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Journal articles on the topic 'Cosmogonies'

Author: Grafiati

Published: 1 June 2022

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1

STOYANOV, YURI. "Islamic and Christian heterodox water cosmogonies from the Ottoman period—paralleles and contrasts." Bulletin of the School of Oriental and African Studies 64, no. 1 (February 2001): 19–33. http://dx.doi.org/10.1017/s0041977x01000027.

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This article explores some important parallels and differences between certain Eastern Christian and Islamic heterodox (Alevi/Kizilbash, Yezidi and Ahl-e Haqq) cosmogonies, which shared and developed old cosmogonic themes such as the ‘primal ocean’ and the ‘earth-diver’-demiurge, and co-existed during the Ottoman period. The investigation reveals that some of the Eastern Christian versions of these cosmogonies have retained their archaic forms, but in most of them the earth-diver is identified with the Devil, a movement towards cosmogonic and religious dualism that could have been effected by both heretical and popular Christian diabology. Conversely, despite the existing traits of dualist and earth-diver cosmogonies in Northern and Central Asian non-Islamic Turkic and related religious traditions, a comparative analysis as demonstrated in this article shows that the Alevi/Kizilbash, Ahl-e Haqq and Yezidi cosmogonies did not absorb or develop these dualist features but rather tried to neutralize them by reinterpreting them in a largely monotheistic framework.

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2

Pajin, Dusan. "Indian cosmogonies and cosmologies." Filozofija i drustvo 22, no. 1 (2011): 3–28. http://dx.doi.org/10.2298/fid1101003p.

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Various ideas on how the universe appeared and develops, were in Indian tradition related to mythic, religious, or philosophical ideas and contexts, and developed during some 3.000 years - from the time of Vedas, to Puranas. Conserning its appeareance, two main ideas were presented. In one concept it appeared out of itself (auto-generated), and gods were among the first to appear in the cosmic sequences. In the other, it was a kind of divine creation, with hard work (like the dismembering of the primal Purusha), or as emanation of divine dance. Indian tradition had also various critiques of mythic and religious concepts (from the 8th c. BC, to the 6c.), who favoured naturalistic and materialistic explanations, and concepts, in their cosmogony and cosmology. One the peculiarities was that indian cosmogony and cosmology includes great time spans, since they used a digit system which was later (in the 13th c.) introduced to Europe by Fibonacci (Leonardo of Pisa, 1170-1240).

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3

Peebles, P. J. E. "Semiempirical seeded isocurvature cosmogonies." Astrophysical Journal 432 (September 1994): L1. http://dx.doi.org/10.1086/187497.

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Almqvist, Olaf. "Hesiod’s Theogony and analogist cosmogonies." HAU: Journal of Ethnographic Theory 10, no. 1 (March 2020): 183–94. http://dx.doi.org/10.1086/708747.

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5

López-Ruiz, Carolina. "The God Aion in a Mosaic from Nea Paphos (Cyprus) and Graeco-Phoenician Cosmogonies in the Roman East." Archiv für Religionsgeschichte 21-22, no. 1 (December 2, 2020): 423–47. http://dx.doi.org/10.1515/arege-2020-0022.

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AbstractThis essay offers a new interpretive angle on a fourth-century CE mosaic from Nea Paphos in Cyprus, in which the central panel depicts the god Aion presiding over the contest between Kassiopeia and the Nereids. The mosaic, which has other mythological scenes, two of them focused on Dionysos, has been interpreted in an allegorical Neoplatonic key or else as encrypting an anti-Christian polemic narrative. Here I propose that Aion and the other cosmogonic motifs in the panels, including the birth and triumph of Dionysos, point rather to Orphic and Phoenician cosmogonies, which in turn had a strong impact and reception among Neoplatonists and intellectuals of the Roman and late Roman Levant.

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6

López-Ruiz, Carolina. "How to Start a Cosmogony: On the Poetics of Beginnings in Greece and the Near East." Journal of Ancient Near Eastern Religions 12, no. 1 (2012): 30–48. http://dx.doi.org/10.1163/156921212x629455.

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AbstractIn this essay I explore the beginning lines of the most relevant cosmogonies from the eastern Mediterranean, focusing on theEnuma Elish, Genesis 1 and Hesiod’sTheogony. These opening lines reveal some of the challenges faced by the authors of these texts when committing to the written word their version of the beginning of the universe. Hesiod’sTheogonywill be treated in more length as it presents an expanded introduction to the creation account. This close reading is followed by a few reflections on the question of authorship of these and other Greek and Near Eastern cosmogonies.

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Falaix, Ludovic. "Géographie de l’intime, habitabilité et cosmogonies immersives." Sociétés 134, no. 4 (2016): 41. http://dx.doi.org/10.3917/soc.134.0041.

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8

Graf, Fritz. "Creation in the Poimandres and in Other Creation Stories." Archiv für Religionsgeschichte 21-22, no. 1 (December 2, 2020): 411–21. http://dx.doi.org/10.1515/arege-2020-0021.

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AbstractMy paper develops from the observation that the cosmogonies in Ovid’s Metamorphoses and the Hermetic Poimandres are related to each other. After an analysis of Ovid’s text as an example of a diakrisis cosmogony in which the world is created by the sorting out of its originally confused elements, I give a short overview of the history of this type of cosmogony before Ovid. I then analyze the respective cosmogony in the Poimandres as another example of the same typology. A look at the use of diakrisis cosmogonies in late antiquity, including in the first ‘Moral Poem’ of Gregory of Nazianzus, closes the paper and demonstrates the attraction of this cosmogonical model in the Imperial epoch.

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9

Naddaf, Gérard. "Hésiode, précurseur des cosmogonies grecques de type « évolutionniste »." Revue de l'histoire des religions 203, no. 4 (1986): 339–64. http://dx.doi.org/10.3406/rhr.1986.2574.

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10

Anemoyannis-Sinanidis, Spyrodimos. "Le symbolisme de l'œuf dans les cosmogonies orphiques." Kernos, no. 4 (January 1, 1991): 83–90. http://dx.doi.org/10.4000/kernos.289.

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11

Staszak, Jean-François. "Naissance de la météorologie : météores et cosmogonies présocratiques." La Météorologie 8, no. 1 (1993): 54. http://dx.doi.org/10.4267/2042/53333.

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12

Gorski, Krzysztof M., Bharat Ratra, Radosław Stompor, Naoshi Sugiyama, and A. J. Banday. "COBE ‐DMR–normalized Open Cold Dark Matter Cosmogonies." Astrophysical Journal Supplement Series 114, no. 1 (January 1998): 1–36. http://dx.doi.org/10.1086/313062.

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13

Badalanova Geller, Florentina. "Cosmogonies and mythopoesis in the Balkans and beyond." Slavia Meridionalis 14 (November 27, 2014): 87–147. http://dx.doi.org/10.11649/sm.2014.005.

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Cosmogonies and mythopoesis in the Balkans and beyondCompared and contrasted in this article are three different types of accounts dealing with the cosmogonic and eschatological themes employed in Slavonic and Balkan oral tradition, para-Biblical literature and modern poetry. The focus of analysis is the cluster of motifs attested in the creation narrative of the apocryphal Legend of the Sea of Tiberias. Two versions are examined: the South-Slavonic one discovered in 1845 by V. Grigorovich in the Monastery of Slepche, and the 18th century Russian account from MS № 21.11.3 (fols. 3a–5b) from the Archaeographic Department of the Library of the Academy of Sciences [Библиотека Академии наук, Рукописный отдел] in St. Petersburg, composed most probably by an Old Believer; this manuscript is published here for the first time. Folklore counterparts of the apocryphal Legend of the Sea of Tiberias are treated, with special emphasis on the oral narratives from the Bulgarian diaspora in Bessarabia (God and the Devil Create the World Amicably but then Fall Out). Finally, a poem of the 20th century Bulgarian intellectual Pencho Slaveykov [Пенчо Славейков] from his anthology “On the Island of the Blessed” is discussed; the poem, entitled How God willed the Earth to come to be and what did Satanail do after that? was designated by Slaveykov himself as “a legend of the Bogomils”, and blended within his lyrics are dualistic themes and motifs attested in vernacular Christianity, with the hallmark of Haeresis Bulgarica. Kosmogonie i mitopoetyki na Bałkanach i nie tylkoW artykule zostały porównane trzy typy narracji zawierających wątki kosmogoniczne i eschatologiczne, które funkcjonują w słowiańskiej i bałkańskiej tradycji ustnej, literaturze parabiblijnej oraz poezji doby modernizmu. Przedmiotem uwagi stała się grupa motywów poświadczonych w narracji o stworzeniu, znanej z Legendy o Morzu Tyberiadzkim. Analizom poddane zostały dwie wersje: południowosłowiańska, odkryta w 1845 roku przez W. Grigorowicza w Monastyrze w Slepče, oraz ruska – z XVIII wieku, znajdująca się w kodeksie MS № 21.11.3 (fols. 3a–5b), przechowywanym w Oddziale Rękopisów Biblioteki Akademii Nauk w Sankt Petersburgu – skomponowana najprawdopodobniej w środowisku staroobrzędowców (rękopis ten jest tu publikowany po raz pierwszy). Następnie przeprowadzona została analiza odpowiedników folklorystycznych apokryficznej Legendy o Morzu Tyberiadzkim, ze szczególnym uwzględnieniem narracji ustnych funkcjonujących w bułgarskiej diasporze w Besarabii (Bóg i Diabeł tworzą świat w przyjaźni ale potem stają się wrogami). Na końcu został poddany interpretacji poemat z XX wieku autorstwa bułgarskiego modernisty Penczo Sławejkowa [Пенчо Славейков] z antologii Na wyspie błogosławionych [На острова на блажените]; poemat ten, zatytułowany Jak Bóg zezwolił, aby powstała ziemia i co potem uczynił Satanael?, został nazwany przez samego autora „legendą Bogomiłów”, i skompilowany w jego tekstach z dualistycznymi motywami występującymi w chrześcijaństwie tego regionu, a rozpoznawanymi jako haeresis bulgarica.

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Headley, Stephen C. "Javanese cosmogonies and Muslim cosmographies: An encompassing knowledge?" Indonesia and the Malay World 28, no. 82 (November 2000): 280–300. http://dx.doi.org/10.1080/13639810020022742.

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COULARDEAU, Prof Ph D. Jacques. "CAN JULIEN D’HUY’S COSMOGONIES SAVE US FROM YUVAL NOAH HARARI?" Pro Edu. International Journal of Educational Sciences 3, no. 4 (January 27, 2021): 5–34. http://dx.doi.org/10.26520/peijes.2021.4.3.5-34.

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Over the last two decades, we seem to have been confronted with a tremendous number of books, films, TV shows, or series that deal with the past and the present, not to mention the future, as if it were all out of time, timeless, even when it is history. We have to consider our present world as the continuation and the result of the long evolution our species has gone through since we emerged from our ancestors 300,000 years ago. Julien d’Huy is a mythologist who tries to capture the phylogeny of myths, and popular or folkloric stories that have deep roots in our past and have been produced, changed and refined over many millennia. Can he answer the question about how we have become what we are by studying the products of our past and present imagination? But confronted to the prediction of Y.N. Harari that our species will simply disappear as soon as the intelligent machines we are inventing and producing take over our bodies, brains, and minds in just a few decades, Julien d’Huy sure sounds like the antidote because at every turn in our long history we have been able, collectively, to seize the day, and evolve into a new stage in our life, both biological and mental, not to mention spirituality. Let’s enter Julien d’Huy’s book and find out the power and the energy that will enable us to short-circuit and avoid Yuval’s nightmare.

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16

Kalinowski, Marc. "Fonctionnalité calendaire dans les cosmogonies anciennes de la Chine." Études chinoises 23, no. 1 (2004): 87–122. http://dx.doi.org/10.3406/etchi.2004.1339.

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17

McLEAN, STUART. "STORIES AND COSMOGONIES: Imagining Creativity Beyond “Nature” and “Culture”." Cultural Anthropology 24, no. 2 (May 2009): 213–45. http://dx.doi.org/10.1111/j.1548-1360.2009.01130.x.

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18

López-Ruiz, Carolina. "Some Oriental Elements in Hesiod and the Orphic Cosmogonies." Journal of Ancient Near Eastern Religions 6, no. 1 (2006): 71–104. http://dx.doi.org/10.1163/156921206780602681.

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AbstractThis paper examines the oriental background of the so-called Orphic cosmogonies of ancient Greece. The first section explores the relationship between the motif of Zeus' swallowing the phallus of Uranos and a corresponding feature in the Hurrian-Hittite Song of Kumarbi. The second section examines the complex figure of Kronos, arguing all aspects of his personality can be understood better if we take account of the figure of El in Ugaritic mythology; in particular, the relationship between Kronos and the virtually homophonous and often related-figure of Khronos ("Time") can be better understood if we take account of West Semitic mythology.

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19

Ferrer Ventosa, Roger. "A Sacred Marriage. Hierogamy in the Most Hermetic Art, from Alchemy to The Sacrifice, by Andrei Tarkovsky." Eikon / Imago 11 (March 1, 2022): 233–43. http://dx.doi.org/10.5209/eiko.78018.

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Many cosmogonies see the creation as a hierogamy, a non-dualist cosmogonic mytheme. It can also be found in alchemical engraving books, used in reference to one of the stages of the process, represented in iconography. In that phase, a woman and a man have sexual intercourse, like in the Rosarium Philosophorum. This iconographic type portrays a non-dual worldview, according to which the world needs to link both primary poles. This is achieved with resources inherent to visual art. Alchemy stands out as one of the few currents with a strong non-dual factor in Western schools. Subsequent artists were influenced by this iconography and the ideas represented in it, such as William Blake and surrealists like Leonora Carrington. It is also relevant as one of the most predominant motifs in the style of Andrei Tarkovsky, omnipresent in his work. It is in his last film, The Sacrifice, in which the alchemical universe is most present. In this film, the world is threatened by an apocalyptic Third World War, but a sexual ritual perhaps might reverse the crisis.

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20

Smith, Brian K. "Classifying the Universe: Ancient Indian Cosmogonies and the Varna System." Contributions to Indian Sociology 23, no. 2 (July 1989): 241–60. http://dx.doi.org/10.1177/006996689023002002.

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21

Cole, Shaun, David H. Weinberg, Carlos S. Frenk, and Bharat Ratra. "Large-scale structure in COBE-normalized cold dark matter cosmogonies." Monthly Notices of the Royal Astronomical Society 289, no. 1 (July 1997): 37–51. http://dx.doi.org/10.1093/mnras/289.1.37.

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22

Kragh, Helge. "Nordic cosmogonies: Birkeland, Arrhenius and fin-de-siècle cosmical physics." European Physical Journal H 38, no. 4 (July 26, 2013): 549–72. http://dx.doi.org/10.1140/epjh/e2013-40014-0.

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23

López-Ruiz (book author), Carolina, and Johannes Haubold (review author). "When the Gods Were Born: Greek Cosmogonies and the Near East." Aestimatio: Critical Reviews in the History of Science 8 (December 21, 2015): 136–41. http://dx.doi.org/10.33137/aestimatio.v8i0.25955.

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24

Huss, A., B. Jain, and M. Steinmetz. "The formation and evolution of clusters of galaxies in different cosmogonies." Monthly Notices of the Royal Astronomical Society 308, no. 4 (October 1, 1999): 1011–31. http://dx.doi.org/10.1046/j.1365-8711.1999.02757.x.

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25

Lamont, Jessica L. "Cosmogonies of the Bound: Titans, Giants, and Early Greek Binding Spells." Classical Philology 116, no. 4 (October 1, 2021): 471–97. http://dx.doi.org/10.1086/716082.

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26

Leroux, Georges. "Origine, provenance et surgissement. La recherche de la cause originale dans le platonisme grec." Protée 28, no. 1 (April 12, 2005): 7–18. http://dx.doi.org/10.7202/030579ar.

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La conception philosophique grecque de l’origine s’amorce avec la recherche présocratique des causes premières et se développe dans la métaphysique de Platon. La doctrine platonicienne intègre les éléments narratifs de la physique et des cosmogonies antérieures, mais elle entreprend de les transformer par la position d’une origine du monde qui soit hors du temps. Cette étude examine plusieurs aspects de cette conception, en particulier dans le texte du Timée et dans le néoplatonisme postérieur.

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Rodziewicz, Artur. "Tawus Protogonos: Parallels between the Yezidi Theology and Some Ancient Greek Cosmogonies." IRAN and the CAUCASUS 18, no. 1 (2014): 27–45. http://dx.doi.org/10.1163/1573384x-20140103.

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The paper concerns some crucial issues of theology and cosmogony of the Yezidis, which have distinct parallels in the writings of the ancient Greeks. A startling coincidence of certain topics and the manner of approach can lead to the conclusion that the Yezidi theology and mythology seem to have a distant genetic relationship with the Greek theology, or―which is also possible―we are dealing with distinct independent inscriptions of the same ideas, meaning here the highest factors governing the world. The paper also contains references to similar topics in the literature of Early Christianity and Gnosticism.

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Percovich, Luciana. "Europe’s First Roots: Female Cosmogonies before the Arrival of the IndoEuropean Peoples." Feminist Theology 13, no. 1 (September 2004): 26–39. http://dx.doi.org/10.1177/096673500401300103.

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MUKHERJEE, PIA, TARUN SOURADEEP, BHARAT RATRA, NAOSHI SUGIYAMA, and KRZYSZTOF M. GORSKI. "OVRO CMB ANISOTROPY MEASUREMENT CONSTRAINTS ON FLAT-Λ AND OPEN CDM COSMOGONIES." Modern Physics Letters A 18, no. 17 (June 7, 2003): 1145–55. http://dx.doi.org/10.1142/s0217732303011022.

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We use Owens Valley Radio Observatory (OVRO) cosmic microwave background (CMB) anisotropy data to constrain cosmological parameters. We account for the OVRO beamwidth and calibration uncertainties, as well as the uncertainty induced by the removal of non-CMB foreground contamination. We consider open and spatially-flat-Λ cold dark matter cosmogonies, with nonrelativistic-mass density parameter Ω0in the range 0.1–1, baryonic-mass density parameter ΩBin the range (0.005–0.029)h-2, and age of the universe t0in the range (10–20) Gyr. Marginalizing over all parameters but Ω0, the OVRO data favors an open (spatially-flat-Λ) model with Ω0≃ 0.33 (0.1). At the 2σ confidence level model normalizations deduced from the OVRO data are mostly consistent with those deduced from the DMR, UCSB South Pole 1994, Python I-III, ARGO, MAX 4 and 5, White Dish, and SuZIE data sets.

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Couchman, H. M. P., and R. J. Thacker. "The Angular Momentum Problem in CDM Cosmolgies: The End of the Beginning?" Symposium - International Astronomical Union 208 (2003): 227–36. http://dx.doi.org/10.1017/s0074180900207183.

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We show, by adopting a plausible model for star formation and energetic feedback in cosmological simulations of galaxy formation, that we are able to alleviate the angular momentum problem which has bedeviled many previous attempts to generate realistic disc galaxies in Cold Dark Matter cosmogonies. This paper highlights the “cooling catastrophe” as manifest in numerical cosmology and describes a simple prescription for modelling the sub-resolution physics of star formation and feedback in Smoothed Particle Hydrodynamic simulations. We show results for angular momentum and disc scale length for simulations with and without feedback.

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Ratra, Bharat, Naoshi Sugiyama, Anthony J. Banday, and Krzysztof M. Gorski. "Cosmic Microwave Background Anisotropy inCOBEDMR‐normalized Open and Flat‐Λ Cold Dark Matter Cosmogonies." Astrophysical Journal 481, no. 1 (May 20, 1997): 22–34. http://dx.doi.org/10.1086/304051.

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Hâncu, Mihail-George. "In the end there was the beginning: Pagan cosmogonies in the age of Justinian." Acta Antiqua Academiae Scientiarum Hungaricae 56, no. 4 (December 2016): 513–27. http://dx.doi.org/10.1556/068.2016.56.4.9.

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Ratra, Bharat, Ken Ganga, Naoshi Sugiyama, G. S. Tucker, G. S. Griffin, H. T. Nguyen, and J. B. Peterson. "Using White Dish CMB Anisotropy Data to Probe Open and Flat‐Λ CDM Cosmogonies." Astrophysical Journal 505, no. 1 (September 20, 1998): 8–11. http://dx.doi.org/10.1086/306139.

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Cen, R. Y., J. P. Ostriker, D. N. Spergel, and N. Turok. "A hydrodynamic approach to cosmology - Texture-seeded cold dark matter and hot dark matter cosmogonies." Astrophysical Journal 383 (December 1991): 1. http://dx.doi.org/10.1086/170758.

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Andrès, Bernard. "L’humour « sauvage » : notes sur l’esprit des Montagnais en 1634." Les Cahiers des dix, no. 67 (April 9, 2014): 1–23. http://dx.doi.org/10.7202/1024246ar.

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Quand les jésuites de Nouvelle-France prennent en charge l’évangélisation des Montagnais, ils se heurtent à deux problèmes de taille : la langue des autochtones et leur sens de l’humour et de la dérision. Le rire et les moqueries qu’ils opposent à Paul Lejeune en 1634 peut être lu comme une stratégie de résistance à l’acculturation, alors que s’affrontent deux visions du monde irréconciliables : celle des cosmogonies amérindiennes et celle de l’apologétique missionnaire. Pour Lejeune, le succès de son apostolat repose sur l’apprentissage du montagnais, auquel s’opposent farouchement le sorcier Carigonan et l’apostat Pastedechouan. Devenu l’élève de ses élèves au plan linguistique, le jésuite subit alors les risées de la petite communauté au sein de laquelle il hiverne dans des conditions extrêmes entre octobre 1633 et avril 1634.

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Ratra, Bharat, Ken Ganga, Radosław Stompor, Naoshi Sugiyama, Paolo de Bernardis, and Krzysztof M. Gorski. "ARGO Cosmic Microwave Background Anisotropy Measurement Constraints on Open and Flat‐Λ Cold Dark Matter Cosmogonies." Astrophysical Journal 510, no. 1 (January 1999): 11–19. http://dx.doi.org/10.1086/306577.

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MUKHERJEE, PIA, KEN GANGA, BHARAT RATRA, GRACA ROCHA, TARUN SOURADEEP, NAOSHI SUGIYAMA, and KRZYSZTOF M. GORSKI. "CMB ANISOTROPY CONSTRAINTS ON FLAT-Λ AND OPEN CDM COSMOGONIES FROM DMR, UCSB SOUTH POLE, PYTHON, ARGO, MAX, WHITE DISH, OVRO, AND SuZIE DATA." International Journal of Modern Physics A 18, no. 26 (October 20, 2003): 4933–54. http://dx.doi.org/10.1142/s0217751x03015362.

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We use joint likelihood analyses of combinations of fifteen cosmic microwave background (CMB) anisotropy data sets from the DMR, UCSB South Pole 1994, Python I–III, ARGO, MAX 4 and 5, White Dish, OVRO, and SuZIE experiments to constrain cosmogonies. We consider open and spatially-flat-Λ cold dark matter cosmogonies, with nonrelativistic-mass density parameter Ω0in the range 0.1–1, baryonic-mass density parameter ΩBin the range (0.005–0.029)h-2, and age of the universe t0in the range (10–20) Gyr.Marginalizing over all parameters but Ω0, the data favor Ω0≃ 0.9–1 (0.4–0.6) flat-Λ (open) models. The range in deduced Ω0values is partially a consequence of the different combinations of smaller-angular-scale CMB anisotropy data sets used in the analyses, but more significantly a consequence of whether the DMR quadrupole moment is accounted for or ignored in the analysis. While the open model is difficult to reconcile with the results of analyses of more recent CMB anisotropy data, the lower values of Ω0found in this case are more easily reconciled with dynamical estimates of this parameter. For both flat-Λ and open models, after marginalizing over all other parameters, a lower ΩBh2≃ 0.005–0.009 is favored. This is also marginally at odds with estimates from more recent CMB anisotropy data and some estimates from standard nucleosynthesis theory and observed light element abundances. For both sets of models a younger universe with t0≃ 12–15 Gyr is favored, consistent with other recent non-CMB indicators. We emphasize that we have performed an exact analysis (i.e. from data to parameter likelihoods without the intermediate step of data compression into band powers), and since we consider only a small number of data sets, these results are tentative. More importantly, the analyses here do not rule out the currently favored flat-Λ model with Ω0~ 0.3, nor the larger ΩBh2values favored by some other data.

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Kashlinsky, A. "High-z objects and cold dark matter cosmogonies - Constraints on the primordial power spectrum on small scales." Astrophysical Journal 406 (March 1993): L1. http://dx.doi.org/10.1086/186772.

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PARSONS, MIKEAL C., and GARRETT COOK. "COSMOGONIES AND CULTURE: TEACHING GENESIS AND THE POPOL VUH IN AN INTERDISCIPLINARY COURSE AT A CHRISTIAN UNIVERSITY." Christian Higher Education 3, no. 3 (July 2004): 185–205. http://dx.doi.org/10.1080/15363750490479458.

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Tavares, Anderson Claytron. "O Sucesso da Empreitada Maçônica no Brasil do Século XIX potencializado pelo Ethos do Rito Escocês Antigo e Aceito." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 13, no. 21 (June 19, 2019): 255. http://dx.doi.org/10.20890/reflexus.v13i21.688.

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O presente artigo mostra que existiu uma sólida estrutura religiosa financiadora da empreitada maçônica nos diversos locais que a mesma teve acesso e que o êxito desse empreendimento só foi possível pela alta carga de capital religioso presente na estrutura da maçonaria; a constituição Maçônica de 1723, os ritos de passagem e as muitas cosmogonias presentes nas antigas obrigações maçônicas, ajudaram no desenvolvimento da ordem elevando a mesma a uma missão de caráter transcendental. Em 1865 quando se tentou laicizar a maçonaria retirando do ritual a invocação do Grande Arquiteto do Universo, verificou-se através da mudança do rito moderno francês que a base religiosa brasileira era muito mais forte e se impôs à Ordem. O estatuto maçônico através de sua herança religiosa dialogou profundamente com os preceitos da estrutura social que lhe deu aporte no século XIX, fornecendo uma forte base que serviu de alicerce para fundamentação de suas convicções. The present article shows that there was a solid religious structure that financed the Masonic enterprise in the various places that it had access and that the success of this enterprise was only possible due to the high load of religious capital present in the structure of Freemasonry; the Masonic constitution of 1723, the rites of passage and the many cosmogonies present in the old Masonic obligations, helped in the development of the order, elevating it to a mission of transcendental character. In 1865, when it was tried to lay Freemasonry by removing from the ritual the invocation of the Great Architect of the Universe, it was verified through the change of the modern French rite that the Brazilian religious base was very strong imposing itself before the Order. The Masonic statute through its religious inheritance deeply dialogue with the precepts of the social structure that gave him support in the nineteenth century, providing a strong foundation that served as a foundation for the foundation of his convictions..

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Schwab, Aurore. "Des violences cosmogoniques, divines et humaines / Cosmogonic, Divine, and Human Violence." ASDIWAL. Revue genevoise d'anthropologie et d'histoire des religions 5, no. 1 (2010): 161–65. http://dx.doi.org/10.3406/asdi.2010.1108.

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Klonaris, Maria, and Katerina Thomadaki. "The Feminine, the Hermaphrodite, the Angel: Gender Mutations and Dream Cosmogonies in Multimedia Projection and Installation (1976-1994)." Leonardo 29, no. 4 (1996): 273. http://dx.doi.org/10.2307/1576310.

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Urama, Johnson O., and Jarita C. Holbrook. "The African Cultural Astronomy Project." Proceedings of the International Astronomical Union 5, S260 (January 2009): 48–53. http://dx.doi.org/10.1017/s1743921311002134.

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AbstractIndigenous, endogenous, traditional, or cultural astronomy focuses on the many ways that people and cultures interact with celestial bodies. In most parts of Africa, there is very little or no awareness about modern astronomy. However, like ancient people everywhere, Africans wondered at the sky and struggled to make sense of it. The African Cultural Astronomy Project aims to unearth the body of traditional knowledge of astronomy possessed by peoples of the different ethnic groups in Africa and to consider scientific interpretations when appropriate for cosmogonies and ancient astronomical practices. Regardless of scientific validity, every scientist can relate to the process of making observations and creating theoretical mechanisms for explaining what is observed. Through linking the traditional and the scientific, it is believed that this would be used to create awareness and interest in astronomy in most parts of Africa. This paper discusses the vision, challenges and prospects of the African Cultural Astronomy Project in her quest to popularize astronomy in Africa.

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Ganga, Ken, Bharat Ratra, Joshua O. Gundersen, and Naoshi Sugiyama. "UCSB South Pole 1994 Cosmic Microwave Background Anisotropy Measurement Constraints on Open and Flat‐Λ Cold Dark Matter Cosmogonies." Astrophysical Journal 484, no. 1 (July 20, 1997): 7–30. http://dx.doi.org/10.1086/304296.

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Fournier, Laurent Sébastien. "Julien D’HUY, Cosmogonies. La Préhistoire des mythes, Paris, Éditions La Découverte, coll. « Sciences Sociales du Vivant », 2020, 384 p." Ethnologie française Vol. 51, no. 3 (October 5, 2021): 715–17. http://dx.doi.org/10.3917/ethn.213.0715.

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Bull, Christian H. "ANCIENT COSMOLOGIES AND COSMOGONIES - T. Fuhrer, M. Erler, P. Derron (ed.) Cosmologies et cosmogonies dans la littérature antique. (Entretiens sur l'Antiquité Classique 61.) Pp. x + 355, colour figs, colour pls. Geneva: Fondation Hardt, 2015. Cased, €84.36. ISBN: 978-2-600-00761-0." Classical Review 66, no. 2 (July 25, 2016): 325–27. http://dx.doi.org/10.1017/s0009840x16001414.

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Hamm, E. "Knowledge From Underground: Leibniz Mines the Enlightenment." Earth Sciences History 16, no. 2 (January 1, 1997): 77–99. http://dx.doi.org/10.17704/eshi.16.2.5204u8j628w3027l.

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The history of geology has focused largely on the foundations of geology in the late eighteenth and early nineteenth centuries. Considerable attention has also been given to grand theories of the earth, or cosmogonies, of the seventeenth century. This approach has left out most of eighteenth-century mineralogy; it has also left out mining. The argument here is that Leibniz's Protogaea is best understood in the context of the Harz mines, where Leibniz spent considerable energy doing administrative work and inventing new mining machinery. By looking to the mines we not only make sense of Protogaea, but of most of German mineralogy in the eighteenth century. J. G. Lehmann, J. F. W. Charpentier, C. G. Delius and many other practitioners working in and around mines were deeply concerned with mapping the subterranean structure of the earth's crust and they contrasted their work with the "fantastic" world of theorists. The Freiberg Mining Academy, other institutions, and the way vocabularies of mining changed will also be considered. Finally there are some concluding thoughts on why mining has almost disappeared from the history of geology.

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Ganga, Ken, Bharat Ratra, Mark A. Lim, Naoshi Sugiyama, and Stacy T. Tanaka. "MAX 4 and MAX 5 Cosmic Microwave Background Anisotropy Measurement Constraints on Open and Flat‐Λ Cold Dark Matter Cosmogonies." Astrophysical Journal Supplement Series 114, no. 2 (February 1998): 165–75. http://dx.doi.org/10.1086/313072.

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Rocha, Graca, Radosław Stompor, Ken Ganga, Bharat Ratra, Stephen R. Platt, Naoshi Sugiyama, and Krzysztof M. Gorski. "Python I, II, and III Cosmic Microwave Background Anisotropy Measurement Constraints on Open and Flat‐Λ Cold Dark Matter Cosmogonies." Astrophysical Journal 525, no. 1 (November 1999): 1–9. http://dx.doi.org/10.1086/307886.

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Haehnelt, M. G. "Quasar Formation in Hierarchical Structure Formation Models." Symposium - International Astronomical Union 159 (1994): 279–82. http://dx.doi.org/10.1017/s0074180900175163.

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Hierarchical cosmogonies can consistently explain the evolution of the quasar population if quasars are short-lived and supermassive black holes form fast in the newly-formed nuclei of dark-matter haloes. Here we investigate the relevant physical processes and show that such a fast formation is plausible. The angular-momentum and the gas-supply problem for the formation/feeding of a supermassive black hole are strongly alleviated compared to a scenario in which gas is transported to the centre by tidal interaction of ready-assembled galaxies. The baryonic component of the newly-formed nucleus will cool catastrophically and settle into a self-gravitating angular momentum-supported disc of radius ∼ 100 pc. Gravitational instabilities and/or supernovae-induced turbulence will transport the gas further to the centre within less than 108 yr. In nuclei of very massive dark matter haloes with sufficiently deep potential well to retain the gas against feedback processes from massive stars and supernovae, concentration of a major fraction of the gas component of the nucleus within the central 1 pc and subsequent formation of a black hole seem unavoidable. A coeval short phase of efficient star formation could explain the observed high metallicities of quasars.

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