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Journal articles on the topic 'Магия'

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Published: 27 July 2024
Last updated: 28 July 2024

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1

Рубанов, Сергей. "Магия фьордов." Мир туризма, no. 7 (2009): 64–69.

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2

Морозова, Ю. "Магия танца." Человек без границ, no. 5 (2008): 4–15.

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3

Морозова, Ю. "Магия танца." Человек без границ, no. 5 (2008): 4–15.

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4

Рубанов, Сергей. "Магия фьордов." Мир туризма, no. 7 (2009): 64–69.

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5

Кулишова, М. "Магия зеленых кристаллов." Исторический журнал, no. 4 (64) (2010): 70–93.

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6

Кулишова, М. "Магия зеленых кристаллов." Исторический журнал, no. 4 (64) (2010): 70–93.

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7

Кочетова, Е. "Шутовство и магия Уайльда." Вопросы литературы, no. 2 (2002): 353–58.

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8

Филатова, В. Ф. "Магия и народное православие." Человек, no. 6 (ноябрь-декабрь) (2009): 70–81.

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9

Филатова, В. Ф. "Магия и народное православие." Человек, no. 6 (ноябрь-декабрь) (2009): 70–81.

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10

Тишкина, А. Г. "Афро-бразильская магия. Аспекты формирования." Вопросы культурологии, no. 10 (2010): 21–25.

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11

Йодер, Дэйв. "Октябрь 2015. Магия затеряного города." National geographic. Россия, Октябрь (2015): 120–35.

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12

Мандель, Б. Р. "Лекция: психология, магия, наука, искусство?" Alma mater. Вестник высшей школы, no. 1, январь (2015): 52–57.

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13

Мандель, Б. Р. "Лекция: психология, магия, наука, искусство?" Alma mater. Вестник высшей школы, no. 1, январь (2015): 52–57.

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14

Иоффе, Денис, Андрей Топорков, and Алексей Юдин. "Магия – фольклор – литература. Введение в тему." Russian Literature 93-94 (October 2017): 1–45. http://dx.doi.org/10.1016/j.ruslit.2017.11.001.

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15

Шкроба, Н. "Светлый гость, или магия костюма у Гоголя." Вопросы литературы, no. 6 (2010): 312–58.

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16

Макаров, Олег. "Покемоны, флешмобы и прочие помешательства. Магия преследования." Вокруг света, no. 10 (2913) (2016): 104–9.

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17

Матвиенко, Марина. "Остров свободы. Народная магия Кубы. Градус свободы." Вокруг света, no. 4 (2931 (2018): 48–54.

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18

Воробьева, Мария. ""Кунтскамеры габсбургов: магия природы и механизм вселенной"." Вокруг света, no. 11 (2005): 80.

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19

Воробьева, Мария. ""Кунтскамеры габсбургов: магия природы и механизм вселенной"." Вокруг света, no. 11 (2005): 80.

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20

Силард, Лена. "М. Булгаков и наследие символизма: магия криптоанаграммирования." Russian Literature 56, no. 1-3 (July 2004): 283–96. http://dx.doi.org/10.1016/j.ruslit.2004.08.018.

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21

Гоноцкая, Надежда. "Рецепт: апофеоз рациональности или магия жизни? (Часть 1)." Researcher. European Journal of Humanities & Social Sciences 3, no. 1 (January 30, 2020): 63–82. http://dx.doi.org/10.32777/r.2020.3.1.4.

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22

Гоноцкая, Надежда. "РЕЦЕПТ: АПОФЕОЗ РАЦИОНАЛЬНОСТИ ИЛИ МАГИЯ ЖИЗНИ? (ЧАСТЬ 2)." Researcher. European Journal of Humanities & Social Science 3, no. 2 (July 10, 2020): 83–96. http://dx.doi.org/10.32777/r.2020.3.2.5.

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23

Sodnompilova, Marina M., and Bair Z. Nanzatov. "Магия в хозяйственных практиках скотоводов-кочевников Внутренней Азии." Oriental Studies 13, no. 1 (September 25, 2020): 93–105. http://dx.doi.org/10.22162/2619-0990-2020-47-1-93-105.

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24

Головко, Тарас. "За пределами реального, или В чём заключается магия графики." Библиотечное дело, no. 3 (2008): 11–13.

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25

Головко, Тарас. "За пределами реального, или В чём заключается магия графики." Библиотечное дело, no. 3 (2008): 11–13.

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26

Головко, Тарас. "За пределами реального, или В чём заключается магия графики." Библиотечное дело, no. 3 (2008): 11–13.

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27

Малакаев, Константин Николаевич. "Lexical discrepancies in Slavic and Russian translations of the Syntagma Canonum of Matthew Blastares." Слово и образ. Вопросы изучения христианского литературного наследия, no. 1(3) (November 15, 2021): 93–103. http://dx.doi.org/10.31802/wi.2021.3.1.009.

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В статье рассмотрены некоторые лексические разночтения в славянских и русских переводах Алфавитной Синтагмы Матфея Властаря, византийского словаря по церковному праву XIV в. Разобраны такие разночтения, как «агапа - вечеря любви», «иконом - строитель - эконом», «причетник - клирик», «магия - волшебство - чародейство». На основе этих примеров показаны изменения в употреблении заимствованной лексики в переводах Синтагмы Властаря разных периодов, а также делается вывод о необходимости сопоставления различных вариантов перевода и обращения к греческому оригиналу с целью точного установления значения и смысла канонических норм и правил. The article considers some lexical discrepancies in Slavic and Russian translations of the Syntagma Canonum of Matthew Blastares, a byzantine canonical collection of the 14th century. Such discrepancies as «агапа - вечеря любви», «иконом - строитель - эконом», «причетник - клирик», «магия - волшебство - чародейство». On the basis of these examples, changes in the use of borrowed vocabulary in translations of the Syntagma Canonum of different periods are shown, and it is also concluded that it is necessary to compare different versions of the translation and refer to the Greek original in order to accurately establish the meaning and meaning of the canonical norms and rules.
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28

Помогайло, Ю. А. "Трансформация образа Фауста в литературе постмодернизма (Д. Кельман, "Магия Берхольма")." Вісник Харківського національного університету імені В.Н. Каразіна. Серія "Філологія", no. 1048 (2013): 176–83.

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29

Tkachenko, A. V., T. A. Slinkova, O. M. Drobysheva, and G. V. Ilchenko. "PREVENTION OF MAGIC DEFICIENCY IN THE ORGANISM." "Medical & pharmaceutical journal "Pulse" 22, no. 6 (June 30, 2020): 106–10. http://dx.doi.org/10.26787/nydha-2686-6838-2020-22-6-106-110.

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30

Duran, N. A., L. A. Maistrenko, and N. V. Matveeva. "RED WINE GRAPEVINE VARIETY MAGIYA." Russian vine 10 (2019): 25–31. http://dx.doi.org/10.32904/2412-9836-2019-10-25-31.

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31

Panteleev, Aleksey. "MIRACLE, MAGIC AND EARLY CHRISTIANITY." Odysseus. Man in History 30, no. 1 (July 12, 2023): 35–59. http://dx.doi.org/10.32608/1607-6184-2023-30-1-35-59.

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The article describes the continuity between pagan and Christian views on miracle and magic and examines the dialogue about miracles that unfolded between them in the 2nd – 3rd centuries. The author explores such issues as the ancient Greek or Roman and Jewish traditions concerning sorcerers, the terms for describing miracle workers and sorcerers, evidence from early Christian literature of miracles in the Apostolic period and later, the role of miracles in the spreading of Christianity, and the controversy between Christians and pagans, especially Origen and Celsus, about the nature of the miracles performed by Christ and his followers. Special attention is paid to miracles in hagiographic works. They can be found in a number of texts, and their character — omens of imminent death, visions, the gift of the ability to endure torture — is “non-public”, which distinguishes them from what can be seen in the ancient writings or in apocryphal Acts of the Apostles. We believe that the appeal to miracles is more typical of texts addressed to an external pagan audience rather than to a Christian one.
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32

Falikov, Boris Z. "MAGIC AND MYSTICISM OF DANIIL KHARMS." Studia Religiosa Rossica: Russian Journal of Religion, no. 2 (2022): 45–56. http://dx.doi.org/10.28995/2658-4158-2022-2-45-56.

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The Oberiut poet Daniil Kharms (1905–1942) created his own version of the occult-oriental synthesis in the manner that the Austrian writer Gustav Meyrink (1868–1932), and not only him, practiced. The occult worldview makes it possible to include in such a synthesis any religion from Buddhism to Orthodoxy, uniting them according to the principle of magical effectiveness. The difference between the syntheses of Meyrink and Harms was that the former alternated between Buddhist and occult initiations during the fin de sciecle era, when they were in great vogue. And the latter did that ten or twenty years later in Soviet Russia, where such things were persecuted by an atheistic state. Another important difference was that Meyrink acted as a missionary in his works, but did it indirectly, while Kharms tried to directly transform the world, relying on the alleged magical power of avant-garde poetry.
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33

Sorochan, S. B. "Wonders, Magic and Paramedic in Byzantium." Shidnoevropejskij zurnal vnutrisnoi ta simejnoi medicini 2020, no. 1 (2020): 69–81. http://dx.doi.org/10.15407/internalmed2020.01.069.

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34

Mikhailov, Igor F. "Qualia, representations and the magic of philosophical rooms." Philosophy of Science and Technology 23, no. 2 (September 2018): 73–88. http://dx.doi.org/10.21146/2413-9084-2018-23-2-73-88.

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35

Panteleeva, Yuliya N. "“The Magic of Repetition” in Iraida Yusupova’s Music." Music Scholarship / Problemy Muzykal'noj Nauki, no. 4 (December 2021): 25–33. http://dx.doi.org/10.33779/2782-3598.2021.4.025-033.

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36

Сулиманова, М. У., and С. А. Бегуев. "МАГИЯ В СВАДЕБНЫХ ОБРЯДАХ НАРОДОВ НАГОРНОГО ДАГЕСТАНА В XIX – НАЧАЛЕ XX ВЕКА." Всероссийская научно-практическая конференция студентов и молодых ученых «История и культура народов Юга России», no. 1 (March 31, 2021): 166–71. http://dx.doi.org/10.36684/44-2021-1-166-171.

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В статье рассматриваются некоторые магические действия в свадебных обрядах народов Нагорного Дагестана в XIX – начале XX века. Особое внимание уделено различным магическим обрядам, имевшим место во время свадьбы у народов Нагорного Дагестана.
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37

Фещенко, Владимир. "Отзвуки Белого: глоссолалия, звукословие и вербальная магия в русской поэзии ХХ в." Russian Literature 93-94 (October 2017): 311–43. http://dx.doi.org/10.1016/j.ruslit.2017.11.010.

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38

Reyf, I. E. "Reflections on the Magic of Artistic Discourse." Cultural-Historical Psychology 17, no. 1 (2021): 124–31. http://dx.doi.org/10.17759/chp.2021170116.

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The discovery of the functional asymmetry of the brain's hemispheres is one of the greatest achievements in the field of psychology in late 20th century. In this context, artistic perception is considered in "Reflections on the Magic of Artistic Discourse". This essay accords particular attention to the interrelationship and antinomy of logical (left hemisphere) and figurative (right hemisphere) thinking. Thus, while the former posits a simplified, schematic model of reality, the latter perceives reality in all its complex polysemy and contradictoriness. It must be noted that these contradictions coexist without canceling each other out. This is the foundation of almost all literary fiction with its ambivalence, metaphoric language, implicitness, levels of connotation and play of meaning. It is well known that a thought uttered directly destroys the esthetic effect of a work of art whereas «a complicated artistic structure, created from the material of language, allows us to transmit a volume of information too great to be transmitted by an elementary, strictly linguistic structure» (Yu. Lotman). However, this kind of information is special and cannot be broken down into categories or reduced to a binary logical or black-and-white outline. It would, therefore, not be an exaggeration to say that all the devices used in a work of art undermine left hemisphere thought, loosening intellectual control over the text's metaphoric constituents. By using a series of examples to demonstrate the manner in which an artistic text functions and takes possession of the reader's attention, feelings and will, the author draws a parallel between artistic and hypnotic impact.The discovery of the functional asymmetry of the brain's hemispheres is one of the greatest achievements in the field of psychology in late 20th century. In this context, artistic perception is considered in "Reflections on the Magic of Artistic Discourse". This essay accords particular attention to the interrelationship and antinomy of logical (left hemisphere) and figurative (right hemisphere) thinking. Thus, while the former posits a simplified, schematic model of reality, the latter perceives reality in all its complex polysemy and contradictoriness. It must be noted that these contradictions coexist without canceling each other out. This is the foundation of almost all literary fiction with its ambivalence, metaphoric language, implicitness, levels of connotation and play of meaning. It is well known that a thought uttered directly destroys the esthetic effect of a work of art whereas «a complicated artistic structure, created from the material of language, allows us to transmit a volume of information too great to be transmitted by an elementary, strictly linguistic structure» (Yu. Lotman). However, this kind of information is special and cannot be broken down into categories or reduced to a binary logical or black-and-white outline. It would, therefore, not be an exaggeration to say that all the devices used in a work of art undermine left hemisphere thought, loosening intellectual control over the text's metaphoric constituents. By using a series of examples to demonstrate the manner in which an artistic text functions and takes possession of the reader's attention, feelings and will, the author draws a parallel between artistic and hypnotic impact.
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39

Kozlov, S. V. "Social Magic: on an Unnoticed Concept of Pierre Bourdieu." Sociology of Power 31, no. 4 (December 31, 2019): 139–54. http://dx.doi.org/10.22394/2074-0492-2019-4-139-154.

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40

Kuznetsova, Tatiana. "Items with an Undefined Function and Magic of Mirrors." Stratum plus. Archaeology and Cultural Anthropology, no. 3 (2022): 171–88. http://dx.doi.org/10.55086/sp223171188.

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This paper deals with the discussion about the item, which is named in the literature as the Sauromatian “mirror”. A round disk (with a flat side handle) shows a corrugation on its two sides. The purpose of such a thing that does not have a reflective surface is difficult to determine. However, it cannot be called a “mirror” due to corrugation, so the function of the object has not yet been determined. Having identified an object from the Oguz barrow as a mirror, its researchers established the role of mirrors in the funerary rite of the Pontic Scythia. They put forward the postulate that the mirrors in the composition of the accompanying equipment, laid under the back or left forearm of the deceased, are documented in the 5th—4th centuries BC funerary complexes of dependent women of Scythia. However, regularities are not traced in the arrangement of mirrors for the buried in the North Black Sea region. This does not allow us to present a real picture of the role of mirrors in the funerary rite of the Scythians or their neighbors and to clarify the social status of those buried by the location of these objects. Studies of the funerary rite show that nomads were united only by the desire of the owners of the mirrors to protect their mirror surface from damage that could distort the image of the owner. Therefore, it seems not advisable to equalize objects having double-sided corrugation on the disk with mirrors, without taking into account the differences.
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41

Mikhailov, I. F. "Language or Magic? An Essay in Search for Semantics of the Ineffable." Philosophical Letters. Russian and European Dialogue 7, no. 2 (June 2024): 134–39. http://dx.doi.org/10.17323/2658-5413-2024-7-2-134-139.

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42

Пяничук, О. "Магия и демократизация заупокойного культа Древнего Египта (2130-1991 гг. до н. э.)." Актуальні проблеми вітчизняної та всесвітньої історії, Вип. 11 (2008): 57–63.

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43

Пяничук, О. "Магия и демократизация заупокойного культа Древнего Египта (2130-1991 гг. до н. э.)." Актуальні проблеми вітчизняної та всесвітньої історії, Вип. 11 (2008): 57–63.

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44

BELYAYEV, Sergey. "МОРФОЛОГИЯ ФОКУСОВ." ART-platFORM 4, no. 2 (November 21, 2021): 275–311. http://dx.doi.org/10.51209/platform.2.4.2021.275-311.

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В статье рассматривается возможность структурно-типологического описания фокусов по их постоянным структурным элементам, отношения этих элементов друг к другу и к целому. Даётся анализ разложения на составные части фокусов, производящих основные зрелищные эффекты. Отдельное внимание уделяется соответствию выделенных элементов историко-культурной традиции сравнительно- типологического метода исследования. Исследуется вероятностный генезис фокусов. Статья демонстрирует практическое применение структуралистского и историко-культурного методов, предложенных В.Я. Проппом. Материал предназначен для разработки теории фокусов, устранения существующих в ней пробелов. На основе фрагментарных исторических источников методом моделирования культурно- исторических процессов предлагается вероятностная версия возникновения фокусов. Оценивая современное социальное положение фокусов как устойчиво некриминальное и отсутствие каких-либо исторических фактов об их зарождении как криминальных практик в статье не проводится анализ альтернативной версии возникновения фокусов. С позиций структурализма делается попытка выявления структурных закономерностей фокусов. Выделяются и описываются характерные особенности магии, прежде всего её структура и процесс. Магия рассматривается как единство мифологических верований и ритуальных практик (мифо-ритуал). Особое внимание автором уделяется статусу мага как приоритетной составляющей магии. На основе изучения магии автор приходит к следующему выводу: наработанные магией приёмы и техники поддержания статуса мага, обозначаемые как профанные практики, лишенные сакральной содержательности, в период упадка магии отделившись от неё, образовали секулярное культурное явление, которое трансформировалось в культурный феномен, называемый сегодня фокусами. Подтверждением такой версии автор видит в сохранении в фокусах до наших дней смысловых компонент – мифем, магической ритуальной формы и атрибутики. Исследуя динамику культурно-исторических процессов с позиций формализма, автор описывает другой феномен производный от мифа – сказку. Автор утверждает, что полагаемая общность происхождения фокусов и сказки позволяет применять методы исследования сказок к исследованию фокусов. Использован метод исследования волшебных сказок, введённый В.Я. Проппом. Руководствуясь им, автор проводит структурный анализ фокусов, ставя целью установить закономерности их строения. Статья приводит подробное описание анализа поступков действующих лиц и событий фокусов, разделенных по группам соответственно производимому зрелищному эффекту. В процессе исследования в каждом фокусе удалось установить повторяющиеся однообразные устойчивые элементы и придать им специфическое для жанра фокусов содержание. Количество персонажей во всех исследованных фокусах также было одинаковым. Обобщение результатов анализа показало структурное единообразие самых разных фокусов, что позволило автору сделать обоснованный вывод о структурном единообразии фокусов и установить структуралистскую дефиницию фокуса. Важным в данном исследовании является сохранение традиционных общепринятых межжанровых названий выделенных элементов, что удерживает теорию фокусов в рамках общекультурных понятий. Установление единообразия структуры фокусов и изготовление фокусных «карт Проппа» позволяет с уверенностью предполагать их практическое применение.
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45

Леонтович, О. А. "Magic of politeness or dictate of political correctness? Correlation of concepts." Russkii iazyk za rubezhom, no. 5(300) (November 3, 2023): 16–21. http://dx.doi.org/10.37632/pi.2023.300.5.002.

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В статье анализируется историческая динамика политической корректности, ее положительные и отрицательные стороны, а также прослеживается ее связь с вежливостью, которая заключается в неиспользовании конфронтационных, ликоповреждающих коммуникативных стратегий при указании на гендер, расу, этнос, возраст, физическое состояние и социальное положение адресата. Исследуются факторы, затрудняющие формирование политкорректного русского языкового сознания: 1) не вполне сформировавшееся понятие ПК применительно к отечественному социальному контексту, осложненное его концептуализацией через призму западного восприятия; 2) отсутствие правовых механизмов ПК, несмотря на недопустимость дискриминации, закрепленную в Конституции РФ; 3) неразработанность языковых основ применения ПК в российском публичном дискурсе; 4) англоцентричность правил ПК для международного общения. Сделан вывод о необходимости выработки российских норм политической корректности с участием широкого лингвистического сообщества. The paper explores the historical dynamics of political correctness (PC), its positive and negative aspects, as well as its connection with politeness as an avoidance of confrontational, face-threatening strategies in reference to the interlocutor’s gender, race, ethnic background, age, physical condition and social status. The study also deals with the factors hindering the formation of the Russian PC awareness, which include: 1) the incompletely formed notion of political correctness in the Russian social context complicated by its conceptualization through the prism of Western comprehension; 2) absence of legal PC mechanisms, in spite of non-discrimination enshrined in the RF Constitution; 3) underdeveloped linguistic norms of political correctness in Russian public discourse; 4) anglocentrism of PC rules in intercultural communication. The article concludes by proposing a wide discussion of Russian political correctness norms involving a wider linguistic community.
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Melnikova, Irina Markovna. "The magic of the word of Oskar Loerke: In search of the authenticity of an artistic statement." Filologičeskie nauki. Voprosy teorii i praktiki, no. 6 (June 2023): 1719–23. http://dx.doi.org/10.30853/phil20230266.

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Pańkowska, Ewa. "В «мрачном» и «таинственном» мире произведений Михаила Елизарова (безумие и «черная магия» в повести Ногти)." Studia Wschodniosłowiańskie 20 (2020): 73–93. http://dx.doi.org/10.15290/sw.2020.20.06.

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Mikhail Elizarov (born 1973 in Ukraine) undoubtedly belongs to the most “bizarre” and controversial contemporary Russian writers (more precisely, he is a Russian and Ukrainian writer). Elizarov is also known as a musician and a songwriter. He is the winner of literary award The Russian Booker Prize (in 2008) for his novel The Librarian (this novel was called one of the most controversial prize-winning novels). Elizarov’s literary works “balance” on the verge of postmodernist and realistic practice; the writer is known for scandalous but intellectual high-energy prose (sometimes he is compared to Nikolai Gogol, sometimes – to Vladimir Sorokin). The purpose of this article is to show and discuss distinguishing features of Elizarov’s prose, to identify central motifs and themes in his selected literary works. The story Fingernails is analyzed in this paper. Special attention is paid to Elizarov’s conception of madness and abnormality, and also to his point of view on relationship between “normal” and “abnormal” (strange, different from what is usual or expected).
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Martianov, V. S., and V. N. Rudenko. "The Magic of the White Progressor: From Global Cargo Cult to a New Political Normality." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 104, no. 1 (March 28, 2022): 24–49. http://dx.doi.org/10.30570/2078-5089-2022-104-1-24-49.

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The value and institutional core, which legitimized the historical rise and global domination of the West, is increasingly becoming the object of criticism. The initial coordinates of the liberal consensus, which promised humanity a constant rise in the living standards and opportunities thanks to the universality of the models of self-regulating markets and liberal democracies, find themselves under a revision. The background global trends, including those that unfolded in the Western societies, demonstrate the opposite — stagnation or shrinking of the resource base of the majority of the population against the background of the radicalization of economic inequali ty, corporate game that includes “shorting” the cost of labor (global uberization), the formation of elite democracies with limited access that ignore the principles of equality and interests of the majority. As a result, values, practices and institutions that were previously viewed as pathological deviations, institutional traps and something archaic (backwardness), consistently transform into a new global normality. Thus, theories that describe the contours of the global future mainly in non-market, and sometimes in illiberal categories, are gai ning momentum. These theories document new formats for the distribution of public resources, which are not based on markets and democracy, but rather on rent mechanisms, redistributive political regulation and differentiated value for the state of different social groups. The authors argue that, from the economic standpoint, the emerging new normality is associated with the unfolding consensus that citizens are entitled to the basic political rent or other forms of differentiated access to resources that can provide them with decent existence in the face of the gro wing inefficiency of market communications. From the political standpoint, the new normality manifests itself in the potential communitarian turn, based on a set of left-wing, nationalist and populist discourses, united by the resentment idea of returning to the state (which distributes resources) a key role in regula ting radical inequalities in the interests of the majority.
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Kravchuk, Igor A. "DIAGNOSTIC WALNUT-SHELL: QUACKERY, MAGIC AND MEDICINE IN THE WORLDVIEW OF D.I. HARMS." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2023): 67–89. http://dx.doi.org/10.28995/2658-4158-2023-1-67-89.

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The text analyzes the biographical and cultural context of the memories of Harms by the artist A.I. Poret. Harms’ attitude to clinical medicine, occult medical practices and the phenomenon of medical quackery, falsification of medical knowledge as a conscious subversive practice is being reconstructed. Medical subjects and images of doctors are considered in the prose and dramatic works of Harms. An assumption is put forward about the impact on Harms of the image of Agrippa Nettesheim in the novel by Valery Bryusov “The Fiery Angel” and the book by J. Orsier “Agrippa Nettesheim: the famous adventurer of the 16th century” (published in translation into Russian in 1913 with a preface by Bryusov). The prospect of further study of the topic is outlined.
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Kuprianowicz, Adrian. "Народная магия в повседневности сельских жителей (на примере нескольких сел Гайновского повета на фоне восточного славянства)." Białorutenistyka Białostocka 10 (2018): 415–28. http://dx.doi.org/10.15290/bb.2018.10.30.

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