benefits, ethical/political, lack of direct patient contact, providence, purity and sanctity of life. Individuals articulated reasons in 1–5 (mean 2.6) categories. The most frequently cited category (n=9) was purity; the vaccine and/or its mode of administration were impure, or receiving the vaccine would make the individual impure. Two individuals asserted that the vaccine contained cells derived from aborted human fetuses. Individuals (n=6) also volunteered information supporting the sincerity of their beliefs including distress over previous vaccination and examples of behaviour consistent with their specific objection or their general religious commitment. All requests were approved.ConclusionsLess than 0.1% of employees requested religious exemptions. Partnering with religious leaders and carefully correcting erroneous information may help address requestors’ concerns.
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Roy-Bornstein, Carolyn, Linda D. Sagor und Kenneth B. Roberts. „Treatment of a Jehovah's Witness with Immune Globulin: Case of a Child with Kawasaki Syndrome“. Pediatrics 94, Nr. 1 (01.07.1994): 112–13. http://dx.doi.org/10.1542/peds.94.1.112.
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Immune globulin for injection or infusion has been used as a prophylactic and therapeutic treatment in such diverse conditions as Kawasaki disease, idiopathic thrombocytopenic purpura, Guillain-Barré syndrome, and hepatitis B.8 Pediatricians may care for Jehovah's Witness children who have these disorders. The biological precedent of active immunoglobulin transfer during fetal life identifies immune globulin as different than red blood cells and provides a rationale for Jehovah's Witnesses to accept immune globulin therapy for their children without compromising their religious beliefs.
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Kouarfaté, Béré Benjamin, und Fabien Durif. „Understanding Consumer Attitudes toward Cultured Meat: The Role of Online Media Framing“. Sustainability 15, Nr. 24 (15.12.2023): 16879. http://dx.doi.org/10.3390/su152416879.
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The widespread commercialization of cultured meat, produced from animal stem cells grown in vitro, faces significant challenges related to technical, regulatory, and social acceptability constraints. Despite advancements in knowledge, the acceptance of this innovation remains uncertain. Understanding individuals’ decision-making processes and interpretative patterns is crucial, with media framing playing a key role in shaping attitudes toward cultured meat adoption. This research, focusing on Twitter as a social media platform, examines the impact of media framing on consumer attitudes (cognitive, affective, and conative) regarding cultured meat. Qualitative (content analysis) and quantitative (MANOVA) analyses were conducted on 23,020 posts and 38,531 comments, selected based on media framing or containing relevant attitude components. This study reveals that media-framed posts significantly influence consumer attitudes compared to non-media-framed posts. While different types of media framing (ethical, intrinsic, informational, and belief) exhibit varying impacts on attitude components, posts combining ethical, intrinsic, and informational frames have a more substantial effect on cultured meat acceptability. The belief frame, particularly for the behavioral component, is equally influential. Consumer attitudes toward cultured meat are found to be ambivalent, considering the associated benefits and risks. Nevertheless, the affective component of attitude is notably influenced by posts featuring informational and ethical media frames. This study suggests implications for authorities and businesses, emphasizing the importance of differentiated education and marketing strategies. Advertising messages that combine ethical, intrinsic, and informational frames are recommended. Additionally, this study advocates for regulatory measures governing the production, marketing, and consumption of cultured meat to instill consumer confidence in the industry. By highlighting the significance of beliefs in cultured meat consumption behavior, this research points toward potential exploration of cultural and religious influences in future studies.
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Wojtaszek-Mik, Ewa. „Sekcja zwłok dziecka w świetle art. 31 ustawy o działalności leczniczej – uwagi na tle wyroku Europejskiego Trybunału Praw Człowieka w sprawie Polat przeciwko Austrii“. Prawo w Działaniu 52 (2022): 233–54. http://dx.doi.org/10.32041/pwd.5210.
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The analysis of the Article 31 of the Act on medical activity concerning the autopsy leads to the conclusion that it should be amended. This is due to its comparison with the provisions relating to the disclosure of medical records, medical confidentiality and the collection of cells, tissues and organs, but also it results from the Polat v. Austria judgment, in which the European Court of Human Rights ruled that an autopsy of a child in breach of religious belief was a violation of the parent’s right to respect for his private and family life and religious freedom (Articles 8 and 9 of the European Convention on Human Rights).
Bücher zum Thema "Celts Religious beliefs"
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Davidson, Hilda Roderick Ellis. The lost beliefs of northern Europe. London: Routledge, 1993.
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Bartnik, Agnieszka. Moccus: Dzik w wierzeniach starożytnych Celtów = Moccus : a boar in Celt beliefs = Moccus : das Wildschwein in keltischen Volksglauben. Katowice: Wydawnictwo Uniwersytetu Śląskiego, 2012.
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Kee, Robert. The 25 cents meal and the $50 buffet: Believe that life is worth living and you will accomplish great things. Singapore: Kee Chin Swee, Robert, 2007.
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J, Watson William, und Alexander Macbain. Celtic Mythology and Religion, With Chapters Upon Druid Circles and Celtic Burial. Franklin Classics, 2018.
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George, Henderson. Survivals in Belief Among the Celts. Pinnacle Press, 2017.
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Davidson, Hilda Roderick Ellis. The Lost Beliefs of Northern Europe. Barnes & Noble, 1999.
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Davidson, Hilda Roderick Ellis. Lost Beliefs of Northern Europe. Taylor & Francis Group, 2002.
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Davidson, Hilda Roderick Ellis. Lost Beliefs of Northern Europe. Routledge, 1993.
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Davidson, Hilda Roderick Ellis. Lost Beliefs of Northern Europe. Taylor & Francis Group, 2002.
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Davidson, Hilda Roderick Ellis. Lost Beliefs of Northern Europe. Taylor & Francis Group, 2002.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Celts Religious beliefs"
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Amatruda, Francesco. „To Be #Celts Today“. In Handbook of Research on Advanced Research Methodologies for a Digital Society, 615–26. IGI Global, 2022. http://dx.doi.org/10.4018/978-1-7998-8473-6.ch035.
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The aim of this chapter is to define the characters of the online neo-Celtic Italian society, especially their religious beliefs, through the observation of their activities on blogs and social media such as Facebook and Twitter. Social media became, in fact, the main diffusion channel for these religions, replacing forums and other kinds of online communities as virtual places where people are allowed to interact with others who share their own spirituality. Within neo-paganism, some groups belonging to this religion started, during the last decade, identifying themselves with a more specific name, that is neo-Celtic instead of neo-pagan, that clearly defines the group as a part of pre-Christian cultural heritage. In this chapter, the author will attempt to define the characteristics of these neo-pagan groups focussing on their self-constructed identity and their relationship with the larger society.
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Promta, Somparn. „Buddhism and Human Genetic Research“. In Genomics and Bioethics, 1–14. IGI Global, 2011. http://dx.doi.org/10.4018/978-1-61692-883-4.ch001.
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What the author is trying to do in this chapter is to explore how Buddhism, especially Theravada Buddhism as adopted in Thailand, responds to the advancements of human genetic research in the modern world. Buddhism has a certain number of doctrinal beliefs normally differing from those in the theistic tradition, making Buddhism respond to genetic research in a certain way. The way Buddhism responds to genetic research could be characterized as a kind of humanistic view. This kind of view is mainly based on human wisdom and rational investigation of the problem. Belief as normally understood in terms of religion plays a lesser role in Buddhist ethics. The following will show the positions of Buddhism on the problems raised by genetic research. As the concept of personhood plays the key role in the debates over human genetic research, the author will start with this point. As human genetic research raises so many issues that it is impossible to explore all of them, the chapter will then focus on some of these issues, namely human cloning and the use of embryonic stem cells in medical practice.
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Hewitt, Seán. „The Wicklow Essays“. In J. M. Synge, 50–80. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198862093.003.0003.
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This chapter focuses on the essays Synge wrote and revised over a decade (1898–1908) during his travels in Wicklow. Beginning with a discussion of Synge’s engagement with natural history, and his simultaneous engagement with positivistic science and works on spiritualism and mysticism, the chapter firstly argues that Synge’s religious sense was pantheistic and worked to reconcile his belief in evolutionary science with a sense of the numinous. Drawing on ecocritical scholarship, the chapter reads Synge’s essays alongside his contemporary reading of evolutionary theorists such as Henry Drummond, T. H. Huxley, and Darwin, and writers who applied evolutionary thought to anthropology and sociology, such as James Frazer and Herbert Spencer. By showing that Synge worked to ‘re-enchant’ nature, emphasizing close connection with the physical world as the principal source of spiritual experience, and by placing this alongside the occult knowledge explored in the previous chapter, Chapter 2 shows that Synge’s view of nature is essentially mystical. Synge’s contribution to little magazines is used to trace the development of his work, showing how the illustrations chosen for his article ‘The Last Fortress of the Celt’ work to compound Synge’s presentation of the Irish peasant as a member of the global primitive. Finally, this is shown to have a socialistic dimension through Synge’s writings about forms of labour, in which the vagrant figure, through the rejection of the unequal exchange of time and capital, is freed into a sort of religious state which Synge then associates with the opposition between ‘vigorous’ and Decadent art.
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Soneryd, Linda, und Göran Sundqvist. „Science and Politics as Separate Domains“. In Science and Democracy, 23–41. Policy Press, 2023. http://dx.doi.org/10.1332/policypress/9781529222135.003.0002.
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Science and democracy have emerged as important institutions in modern Western societies. But what does it mean that a society is ‘modern’? Among other things, modernity means that the world is understood in the light of scientific knowledge, instead of traditional knowledge and religious beliefs. Scientific knowledge takes precedence over other forms of knowledge and becomes the yardstick from which other knowledge claims are judged. This situation becomes an important part of the characterization of modernity (Beck 1992: Chapter 7). That science becomes superior to other forms of knowledge in modern society is only valid on a rather basic level. However, we are expected to accept that the earth was not created in seven days, that all living things consist of one or more cells, and that the dropped coffee cup falls to the ground due to gravity. The limit, or the boundary, of what issues can legitimately be answered from a scientific point of view can never be strictly formulated. Does climate change have human causes? Has extreme weather become more common due to a higher global average temperature? Is a global climate tax the best measure for reducing greenhouse gas emissions? Do we all need to change our individual lifestyles due to climate change? Where in the climate discussion does science end and politics start, and is climate change mitigation a scientific issue at all? These questions illustrate that it is not obvious what questions science can answer and when science should have priority over other kinds of knowledge.