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Academic literature on the topic 'Anima'

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Published: 4 June 2021
Last updated: 11 March 2023

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Journal articles on the topic "Anima"

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Kim, Jooseong. "Anima Mundi in “Anima Mundi”." Yeats Journal of Korea 29 (June 30, 2008): 145–64. http://dx.doi.org/10.14354/yjk.2008.29.145.

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Meschiari, Alberto. "Anima." SOCIETÀ DEGLI INDIVIDUI (LA), no. 57 (March 2017): 67–70. http://dx.doi.org/10.3280/las2016-057014.

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Doran, Steven. "Anima." ACM SIGAda Ada Letters 28, no. 3 (December 2008): 121–32. http://dx.doi.org/10.1145/1454497.1454494.

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Murphy, Ian. "Anima animus." Alphaville: Journal of Film and Screen Media, no. 4 (December 21, 2012): 97–115. http://dx.doi.org/10.33178/alpha.4.07.

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This essay explores Jennifer Jason Leigh’s portrayal of the young prostitute Tralala in Last Exit to Brooklyn (Uli Edel, 1989) as a case study in performance style that can be usefully understood as bisexual. Drawing firstly upon Joan Riviere’s concept of womanliness as a masquerade, it examines how Tralala’s feminine performativity masks a confused, neurotic and androgynous gender identity and a raging bid for phallic power. As played by Leigh, Tralala’s snarling speech and undulating swagger evokes the wounded rage, rebellion and alienation of 1950s Method “bad boy” stars such as Marlon Brando, James Dean and Montgomery Clift, and the result is a performance style that oscillates freely between male and female subjectivities. Reading the male Method stars in terms of alternative masculinities that transgress the social order, the article argues that Tralala’s essential masochism is fuelled by a similar disavowal of her biological gender. In this regard, she demonstrates a desire to annihilate the self that has less to do with standard screen representations of female masochism than with the explosive psychic processes of classic Method masculinity.
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Grasso, R. "De Anima." Philosophical Inquiry 37, no. 1 (2013): 23–44. http://dx.doi.org/10.5840/philinquiry2013371/29.

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Wolch, Jennifer. "Anima urbis." Progress in Human Geography 26, no. 6 (December 2002): 721–42. http://dx.doi.org/10.1191/0309132502ph400oa.

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Duhamel, Denise. "Anima, Animus." Ecotone 7, no. 1 (2011): 28. http://dx.doi.org/10.1353/ect.2011.0010.

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Langendorf, Uwe. "«Goodbye, Anima»?" Analytische Psychologie 33, no. 2 (2002): 118–21. http://dx.doi.org/10.1159/000057649.

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Klopp, Charles, and Alberto Bevilacqua. "Anima amante." World Literature Today 71, no. 2 (1997): 362. http://dx.doi.org/10.2307/40153095.

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Novák, Lukáš. "Anima Forma Corporis: Problems with Interpreting Dogma." Studia theologica 17, no. 1 (March 1, 2015): 70–94. http://dx.doi.org/10.5507/sth.2015.004.

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Dissertations / Theses on the topic "Anima"

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McDaniel, Matthew Grant. "De Anima, DNA." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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GIUFFRIDA, Pietro. "Movimento, anima, intelletto. Dal De anima al De motu animalium di Aristotele." Doctoral thesis, Università degli Studi di Palermo, 2014. http://hdl.handle.net/10447/91226.

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Kitunen, S. (Sakari). "Die Anima in Eschenbachs Parzival." Master's thesis, University of Oulu, 2014. http://urn.fi/URN:NBN:fi:oulu-201405291608.

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In meiner Pro-Gradu -Arbeit untersuche ich die Darstellung und Entwicklung des Jungschen Animabegriffes im Parzival von Wolfram von Eschenbach. Ich werde die in Parzival vorkommenden Charaktere als Anima- und Animus-Figuren analysieren und untersuchen, wie die Interaktion zwischen ihnen die Entwicklung des Helden beeinflusst. Viele Werke, die das Thema Frauen bzw. Weiblichkeit im Mittelalter behandeln, gehen oft davon aus, dass die Frauen in der mittelalterlichen Literatur als Objekte behandelt worden sind. Diese Arbeit will diese Darstellung umkehren und untersuchen, inwiefern die weiblichen Figuren als einflussreiche Subjekte hervortreten. In der Charakteranalyse dieser Arbeit wird die Literaturpsychologie von C. G. Jung, aber auch andere Forschungsliteratur zu diesem Thema eingesetzt. Die in dieser Arbeit verwendeten psychologischen Begriffe sind so vorgestellt, wie sie von Jung definiert worden sind. Der historische Hintergrund wird mithilfe von verschiedenen Werken der Geschichtswissenschaft, zum Beispiel das Lexikon des Mittelalters, erläutert. Bei dem Analysieren des Themas „Weiblichkeit im Mittelalter“ wird Forschungsliteratur von Verena Maier-Eroms, Robert Scheuble und anderen Forschern verwendet. Anfangs wird die Parzival-Geschichte Eschenbachs referiert und die wichtigsten Begriffe definiert. Auch der Begriff „Minne“ wird erläutert. Danach werden die weiblichen Charaktere und Symbole in der Perspektive der Literaturpsychologie und der Frauenforschung analysiert. Die Ergebnisse zeigen, dass in der mittelalterlichen Literatur die Frauen und die weiblichen Wesenszüge eines Mannes nicht immer unterschätzt worden waren, und dass der Stand der mittelalterlichen Frau nicht unbedingt schlecht war. Die Arbeit zeigt auch, dass die Minne ein Instrument der Macht für die mittelalterlichen Frauen sein konnte
Pro-Gradu -työssäni tutkin C. G. Jungin Anima-käsitteen havainnollistumista Wolfram von Eschenbachin Parzival -teoksessa. Analysoin kirjan Anima- ja Animus-hahmoja, sekä niiden välisen vuorovaikutuksen merkitystä kirjan sankarin kehitykselle. Useat keskiajan naisia tai naisellisuutta tutkivat teokset esittävät naiset keskiaikaisessa kirjallisuudessa pelkkinä objekteina. Työni tarkoituksena on muuttaa tätä käsitystä ja tutkia, kuinka keskiaikaisen kirjallisuuden naishahmot voivat esiintyä myös tarinan kannalta vaikutusvaltaisina hahmoina. Kirjan hahmoanalyysin pohjana käytetään C. G. Jungin kirjallisuuspsykologiaa, sekä muita aihetta käsitteleviä tieteellisiä tutkimuksia. Työssä esiintyvät psykologiset käsitteet on selitetty Jungin omien selitysten mukaisesti. Historiallisen tiedon taustalla ovat useat historiantutkimuksen teokset, kuten esimerkiksi das Lexikon des Mittelalters. Verena Maier-Eromsin, Robert Scheublen, sekä muiden alan tutkijoiden teokset ovat naisia ja naisellisuutta käsittelevien aiheiden lähteinä. Ensiksi työssä referoidaan Wolfram von Eschenbachin Parzival pääpiirteittäin, sekä tärkeimmät käsitteet selitetään. Myös termi „Minne“ selitetään. Tämän jälkeen naishahmoja ja -symboleita analysoidaan kirjallisuuspsykologian ja naistutkimuksen valossa. Tulokset osoittavat, että naisia ja miehen naisellisia luonteenpiirteitä ei keskiajalla aina aliarvioitu, eikä keskiaikaisen naisen asema ollut yksiselitteisesti huono. Työssä osoitetaan myös, kuinka Minne toimi keskiaikaisten naisten vallan välineenä
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Spirit, Congregation of the Holy. "Anima Una: Building on a Rock." Congregation of the Holy Spirit, 2009. http://digital.library.duq.edu/u?/spiritanbook,17949.

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Anima Una No. 62 -- March 2009 -- Contents – Introduction -- (p. 3) -- I. Implementation of the Chapter of Torre D’Aguilha 2004 -- 1.1 A General Synthesis of Responses -- (p. 5) -- 1.2 Justice, Peace and the Integrity of Creation -- (p. 8) -- II. Consolidation of the Congregation -- 2.1 Mission Appointments -- (p. 11) -- 2.2 Organisation of the Congregation: Unions of Circumscriptions, Pluri-National Circumscriptions, SRL 184.1 -- (p. 16) -- 2.3 Spiritan Presence in Latin America, Asia, Africa -- (p. 18) -- 2.4 Financial Matters -- (p. 23) -- III. Belonging to the Congregation -- 3.1 Spiritual Renewal of the Congregation -- (p. 29) -- 3.2 Spiritan Life and Vocation -- (p. 31) -- 3.3 Questions linked to Formation -- (p. 36) -- 3.4 Lay Associates -- (p. 41) -- IV. Preparations for the 2012 Chapter -- 4.1 General Orientations -- (p. 50) -- 4.2 Other Comments and Ideas from the EGC 2008 -- (p. 51)
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Nogueira, Gisela Gomes Pupo. "A viola con anima: uma construção simbólica." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/27/27154/tde-15052009-140811/.

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As pesquisas históricas sobre as violas brasileiras foram delimitadas pelas referências textuais e iconográficas ao instrumento musical e à sua utilização na produção musical, particularmente da segunda metade do século XVIII ao início do XIX, com pequena citação de César das Neves em s eu Cancioneiro de Músicas Populares, cujo primeiro volume é datado de 1893. Usualmente confundida com alaúdes, cistros e violões, a literatura histórica deixa lacunas sobre a descrição do instrumento. Fato é que, não raro, os violeiros brasileiros de hoje ignoram se tratar de uma guitarra barroca. A primeira parte desta pesquisa investiga, através de fontes primárias e secundárias, a utilização da viola no Brasil desde os tempos de Anchieta, consagrando-se como o instrumento de cordas dedilhadas mais antigo ainda em uso na produção cultural do país, bem como sua classificação como instrumento da família das guitarras; trata da construção simbólica de uma viola rural, com forte ênfase no preconceito àqueles que a tocam e da sua ascensão e declínio a partir das investidas de Cornélio Pires na indústria fonográfica. Analisada através dos códigos da escrita em Tablaturas e Alfabeto Musical, a Musicologia Histórica é utilizada como ferramenta para pesquisar a linguagem elitista do instrumento à época colonial e, ao mesmo tempo, popular no Reino de Portugal, visto que não há qualquer documentação musical brasileira que legitime sua utilização no Brasil daquele período. Com base nas publicações portuguesas da produção musical brasileira, é possível reconstituir modinhas e lundus nesse instrumento, como relatado por inúmeros viajantes, a partir de um mapeamento dos recursos idiomáticos utilizados na Europa Ocidental e, particularmente, em Portugal, expondo a riqueza de linguagem, enquanto instrumento das elites, e seu empobrecimento, a partir do vínculo com o universo rural, que marcou até mesmo sua denominação mais popular utilizada atualmente na mídia em geral viola caipira ou sertaneja.
The historical researches on the Brazilian violas were limited by textual and iconographical references to the musical instrument and its musical production, particularly from the second half of the 17th century to the beginnings of the 18th, except from a small reference found in Cancioneiro de Músicas Populares by Cesar das Neves, published first in 1893. Usually confused with lutes, citterns e classical guitars, the historical Brazilian literature shows gaps on the description of the musical instrument. In fact, the violeiros (Brazilian baroque guitarists) often do not acknowledge the instrument as abaroque guitar. The first part of the present work seeks the musical production on the viola in Brazil since Pe. Anchieta arrival, through primary and secondary sources, being considered the earliest plucked string instrument brought to Brazil which remains in use until now, as well as its classification in the plucked stringed instrument families; also, treats its history from the symbolic view of a peasants instrument, emphasizing the prejudice to its performers, as well as its ascension and decline after Cornelio Pires investment son the record industry. The Historical Musicology analyzed from the specific notation in Tablatures and Alfabeto Musical, is here used as a tool to investigate the language from the artistic music written for this kind of guitar during the Portuguese colonization, and in the same time, its popular production in Portugal, since there is no musical manuscripts from Brazil to demonstrate its use here in that period. Based on Portuguese editions of Brazilian music, its possible to recreate modinhas and lundus on the violas, as told by several travelers who described details of our culture, showing the richness of the artistic language, when used as a musical instrument of the dominant classes, and its decline to a poor language, while getting the vinculum to the peasant working classes, marking its most popular denomination on the general medias - viola caipira or sertaneja.
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Gévaudan, Amand. "Cassiodore, De Anima : introduction, traduction,et notes." Thesis, Montpellier 3, 2015. http://www.theses.fr/2015MON30054/document.

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Le De anima marque un tournant dans la vie de Cassiodore, aristocrate romain, né vers 484, dont la famille s'était mise au service des rois Goths. Ayant terminé son parcours politique, il a fait ce qu' il a appelé sa« conversion » qui l'amènera à fonder le monastère de Vivarium et à s'y retirer. C'est au moment de ce changement de vie qu'il écrivit un traité sur l'âme et ses vertus, réflexion anthropologique, psychologique et morale, qui s'appuyait sur des écrits philosophiques, des écrits physiologiques empruntés à la tradition médicale, mais aussi sur les écrits scripturaires et l'œuvre de saint Augustin. C'est un traité plein de dévotion ; cherchant à connaître son âme, Cassiodore veut arriver à la connaissance de Dieu, et cet itinéraire de l'âme à Dieu constitue le cœur du traité. Cassiodore a christianisé le précepte de Socrate « nosce te ipsum » , et a suivi la démarche de saint Augustin : deum et animam scire cupio.La seule traduction française, à peu prés complète (il manque le chapitre XII et la prière finale), que nous avons, est de Stéphane de Rouville ; elle date de 1874. Il nous a paru intéressant de proposer une nouvelle traduction de ce texte, de le commenter et de l'annoter. C'est le but de ce travail.Mots clés :Âme, antiquité tardive, Saint Augustin, Écritures Saintes, Littérature au Moyen Âge
The De anima marks a turning point in the life of Cassiodorus, an Roman aristocrat, born around 484, whose family was at the service of the kings Goths. When he ended his political career, he made what he called his« conversion » which will bring him to create the the monastery of Vivarium where he retired. At this change of his life, he wrote a treaty on the soul and its virtues, an anthropological, psychological and moral reflection, which leaned on philosophic and physiological writings borrowed from the medical tradition, but it also leaned on scriptural writings and on the writings of saint Augustin. It is a treaty full of devotion seeking to find your soul. Cassiodore wants to attain the knowledge of God, and this route of the soul to God constitutes the heart of the treaty. Cassiodore christianized the rule of Socrates « nosce te ipsum », and followed the approach of saint Augustin : deum and animam scire cupio.The only french translation, almost complete (the chapter XII and the final prayer are missing), that we have, is of Stéphane de Rouville from 1874. It seems interesting to us to propose a new translation of this text with our comments and annotations. It is the purpose of this work.Key words : soul, late antiquity, saint Augustin, Holy Writings, Literature in the Middle Ages
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Spirit, Congregation of the Holy. "Anima Una: Living the Vow of Poverty Today." Congregation of the Holy Spirit, 2008. http://digital.library.duq.edu/u?/spiritanbook,17894.

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"Information Documentation" (I/D) is now "Anima Una" -- Anima Una No. 61 -- December 2008 -- I. The Vow of Poverty as a Means to Overcome Poverty -- 1.1 Intolerable Situations of Poverty -- (p. 2) -- 1.2 In the Light of the Gospel and Our Founders -- (p. 3) -- 1.3 The Struggle Against Poverty -- (p. 5) -- 1.4 Where Are We? -- (p. 8) -- 1.4.1 On a Personal Level -- (p. 8) -- 1.4.2 On a Community Level -- (p. 8) -- 1.4.3 At Circumscription Level -- (p. 8) -- II. Taking the Vow of Poverty to be Like Christ -- (p. 9) -- 2.1 How do People Look Upon Us? -- (p. 9) -- 2.2 Evangelical Self-emptying -- (p. 11) -- 2.3 Choosing to Live in Simplicity -- (p. 12) -- 2.4 Where Are We? -- (p. 13) -- 2.4.1 On a Personal Level -- (p. 13) -- 2.4.2 On a Community Level -- (p. 14) -- 2.4.3 On a Circumscription Level -- (p. 14) -- III. Taking the Vow of Poverty So As To Live together As a Congregation -- (p. 15) -- 3.1 Between Individualism and Sharing -- (p. 15) -- 3.2 Sharing Was Necessary From the Beginnings of the Church -- (p. 16) -- 3.3 Efforts at Realising Interdependence -- (p. 19) -- 3.4 Where Are We? -- (p. 22) -- 3.4.1 On a Personal Level -- (p. 23) -- 3.4.2 On a Community Level -- (p. 23) -- 3.4.3 On a Circumscription Level -- (p. 23) -- IV. Forming Oneself in the Vow of Poverty -- (p. 24) -- 4.1 From Enthusiasm to Learning to Live As a Spiritan -- (p. 24) -- 4.2 "Sell What You Have and Give To the Poor" -- (p. 25) -- 4.3 From Dependence to Responsibility -- (p. 27) -- (p. 28) -- 4.4 Where Are We? -- (p. 28) -- 4.4.1 On a Personal Level -- (p. 28) -- 4.4.2 On a Community Level -- (p. 28) -- 4.4.3 On a Circumscription Level -- (p. 29) -- V. Mary, Mother of the Poor -- (p. 30)
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Spirit, Congregation of the Holy. "Anima Una: Living the Vow of Obedience Today." Congregation of the Holy Spirit, 2010. http://digital.library.duq.edu/u?/spiritanbook,17992.

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Anima Una No. 63 -- October 2011 -- Contents -- Introduction -- (p. 3) -- I. Obedience -- Learning to Listen -- (p. 5) -- 1.1 Dialoque of the Deaf and Constructive Dialogue -- (p. 5) -- 1.2 Looking at the Obedient Christ -- (p. 6) -- 1.3 Learning to Listen -- (p. 7) -- 1.4 So Where Are We At? -- II. Obedience, School of Liberty -- (p. 12) -- 2.1 Fulfilment and Individual Liberty -- (p. 12) -- 2.2 A Look at the Renunciation Practiced by Claude Poullart des Places -- (p. 13) -- 2.3 Obedience and Freedom -- (p. 15) -- 2.4 So Where Are We At? -- (p. 20) -- III. Obedience: The Path of Communion -- (p. 21) -- 3.1 Obedience Face to Face with Individualism and Authoritarianism -- (p. 21) -- 3.2 Father Libermann, a Catalyst of Communion -- (p. 22) -- 3.3 The Vow of Obedience Favours the Growth of Unity and Communion -- (p. 24) -- 3.4 So Where Are We At?-- (p. 31) -- IV. Obedience at the Service of Mission -- (p. 32) -- 4.1 The Mission That Has Been Received and Personal Projects -- (p. 32) -- 4.2 Mary’s “Yes” -- (p. 33) -- 4.3 Passion for Mission -- (p. 34) -- 4.4 So Where Are We At? -- (p. 38)
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Silva, Fernanda Pereira Augusto da. "Senso-percepção no de anima b de Aristóteles." Universidade Federal da Paraí­ba, 2011. http://tede.biblioteca.ufpb.br:8080/handle/tede/5582.

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The analysis of sense-perception is fundamental for understanding Aristotle‟s cognitive proposal as well as for the efficiency of the cognition complex. To understand it, one shall begin by studying the relationship between body and soul as integrated parts of hylomorphic theory constituting concepts matter, form, act and potency. Hylomorphism is a mereological theory: the functioning of the whole is secured by the analog functioning of each of its parts. The sense-perceptive faculty is the first to distinguish an animal. It must be understood according to hylomorphic theory. The sense-perception occurs in act when sense which as potency is able to receive sensitive forms follows the motion of the medium resulting from the act of the perceived. Therefore sense-perception consists in receiving the sensitive form without the matter. Once the process is through, the perceiving becomes equal in form to the perceived. But only the sensitive perception of its proper can be infallible, for it connects perception and perceived in act. Imagination, on the other hand, is a movement which comes from the act of sensitive perception. It is a full complex of operations designed to connect sensations to thoughts. Such positive function is balanced by another, a negative one which sets the conditions and possibilities of truth and falsity. "Passive" and "productive" thoughts act on imagination. While the former absorbs the products of the synthesis between sense-perception and imagination, the latter's goal is to make sure the final product of the cognition displays reality as it is, resulting in a perfect cognitive act.
A análise da senso-percepção é fundamental para a compreensão da proposta cognitiva de Aristóteles, bem como para a eficiência do complexo da cognição. Para compreendê-la é necessário começar pelo estudo da relação entre corpo e alma, integrados nos conceitos constitutivos da teoria hilemórfica, a saber: matéria, forma, ato, potência. Mas o hilemorfismo é uma teoria mereológica: o funcionamento do todo é assegurado pelo funcionamento análogo de cada uma das partes. A faculdade senso-perceptiva é a que primeiro caracteriza o animal e deve ser compreendida segundo a teoria hilemórfica. A senso-percepção ocorre em ato quando o sentido que, enquanto potência, é capaz de receber formas sensíveis é movido conforme o movimento do meio, advindo do ato do percebido. Por isso, a senso-percepção consiste em receber a forma sensível sem a matéria. Ao final desse processo, o percipiente torna-se igual à forma do percebido. Mas apenas a senso-percepção dos próprios pode ser infalível, porque conecta dois atos: da percepção e do percebido. Já a imaginação é um movimento decorrente do ato da percepção sensível. É um complexo de operações cuja função é ligar a sensação ao pensamento. Essa função positiva é compensada por outra, negativa , de estabelecer as condições de possibilidade do engano e da falsidade. Sobre ela incidem os dois pensamentos: passivo e produtivo . Enquanto o primeiro capta os produtos da síntese da senso-percepção e imaginação, ao segundo cabe a função de garantir que o produto final da cognição reproduz a realidade tal como ela é, consumando o ato cognitivo perfeito.
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Otal, Milan. "Philopon et la tradition exégétique du De Anima." Electronic Thesis or Diss., Montpellier 3, 2019. http://www.theses.fr/2019MON30097.

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Sous le nom de Jean Philopon nous sont parvenus deux commentaires au De anima, l’un en grec, l’autre dans une traduction latine médiévale. Ces deux ouvrages nous permettent de rendre compte de la gnoséologie telle qu’elle était enseignée dans l’école néoplatonicienne d’Alexandrie à l’aube du VIe siècle. Ils jettent aussi un éclairage nouveau sur la transmission des textes et permettent de questionner la méthode exégétique de leur auteur. Nous avons donc sélectionné dans ces commentaires trois sections qui concernent la connaissance rationnelle (le Prologue, le Livre III et le De intellectu) et en fournissons une traduction. Nous y avons joint des notes qui montrent le lien avec les autres œuvres de Philopon et sa lecture d’Ammonius, ainsi qu’un commentaire sous forme d’introduction. Ces trois textes permettent en effet de mettre en relief, au sein d’une même tradition exégétique, les innovations philosophiques, notamment dans le traitement original de la faculté représentative ou de la partie attentive de l’âme rationnelle (προσεκτικόν) qui traverse toutes ses autres activités cognitives et vitales. Il s’agit avant tout de rendre accessible une pensée peu connue de la fin du paganisme, influente aussi bien dans le monde byzantin (Michel Psellos), arabe (al-Kindi) que latin (Thomas d’Aquin)
Two commentaries of De anima written by the author known as Jean Philopon have reached us, one in Greek and the other in a Latin translation from de Middle Ages. The two texts allow us to explain how gnosiology was taught in the Neoplatonic School of Alexandria at the dawn of the 6th century. They also shed a new light on the transmission of the texts and on the exegetical method used by their author. Therefore, we have selected three sections among the transmitted commentaries that deal with rational knowledge (Prologue, Book III and De intellectu). Besides, we have offered a new translation for each of them. We have added notes in order to show the relations with further texts written by Philopon as well as with his reading of Ammonius, and we introduce them with the help of an extensive commentary. Indeed, these three texts let us grab philosophical innovations which appear inside a whole exegetical tradition, including those about the representative faculty and about the attentive part of the rational soul (προσεκτικόν) which goes through all of the soul's cognitive and vital activities. Our contribution mainly aims at exposing this unique thought that used to be influential at the end of the pagan era in the Byzantine (Michel Psellos), Arabic (al-Kindi) and Latin world (Thomas d'Aquin), as well as making it accessible to a broader audience
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Books on the topic "Anima"

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Anime animus anima: Jaime Robles. Exeter: Shearsman Books, 2010.

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Mazzucchelli, Aldo. Anima. Montevideo, Uruguay: Túpac Amaru Editorial, 1989.

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Anima. Minsk: Rymska-katalit︠s︡kai︠a︡ parafii︠a︡ sv. Symona i sv. Aleny, 2011.

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Jutras, Helene. Anima. Montréal: Les Intouchables, 1999.

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Anima. Montréal: Les Intouchables, 1999.

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Mukai, Natsumi. +Anima. Hamburg: Tokyopop, 2006.

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Anima. Rugby: Nine Arches Press, 2013.

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Mukai, Natsumi. +Anima. Los Angeles, CA: Tokyopop, 2006.

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Annamária, Szeles. Anima. Pozsony: AB-ART, 2002.

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Anima. Boulder, Colo: Arts Alternative Press, 1993.

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Book chapters on the topic "Anima"

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Merchant, John. "Anima/Animus." In Encyclopedia of Personality and Individual Differences, 174–76. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-24612-3_1361.

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Scruton, Roger. "De Anima." In Untimely Tracts, 213–15. London: Palgrave Macmillan UK, 1987. http://dx.doi.org/10.1007/978-1-349-09419-6_99.

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Merchant, John. "Anima/Animus." In Encyclopedia of Personality and Individual Differences, 1–3. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28099-8_1361-1.

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Corcilius, Klaus. "De anima." In Aristoteles-Handbuch, 99–108. Stuttgart: J.B. Metzler, 2021. http://dx.doi.org/10.1007/978-3-476-05742-6_14.

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Haule, John Ryan. "Anima and Animus." In Encyclopedia of Psychology and Religion, 82–84. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_30.

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Lier, Doris. "Anima und Animus." In Wörterbuch der Psychotherapie, 35. Vienna: Springer Vienna, 2000. http://dx.doi.org/10.1007/978-3-211-99131-2_83.

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Haule, John Ryan. "Anima and Animus." In Encyclopedia of Psychology and Religion, 65–67. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_30.

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Spitzer, Anais N., Kathryn Madden, Leon Schlamm, Stuart Z. Charmé, Melissa K. Smothers, Ronald Katz, Jo Nash, et al. "Anima and Animus." In Encyclopedia of Psychology and Religion, 38–39. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_30.

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Haule, John Ryan. "Anima and Animus." In Encyclopedia of Psychology and Religion, 1–2. Berlin, Heidelberg: Springer Berlin Heidelberg, 2015. http://dx.doi.org/10.1007/978-3-642-27771-9_30-5.

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Beebe, John. "The anima in film*." In Jung & Film, 208–25. London: Routledge, 2021. http://dx.doi.org/10.4324/9781315783284-15.

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Conference papers on the topic "Anima"

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Sebag, Annabel. "Anima." In ACM SIGGRAPH 2009 Computer Animation Fesitval. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1596685.1596693.

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Mannion, Scott. "Anima." In SIGGRAPH Asia 2013 Computer Animation Festival. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2542398.2542427.

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Doran, Steven. "Anima." In the 2008 ACM annual international conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1454474.1454494.

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Riewer, Eric. "Anima facta est." In ACM SIGGRAPH 2008 computer animation festival. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1400468.1400473.

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Huang, Zairong. "Aristotle’s “De Anima” - Theoretical Significance in Contemporary Cognitive Psychology." In 2021 2nd International Conference on Mental Health and Humanities Education（ICMHHE 2021）. Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210617.027.

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Cao, Yue, Leiting Chen, Zhanghuan Xie, Xiao Liang, and Hongbing Cai. "Anima Studio: A Platform for Character Motion Synthesis and Interaction." In 2011 International Conference on Computational and Information Sciences (ICCIS). IEEE, 2011. http://dx.doi.org/10.1109/iccis.2011.84.

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Zhang, Mi, Yinsheng Li, Aiqin Zhou, and Zhou Fang. "A Recommendation System for Travel Services Based on Cyber-Anima." In 2015 IEEE 12th International Conference on e-Business Engineering (ICEBE). IEEE, 2015. http://dx.doi.org/10.1109/icebe.2015.28.

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Martins, João Batista Silva, and Jéferson Campos Nobre. "Análise da Sinalização na Arquitetura Proposta no IETF ANIMA: o GRASP." In V Workshop Pré-IETF. Sociedade Brasileira de Computação - SBC, 2018. http://dx.doi.org/10.5753/wpietf.2018.3211.

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O avanço da tecnologia e complexidade de redes de computadores cria a necessidade de novos mecanismos de gerenciamento para tais redes. A intervenção humana não será mais efetiva, sendo necessário automatizar determinados processos. As redes autonômicas se apresentam para atuar em redes complexas e tomar decisões sem necessitar de um administrador de rede e repassando a responsabilidade de resolver problemas para os nós da rede autonõmica. O Autonomic Networking Integrated Model and Approach ANIMA Working Group (WG) tem por objetivo propor uma arquitetura para redes autonômicas. Nessa arquitetura, a sinalização é realizada pelo GeneRic Autonomic Signaling Protocol, protocolo responsável por habilitar nós de uma rede para atuar autonomicamente. Este trabalho apresenta um estudo sobre o ANIMA, com foco na utilização do GRASP.
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Orlandi, Sibylle. "« Nous luisons… loin des humains » : marques personnelles et expression animale. (Wajdi Mouawad, Anima)." In La parole aux animaux. Conditions d’extension de l’énonciation. Fabula, 2018. http://dx.doi.org/10.58282/colloques.5382.

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Martin, Alexandre. "Deleuze et Derrida dans Anima de Wajdi Mouawad : portée éthique et politique de la polyphonie animale." In Livres de voix. Narrations pluralistes et démocratie. Fabula, 2022. http://dx.doi.org/10.58282/colloques.8061.

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Reports on the topic "Anima"

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Paternina Diaz, Enoc, and Jhon Jacobo Cañas Álvarez. Componente animal: recurso animal. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2022. http://dx.doi.org/10.21930/agrosavia.infografia.2022.10.

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Perdomo Ayola, Sandra Carolina, Jaime Andrés Cubides Cárdenas, and Lorena Angelica Aguayo Ulloa. Componente animal: bienestar animal y comportamiento ingestivo. Corporación Colombiana de Investigación Agropecuaria - AGROSAVIA, 2022. http://dx.doi.org/10.21930/agrosavia.infografia.2022.7.

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Randy Spitzmesser, AIA. Lied Animal Shelter Animal campus Renewable Energy Demonstration Project. Office of Scientific and Technical Information (OSTI), November 2005. http://dx.doi.org/10.2172/861493.

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Galeano Rivera, Adriana Patricia. Mejoramiento Genético Animal. Universidad Nacional Abierta y a Distancia, April 2020. http://dx.doi.org/10.22490/notas.3472.

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Childress, Terry A., and Penny L. French. Animal Capture Agents. Fort Belvoir, VA: Defense Technical Information Center, January 1990. http://dx.doi.org/10.21236/ada218503.

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Forsberg, Ellen-Marie. Principles of animal ethics in Scandinavian animal welfare legislation and governance. Oslo: Arbeidsforskningsinstituttet, 2008. http://dx.doi.org/10.7577/afi/fou/2008/1.

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Black, Hugh C. Animal damage management handbook. Portland, OR: U.S. Department of Agriculture, Forest Service, Pacific Northwest Research Station, 1994. http://dx.doi.org/10.2737/pnw-gtr-332.

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Bartlet, Harriet, and Samuel Lee-Gammage. What is animal welfare? Edited by Tara Garnett. Food Climate Research Network, December 2017. http://dx.doi.org/10.56661/ad46e825.

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The role of animals in food systems, and the degree to which their needs should be accounted for as compared to humans, are ethical issues about which there is both concern and disagreement. <br/>This building block explains what is meant by the concept of animal welfare.
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RUSHTON, J., and W. GILBERT. The economics of animal health: direct and indirect costs of animal disease outbreaks. O.I.E (World Organisation for Animal Health), May 2016. http://dx.doi.org/10.20506/tt.2551.

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Westergaard, Jørgen M. Wildlife and Infectious Animal Diseases. Nordic Council of Ministers, March 2014. http://dx.doi.org/10.6027/tn2014-508.

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