Journal articles on the topic 'Demigods'
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Rothstein, Jules M. "Disciples, Demigods, and Data." Physical Therapy 78, no. 10 (October 1, 1998): 1044–45. http://dx.doi.org/10.1093/ptj/78.10.1044.
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PEAY, JILL. "Clinicians and inquiries: demons, drones or demigods?" International Review of Psychiatry 9, no. 2-3 (January 1, 1997): 171–78. http://dx.doi.org/10.1080/09540269775367.
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Weston, Gabriel. "From labourers to demigods…and back again?" Lancet 385, no. 9980 (May 2015): 1823. http://dx.doi.org/10.1016/s0140-6736(15)60914-x.
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Bala, Rosy, Nitin Gupta, Shaveta Kataria, Sneh Lata, Puneet Saini, and Ritu Garg. "Violence Against Doctors. Doctors: Earlier Demigods; Now Culprits?" Indian Journal of Public Health Research & Development 11, no. 2 (February 1, 2020): 842. http://dx.doi.org/10.37506/v11/i2/2020/ijphrd/194918.
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Davis, Julia A. "Need Delimited: The Creative Otherness of Heidegger's Demigods." Heidegger Circle Proceedings 38 (2004): 165–90. http://dx.doi.org/10.5840/heideggercircle20043811.
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Davis, Julia A. "Need Delimited: The Creative Otherness of Heidegger’s Demigods." Continental Philosophy Review 38, no. 3-4 (September 1, 2006): 223–39. http://dx.doi.org/10.1007/s11007-006-9013-6.
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Bezio, Kristin. "Drama & Demigods: Kingship and Charisma in Shakespeare’s England." Religions 4, no. 1 (January 22, 2013): 30–50. http://dx.doi.org/10.3390/rel4010030.
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Vickers, David. "From demigods to fake gardeners: 130 years of music drama on DVD." Early Music 46, no. 2 (May 2018): 353–57. http://dx.doi.org/10.1093/em/cay029.
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ORREGO-GONZÁLEZ, Eduardo, Ana PERALTA-GARCÍA, and Leonardo PALACIOS-SÁNCHEZ. "Heracles and epilepsy: the sacred disease." Arquivos de Neuro-Psiquiatria 78, no. 10 (October 2020): 660–62. http://dx.doi.org/10.1590/0004-282x20200085.
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ABSTRACT Epilepsy is one of the most dreaded and terrifying human afflictions. One of the many names it has received was Sacred Disease, during Greek times. Heracles served as a source of the divine connotation that epilepsy received in ancient times, as he was one of the most important demigods in Greek mythology. However, several authors have attributed Heracles’ actions to a seizure, including Hippocrates, who described the sacred disease on his “Corpus Hippocraticum.” This paper reviewed some of the publications on the myth and content of the text of Hippocrates, in relation to the current knowledge of the disease.
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Hendel, Ronald S. "Of Demigods and the Deluge: Toward an Interpretation of Genesis 6:1-4." Journal of Biblical Literature 106, no. 1 (March 1987): 13. http://dx.doi.org/10.2307/3260551.
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Ellis‐Barrett, Louise. "Gods, Demigods and Demons: A Handbook of Greek Mythology2007214Bernard Evslin. Gods, Demigods and Demons: A Handbook of Greek Mythology. London: I.B. Tauris 2006. 218 pp., ISBN: 978 1 84511 321 6 £12.99 $19.95." Reference Reviews 21, no. 5 (June 19, 2007): 18–19. http://dx.doi.org/10.1108/09504120710755428.
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Oduro, Thomas. "Leadership among African Independent Churches." Materialdienst 75, no. 2 (May 31, 2024): 95–101. http://dx.doi.org/10.1515/mdki-2024-0016.
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Abstract African Independent Churches are known to be the fourth segment of Christianity in Africa – after Roman Catholics and Orthodox Churches, and Western Protestant Churches. The early leaders had no books to read about leadership, no Bible Colleges and Seminaries where they learned about leading people. They did not have the opportunity to attend conferences and seminars on leadership. The means of getting information were scant. Despite all these challenges, they commanded thousands and even millions of people today and are influential. Some of their leaders were and are deified. This paper looks at the leadership qualities and dynamics of African Independent Churches to the extent that some of their leaders were and are treated as demigods. They have introduced a new style of leadership to African Christianity, which is gradually becoming the norm in most churches.
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Ališauskas, Vytautas. "Transformation of the Classical genre: Quadratus and beginnings of Christian apology." Literatūra 61, no. 3 (December 20, 2019): 42–57. http://dx.doi.org/10.15388/litera.2019.3.4.
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Quadratus belonged to the second generation of Jesus’ followers. At the early stage of his life he was an itinerant preacher of the Gospel, also visiting Asia Minor in the course of his travels. It was there that he may have received information about the persons who had directly experienced Jesus’ beneficence. After he settled in Athens, Quadratus, just like other Athenian apologists, Aristides and, later, Athenagoras, was not part of the Church hierarchy, but, more likely, a free teacher. When Hadrian was visiting Athens, he was presented with an apology which should have provided the emperor with reliable information concerning the new religion. The paper suggests a hypothesis that the direct impulse to defend Christianity was the conflict between the Christians and the Athenian society on the issue of the Eleusinian mysteries.Quadratus’ apologetic opus, among other topics of which we have no knowledge, discussed the unique character of the miracles performed by Christ, comparing them to the deeds of the demigods or of the contemporary miracle-workers. It also (according Martyrologium of Bede the Venerable) discussed the nature of Christian food, emphasising its ordinary character. Just as the Letter to Diognetus, it probably suggested that the Christian way of life and customs were not different from those of other people.
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Leksono, Ronny Bowo, Benedictus Kombaitan, Heru Purboyo Hidayat Putro, Haryo Winarso, and Ridwan Sutriadi. "PEMBANGUNAN KONSENSUS: SOLUSI PERENCANAAN DI BAWAH TEKANAN?" TATALOKA 21, no. 3 (August 31, 2019): 497. http://dx.doi.org/10.14710/tataloka.21.3.497-520.
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Planning in public domain in practice is seemingly seen as a utopian concept. Once the knowledge that becomes the basis of planning is built on the pure understandings to cope the problem objectively, in reality, it turns into inflexible and rigid approaches when dealing with various interests, namely political and social subjects. This is because of the distinct perspectives and understanding owned by people, the planning stakeholders which are divergent, and stirred by individual interest. What becomes an evident is that the plentiful of interest tends to trigger the opposite arguments. Accordingly, planning in public domain that hoped to have neutral position is like having a castle in the air, because the individual interests of the stakeholders of planning seems to be inseparable aspects. Planners are then required to have multi-skill of a wide range knowledge, indeed to find it like a search for demigods, albeit by involving many skill groups that ends on a new issue of integrating thinking. This article will therefore attempt to parse a possible problem resolution through the concept of consensus-building, by first explaining its relevance in the context of planning, complexity and commonly used methods, in order to achieve common goals of development, and thereby placing the planner and their plans becomes as a valuable works, its worhted.
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Hopkins, John A. F. "Sparks from the Clouds: a modern Buddhist poem." Chinese Semiotic Studies 20, no. 2 (May 1, 2024): 357–77. http://dx.doi.org/10.1515/css-2024-2017.
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Abstract Although published only two years after Eliot’s famous modernist poem “The Waste Land” (1922), Miyazawa Kenji’s 52-line “Haru to Shura” (1924) is already very nearly as modern. The two poems, examined here using my expanded version of Riffaterre’s semiotic theory, have analogous propositional structure. One proposition concerns the faithless majority of mankind; the other involves a heavenly personage of potentially rehabilitating power. In Miyazawa’s case, the former is represented by Japanese peasants; the latter is the “Shura” – normally an unruly member of the lowest rank of Buddhist demigods. Miyazawa’s modernist message reverses the roles of these two personae: the Shura only wants to be recognized by the peasant he spies below his abode in the clouds. The peasant comes off as the lesser of the two beings because of his obdurate fixation on the soil. Miyazawa enhances the contrast of roles by painting the spring landscape – normally a season of burgeoning nature – in somber colors. This is a spring (haru) in which no birds sing, and the ranks of cypress trees are black. Commentaries by Japanese critics, plus one by one of my students, are examined: none can distance themselves from common sociolectic concepts of the seasons and the peasant population. Miyazawa, a devout Buddhist, is thus expressing a novel view of the people’s attitude to religion which they themselves are culpably unaware of. Their attitude is thus very close to that of the various personages in Eliot’s poem.
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James, Stuart. "A Comprehensive Dictionary of Gods, Goddesses, Demigods, and Other Subjects in Greek and Roman Mythology2004416Andrew S. Glick. A Comprehensive Dictionary of Gods, Goddesses, Demigods, and Other Subjects in Greek and Roman Mythology. Lewiston, NY and Lampeter: Mellen Press 2004. iv + 133 pp., ISBN: 0 7734 6513 8 £64.95/$99.95 Mellen Studies in Mythology, Volume 1." Reference Reviews 18, no. 8 (December 2004): 11–12. http://dx.doi.org/10.1108/09504120410565602.
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Bhattacharya, Sayan. "Forest and Biodiversity Conservation in Ancient Indian Culture: A Review Based on Old Texts and Archaeological Evidences." International Letters of Social and Humanistic Sciences 30 (June 2014): 35–46. http://dx.doi.org/10.18052/www.scipress.com/ilshs.30.35.
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In the early periods of human history, environment strongly determined the lives and activities of the people. They were very much close to forest and natural resources as we find in historical documents. Ancient Indian texts like Arthasastra, Sathapatha Bhramanas, Vedas, Manusmrti, Brhat-Samhita, Ramayana, Mahabharata, Rajtarangini reflected the concepts of forest ecology and conservation in a sustainable manner. In the Indus valley civilization, several characteristics of the city planning and social structure showed environmental awareness. The presence of leaves, wild animals like peacocks and one-horned deer, tigers, elephants, bulls in the seals and the mud pots can indicate the pattern of biodiversity in those areas. Reduction of forests in that area was due to use of huge amount of timber-wood for burning bricks. So rainfall reduced and soil erosion caused deposition of silt in the Indus River which had choked off Mohenjodaro from the sea, causing a rise in the water table that must have been a prime factor in the destruction of Mohenjodaro. The sacred groves (Tapovana) of India were rich in biodiversity and ecological wealth, which was also mentioned in many ancient Indian documents like Abhigyan Shakuntalam written by Kalidasa. They are small packets of forests dedicated to local deities. In the Bhagavad Gita, Krishna compares the world to a single banyan tree with unlimited branches in which all the species of animals, humans and demigods wander, which reflects the concept of community ecology. The trees like Banyan and Peepal were often referred in historical background (widely protected in Asia and Africa) are keystone resources. In modern age, there are many policies developing in many countries for forest and biodiversity conservation, but they are all directly or indirectly influenced by the traditional knowledge developed in the ancient India.
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Vasilyan, V. O. "The Image of the City in Armenia: Anthropological Perspective." Urbis et Orbis Microhistory and Semiotics of the City 3, no. 1 (2023): 82–96. http://dx.doi.org/10.34680/urbis-2023-3(1)-82-96.
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Socially significant phenomena are usually personified and embodied in the images of ancestors, ethnarchs, and heroes. The anthropomorphic symbol in the fine arts was an integral part of ancient Greek culture from the very beginning. Accepting the traditional classification as natural phenomena (e.g. g. Earth, Sky, River), places (e.g. g. Region, Earth, City), time (e.g. g. Month, Time of Life, Season), emotions (e.g. g. Love, Fear), political concepts (e. g. g. Victory, Democracy, War), etc., the question of their deification remains a complex and difficult one. The image of the city in anthropomorphic form first appeared in Hellenic art, but its iconographic roots go back to earlier times. Social well-being can be associated with divine figures, such as Tyche or the successive heroes of state power. Artists depicted these characters as resembling heroes or demigods, perhaps deliberately placing them between the divine and human realms. One such heroic character for Armenia is expressed in the idea of “Mother Armenia, Capital, Hero”. However, the image of the “Mother City Goddess” went a long way in Armenia before it became a symbol of the capital. The polis (city) could be depicted as a male or female figure, with the female image being more predominant. The close association with the male figure of Demos reflects the ambivalent nature of urban culture. The polis can be seen as the basic unit of Greek society throughout antiquity. The personification of the polis, understood as a broad and diverse social, geographical, and political phenomenon, can be considered on the basis of the analysis of archaeological and written sources. Defining the polis in a heterogeneous Hellenistic society is a difficult task, especially when the socio-historical context is not directly reflected by individual archaeological findings and detailed historical data. A single definition may not be appropriate, since the meaning and function of the polis varied.
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Wright, Karen. "Playing Demigod." Scientific American 260, no. 5 (May 1989): 30–31. http://dx.doi.org/10.1038/scientificamerican0589-30.
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Zanuddin, Hasmah, and Yazeed Alyousef. "The Impact of online short and motivational videos by ISIS on twitter towards the Saudi youth?" International Journal of Engineering & Technology 7, no. 2.29 (May 22, 2018): 136. http://dx.doi.org/10.14419/ijet.v7i2.29.13144.
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Social Media tools especially Twitter and YouTube are helping ISIS spread their promulgation and philosophy to a great many online sympathizers over the world. For sure, the gathering has effectively been utilizing online networking destinations, for example, Twitter, Facebook and YouTube to enroll new would be individuals. This is being done through pictures and the spilling of fierce online viral recordings shot and professionally altered that are focusing on youthful and susceptible individuals. Depicting a glamorized and 'cool' picture, Isis contenders are starting to go about as the new demigods of worldwide digital jihad. The Internet in this way is turning into the virtual play area for fanatic perspectives to be strengthened and go about as a resound chamber. This examination dissected 100 distinctive Facebook pages and 50 Twitter client accounts which produced more than 2050 outcomes and helped the writer make a typology of seven key conduct attributes and inspirations. The discoveries in this examination affirmed the creator's unique speculation, i.e. online detest is being utilized by gatherings, for example, Isis for an assortment of reasons, for example, enlistment and publicity. In addition, this material is composed and controlled by Isis as a method for distributing and conveying key messages. While these activities may make the figment of wellbeing, physical obstructions may not be a match for ISIS's innovatively smart techniques. Utilizing online networking and scrambled informing applications is an approach to for all intents and purposes manage homegrown fear based oppressors that are a great many miles away. Training and guidance towards the right can restrict youth from getting influenced by such activities and this paper will work on finding such solutions for the Saudi Youth. To gather data and analysis, interviews will be used as the instrument for data collection and the focus will be on assessing the impact of motivational videos on youth through Twitter in Saudi Arabia.
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Mahmood, Nashra. "Demigod or cyborg?" Interactions 29, no. 4 (July 2022): 56–57. http://dx.doi.org/10.1145/3542722.
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Leonel, Chacon Anchondo. "THE GREATEST WASTE OF HUMAN BEING, ITS OWN EXISTENCE." Archivarius 8, no. 3(66) (August 20, 2022): 35–50. http://dx.doi.org/10.52013/2524-0935-66-3-1.
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The James Webb telescope with a very high cost, seeks what has not been lost. The origin of what? while we waste what nature gives us and we have it in our hands, the greed that causes mental blindness and makes us mentally ill, prevents us from seeing or does not care that pollution is causing our possible end. Well, that only affects the poor! “We, the rich and masters of the world, have the resources to build bunkers and survive or build a ship and run away from this miserable planet. “Miserable by attitude, paradise by nature” The over consumption of natural resources and losses due to pollution today (21st century AD.), is perhaps insignificant compared to the historical waste in ancient civilizations, being its extinction the greatest waste of "HOMO SAPIENS". Through thousands of years, millions of human lives have been wasted in sterile wars and conflicts, moved by greed for wealth and power, even believing themselves to be the chosen ones or demigods in some cases, being the empires the most atrocious. Empires in their blindness have invaded, disappeared and wasted entire civilizations and cultures, in some cases more advanced than their own, including knowledge and wisdom that they did not have, in some cases still indecipherable in our time (21 AD.), wasting human lives. Some empires that were established by military force, use manipulation, intrigues, pretexts, insults, lies, false information and threats of sanctions, to "justify" the invasion. Others invade by means of leonine treaties in all possible areas and the "less aggressive" do so by economically "supporting" the country to be invaded. In cases where a country defends itself from direct or indirect intervention, harmful propaganda is made globally to discredit that country. The greatest sources of waste of human lives, are armies, public administrations with corrupt and repressive executive, legislative and judicial systems, some dictatorial, autocrats or manipulative “democracies”. Oligarchs of “emerging” countries, due to their greed and love of money, manipulate the politics of their country and deliver it to the oligarchs of the empire in turn through treaties, mostly advantageous for the powerful country, sometimes for centuries, it inhibits creativity, potential and development of scientists and technicians of dominated country, who only become servants of the imperialist, sometimes wasting thousands or millions of human being lives. Where the only ones who lose are the inhabitants of invaded territory. This does not mean that business leaders do not deserve to be rich, the question is how much and how to obtain that wealth. When an empire expands indefinitely, "holes" are made everywhere and it is the last to realize that its decline has begun; and in its fall, it seeks to drag others, including its allies.
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Leonel, Chacon Anchondo. "THE GREATEST WASTE OF HUMAN BEING, ITS OWN EXISTENCE." Globus 8, no. 3(68) (August 4, 2022): 29–44. http://dx.doi.org/10.52013/2658-5197-68-3-6.
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The James Webb telescope with a very high cost, seeks what has not been lost. The origin of what? while we waste what nature gives us and we have it in our hands, the greed that causes mental blindness and makes us mentally ill, prevents us from seeing or does not care that pollution is causing our possible end. Well, that only affects the poor! “We, the rich and masters of the world, have the resources to build bunkers and survive or build a ship and run away from this miserable planet. “Miserable by attitude, paradise by nature” The over consumption of natural resources and losses due to pollution today (21st century AD.), is perhaps insignificant compared to the historical waste in ancient civilizations, being its extinction the greatest waste of «HOMO SAPIENS». Through thousands of years, millions of human lives have been wasted in sterile wars and conflicts, moved by greed for wealth and power, even believing themselves to be the chosen ones or demigods in some cases, being the empires the most atrocious. Empires in their blindness have invaded, disappeared and wasted entire civilizations and cultures, in some cases more advanced than their own, including knowledge and wisdom that they did not have, in some cases still indecipherable in our time (21 AD.), wasting human lives. Some empires that were established by military force, use manipulation, intrigues, pretexts, insults, lies, false information and threats of sanctions, to «justify» the invasion. Others invade by means of leonine treaties in all possible areas and the «less aggressive» do so by economically «supporting» the country to be invaded. In cases where a country defends itself from direct or indirect intervention, harmful propaganda is made globally to discredit that country. The greatest sources of waste of human lives, are armies, public administrations with corrupt and repressive executive, legislative and judicial systems, some dictatorial, autocrats or manipulative “democracies”. Oligarchs of “emerging” countries, due to their greed and love of money, manipulate the politics of their country and deliver it to the oligarchs of the empire in turn through treaties, mostly advantageous for the powerful country, sometimes for centuries, it inhibits creativity, potential and development of scientists and technicians of dominated country, who only become servants of the imperialist, sometimes wasting thousands or millions of human being lives. Where the only ones who lose are the inhabitants of invaded territory. This does not mean that business leaders do not deserve to be rich, the question is how much and how to obtain that wealth. When an empire expands indefinitely, «holes» are made everywhere and it is the last to realize that its decline has begun; and in its fall, it seeks to drag others, including its allies.
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Chołaszczyński, Krystian, and Mateusz Kaleta. "From a Historical Hero/Demigod/Titan to an Influencer." Conocimiento y Acción, no. VI (January 12, 2024): 58–89. http://dx.doi.org/10.21555/cya.ivi.1.3064.
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For young people, there is practically no distinction between a celebrity and an authority, a demigod, and an influencer. In practice, the historical heroes are almost unknown in many conversations. On the other hand, popular influencers are completely unrelated to the older generation. A certain definitional chaos can be observed among contemporary Polish youth. In this article, we want to present basic definitional concepts that are an example of generational change. In our opinion, the change in meaning of the concept of a hero is best captured by a generation of young people who probably understand the concept of hero in a different way than it was understood 30 or 40 years ago. The research method will be a questionnaire, and the research tool will be an internet questionnaire. The research group will be selected purposefully—with a minimum of 30 respondents aged 19-24, using new media. The collected data will be analyzed quantitatively and qualitatively. It should be emphasized that research conducted on a purposefully selected group cannot be generalized for the entire population. However, it will shed light on the way of changing the meaning of this concept and the perception of contemporary heroes, who are often identified with influencers.
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Steichen, Alain. "Debate: The Tax Whistle-Blower: Neither Demigod nor Loathsome Beast." Intertax 46, Issue 10 (October 1, 2018): 794–98. http://dx.doi.org/10.54648/taxi2018084.
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CHRISTODOULOU, A. C. "The Demigod Taji Commentary on an Episode from Melville's Mardi." Leviathan: A Journal of Melville Studies 7, no. 2 (October 2005): 3–24. http://dx.doi.org/10.1111/j.1750-1849.2005.tb00100.x.
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Reyes, Israel. "Decolonizing Queer Camp in Edwin Sánchez's Diary of a Puerto Rican Demigod." College Literature 46, no. 3 (2019): 517–41. http://dx.doi.org/10.1353/lit.2019.0025.
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Perez, Carlos Rey. "Hero and Antihero: An Ethic and Aesthetic Reflection of the Sports." Physical Culture and Sport. Studies and Research 80, no. 1 (December 1, 2018): 48–56. http://dx.doi.org/10.2478/pcssr-2018-0025.
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AbstractIn Ancient Greece, the figure of the hero was identified as a demigod, possessed of altruistic and virtuous deeds. When Pierre de Coubertin reinstated the Olympic Games, the athlete was personified as a modern hero. Its antithesis, the anti-hero, has more virtue that defects, no evil but he does not care on the means to achieve his goals. In the eyes of everyone involved in sports competition, these characters captivate and at the same time, create conflicts of ethics and aesthetics. The purpose of this paper is to perform an ethical reflection linked to principles that contribute for the human growth and accomplishment, as well as the aesthetic on the perception of the sensitive, reverberated by sensations and feelings emerging from athletes. Connecting the ethic with the aesthetic spheres, we could have in the sports a phenomenon walking toward a common point between moral and aesthetic, between the good and the beauty.
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Свириденко О. М. "ЕПІСТОЛЯРІЙ МИКОЛИ ГОГОЛЯ У СТУДІЮВАННІ КУЛІША-РОМАНТИКА." World Science 3, no. 3(43) (March 31, 2019): 25–28. http://dx.doi.org/10.31435/rsglobal_ws/31032019/6417.
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The article reveals P. Kulish’s studies on M. Gogol. It is established, that the actualization of the letter correspondence genre at the time of Romanticism was determined by the whole complex of literary and non- literary causes. Here we point out to anthropocentrism of Romanticism literature, to the strengthening of the subjective origin in it, to the changes in the human concept and to the change of the artist concept (if we talk about publishing practice of Romantics) where a Romantic was proclaimed to martyr and demigod at the same time and it raised great interest to the writers’ epistolary. It is stated that P. Kulish’s interest to epistolary inheritance of M. Gogol was caused by typical romantic instructions according to which a letter was proclaimed as a priority source of studying addressee’s spiritual biography. Composing letters according to the chronological principle P. Kulish was directed by the aspiration to draw spiritual evolution of their author and that fully suited the publishing practice of Romantics.
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Anna, Timothy E. "The Rule of Agustín de Iturbide: A Reappraisal." Journal of Latin American Studies 17, no. 1 (May 1985): 79–110. http://dx.doi.org/10.1017/s0022216x00009202.
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After a struggle of eleven years, and the loss, according to the conservative estimate of Carlos María de Bustamante, of 2000,0000 lives, Mexico awoke in September 1821 an independent nation. For months before the culmination of independence there was no doubt who would rule the nation – that is, who was the de facto chief of state, at least for the moment. Agustin de Iturbide, author of the Plan of Iguala, conceiver of the idea of the Three Guarantees that united all factions in favor of independence, chief of the Army of the Three Guarantees, signatory on Mexico's part of the Treaties of Cordoba that granted independence de jure (in Mexico's view), was the undisputed leader. Incorruptible, invincible, wise, Christian, the consummate politician, the salvation of the Church, the Protector of Spaniards in Mexico, the Hero of Iguala, the Liberator, the Father of the Nation, Iturbide had broken the yoke of the Lion of Castile. Mexicans, of all political persuasions, rallied around the demigod in a euphoria of rejoicing and hope that has no equal in the history of the country.
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UDISI, LAWRENCE. "AUTHORITARIAN PERSONALITY LEADERSHIP, SYCOPHANCY AND THE CRISIS OF DEVELOPMENT IN BAYELSA STATE, NIGERIA." WILBERFORCE JOURNAL OF THE SOCIAL SCIENCES 7, no. 2 (December 30, 2022): 1–19. http://dx.doi.org/10.36108/wjss/2202.70.0210.
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Leadership is an unavoidable part of life in organizations. It’s a must-have for any organization that wants to coordinate the actions of its members to achieve its objectives. Therefore, leadership is crucial for human survival, development, and transformation. Leaders in all realms of life make several commitments to strengthen their leadership, enable their societies to improve, survive, and progress. Who has been in charge of our country exactly? We have been affected by numerous leaders, who lack moral power and unfortunately, the public has come to accept these ways of thinking and behaving as the standard. The culture that has emerged since the creation of Bayelsa State in 1996 is the authoritarian personality character of political leadership. Also, the culture of sycophancy and praise-singing has further exacerbated authoritarian leadership style among the leaders that have emerged in the State; an ugly form of hero or demigod worship. This paper uses the Theodor Adorno’s Authoritarian Personality Theory as a guide in explaining authoritarianism and the development challenges in Bayelsa State.
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Castellani, Victor. "Mourning is eternal—and proceeds from Iron age: Homer’s pathos of Achilles and Hector." Anuari de Filologia Lleng�es i Literatures Modernes - LLM, no. 7 (December 21, 2017): 97–108. http://dx.doi.org/10.1344/aflm2017.7.6.
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Homeric heroes know the consequences of combat, of their own possible death and an enemy’s, with the impact of either upon persons nearest and dearest. A malicious taunt reminds a foeman of what his death will mean to old parents, to young wife, and to other relatives. A warrior’s own premonition of falling in battle before a superior fighter and/or by Fate or deadly intervention of a hostile god may add his child or children to those who will miss and mourn him. The Iliad-poet anticipates the painful aftermath of demigod Achilles’ coming death for his irregular family, which includes a divine mother who will mourn him forever. “Homer” dramatizes the pain of mortal Hector’s death, first expected then effected, for a family many of whom we have met, from aged parents to infant son. Hector’s slaying, linked by Fate to that of Achilles, is the key event. It leads to a sublime reconciliation between Achilles, his killer, and Priam, his devastated father. Hector’s mother, however, and his loving wife—mother of his defenseless son—cannot be reconciled with his loss and with their dreaded and certain harsh future.
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Supriadi. "Pergeseran Nilai-Nilai Budaya Bissu dalam Kehidupan Sosial di Kabupaten Bone." Ad-Dariyah: Jurnal Dialektika, Sosial dan Budaya 2, no. 2 (December 27, 2021): 48–63. http://dx.doi.org/10.55623/ad.v2i2.82.
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Culture or culture is a tradition that is carried out by the community in an area that is still heavily influenced by its customs and is still being carried out until now which has developed and been passed down from generation to generation. Discussing about culture and culture in Indonesia, specifically in the province of South Sulawesi, it is known for its cultural diversity which is of course rooted in the diversity of values that exist in its customary law community. The diversity of values in the customary law community in South Sulawesi is a legacy of ancestors that has its own uniqueness compared to the culture owned by other regions, especially those in Bone Regency, which is related to the cultural values of Bissu in the social life of the people in Bone Regency which still adhere to traditions and roles. as a preserver and preserver of classical Bugis cultural values and is described as a demigod who has supernatural powers. The results showed that the background for the emergence of bissu in Bone Regency began when King Luwu was descended from the sky.
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Barboș, Ion Petre, and Alpár Nagy. "Religion, Politics and Mysticism in Ancient Sport." Studia Universitatis Babeş-Bolyai Educatio Artis Gymnasticae 69, no. 1 (May 10, 2024): 97–104. http://dx.doi.org/10.24193/subbeag.69(1).07.
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The history of ancient sports shows us that sports practice was not a secular one but was closely linked to religious faith. Whether we are talking about ancient Greece (Athens, Sparta, etc.), whether we are talking about Latin America or the Far East, the presence of homage and respect towards the gods is seen as something sacred and no one could dispute it. We have researched the religious phenomenon in sports for more than 30 years, and the result is like religion. politics and the arts of war decided the history of the world and civilization. (Barbos, 2015). It is proven by ancient writings, but also by archaeological traces, from ancient temples and stadiums dedicated to gods and legendary heroes, such as Hercules, the most famous demigod of the ancient world, who remained in legends as one of those who achieved the most successful sports. This article summarizes some ancient sports competitions, which were strictly related to the respect for the gods, which was rewarded with sports games, such as the Olympic Games of Greece. Keywords: Hylozoism, anthropological, animism, secular ritual, sacred ritual, oracle, Delphi, ecotheology, sumo, kyudo.
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Fatha, Nurul, Maryam Adam, Rudianto A. Manaku, and Sesar Tangkilisan. "Cultural Appropriation of Polynesian Portrayed In Moana Movie." NOTION: Journal of Linguistics, Literature, and Culture 3, no. 2 (November 23, 2021): 92–98. http://dx.doi.org/10.12928/notion.v3i2.4885.
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This research aims to identify and describe cultural appropriation that were found in Moana. Cultural appropriation is one of the negative actions that can harm one culture. This action generally occurs due to a lack of understanding and appreciation of a culture. Based on Rogers[6] cultural appropriation as the use of a culture's symbols, artifacts, genres, rituals, or technologies by members of another culture, is inescapable when cultures come into contact, including virtual or representational contact. Rogers also divided cultural appropriation into four types, there are cultural exchange, cultural dominance, cultural exploitation, and transculturation. Based on Rogers theory above, cultural appropriation that were found in Moana is cultural exploitation. This research was used Qualitative descriptive method. The source data of this research are from “Moana” by Ron Clements and John Musker. This movie was released in 2016 with 113 minutes duration. This analysis shows there are four points of cultural appropriation that were found in “Moana”. Firstly, depiction figure of “Maui”, a demigod figure illustrated very different from the original form in the movie Moana. Secondly, depiction of Kakamora people. Thirdly, depiction of the cliché coconuts. Fourthly, Disney removing Maui’s family out of the tale. This leads to deviations in views towards the representatives of the population and Polynesian beliefs.
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Rasheed, Mohd Sami ur, Sonam Tripathi, Saumya Mishra, and Mahendra Pratap Singh. "Coherent and Contradictory Facts, Feats and Fictions Associated with Metal Accumulation in Parkinson’s Disease: Epicenter or Outcome, Yet a Demigod Question." Molecular Neurobiology 54, no. 6 (August 1, 2016): 4738–55. http://dx.doi.org/10.1007/s12035-016-0016-y.
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Baulina, K. "REFLECTION OF HEPHAESTION’S DIVINITY." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 151 (2021): 5–8. http://dx.doi.org/10.17721/1728-2640.2021.151.1.
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The article attempts to determine the display of recognition of the degree of divinity of Hephaestion and the aspects related to this factor. Hephaestion was the closest person in the life of Alexander the Great, who embodied the syncretic processes of the Eastern and Greco-Macedonian traditions, received the status of "second after the king" and held a set of the highest titles, both military and administrative, played one of the key positions at court and had a big influence on Alexander. After the death of Hephaestion, the king wondered: what honors to give a friend, as a god, demigod, or hero? The article is based on ancient Greek written sources and archaeological sources: a stone lion in the Iranian city of Hamadan, and a recently discovered tomb with burials on Casta Hill in Amphipolis, which gives the study more relevance and novelty. My own contribution is the developing concept of recognizing the cult of divinity of Hephaestion, through his military rise in life and the preservation of high status after death and the syncretic elements he embodied. In the course of the research, a detailed reconstruction of the funeral ceremonies was carried out, and controversial issues concerning the recognition of Hephaestion as a hero or deity, which appeared in ancient sources, were analyzed. Attempts are also made to show a reflection of Hephaestion's attraction to Persian traditions.
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Malheiro, Andressa Karoline da silva, Isabela Pereira Almeida, and Zara Dantas Oliveira. "O outro lado do jaleco." International Journal of Health Education 4, no. 2 (December 17, 2020): 93. http://dx.doi.org/10.17267/2594-7907ijhe.v4i2.3325.
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INTRODUCTION: In Literature and the Arts, we have examples of the representation of the countless faces of the doctor and the influence of these views on the image that the doctor has of himself, which directly interferes with his illness process. This work aims to explore the construction of the figure of the doctor in society and how it implies his behavior as a patient. DEVELOPMENT: Allied to prestige and authority, the practice of Medicine is accompanied by a great demand. In this way, a very high level of collection and a context of denying medical illness is created. The image of the sick doctor can be seen as an unrealistic situation. We have examples of this in the book “Ensaio sobre a Cegueira”, by José Saramago, in the work “O Médico Doente”, by Drauzio Varella, and also in dramaturgy. Analyzing another aspect, an interesting point is that, being patient, the doctor can learn how the other feels, which also refers to the concept of empathy. Furthermore, the different perspectives on the fact of having knowledge about diseases are highlighted. CONCLUSION: The difficulty of detaching the multiple dimensions of the Doctor, due to the historical construction of this professional as a “demigod”, strong and studious, and to his own personal vision of omnipotence, generates a denial of medical illness. The expansion of studies in Human Sciences and Medical Humanities can provide a greater understanding of this situation.
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Wulandari, Endah, and M. Thoyibi. "Educating Young Learners to Gender Equality through Movies: Wonder Woman vs Captain Marvel." AL-ISHLAH: Jurnal Pendidikan 14, no. 3 (October 10, 2022): 4279–90. http://dx.doi.org/10.35445/alishlah.v14i3.1889.
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The issue of fair treatment given to males and females in the classroom discourse is currently discussed worldwide. The notion of gender equality that facilitates similar access for boys and girls to education is among the striving to achieve such conditions. This study tries to give an overview of two popular movies that can be used to disseminate the idea of gender equality to students in elementary schools. Wonder woman and Captain Marvel movies were chosen as the data of this research since the film genre is under the theme of heroism that represents women as the main characters. This research uses Roland Barthes' semiotics approach to analyze the data and John Fiske’s ideology to see the symbols used to describe feminist values that these characters display, supported by communication theory and feminism. The results of the study show that the characters of Captain Marvel and Wonder Woman are depicted as female figures who have greater power than men and show some liberal feminist values. The difference is that Captain Marvel has indirectly different powers from Wonder Woman, who already has powers because she is a demigod. From this finding, it can be inferred that there are some values that are beneficial to introduce to young learners from these movies. However, parental guide when watching is still needed in order to restrict the negative values that are irrelevant with our local culture.
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Veldman, Ilja M. "Philips Galle: een inventieve prentontwerper." Oud Holland - Quarterly for Dutch Art History 105, no. 4 (1991): 262–90. http://dx.doi.org/10.1163/187501791x00155.
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AbstractPhilips Galle (1537-1612) is best known as a productive engraver and publisher of prints. I Iowever, scant attention has been paid to the fact that he himself often designed prints which he or others engraved. This disregard of Galle's role as inventor is unfair, for many of his representions are particularly interesting for their iconography: several of the themes are original, conceived either by Galle himself or inspired by literary sources and introduced to Netherlandish art for the first time. Only a couple of his designs have been preserved: the drawings Perseus and Andromeda (fig. 1) and Vulcan Vanquished by Pallas (fig. 2), neither of which is signed. There is no doubting Galle's authorship however, because his prints always bear his name as the inventor. In alba amicorum he also drew a Head of Christ (in 1577 and 1579) and a I lead of Hercules (1582), (fig. 3). Galle's first print after a design of his own, Hiernnymus in the Desert (1561), was published by Hieronymus Cock. Despite the absence of the name of a publisher, Galle himself probably published the other prints which he made later, during his Haarlem period (from 1563 to ca. 1570). The verses on the prints are by Hadrianus Junius, the Haarlem humanist who was his friend. Galle's designs of this period are very similar in style to Maarren van Heemskerck's : from the late 1550s on, Galle made engravings of some hundred or so of van Heemskerck's drawings. Another evident influence is that of Frans Floris, whose work Galle also engraved during this period. Many designs from Galle's Haarlem period are highly original, in particular The Wretchedness of Human Existence (1563; figs.4-9) is exceptional for the total absence in the series of any religious allusion or eschatological prospect. The six prints depict man's life starting with his birth and going on to show how he has to learn everything, succumbs to his own failings and falls victim to sickness, poverty, imprisonment and death. The series ends with the lesson that man, unlike animals, is always out for his fellow-man's blood. Galle's Four Elemetns (15 64; figs. 10-13) marked the first appearance of the theme as a series in Netherlandish prints. Earth, Water, Air and Fire are not, as later became customary, represcnted as personifications with attributes, but as gods of Antiquity : Cybele, Neptune, Juno and Jupiter respectively. Galle based his depictions of them on 16th-century Italian mythographers : Cartari's Le Imagini de i Dei degli Anitichi (1556) and Giraldi's De Deis Gentium (1548). The Sluggard's Punishment (figs. 14 and 15) and The power of Women (fig. 16) act as moral examples from the bible. In the former series Galle resorts to passages from Proverbs for his inventive object lesson that the sluggard who refuses to work must suffer poverty and want. His prints of the guiles of women in the Old Testament (Adam and Eve, Lot and his daughters, Jael and Siscra, Samson and Delilah, Solomon and his concubines and Judith and Holofernes) illustrate how women gain ascendance over men by dint of cunning deception, flattery or passion. The Adoration of the Name of Jesus (fig. 17) is one of the first Netherlandish representations of the IHS monogram. We see it being worshipped by hierarchically arranged representatives of the spiritual and secular powers, by angels in heaven and souls in purgatory. Galle continued to design prints after he moved to Antwerp (1570/71). Other engravers usually incised them in copper now: Crispijn de Passe 1, Hieronymus Wierix, Johannes Collaert. Gallc's son-in-law Adriaan Collaert and his son Theodoor Galle. Henceforth the prints bore Galle's official address as publisher. During this period his style underwent a considerable change. The influence of Heemskerck and Floris was superseded by that of Anthonie Blocklandt and Johannes Stradanus, the most important artists of whose work Galle had been making prints since 1571. The South-Netherlandish humanists Cornelis Kilianus and Hugo Favolius replaced Junius as text-writers. Galle's iconography displayed a radical change too. Virtually all the figures in his prints were now elegant nudes. He pictured gods, goddesses, demigods (some of them published in books of prints (fig. 18), stories from classical mythology (Perseus and Andromeda, fig. 1; The Adultery of Venus and Mars, figs. 19-20; Psyche and Cupid, fig. 22), from classical history (Sophonisha's Suicide and Cleopatra's Suicide) and a Fortuna based on a composition by Melchior Lorck (fig. 21). Vulcan Vanquished by Pallas (figs. 2 and 23) is a most unusual print. The representation derives from the story in Hyginus' Fabulae of how Pallas Athena successfully defended her virginity against Vulcan's attempts to take her by force. The Latin verse and pictorial details (the burning torch, Cupid's broken bow and Pallas' owl, which has put one of his arrows out of action) leave the beholder in no doubt as to Galle's intention to convey the moral that chastity vanquishes voluptuous lust. The Four Winds (figs. 24-27), like the Four Elements, were the first independent representation in Netherlandish art. Galle again turned to Cartari's Le Inzagini de i Dei degli Antichi for his depictions of Eurus, Zephyr, Boreas and Auster as winged figures. His revived interest in the allegory is also reflected in the forty-three personifications (figs. 28-20;) in Prosopogruphia, a book of models intended for painters, engravers, poets and orators. Galle's merits as an inventor, then, are chiefly in the area of iconography: his originality is largely due to his depictions of themes without a pictorial tradition in his day. His activities as both a publisher and a draughtsman of edifying allegories and classical themes demonstrate his erudite and humanistically inclined personality.
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Kulikov, Anton K. "The Problem of Fate and Heroism in Lermontov and Leo Tolstoy. Philosophical Analysis." Voprosy Filosofii, no. 1 (2022): 122–33. http://dx.doi.org/10.21146/0042-8744-2022-1-122-133.
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The article provides a philosophical analysis of the problem of fate and heroism based on the works of Mikhail Lermontov and Leo Tolstoy. The author examines this problem against the background of the modern cultural and philosophical context, bringing the philosophy of literature closer to the philosophy of culture and philosophical anthropology. The article demonstrates that for Lermontov and Tolstoy a hero becomes a hero when he meets his fate, opposing his will and honor to inevitability, strives to become a demigod and to compare to eternity and multicolored fullness of the nature’s life. The author analyzes the motives of childishness, merging with nature, meeting with destiny, aristocratic rejection of modern European rationalism (the philosophy of the bourgeois and raznochintsy), the rejection of history with its reasonable “sense and purpose” and the ideas of justice and retribution. All these features of the worldview and art of Lermontov and Tolstoy are dictated by their heroics. An unreasonable and unjust world where blind fate reigns is the world depicted in their works and aesthetically justified in them. The article also discusses Lermontov and Tolstoy’s zealous persecution of pseudo-heroism of “our time”: the profanation of fatalism leads to the degeneration of heroism. Thus, the European world of “knowledge and doubt”, which has rejected the idea of fate, is contrasted with the world of heroic play. Both the former and the latter are mythologemes, Lermontov and Tolstoy strive to build another, mythological world of childishness and aristocracy outside of history next to the real world of the Pechorins.
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Cassella, Antonio. "Exploring the Social Link between Cerebral and Cerebellar Neural Ensembles through a Falsifiable Psychological Heuristics." International Journal of Social Science Studies 6, no. 2 (January 18, 2018): 69. http://dx.doi.org/10.11114/ijsss.v6i2.2934.
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This article wields the logos psychological heuristics in proposing that the universe, the social brain, and subatomic ensembles sustain the journey of the Mesoamerican demigod Quetzalcoatl. Within quantum coherence, the going “coatl-quetzal” marries in the hyperspace of our 5000 microcomplexes the legitimacy (probability = p = 1) of the autistic “coatl” (“serpent”), guarded by the 2 000 000 cortical columns in the cerebral cortex, with the illegitimacy (p = 0) of the schizophrenic “quetzal” (“bird”) lodged in the cerebellar cortex. Within quantum decoherence, the return of “quetzal-coatl” to the cerebral coatl in spacetime reflects our escape from madness with a new piece of knowledge. At the turn of the 20th century, the author found that autistics’ strength in Performance IQ agrees with the victory of repetitive legitimacy over unexpected illegitimacy in the first attention. He concluded that autistics’ weakness in verbal IQ agrees with a damaged qubit |1› and |0› (ket one and ket zero) in the going journey of Quetzalcoatl with the second attention. At the turn of the first decade of the 21st century, the author researched the reciprocal empowerment of the first and the second attention in the Third Attention. Here he emphasizes that in spontaneous laughing, the coherence of long-term potentiation in cerebellar granule cells, parallel fibers, and Purkinje cells is followed by the decoherence of long-term depression in the fewer Purkinje cells that carry Quetzalcoatl and the Third Attention into the deep nuclei of the cerebellum, and then into the spacetime of a refreshed first attention.
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BAYINDIR, Tolga. "Kurmaca Metinlerde Bir Kaynak Olarak Kolektif/Geleneksel Anlatı." Turkology 107, no. 3 (September 30, 2021): 9–18. http://dx.doi.org/10.47526/turkology.v3i107.709.
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Before writing, there has been the oral. This orality is a collective narrative that enables the individual living in the society to comply with the rules and rituals. Trying to stay within the obvious patterns, people begin to question their environment and the universe with the concept of "mind". As he asks questions about existence, life, death and even after death, he finds answers to the unknown that he encounters according to the cultural values he has created. These answers have the purpose of keeping the mind at a “normal” level. Because man needs a power that controls the order around him. The gods of the sun-sea-fire, immortals, demigod- half-human characters struggle for problems that ordinary people cannot solve. The magical properties of princesses, the virtuous powers of kings, the courage of a hero fight against evil. The text comes later. Collective narratives that define social boundaries can now be recorded. In this process, the dominance of the mind rises rapidly and begins to solve what it sees around it in its own limitations. As the problems of ordinary people replace the "adult/limitless" beings and "utopian" spaces in the narratives, the space also becomes familiar. When the machines produced by the mind in the industrialization process begin to make people ordinary, a "new search" is needed. Words are added to the text. The collective narrative that takes its place in the social memory begins to show itself this time through fictional texts. The novel, which is quite new according to oral narration, returns to its old source. The aim of this study is to provide an explanation for the underlying elements of the surreal, fantastic and science fiction concepts that are frequently encountered in recent novels.
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Amin, Prakasha, and Mohan A.K. "Efficiency and Outcome of Healing Practices Performed by Spirit Dancers in Healing Mental Illness – A Patient’s Perspective." Journal of Evolution of Medical and Dental Sciences 10, no. 11 (March 15, 2021): 803–8. http://dx.doi.org/10.14260/jemds/2021/172.
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BACKGROUND In many rural communities, the cause of mental illness is attributed to black magic, spirit possession of past sin and the coastal region of Karnataka is not exempted from it. The natives of this region ascribe the cause of mental illness to the spirit or demigod, and they seek the help of traditional healers such as spirit dancers for the recovery. This help-seeking behaviour of the people results in delay in seeking psychiatry care and affects the recovery of the person with mental health problems. Therefore, this study explores the opinion of clients undergone traditional healing for mental health problems and the results of the study could contribute to planning an appropriate health promotion activity to promote community mental health. METHODS The present study was explorative, undertaken in the Udupi district of Karnataka state, which explores the views of the respondents about the cause of mental health problem and the outcome of traditional healing for their problems. Altogether 200 clients visiting traditional healers for mental health care were interviewed based on the snowball sampling technique and the interview schedule was used as a tool to gather the data. RESULTS Of the 200 respondents interviewed, 27.5 percent were adults (31 to 40 years), while 43.1 percent were unemployed. Black magic was found to be the major cause for mental health problems among 25.5 percent of the respondents; whereas, 26 percent of the respondents felt recovered completely after undergoing traditional healing for mental health problems. CONCLUSIONS The recognition of mental health problems is very much essential for people with mental health problems to seek professional help. This could help mental health professionals to diagnose illness at the very beginning and provide better mental health care. However, the explanatory model of the patients needs to be taken into consideration while providing modern medical care. KEY WORDS Black Magic, Mental Illness, Serpent Worship, Spirt Dancer, Traditional Healers
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Leith, James A. "The French Revolution: The Origins of a Modern Liberal Political Culture?" Journal of the Canadian Historical Association 2, no. 1 (February 9, 2006): 177–93. http://dx.doi.org/10.7202/031033ar.
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Abstract Recently it has been argued that the chief legacy of the French Revolution was that it provided a prototype of a modern liberal political culture. This paper argues that, while some of the features of such a political culture did appear during the revolutionary decade, the revolutionaries never discarded an ancient conception of sovereignty which insisted that political will had to be unitary and indivisible. This led to rejection of political parties, legitimate opposition, and pluralism. The debates in the Constituent Assembly already reveal these illiberal tendencies. The Declaration of the Rights of Man, with its apparent emphasis on individual rights, might seem to have counterbalanced these tendencies, but two clauses inserted at the insistence of Abbé Sieyès vested sovereignty in the nation and asserted that law must be the expression of the general will. These clauses transformed the rights of the individual into the rights of the Leviathan. The insistence on a unified will was revealed in the allegorical figures, symbols, and architectural projects of the period. The figure of the demigod Hercules, which came to represent the People, conveyed a monolithic conception of the citizenry in complete contradiction to the conception of them in a pluralistic liberal democracy. Also the fasces, the tightly bound bundle of rods with no power to move independently, suggested a conception of the body politic at odds with that of a variegated liberal society. If such unity did not exist, it was to be created by the rituals performed in Temples décadaires every tenth day, the republican Sunday. Those who would not join this vast congregation would be excised or coerced. Moreover, throughout the decade there were various theories of revolutionary government at odds with liberal ideals: the unlimited power of a constituent body, the concentration of power in a tribune or dictator, or the dictatorship of a committee. Such notions, too, were important for the future.
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Fiska, Vasiliki, Eirini Papanikolaou, Michaela Patila, Mamas I. Prodromidis, Maria G. Trachioti, Eleni I. Tzianni, Konstantinos Spyrou, Pantelis Angelidis, and Markos G. Tsipouras. "DEMIGOD: A Low-Cost Microcontroller-Based Closed-Loop System Integrating Nanoengineered Sweat-Based Glucose Monitoring and Controlled Transdermal Nanoemulsion Release of Hypoglycemic Treatment with a Software Application for Noninvasive Personalized Diabetes Care." Micromachines 15, no. 7 (July 6, 2024): 887. http://dx.doi.org/10.3390/mi15070887.
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This study endeavored to design and develop an innovative closed-loop diagnostic and therapeutic system with the following objectives: (a) the noninvasive detection of glucose concentration in sweat utilizing nanonengineered screen-printed biosensors; (b) the management of measured data through a specialized computer system comprising both hardware and software components, thereby enabling the precise control of therapeutic responses via a patch-based nanomedicine delivery system. This initiative addresses the significant challenges inherent in the management of diabetes mellitus, including the imperative need for glucose-level monitoring to optimize glycemic control. Leveraging chronoamperometric results as a foundational dataset and the in vivo hypoglycemic activity of nanoemulsion formulations, this research underscores the efficacy and accuracy of glucose concentration estimation, decision-making mechanism responses, and transdermal hypoglycemic treatment effects, within the proposed system.
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Stelnik, Evgeny. "Job Versus Hercules: Virtue in the Articles of the Byzantine Suda Dictionary of the 10th Century." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 253–58. http://dx.doi.org/10.15688/jvolsu4.2020.6.20.
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Introduction. In ancient mythology, the image of Hercules is one of the most popular, and his heroic cult is one of the most common. Having emerged from the “conglomerate of folk tales”, the image of Hercules was actively assimilated by the Greek and then Roman literary tradition. Hercules was a very popular hero among Greek tragic and especially comic poets. In Roman times, the final systematization of the image took place. The key role in this process was played by the works of Apollodorus “The Mythological Library” (2nd century BC), “Pictures” by Philostratus the Younger (2nd century BC) and “Description of Hellas” by Pausanias (2nd century BC). Within the framework of the classical tradition, the image of Hercules in Roman times was finally formed and unambiguous. Hercules is a hero, a demigod, the son of Zeus and Alcmene, who possessed amazing strength, who killed his children (and the children of his brother Iphicles) in an act of madness. He performed 12 labours at the request of Eurystheus. Hercules lived with the Lydian queen Omphale dressing in a woman’s dress. He was poisoned by his wife Deianira, burned at the stake on Mount Eta and ascended to Olympus, where he became the spouse of Hebe. Methods. The hermeneutic methodology, which ensured the correct understanding and interpretation of the text of the Suda dictionary and the ancient texts, on which this “antique” dictionary was based, is used in the article. The toolkit of the hermeneutic circle (pre-understanding and understanding of the text, interpretation of the whole based on knowledge of its parts) made it possible to highlight key elements (plots, signs and symbols) of the philosophical image of Hercules in the entries of the dictionary. Results. We can see a kind of “muscular Christianity”, when the strength of the body still corresponds to moral perfection and the withdrawal from the world does not contradict the active entry into the still polis institutions of urban life in Byzantine cities, among which the most important was the hippodrome and sports competitions. Christian authors actively used traditional sports metaphors and images of wrestling, but filled them with new Christian content. In the dictionary of the Suda, there is a kind of replacement of images that embody the samples of virtue. Hercules always loses to Job. It is indicative that the Christian rhetoric, relying on the philosophical symbolism of the apotheosis of Hercules, using the “sports” terminology of struggle, ignores the developed philosophical symbolism of Hercules, and fights against the mythological “fables” about Hercules. Using cynical and stoic terminology, Christian rhetoric opposes the comedic and dramatic image of Hercules, as Herodore of Heracles did in the 5th century BC. That is, the enemy is borrowed from Christian rhetoric along with philosophical symbols and terminology describing a difficult life full of trials as a virtue.
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Nunes, José Pedro L. "Demigods – Attempt at Scientific Explanation." SSRN Electronic Journal, 2018. http://dx.doi.org/10.2139/ssrn.3253503.
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Mahiwo, Sylvano D. "The Ifugao Rice Terraces: A Socio-Cultural and Global Perspective in Heritage Conservation." IAMURE International Journal of Ecology and Conservation 8, no. 1 (July 31, 2014). http://dx.doi.org/10.7718/ijec.v8i1.744.
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The paper discusses the sociocultural and global perspective in heritageconservation of the Ifugao Rice Terraces. It discusses the physical environmentand the spiritual and/or non-physical dimensions, the amphitheater sanctuaryof human-demigods-nature rendezvous, the socio-cultural transitions, gaps in traditional-modern living, the opportunities and challenges for globalization, and situating the IRT in the meta-action state cooperation dynamics.Keywords: Ecology, Ifugao Rice Terraces, heritage conservation, globalization, descriptive,Philippines
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Kenneth Takudzwa, Munhuweyi. "Praising the Croc, Despising Nero: The Politics of Hero-Worshipping Leaders Through Music and Speech in Zimbabwe." Journal of Asian and African Studies, March 1, 2022, 002190962210801. http://dx.doi.org/10.1177/00219096221080195.
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Music and speech have been utilized to enrich this study phenomenon to unveil the hero-worshipping in Zimbabwean leadership. The research examined that the post-independence Zimbabwe under Mugabe and Mnangagwa administration has found both leaders worshipped and attributed to as heroes, if not demigods. At the same time, how music and speech have been used to despise or smear campaign the opposition leadership. I argued that music and speech are at the center of ZANU-PF, evidenced in 21st century in a bid to win elections through political parties and individual image building.