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Journal articles on the topic 'Divination'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 November 2024

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1

Stojanovic, Pavle. "On the status of natural divination in Stoicism." Theoria, Beograd 63, no. 1 (2020): 5–16. http://dx.doi.org/10.2298/theo2001005s.

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Cicero?s De divinatione portrays the Stoics as unanimous in advocating both natural and technical divination. I argue that, contrary to this, the earlier leaders of the school like Chrysippus had reasons to consider natural divination to be significantly epistemically inferior to its technical counterpart. The much more favorable treatment of natural divination in De divinatione is likely the result of changes introduced later, probably by Posidonius.

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2

Mitruev, Bembya L., and Zhargal D. Dugdanov. "Гадание, опирающееся на ламу Цонкапу." Монголоведение (Монгол судлал) 12, no. 1 (July 31, 2020): 105–21. http://dx.doi.org/10.22162/2500-1523-2020-1-105-121.

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Introduction. Rosary divinations used to be most widespread in Tibet, Mongolia, Buryatia, Kalmykia and other Buddhist regions. Various types of this divination include ones implying appeals to Yidam deities, Buddhist protector deities, and prominent spiritual teachers. The latter are rare enough, and such rosary divinations are of particular interest. Goals. The article introduces into scientific discourse a Tibetan text of the Lama Tsongkhapa rosary divination. This is an example of divination text based on a religious figure. Materials. The rosary divination text was received from Rev. Zhargaal D. Dugdanov, a Buddhist priest affiliated to Ivolginsky Datsan (Buryatia, Russia), and has never been published in Russian before. Results. The article analyzes traditional rosary divination techniques, translates, transliterates the text, and publishes its facsimile.

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3

Hahmann, Andree. "Cicero Defining the Stoic Science of Divination." Apeiron 52, no. 3 (July 26, 2019): 317–37. http://dx.doi.org/10.1515/apeiron-2017-0078.

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AbstractThis paper is devoted to the Stoic definition of divination as reported by Cicero. It proposes a novel reading that coherently combines the distinct versions offered inDe divinatione. Especially important is the proper understanding of the close relationship between providence, fate, and chance. I argue that the Stoic understanding of chance already contains a reference to divine will, which is why the Stoics can equally claim that divination is devoted to chance and providence. This sheds new light both on the Stoic science of divination and the systematic involvement of providence, fate, and divination in Stoic philosophy.

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4

Hahmann, Andree. "Cicero on Natural and Artificial Divination." Ancient Philosophy 44, no. 1 (2024): 225–46. http://dx.doi.org/10.5840/ancientphil202444112.

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Cicero distinguishes between two forms of divination: natural and artificial divination. Most contemporary scholars assume that Cicero presents a Stoic division and some even draw far-reaching conclusions about the scientific status of divination based on this distinction. However, his justification for the division is apparently contradictory and neither fits with Stoic nor Peripatetic claims that are found elsewhere. This paper examines the exact meaning of the division and sheds light on its Stoic and Peripatetic origin. In this way, we will not only be able to better understand the overall argument of Cicero’s De divinatione, but also to assess his real achievement as a philosophical author.

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5

Shaughnessy, Edward L. "The Origin of an Yijing Line Statement." Early China 20 (1995): 223–40. http://dx.doi.org/10.1017/s0362502800004491.

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This essay begins by examining divination records from the Zhou dynasty (such as those from Zhouyuan and Baoshan, as well as records in traditional texts) showing that the topic of divination was invariably announced in the form of a “charge” indicating the desire of the person for whom the divination was being performed. Next, other accounts of turtle-shell divination (in the Shiji, Guo yu and Zuo zhuan) are examined to determine how the results of the divinations were interpreted. The author shows that the diviner was responsible for producing a yao 竊 or “omen-text” that was composed of three lines of four characters, the first describing the crack in the shell (i.e., the omen), followed by a couplet linking this omen to the announced topic of the divination, similar to the way in which the nature evocations of the Shijing are linked to events in the human realm. Finally, the author shows that this omentext is formally identical to the most developed form of the line statemerits of the Yijing, and proposes that from this form can be discerned the divinatory context that originally produced these line statements.

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6

Sukhishvili, Tamar. "Logic of Divination on the Evidence of De divinatione by Cicero." Kadmos 1 (2009): 84–95. http://dx.doi.org/10.32859/kadmos/1/84-95.

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This paper demonstrates the logical basis of the philosophic opinions of the Stoics and New Academy on divination; it focuses on the essence and needs assessment of divination phenomenon in general. Cicero’s treatise has been studied for the following reasons: it provides valuable information not only about the ancient practice of divination but also the Stoic divination theory. The paper discusses both the arguments that back up divination practice and the counter arguments based on the logical ground. Though the popular arguments supporting divination are hardly convincing and in Cicero’s opinion have no logical proof, divination remains to be a very popular phenomenon. It is noteworthy that in his discourse Cicero concentrates on the scheme suggested by the Stoics: if x… then y. According to him there is a conflict between these propositions (x and y), where the first proposition is not a true conditional and thus could not be the basis for the following conclusions. Thus, the opinions of Cicero and the Stoics clash over the issues of logic which lead to the differences in argumentation.

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7

Adegbindin, Omotade. "African Divinatory Systems and The Modern Debate On African Philosophy." Advances in Multidisciplinary and scientific Research Journal Publication 29 (December 15, 2021): 243–60. http://dx.doi.org/10.22624/aims/abmic2021-v2-p19.

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In classical literature, we read of a serious debate surrounding the possibility of divination. More specifically, we read of Cicero’s alleged denunciation of divination as superstitio, leading to divergent reactions and also urging the need to provide justification for the possibility of divination. Although it is often said that Cicero’s de Divinatione has suffered different interpretations since his time to date, the suspicion still remains that, perhaps, the text itself assumes that science—and, by extension, the imposition of certain cognitive modes on others— is the hēgēmon in matters concerning the state and human existence; the oracular cannot disclose the true nature of the universe. Cicero’s position is no doubt a compelling reflection of the sharp differentiation between European and African thought that has endured as an issue that is mostly discussed in African philosophy. For the African, the issue of debate on the possibility of divination does not arise: as a matter of fact, divination, for him, serves as a veritable means through which he can understand the configurations of the entire universe and his place in it. Thus, this paper invariably attempts a deconstruction of the myth of writing that is mostly associated to the constitution of science or/and philosophy and shows that African divinatory systems and their related mythical or religious conceptions represent a legitimization of the body of wisdom found in orality. Keywords: Africa, Divinatory Systems, Modern Debate, African Philosophy

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8

Singleton, Michael. "Divination ? Vous avez dit « divination » ?" Anthropologie et Sociétés 42, no. 2-3 (2018): 331. http://dx.doi.org/10.7202/1052649ar.

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9

Virolle-Souibes, M. "Divination." Encyclopédie berbère, no. 15 (April 1, 1995): 2353–67. http://dx.doi.org/10.4000/encyclopedieberbere.2265.

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10

Freedgood, Elaine. "Divination." PMLA/Publications of the Modern Language Association of America 128, no. 1 (January 2013): 221–25. http://dx.doi.org/10.1632/pmla.2013.128.1.221.

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What if in the final minutes of your heavyingdescendingthe landing strip kept lyingchanging you backinto the air the way a whitebacks away in anger when you approach with the directions you've been asked?—Ed Roberson, “The Aerialist Narratives”The fate of the nation is foretold in the arcs of birds, in the flight patterns of the ruling class, in the strip of runway hard to see in the fog. Only through the scrutiny of all such lines will our fates grow clear.—Joseph Donahue, “Metaphysical Shivers: Reading Ed Roberson”

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11

Robertson, Robin. "Divination." Psychological Perspectives 61, no. 2 (April 3, 2018): 170–93. http://dx.doi.org/10.1080/00332925.2018.1461501.

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12

Ferner, R. "Divination." BMJ 346, mar07 1 (March 7, 2013): f1536. http://dx.doi.org/10.1136/bmj.f1536.

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13

Shearin, Faith. "Divination." Fourth Genre 26, no. 1 (February 1, 2024): 181–93. http://dx.doi.org/10.14321/fourthgenre.26.1.0181.

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14

Smith, Duane E. "Portentous Birds Flying West: On the Mesopotamian Origin of Homeric Bird-Divination." Journal of Ancient Near Eastern Religions 13, no. 1 (2013): 49–85. http://dx.doi.org/10.1163/15692124-12341245.

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Abstract Drawing on the Akkadian omen series Šumma Ālu and its predecessors, this essay argues for a Mesopotamian origin of Homeric bird-divination. Against the suggestion of Högemann and Oettinger that Greek bird-divination has its closest parallels with Hittite bird-divination, I argue that both in its function as a tool for divination and in its specific content, Homeric bird-divination, if not all such ancient Greek divination, finds much closer parallels in Mesopotamian divination traditions than it does in Anatolian traditions. I suggest that the late 8th century B.C.E. and the decades before and after 1200 B.C.E. represent two periods when conditions were particularly ripe for the introduction of Mesopotamian bird-divination into the Aegean and that itinerant diviners, perhaps in the employment of armies, were the most likely conveyors of this particular form of divination.

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15

Zeitlyn, David. "Divination and Ontologies." Social Analysis 65, no. 2 (June 1, 2021): 139–60. http://dx.doi.org/10.3167/sa.2021.650208.

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The way types of divination move round the planet means it is not helpful to simply attribute one unitary ontology to specific techniques or to groups of practitioners. Explaining divination in terms of ‘ontology’ homogenizes cognitive and conceptual multiplicity, and pre-empts the possible outcomes of divination. Moreover, this contradicts the fundamentally open nature of divination, and the fact that in many forms of divination the reformulation of questions helps keep futures open. With examples drawn from Mambila spider divination, I suggest what an epidemiology of beliefs and ontologies that gather around divination could look like. On this account, divination acts as a ‘boundary object’, mediating both the cognitive differences among clients and the conceptual differences between clients and diviners.

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16

Peralta, Dan-El Padilla. "Ecology, Epistemology, and Divination in Cicero De Divinatione 1.90–94." Arethusa 51, no. 3 (2018): 237–67. http://dx.doi.org/10.1353/are.2018.0011.

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17

Denyer, Nicholas. "The case against divination: an examination of Cicero's De Divinatione." Proceedings of the Cambridge Philological Society 31 (1985): 1–10. http://dx.doi.org/10.1017/s0068673500004715.

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Ancient divination had something of the status of modern science. Diviners, like scientists, were expected to offer public comment on all manner of subjects, from strange meteorological phenomena to proposals for military campaigns, from shooting stars to Star Wars. In both cases this public responsibility is based upon a supposed expertise in prediction. And the arguments of those ancient philosophers who attempted to justify such a status for divination run in some ways remarkably parallel to those of modern philosophers who have attempted to justify such a status for science. Thus we are told both by Stoics and by modern Scientific Realists that the world forms a single and unitary physical system, with nothing outside it to prevent the course of events from unfolding in accordance with the adamantine regularities which are the laws whereby nature operates. This determinism, and its consequence that the entire future of the world is already prefigured in the current state of things, makes it possible for us now to tell what will happen later. And that possibility is realised. Scientific predictions, we are told, may not be uniformly correct, but they are correct too often for that to be due to chance. The predictions of diviners, one must likewise concede, are not uniformly correct: nonnumquam ea quae praedicta sunt minus eueniunt (Cicero, De Divinatione, 1.24).

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18

Ling, Li. "Formulaic Structure of Chu Divinatory Bamboo Slips." Early China 15 (1990): 71–86. http://dx.doi.org/10.1017/s0362502800005010.

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In recent decades, divination records written on bamboo slips have been discovered at such sites as Wangshan, Tianxingguan and Baoshan, all in Hubei province. These slips derive from the ancient state of Chu and date between 350 and 300 B.C. In this paper, the author suggests that these divination records are of two types: an “initial divination” and a “follow-up divination.” He also demonstrates that the “initial divination” type, which is the fuller form, usually consists of five discrete portions: a Prologue, First Charge, First Prognostication, Second Charge, and Second Prognostication; and provides detailed notes on the terminology found in each portion. Finally, he considers such associated questions as whether the Second Charge is a prayer or divination, whether divination was stated in the form of a question or statement, and the nature of the “follow-up divination.”

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19

Gruber, Christiane. "The ‘Restored’ Shīʿī muṣḥaf as Divine Guide? The Practice of fāl-i Qurʾān in the Ṣafavid Period." Journal of Qur'anic Studies 13, no. 2 (October 2011): 29–55. http://dx.doi.org/10.3366/jqs.2011.0019.

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This study argues that the exponential growth of divinatory texts variously attributed to ʿAlī and Jaʿfar al-Ṣādiq included at the end of Qur'ans produced during the Ṣafavid period provides further evidence for the widespread interest in divination during the tenth/sixteenth and eleventh/seventeenth centuries in Iran. Treatises on ‘divination by the Qur'an’ (fāl-i Qurʾān) indicate that it was considered permissible to seek guidance by means of holy scripture at this time. On a more symbolic level, fāl-i Qurʾāns can be understood as a kind of restoration of the ‘defective’ ʿUthmānic codex by re-Shīʿifying it – if not by reinserting supposedly dropped verses on the ahl al-bayt, then at the very least by adding terminal divinations attributed to the figureheads of Shīʿī Islam. This particular practice therefore follows general ‘Shīʿification’ trends found in a number of cultural and artistic practices of the Ṣafavid period, which also are potentially discernible within the domain of Qur'an production.

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20

Cook, Constance A. "A Fatal Case of Gu 蠱 Poisoning in Fourth-Century BC China?" East Asian Science, Technology, and Medicine 44, no. 1 (June 25, 2016): 123–49. http://dx.doi.org/10.1163/26669323-04401006.

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This essay reexamines the fourth century BC divination records found in the tomb of Shao Tuo 邵佗 in Baoshan 包山, Jingzhou 荊州, Hubei. Using charts, rules, and examples for divination from a newly discovered trigram divination text, called by modern scholars, the Shifa 筮法 (Stalk Method), and preserved in the Tsinghua University collection of Warring States period bamboo manuscripts, the author suggests a radical new way to interpret stalk divination results and speculates upon a possible diagnosis. Essentially, the author unpacks the Baoshan results according to the rules of trigram divination given in the Shifa and not of hexagram divination as in the Zhouyi 周易 (Changes of Zhou).

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21

Preus, J. Samuel. "Secularizing Divination." Journal of the American Academy of Religion LIX, no. 3 (1991): 441–66. http://dx.doi.org/10.1093/jaarel/lix.3.441.

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22

Bear, Laura. "Capitalist Divination." Comparative Studies of South Asia, Africa and the Middle East 35, no. 3 (2015): 408–23. http://dx.doi.org/10.1215/1089201x-3426265.

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23

Hamzelou, Jessica. "Digital divination." New Scientist 206, no. 2758 (April 2010): 45. http://dx.doi.org/10.1016/s0262-4079(10)61083-4.

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24

Boyer, Pascal. "Why Divination?" Current Anthropology 61, no. 1 (February 2, 2020): 100–123. http://dx.doi.org/10.1086/706879.

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25

Yoo, Kwang Suk. "Evolutionary Adaptation of Korean Divination to Religious Markets." Asian Journal of Social Science 45, no. 4-5 (2017): 548–67. http://dx.doi.org/10.1163/15685314-04504009.

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Although divination is admittedly the oldest religious tradition constructed in human societies, there are few sociological researches on divination. This article explains different features of three divination communities in the Seoul Metropolitan Area (SMA) in contemporary Korea and then analyses their theoretical significance and implication in terms of religious market theory. Different patterns of competition that each divination community faces in a religiously pluralistic market are influenced by a religio-economic rationality and a socio-structural limitation specific to each niche market. However, a new relationship between local diviners and the municipal government is made with the construction of a “divination valley”: a divination community to encourage religious competition and innovation as well as to attract more city tourists as a local cultural property. Based on the evolution of divination communities, the paper applies the notion of “elective affinity” to the relationship between religious diversity and a polytheistic rationality in the context of contemporary Korean religious market.

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26

SHIN, Jungwon. "A Primitive Cultural Study about Zhōuyì(周易) Divination(占筮)." Tae Dong Institute of classic research 49 (December 31, 2022): 9–34. http://dx.doi.org/10.31408/tdicr.2022.49.9.

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This thesis studies about divinatory statements in Zhōuyì(周易). First of all, it introduces ‘mythical thinkings’ and explains them in association with ‘divination’ and ‘play’. Both of them survived primitive culture and permeated into modern lives. For human beings in ancient, divination was used to explain uncomprehensible and fearful phenomena and applied to every matters to prepare for the future. Divination was also a kind of play to bet for uncertainty. This thesis studies divination of Zhōuyì as a survived primitive culture through long scientific transition. Human being made Zhōuyì with the symbolic signs of yin and yang yao(爻) and composed them for 8 Guà(卦). The 384 yao were applied to human lives with divination. Specific phenomena were conceptualized as a sign system, and divination was developed into a character system called gua and yao statements, so that people could prepare for everything in the universe, natural phenomena, and changes. The purpose of this study is to find out the unique characteristics and significance of divination in primitive culture and to find the value of human history based on the development of Zhōuyì divination.

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Ruah-Midbar, Marianna. "The Sacralization of Randomness: The Theological Imagination and the Logic of Digital Divination Rituals." Numen 61, no. 5-6 (September 4, 2014): 619–55. http://dx.doi.org/10.1163/15685276-12341345.

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An abundance of divination rituals, primarily Tarot card reading, are widespread in cyberspace. These new phenomena are accompanied by a new rationale that is described in the article under the title “the sacralization of randomness.” The shift of religion and magic to the virtual realm brings about changes in theology, cosmology, ethics, practice, and religious/spiritual values, and these are demonstrated and discussed via the test case of digital divinations. Further implications of these innovations on the spiritual-cultural scene outside the Internet are also examined.

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28

Mastrocinque, Attilio. "The divinatory kit from Pergamon and Greek magic in late antiquity." Journal of Roman Archaeology 15 (2002): 173–87. http://dx.doi.org/10.1017/s1047759400013891.

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Divination was one of the most important features of the learned magical arts in the Imperial period. Not only do the Graeco-Egyptian ‘magical papyri’ contain an abundance of recipes which claim to enable the practitioner to know the future, but several ancient authors attest that divination was of special interest to occultists. Recent scholarship has indeed recognised the importance of divination in ritual-magical practice, but the relevant archaeological evidence has not been much discussed since the publication of the second volume of Th. Hopfner'sGriechisch-ägyptischer Offenbarungszauberin 1924. The major new evidence here has been the Near-Eastern divination- and incantation-bowls. The present article, however, is concerned with the possible implications of a much older find, the divination kit from Pergamon, and its recently-discovered analogue from Apamea in Syria, for the study of specifically theurgic divination. The rôle of magical ritual within theurgy has received considerable attention in recent years, but the relevance of the divination kits has not hitherto been noticed. I shall argue that the physical instruments employed in theurgic divination help us to understand several features of theurgic practice. I shall also stress the possible contribution of magical gems in the same context, for in them we can recognise images and attributes of divine beings with whom magicians and theurgists identified themselves during their performances.

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29

Kim, Seong U. K. "Kwanŭm (Avalokiteśvara) Divination: Buddhist Reconciliation with Confucianism in the Late Chosŏn." Religions 11, no. 4 (April 22, 2020): 209. http://dx.doi.org/10.3390/rel11040209.

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This paper looks at the interactions between Buddhism and Confucianism in the late Chosŏn era through a case study of Kwanŭm (Avalokiteśvara) divination and, thereby, attempts to demonstrate how Buddhist monks navigated their religion in a Confucian-dominant society. In particular, it discusses how Chosŏn Buddhist monks incorporated Confucian ethical values into the practice of Avalokiteśvara divination, which developed in the late Chosŏn era, based on the Kwanŭm yŏnggwa, the first Korean Buddhist manual for Avalokiteśvara divination. The unique amalgam of the Avalokiteśvara cult and divination practices became popular in this period by embracing the fulfillment of the Confucian duty of filial piety and sincerity as its essential element. In particular, the Confucian practice served as a deciding factor to receive the bodhisattva’s blessings in this divination. The introduction of Avalokiteśvara divination, therefore, reveals another strategy of the Buddhist community to demonstrate its devotion by incorporating the ideology of the Confucian ruling class in the late Chosŏn era.

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30

Silva, Sónia. "Taking Divination Seriously: From Mumbo Jumbo to Worldviews and Ways of Life." Religions 9, no. 12 (November 30, 2018): 394. http://dx.doi.org/10.3390/rel9120394.

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The peripheral role of divination in religious studies reflects centuries of misrepresentation and depreciation in the textual record. This long history dates back to the travel literature of early modern times, particularly in West Africa, where two stereotypical themes took form: divination as mumbo jumbo, and the diviners as charlatans who shamelessly deceive their credulous clients. These two stereotypical themes persisted through the anthropological discourse about African divination until the 1970s. To undo this long history of misrepresentation and depreciation, a change of analytical focus from reified differences to similar engagement with broad ideas and big questions is in order. By considering a particular case study—basket divination in northwest Zambia—through the theoretical lens of worldviews and ways of life, it becomes possible to take divination seriously and grant it a more central place in religious studies. Four broad, inclusive ideas or big questions emerge from the ethnography of basket divination in northwest Zambia: ontology, epistemology, praxeology, and the place of suffering in human existence.

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31

Schmiedl, Anne. "Written in Stone? Creative Strategies for Struggling with Fate in Chinese Character Divination (cezi 測字)." International Journal of Divination and Prognostication 1, no. 1 (November 14, 2019): 75–99. http://dx.doi.org/10.1163/25899201-12340004.

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Abstract This paper analyzes how fate is understood in imperial Chinese anecdotes on character divination (cezi 測字). It demonstrates that character divination, due to its qualities as a script-based method, allows the protagonists of divination anecdotes to intervene creatively in the predictive process. The protagonists use this opportunity to seize agency and attempt to influence or change their fate through different strategies. The paper explores these strategies in detail. To transform the outcome of the predictions, protagonists make use of apotropaism, repetition, mimesis, name changing, and the interpretative techniques of diviners. This paper contributes to the study of the notion of fate in imperial China by proving the unique role of character divination. It shows that in anecdotes on character divination, unlike in many other divinatory methods, fate is presented as determined. Even though protagonists attempt to assume agency over their fate, they ultimately fail. In Chinese character divination, fate is written in stone.

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32

Nikulina, Nadezhda А. "Traditional and Modern Book Divination Practices in the Context of Literary Discourse." Izvestia Ural Federal University Journal Series 1. Issues in Education, Science and Culture 30, no. 1 (2024): 63–75. http://dx.doi.org/10.15826/izv1.2024.30.1.006.

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The article presents an analysis of traditional and modern book divination practices in their significance perspective as philological research objects. The author believes that the study of such practices is relevant, since it opens up the possibility of consistent perception of the mechanisms of human interaction with the book in the perspective of this relationship’s growth, which determines the essence of culture and the meaning of human science. The field of inquiry includes all stages of book divination, from selecting a folio volume to interpreting the request results. The author supposes that selecting a book for divination appears to be an indicative decision characterizing the divination process as a game and a ritual that develops by the game reality laws and is often labeled as a magical act. Such divination rituals when described enables us to speak both about the modern bibliomancy continuity, as well as the methods of attracting readers and clients to fee based resources that predict the future and sell books. Particularly noteworthy are works specially created for divination, among which is the literary phenomenon of A. P. Sumarokov “Love divination book”. The author finds it important that the book divination practice is actively mastered by writers who use the idea of predicting the future in order to create an external composition of a literary work (M. Pavic). The motivic analysis and methods of cognitive linguistics, currently applied in descriptions of relevant cognitions and speech practices, are presented in the work as hidden algorithms for interpreting the results of such practices (solving the results of book divination is compared with the process of interpreting dreams). The author focuses on the importance of the modern reader and Internet user’s image, who is a follower of traditional (in some cases archaic) practices and at the same time belongs to the gadget era.

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33

Silva, Sónia, and Anne-Hélène Kerbiriou. "Temps, prédiction et avenir dans la divination rétrospective." Anthropologie et Sociétés 42, no. 2-3 (October 5, 2018): 107–26. http://dx.doi.org/10.7202/1052639ar.

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Les conceptions actuelles du temps dans l’étude de la divination en Afrique nous contraignent à choisir entre les techniques prophétiques et les techniques rétrospectives. Confrontés au fait que la divination prophétique est peu fréquente en Afrique subsaharienne, nous nous tournons vers la divination que l’on appelle rétrospective. Et cependant, ces méthodes africaines qualifiées de rétrospectives sont orientées vers l’avenir. En se basant sur ses recherches sur les paniers de divination au nord-ouest de la Zambie, ainsi que sur les travaux de Bourdieu, Gell, Guyer et Zeitlyn, Silva démontre que l’orientation vers l’avenir des paniers de divination s’inscrit dans les dynamiques internes à chaque séance. La divination par panier recouvre l’intégralité de la trajectoire allant du diagnostic au pronostic. En outre, les devins tiennent chaque séance à l’intersection de deux états temporels qui se croisent et orientent le parcours des participants : le voyage divinatoire à travers le temps et l’espace, et les signes matériels que contiennent les paniers. Cela permet au passé d’être interprété rétrospectivement, à la lumière des préoccupations du présent, et à l’avenir d’être exposé comme un prolongement du présent. En se concentrant sur la temporalité du présent-en-cours-de-réalisation, un long présent qui s’étend du passé récent au futur proche, les méthodes de divination rétrospective peuvent apporter une aide au consultant en plus de contribuer à l’étude du temps et de l’avenir.

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Tsendina, Anna D. "Гадание по хулилам среди монголов." Oriental Studies 14, no. 3 (October 6, 2021): 550–67. http://dx.doi.org/10.22162/2619-0990-2021-55-3-550-567.

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Introduction. Various collections of Mongolian xylographs and manuscripts may contain works on divination practice with eight khulils. What does the word khulil mean? Why does one use eight khulils? What are the texts devoted to the khulil divination? This article deals with the practice of khulil divination in Mongolia, while introducing a Mongolian text devoted to this form of divination. Results. The divination practice goes back to the oldest Chinese source on divination Yijing (I Ching, Book of Changes, about the seventh century BC). Divination is carried out with the help of the trigram, or the three dashes, which are the result of casting coins or of some other method. A combination of trigrams means a particular future. These three lines are called khulil in Mongolian (gua in Chinese). Divination by 8 gua, or 8 khulils, and 64 (8 × 8) or 512 (8 × 8 × 8) combinations is the most common form of divination in China. Later, each trigram was represented by a year of the 12-year animal cycle so that the ninth year was the beginning of the next cycle. Thus, each of the 8 years symbolizes a certain trigram, or khulil, according to the ordinal number of the latter. Granted the number of Mongolian manuscripts on khulil divination in various collections, this divination form was widely practiced by Mongolians. By way of introducing the literature on the subject, the present article presents the Russian translation of the initial fragment of manuscript MN 1145 originating from Ts. Damdinsuren museum in Ulaanbaatar. This is a Mongolian translation from Chinese made relatively late that has few traces of Mongolization or efforts of adaptation to nomadic realia. Besides concerns for the illnesses of relatives or issues of choosing a son-in-law or a bride, which are of a universal character, the most popular topics are questions about farming, such as: should one expect rain? what will be the harvest of grain and raw silk? Also, there are many questions related to promotion and career, e.g., passing exams for the degree of an official. The text contains numerous Sinicisms, including idioms, expressions, and names of Chinese astrological signs; there is also a reference to buying a jins, which points to the Manchu period. Notably, neither Tibetan items nor Buddhist deities are mentioned in the text.

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Ofuasia, Emmanuel csp. "The Socio-Economic Pedagogy of Computerised Ifá Divination: A Conversation with Professor Danoye O. Laguda." International Scientific Journal of Universities and Leadership, no. 12 (December 20, 2021): 160–69. http://dx.doi.org/10.31874/2520-6702-2021-12-2-160-169.

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In recent times, there has been the general public admission that it is possible for Ifá divination to be performed via smartphones and laptops. The implication is not far-fetched – the extinction of the babaláwo/ìyanifá, in the trio communication which comprises them, the client and Ọ̀rúnmìlà, the Yorùbá deity. What kind of education regarding the use of African ritual archives for contemporary problems can thrive? What are the possible educational problems and challenges that computerised Ifá divination may encounter in the long run? Will this make Ifá divination more effective and reliable since there is a disturbing number of quack babaláwo/ìyanifá around in recent times? Are there some important spiritual elements sacrosanct to divination that technology bypasses which may in turn diminish the accuracy of divination outcome(s)? How can these spiritual elements be overcome in a future development of technology for Ifá divination? How can original and fake Ifá priests be detected? What is the healing process in traditional Yorùbá medical practice and what role does Ifá play? In this pience, I engage Professor Danoye O. Laguda to consider these mind-boggling posers only to realise in the end that technology can be improved toward a better and improved divination technique, which cannot, do without the genuine babaláwo/ìyanifá. More so, the connection among pedagogy, technology, divination and spiritually are examined from a socio-economic dimension. This is able to illustrate the important role which pedagogy plays in the appreciation of traditional African ritual archives and how they function in making life meaningful in the face of the challenges posed by technology in a jet age.

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ROCHE, PAUL. "Cicero on Divination: De Divinatione Book I - Edited by David Wardle, trans." Journal of Religious History 35, no. 2 (May 24, 2011): 291–93. http://dx.doi.org/10.1111/j.1467-9809.2010.01007.x.

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Schwartz, Adam Craig. "A Glimpse of China’s Earliest Decision-Making: The Meaning of Zhēn 貞 ‘Test’ in the Huāyuánzhuāng East Oracular Inscriptions." Old World: Journal of Ancient Africa and Eurasia 2, no. 1 (April 6, 2022): 1–35. http://dx.doi.org/10.1163/26670755-01010012.

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Abstract Statistics drawn from the Shāng oracle bone inscriptions discovered in Pit H3 at Huāyuánzhuāng East challenge an assumption that all divination statements, or ‘charges’ mìng cí 命辭, be classified as zhēn cí 貞辭, and question an inflexible practice that systematically reads the prefatory word zhēn 貞 ‘test (the correctness of)’ into a divination account when it is absent. The restricted use of zhēn in this unified corpus of inscriptions implies that it had a particular and focused application in the process of decision-making. The Huāyuánzhuāng East inscriptions thus reveal a complex divination matrix that exemplifies the development of royal divination as an institution at Ānyáng more widely.

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Berge, Bram ten. "Dreams in Cicero’s De Divinatione." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 53–66. http://dx.doi.org/10.1515/arege-2013-0005.

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Abstract This paper proposes an explanation for the surprisingly extensive treatment of dreams in Cicero’s De divinatione. It suggests that Cicero saw an opportunity to become the first Roman author to write extensively on dreams. The paper rejects the notion that Cicero voices his personal opinion about (dream) divination, and suggests, rather, that he wished to provide for his readers a comprehensive debate of Stoic and Academic views on dreams. Finally, Cicero points to the value of this discussion when he implies that dreams have become a source of anxiety and that his account may relieve the reader of such apprehension.

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Johnston (book author), Sarah Iles, and Joshua J. Reynolds (review author). "Ancient Greek Divination." Aestimatio: Critical Reviews in the History of Science 6 (December 21, 2015): 139–44. http://dx.doi.org/10.33137/aestimatio.v6i0.25901.

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Lapointe, Guy. "Superstition et divination." Théologiques 8, no. 1 (2000): 5. http://dx.doi.org/10.7202/005013ar.

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Struck, Peter. "Plato and Divination." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 17–34. http://dx.doi.org/10.1515/arege-2013-0003.

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Abstract Plato uses the idea of divinatory knowledge as a metaphorical descriptor for a variety of kinds of daytime, waking knowing. What unites these examples is that they all include discussion of a kind of knowing that cannot account for itself, and that is tentative, imagistic and non-discursive. These metaphorical uses can further be illuminated by his more detailed discussion of divinatory knowledge itself in Timeaus.

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Frantz, Gilda. "Divination and Dreaming." Psychological Perspectives 61, no. 2 (April 3, 2018): 129–30. http://dx.doi.org/10.1080/00332925.2018.1462018.

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Chodkiewicz, Michel, and Toufic Fahd. "La divination arabe." Studia Islamica, no. 68 (1988): 197. http://dx.doi.org/10.2307/1595770.

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Torre, Emilio Suárez de la. "Divination et magie." Kernos, no. 26 (October 10, 2013): 157–72. http://dx.doi.org/10.4000/kernos.2210.

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Keirns, Carla C. "Doctors and Divination." Academic Medicine 83, no. 7 (July 2008): 652. http://dx.doi.org/10.1097/01.acm.0000325668.32820.91.

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Flad, Rowan K. "Divination and Power." Current Anthropology 49, no. 3 (June 2008): 403–37. http://dx.doi.org/10.1086/588495.

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PALMIÉ, STEPHAN. "Genomics, divination, “racecraft”." American Ethnologist 34, no. 2 (May 2007): 205–22. http://dx.doi.org/10.1525/ae.2007.34.2.205.

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Pezzoli-Olgiati, Daria. "Ancient Greek Divination." Numen 56, no. 4 (May 1, 2009): 510–12. http://dx.doi.org/10.1163/156852709x439588.

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Jansen, Jan. "Framing Divination: A Mande Divination Expert and The Occult Economy." Africa 79, no. 1 (February 2009): 110–27. http://dx.doi.org/10.3366/e0001972008000636.

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This essay describes the skills of a sand divination expert in Mali through consideration of his expert performance. By relating the description of the expert to Goffman's sociology, it is argued that, in addition to his skilled divination techniques, an expert diviner should be capable of establishing and maintaining the frame of his performance. In the case of the expert described in this essay, it is demonstrated that this frame encompasses a unique and dynamic network of social relations, and comprises a complex set of economic and geographical factors. The historical backdrop to the expert's activities is the ‘occult economy’ (the deployment, real or imagined, of magical means for material ends). It is argued that acquiring the skills needed for managing a frame – and a team of people to support the frame – in the conditions described is a major accomplishment. Study of these skills and processes may provide valuable insight into processes of social change at the micro-level.

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Sørensen, Jørgen. "Sortes virtuales: a comparative approach to digital divination." Scripta Instituti Donneriani Aboensis 25 (January 1, 2013): 181–88. http://dx.doi.org/10.30674/scripta.67439.

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Divination, or at least that branch of it that was once called inductive divination, may perhaps be considered an early form of information technology: it involves an input of information as well as an output of information, and between them, there is a process of random access to a kind of retrieval system. At any rate, divination has proven to be almost the ideal form of religious practice for the internet; in principle, at least, an act of divination may be fully accomplished on a personal computer. This paper comparatively explores a number of perspectives on these relatively recent developments, which may possibly also help us towards a more qualified understanding of traditional forms of divination.

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