Auswahl der wissenschaftlichen Literatur zum Thema „Symbolique du végétal“
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Zeitschriftenartikel zum Thema "Symbolique du végétal"
Martignoni, Andrea. „« Le végétal en fête ». Retour sur la symbolique végétale dans la liturgie“. Questes, Nr. 4 (15.05.2003): 8–10. http://dx.doi.org/10.4000/questes.1743.
Der volle Inhalt der QuelleLiégey, Edith. „Ecomorphisme, vers une culture du vivant. Vu(e) des arbres au musée, « perchoirs » symboliques“. Ecozon@: European Journal of Literature, Culture and Environment 10, Nr. 2 (09.10.2019): 89–110. http://dx.doi.org/10.37536/ecozona.2019.10.2.2886.
Der volle Inhalt der QuelleKorbéogo, Gabin. „La culture florale à Ouagadougou (Burkina Faso)“. Hors-thème 40, Nr. 2 (27.09.2016): 227–48. http://dx.doi.org/10.7202/1037520ar.
Der volle Inhalt der QuelleBoulton, Maureen. „Fleurs, Arbres et Vergier: Le Symbolisme Végétal d'Eustache Deschamps“. Le Moyen Français 55-56 (Januar 2005): 43–56. http://dx.doi.org/10.1484/j.lmfr.2.303052.
Der volle Inhalt der QuelleBibimoune, Aicha, und Samia Chergui. „Vegetal Ornamentation on Marble in the Ottoman Palace, Aziza Bey of Algiers: An Identification of the Artistic Origin“. Journal of Islamic Architecture 8, Nr. 1 (20.06.2024): 254–68. http://dx.doi.org/10.18860/jia.v8i1.23661.
Der volle Inhalt der QuelleArrouye, Jean, und Reno Salvail. „De l’artisan à l’artiste ou le passage du trivial au sublime“. Figures de l'Art. Revue d'études esthétiques 7, Nr. 1 (2003): 367–82. http://dx.doi.org/10.3406/fdart.2003.1289.
Der volle Inhalt der QuelleTorre, Angelo. „Un « tournant spatial » en histoire ?“ Annales. Histoire, Sciences Sociales 63, Nr. 5 (Oktober 2008): 1125–44. http://dx.doi.org/10.1017/s0395264900025440.
Der volle Inhalt der Quelle„Agostino Paravicini Bagliani, ed., Le monde végétal: Médecine, botanique, symbolique. (Micrologus’ Library, 30.) Florence: SISMEL, Edizioni del Galluzzo, 2009. Paper. Pp. x, 495 plus many black-and-white figures; tables. €77.“ Speculum 85, Nr. 4 (Oktober 2010): 1056. http://dx.doi.org/10.1017/s0038713410002939.
Der volle Inhalt der QuelleBellégo, Marine, und Thérèse Bru. „La diplomatie botanique : don, troc et échange d’objets végétaux au XIXe siècle“. Diplomatic Gifts and Countergifts between Britain and the Muslim East from the Seventeenth Century to the Early Twentieth Century, 2024. http://dx.doi.org/10.4000/11vhg.
Der volle Inhalt der QuelleSingleton, Michael. „Culte des ancêtres“. Anthropen, 2019. http://dx.doi.org/10.17184/eac.anthropen.092.
Der volle Inhalt der QuelleDissertationen zum Thema "Symbolique du végétal"
Tanabe, Mégumi. „La signification et la fonction symbolique de l’ornement végétal dans les livres d’heures bretons au XVe siècle“. Paris 10, 2008. http://www.theses.fr/2008PA100194.
Der volle Inhalt der QuelleDuring the XVth century there was considerable quantitative and qualitative development in the botanical illumination of Breton books of hours. When faced with the seemingly infinite variation of representations in the margins of each illustrated folio one cannot help asking oneself about the iconographical signification of botanical ornamentation. This work, which used an analysis of each plant species represented, shows that the choice of motifs used was not simply due to fashion. The repertoire of botanical illuminations used in a fundamental Christian context can best be understood in the light of both their religious and secular connotations. The ambivalent or even polyvalent meaning of every botanical motif has made us question the precise function within the whole image represented. This approach has revealed many symbolic constructions associated with Salvation where the illuminations used did not depend on commonly employed symbolic bases. Furthermore, the unique use of botanical motifs in the book of hours of Marguerite d’Orleans (BnF. Ms. Lat. 1156B) led to the conclusion that sponsors exerted considerable influence on a book’s ornamentation. The objective of this work was to use analytical and symbolic approaches, covering a large range of plant species, to describe the functional significance of botanical illumination. This confirmed not only the remarkable richness of the latter but also revealed the genuine and original work of XVth century illuminators
Paris, Magali. „Le végétal donneur d'ambiances : jardiner les abords de l'habitat en ville“. Phd thesis, Université de Grenoble, 2011. http://tel.archives-ouvertes.fr/tel-00600416.
Der volle Inhalt der QuelleBlesbois, Anaïs. „Les Vergers : théories, pratiques et représentations (France, Flandres, Etats-Bourguignons, XIVe- mi XVIe siècles)“. Electronic Thesis or Diss., université Paris-Saclay, 2024. http://www.theses.fr/2024UPASK005.
Der volle Inhalt der QuelleOrchards mirror the profound changes oflate-medieval societies. Their study, at the crossroadsof environmental history, history of knowledge,history of techniques, of representations and ofpolitics, has long been neglected by historiography.This thesis fills this gap by investigating orchards inFrance, Flanders and in the Burgundian States usingan interdisciplinary approach combining the use ofdigital humanities and detailed analysis paying closeattention to the materiality of sources, in order togain a better understanding of these particularspaces and, through them, of the changingrelationship between late medieval societies andtheir environment between the fourteenth and midsixteenth centuries.New hypotheses emerged through this work,showing the specificities, diversities and evolutionsof late-medieval orchards. It swept away manywidely-held preconceptions about medievalgardens in general, and revealed significantchanges, symptomatic of major anthropologicalshifts in the relationship between late medievalsocieties and their environment
Touzé, Rachel. „Des couronnes végétales en Grèce ancienne : entre matière et imaginaire“. Thesis, Rennes 2, 2012. http://www.theses.fr/2012REN20023.
Der volle Inhalt der QuelleAbout a hundred plants used in Antiquity for the making of wreaths are mentioned in greek literature. Some of these plants are linked to the gods through specific relationships : ivy, laurel, myrtle, oak, olive and oleaster are connected with Dionysos, Apollo, Aphrodite, Zeus, Athena and Heracles. How do these material and imaginary worlds meet? In which ways does the phusis of these plants come into play in the dialectic process where the imaginary world is nurtured by sense perception, and where sense perceptions are themselves informed by the imaginary world ? Through Botanical and medical literature -both very informative on the qualities of the plants- we sometimes identify these peculiarities that allow us to establish the congruency between a plant and a god. These few plants are not, by far, all the plants used for the making of wreaths. The violet, the rose, the hyacinth, the asphodel, the chaste-tree, the pine, the celery and lots of other plants suggest a world made of odours, colours and symbols, from which we only perceive a few fragments through the literary and botanical sources. No matter the quality and the amount of information available to us for each of these plants, evidentiary sources show us how much the stéphanomata were part of the ancient's Greeks daily life. Wreaths made of plants mark moments of joy, pleasure, happiness, they single out the winners of numerous games and the virtuous men. Worn or offered,they characterize this contemplative moment when human being seeks the favor or the protection of the gods, as well as this instant when he pays homage to a departed parent
Perrin-Macé, Françoise. „Recherche sur les arbres fondateurs exemplaires à Rome“. Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE4076/document.
Der volle Inhalt der QuelleBefore the founding of Rome by Romulus, oak, fig tree and dogwood were part of various tree species growing on the territory of Rome. In the history of the origins of the city, the oak of Aeneas already presaged the destinies of Rome to whom the lupercal fig tree will give body, it was the dogwood which illustrated the creation and election of Rome. The tree, or rather the shrub, was a material sign for political, social and religious meanings of the acts of Romulus in his threefold role as provider of wealth by the gathering of heterogeneous people, warrior who was given a place surrounded by forests, a veritable territory centered on a city, Rome, and deified King. Three symbolic notions common to the three founding trees crosses : the notion of an origin of the territory and the people that was based on an ancient pre-Roman, Greek and/or Italic ; the idea that these legendary trees had been involved in acts of fundation and creation of a people ; finally the close relationship between a mythical Rome and that of historical times, according to the tripartite scheme established by G. Dumézil. The Tradition on the founding of Rome was not exempt from Greek influence but had appropriated this Greek ancestry to make a proper Roman history. The oak, which meant the end of Trojan Aeneas journey, the fig tree which, with the wolf, had helped to save Romulus and the dogwood, pushed at the top of the Palatine Hill, in the middle of Roma Quadrata, the three trees symbolized the place of the birth of Rome, a city that gave a town and a civilization to a grouping of diverse populations before scattered in the woods
Bücher zum Thema "Symbolique du végétal"
Agostino, Paravicini Bagliani, Hrsg. Le monde végétal: Médecine, botanique, symbolique. Firenze: SISMEL edizioni del Galluzzo, 2009.
Den vollen Inhalt der Quelle findenAgostino, Paravicini Bagliani, Hrsg. Le monde végétal: Médecine, botanique, symbolique. Firenze: SISMEL edizioni del Galluzzo, 2009.
Den vollen Inhalt der Quelle findenLe monde végétal: Médecine, botanique, symbolique. Firenze: SISMEL edizioni del Galluzzo, 2009.
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