Relevant bibliographies by topics / Middle Ages

Academic literature on the topic 'Middle Ages'

Author: Grafiati
Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Middle Ages"

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Mitchell, Linda E. "Middle-Aged Women in the Middle Ages." Medieval Feminist Forum 48, no. 2 (April 3, 2013): 124–26. http://dx.doi.org/10.17077/1536-8742.1940.

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Barak, Benny. "Inner-Ages of Middle-Aged Prime-Lifers." International Journal of Aging and Human Development 46, no. 3 (January 1, 1998): 189–228. http://dx.doi.org/10.2190/q9x5-8r56-eu39-bend.

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A comprehensive survey examined three age-role self-concepts: cognitive, ideal, and social ages. Participants were forty to sixty-nine years old and viewed themselves as middle-aged. The investigation reviewed inner-age research and evaluated inner-age infra-structure (with t-tests and correlations), as well as connections between inner-age and participants' characteristics (with covariates, partial correlations, and regressions) in the context of eight psychographic trait-sets (sex-identity, quality-of-life, health, self-consciousness, societal traits, venturesomeness, supermarket shopping involvement, and exercise activities). The three inner ages, while closely interrelated, diverged in their distribution patterns, in mean ages, as well as (after removal of birth age's linear effects) in their covariates and correlates.
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Rider, Jeff, Bettina Bildhauer, and Robert Mills. "The Monstrous Middle Ages." Modern Language Review 101, no. 2 (April 1, 2006): 514. http://dx.doi.org/10.2307/20466810.

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Rosenthal, Joel T., and Jeffrey Jerome Cohen. "The Postcolonial Middle Ages." History Teacher 35, no. 4 (August 2002): 534. http://dx.doi.org/10.2307/1512480.

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Crawford, Katherine, Glenn Burger, and Steven F. Kruger. "Queering the Middle Ages." Sixteenth Century Journal 34, no. 1 (April 1, 2003): 274. http://dx.doi.org/10.2307/20061390.

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Walker, James T., John S. Lee, and Stephen Broadberry. "Measuring the Middle Ages." Significance 19, no. 4 (July 27, 2022): 16–23. http://dx.doi.org/10.1111/1740-9713.01669.

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Joy, Eileen A., Bettina Bildhauer, and Robert Mills. "The Monstrous Middle Ages." Sixteenth Century Journal 37, no. 1 (April 1, 2006): 301. http://dx.doi.org/10.2307/20477824.

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Dojcinovic, Danijel. "Towards the Middle Ages." Филолог – часопис за језик књижевност и културу 17, no. 17 (June 30, 2018): 731–33. http://dx.doi.org/10.21618/fil1817731d.

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Palladino, Adrien, and Elisabetta Scirocco. "The “Middle Ages”’ Interconnectedness." Convivium 8, no. 2 (July 2021): 11–12. http://dx.doi.org/10.1484/j.convi.5.131112.

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Steenstrup, Carl, and Kozo Yamamura. "The Middle Ages Survey'd." Monumenta Nipponica 46, no. 2 (1991): 237. http://dx.doi.org/10.2307/2385403.

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Dissertations / Theses on the topic "Middle Ages"

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Назаренко, Олена В`ячеславівна, Елена Вячеславовна Назаренко, Olena Viacheslavivna Nazarenko, and E. M. Kovalyova. "The translation in the middle ages." Thesis, Sumy State University, 2015. http://essuir.sumdu.edu.ua/handle/123456789/40029.

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In the Middle Ages the main attention was paid to the translations in the field of mathematics, medicine, astronomy, astrology, because Europe remains relatively poor in its scientific achievements. In the period of Middle Ages the universal Latin was replaced by Spanish. The city Toledo took the lead in the matter of translation achievements. It was the Spanish translators, who with the help of King Alfonso X in XII century introduced their own cultural tradition, the so-called "Toledo School" which opened the world culture for Europe. "Toledo School" has an outstanding role in the habituation of medieval Europe with the scientific and philosophical achievements of previous civilizations. The translators of Toledo significantly influenced the formation of Western scientific worldview. It is thanks to Averroes and Avicenna Europe discovered Aristotle and Plato. All this created the basis for the establishment of the first universities here.
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Ogata, Kiwako. "Elephant in Antiquity and the Middle Ages." Doctoral thesis, Universite Libre de Bruxelles, 2017. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/257007.

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The aim of this study is to describe the evolution of knowledge and representation of an animal – elephant – from Antiquity to the Middle Ages up to the 13th century in the West and to demonstrate continuity and changes, from one civilization to another, especially in its visual representations. We tried to introduce the fruits of contemporary study of philosophical and ethical thought on the animal and its relationship with man, represented especially by Jacques Derrida and Giorgio Agamben. The study therefore, discusses not only the relationship between man and the elephant, but also includes a consideration of the attitude of man toward the animal in general, a theme discussed already by Philon and Plutarch. The study takes a similar approach with the study on the monster which became more popular after the 1980s. Study of the monster raises questions on the relationship between "ourselves" and "the others" and on the boundary between them. The relation between "us human beings" and "monsters" can be projected on the relation between "us human beings" and "the animals except men". In Judaism and Christianity, man is created in the image of God and placed at the pinnacle of the hierarchy of the creatures. He is allowed by God to exercise dominion over other animals (and to eat them). Domination of other peoples (including monstrous races) is justified by the idea that other peoples lack reason just as animals lack it. Because of its huge size, peculiar appearance, and remarkable intelligence, the elephant is one of the most surprising pieces of the evidence of God's marvellous Creation. That is why scenes of the "creation of the animals", "Adam naming animals" and Noah's Ark often included the elephant. In particular, the elephant's trunk was praised as a mystery of creation from the time of Aristotle and Pliny. However, the elephant was often considered half animal, half monster, and in consequence "other" par excellence. It is illustrated on the Souvigny Pillar with monsters and monstrous races. Therefore, the elephant was used sometimes as a symbol of "appropriation" of other peoples and their culture by Europeans, as in portraits of Alexander the Great and the Diadokoi wearing exuviae elephantis, head dresses made from elephant's scalp. To analyse visual images, we took into consideration various factors that form an image, such as artists' scientific knowledge of the animal, influence from the words (written or pronounced), use of model books, transmission of iconography among itinerant artists and ateliers, and the imagination of artists and programme makers who tend to fill any lack of information by knowledge of other animals, etc. Minute observation on some details of the visual representation of the elephant helped to reveal some aspects of the inter-relationship of various factors, especially between text and image.
Ce travail cherche à suivre le fil de l'évolution des connaissances sur un animal- l'éléphant- et sa représentation de l'Antiquité au Moyen Age dans l'Occident pour en éclaircir les continuités et changements notables. Nous avons cherché à situer nos recherches sur l'iconographie concernant l'éléphant dans le courant contemporain de pensée philosophique et éthique sur les animaux, représentée par Jacques Derrida et Giorgio Agamben notamment. C'est pourquoi les considérations sur l'attitude de l'homme contre l'animal en général, à partir de Philon et Plutarque occupe une partie assez importante de notre thèse. Nous avons adopté une approche similaire à l'étude sur le monstre qui a connu un développement remarquable surtout après les années 80. Les études sur les monstres adressent des questions concernant les rapports entre "soi " et "les autres" et les limites entre eux. Les rapports entre "nous" et "les monstres" sont une projection des rapports entre le "nous homme" et les "autres animaux excepté l'homme". L'homme est créé à la ressemblance de Dieu dans le Judaïsme et le Christianisme. Mettre sous la domination les autres peuples, dont aussi les peuples monstrueux se justifie par leur identification aux animaux dépourvus de raison. L'éléphant constitue une évidence de la grande variété de l'œuvre créatrice de Dieu par excellence, mais dans le même temps il a été considéré mi animal mi monstre à cause de sa dimension et de sa forme particulière. Il a été connu presque toujours comme africain ou indien et donc "étranger", et en conséquence "autre". La représentation visuelle de l'éléphant est donc utilisée quelquefois comme symbole d'appropriation d'un autre peuple et de sa culture par les Européens. Notre travail reconnait que les représentations visuelles de l'éléphant n’oscillent pas seulement entre les deux pôles de " réel" et "non réel", mais qu'elles consistent plutôt en divers éléments. Ces éléments sont: la connaissance scientifique sur l'animal, l'influence directe des mots (écrits et émis par la voix), l'usage de modèles visuels (carnet des modèles), la transmission par les artistes itinérants, l'action de l'imagination de l'artiste ou du programmateur iconographique qui essaie de combler l'information manquante par la connaissance sur d'autres animaux, etc. On ne connait pas bien les rapports entre celui qui a commandé l'objet d'art ou l’édifice, l'auteur du programme iconographique et l'artiste ou constructeur au Moyen Age, et vérifier les relations entre ces éléments n'est pas facile, mais l'observation de certains détails a permis d'en mettre au clair quelques éléments.
Doctorat en Histoire, art et archéologie
info:eu-repo/semantics/nonPublished
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Alrasheed, Khalid Mosleh. "The postcolonial Middle Ages a present past /." Laramie, Wyo. : University of Wyoming, 2009. http://proquest.umi.com/pqdweb?did=2065749111&sid=1&Fmt=2&clientId=18949&RQT=309&VName=PQD.

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Robichaud, Paul Joseph. "David Jones, modernism, and the Middle Ages." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ63655.pdf.

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Rider, Catherine Rosemary. "Magic and impotence in the Middle Ages." Thesis, University College London (University of London), 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.407131.

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Geuenich, Dieter. "Zukunftsvorstellungen im Mittelalter - Future in the Middle Ages." Gerhard-Mercator-Universitaet Duisburg, 2001. http://www.ub.uni-duisburg.de/ETD-db/theses/available/duett-12172001-135105/.

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Wenn wir Heutige uns mit den Gedanken der Menschen längst vergangener Zeiten, soweit sie uns schriftlich überliefert sind, beschäftigen, stellen wir oft erstaunliche Übereinstimmungen fest. Diese Beobachtung dürfte auch einer der Gründe dafür sein, daß geschichtliche Rückblicke zunehmend populärer werden und historische Ausstellungen große Menschenmengen anlocken. Für unser Thema - dies sei vorweg bemerkt - gilt dies jedoch nicht. Das mittelalterliche Denken über das Kommende hat mit den heutigen Vorstellungen von der Zukunft, mit unserer Fortschrittsgläubigkeit im Bereich der Technik, der Medizin, ja der menschlichen Erkenntnis überhaupt, nichts gemeinsam. Hinzu kommt, daß unsere Gegenwart nicht im geringsten den Zukunftsvorstellungen des Mittelalters entspricht. Dennoch erscheint es nicht überflüssig, sich mit den mittelalterlichen Vorstellungen von der Zukunft zu beschäftigen; es sei denn, wir wollten uns Heutige so wichtig nehmen, daß wir nur die Linien in der geschichtlichen Entwicklung verfolgen wollen, die geradlinig zu uns führen. Die Geschichtlichkeit des Menschen sollte jedoch umfassender betrachtet werden als ausschließlich aus der gegenwärtigen Sicht.
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Bayless, Martha. "Parody in the Middle Ages : the Latin tradition." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.385364.

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Summers, Dominic. "Norfolk church towers of the later Middle Ages." Thesis, University of East Anglia, 2011. https://ueaeprints.uea.ac.uk/36359/.

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Storm, William M. "The Creation of Heaven in the Middle Ages." Thesis, Marquette University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3666124.

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My dissertation focuses on the intersection of the discourses of space and place, art, religion, and politics in poetical accounts of heaven. My study investigates how authors deploy these various traditions to create a heaven that accommodates the needs of a particular audience. Heaven is, according to Yi-Fu Tuan, a "mythical place," which cannot be located. To avoid the problems of a "mythical place," we represent that location with slightly-blurred experiential knowledge or communally-sanctioned practices. The creation of heaven, I argue, does not occur ex nihilo but through a refashioning of knowledge and practices to engage audiences with descriptions of heaven. To examine this concept, I primarily analyze the descriptions of place in Pearl and Piers Plowman, while providing discussion of Paradiso, The Vision of Tnugdal, and episodes from the writings of Hadewijch that offer competing and complementing visions. This study offers an opportunity to view heaven not as simply a consistent and monolithic feature of society but as a created site. Rather than examining heaven solely as art, or only through doctrinal concerns, heaven must be considered in terms of a variety of discourses. The layering of art, politics, religion, and space and place remind readers of the medieval religious project. God, for the medieval, was not an abstract ideal but an ever-present quality of their daily existences; as God could be seen in all facets of life, so too can heaven be seen through aspects of life that seem mundane and removed from ethereal experience.

The first chapter of The Creation of Heaven in the Middle Ages outlines the problem of considering heaven as a monolithic entity. By tracing the history of heaven, the chapter demonstrates that we cannot view heaven as outside of time and place; heaven responds to the needs of particular audiences. As such, heaven cannot be considered only a religious place; heaven is a place that depends upon the engagement of multiple ideas, including theories of space and place, art history, and politics. The second chapter investigates the places of the afterlife in Pearl and Piers Plowman. While similarities exist between the two, each text offers a striking vision of the afterlife; and while a cityscape, and a besieged church and tower evoke distinct impressions of heaven, the chapter examines how each of these visions forces the reader to wonder if heaven might be a viable end. The third chapter engages in how the aesthetic choices of heaven work to create meaning within the mind of the reader. The larger goals of medieval aesthetics, embodied in stained-glass windows, reflect the projects of Pearl and Piers Plowman, namely to teach through a series of highly colored and instructive scenes. The final chapter offers a view of heaven through the political atmospheres of Ricardian England, reflecting the various choices of that monarch that impacts not only earth but also the heavenly retinue. A brief postscript closes out the dissertation that asks how these medieval visions might allow us to view the current interest of heaven, which can be seen in the popularity and success of life after death accounts

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Kleineke, Hannes. "The Dinham family in the later middle ages." Thesis, Royal Holloway, University of London, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.287243.

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Books on the topic "Middle Ages"

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ill, Frenck Hal, ed. Middle Ages. Mahwah, N.J: Troll Associates, 1985.

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1968-, Galens Judy, ed. Middle ages. Detroit: UXL, 2001.

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A, Guerber H. Middle Ages. London: Senate, 1994.

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1968-, Galens Judy, and U.-X.-L. (Firm), eds. Middle ages. Detroit: U.X.L, 2001.

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Hamilton, Christopher. Middle age. Stocksfield [England]: Acumen, 2009.

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Doboš, Bohumil. New Middle Ages. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-58681-2.

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Bachini, Andrea. The Middle Ages. Hauppauge, NY: Barron's, 1999.

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Quigley, Mary. The Middle Ages. Chicago: Heinemann Library, 2003.

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Corbishley, Mike. The Middle Ages. New York: Facts on File, 2003.

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Needham, Kate. The Middle Ages. Brookfield, Conn: Copper Beech Books, 1996.

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Book chapters on the topic "Middle Ages"

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Ziolkowski, Jan M. "Middle Ages." In A Companion to the Classical Tradition, 15–29. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996775.ch3.

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Abbott, G. F. "Middle Ages." In Israel in Europe, 62–82. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003325796-6.

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Vehlow, Katja. "Middle Ages." In The Routledge Companion to Jewish History and Historiography, 144–54. Milton Park, Abingdon, Oxon; New York, NY: Routledge, [2019]: Routledge, 2018. http://dx.doi.org/10.4324/9780429458927-12.

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Drace-Francis, Alex. "Middle Ages." In European Identity, 9–21. London: Macmillan Education UK, 2013. http://dx.doi.org/10.1007/978-1-137-36819-5_2.

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Rull, Valentí, and Teresa Vegas-Vilarrúbia. "Middle Ages." In Ecological Studies, 99–128. Cham: Springer International Publishing, 2024. http://dx.doi.org/10.1007/978-3-031-57441-2_5.

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de Moulin, Daniel. "The Middle Ages." In A Short History of Breast Cancer, 10–16. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-1059-1_2.

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Adshead, S. A. M. "The Middle Ages." In Salt and Civilization, 71–98. London: Palgrave Macmillan UK, 1992. http://dx.doi.org/10.1007/978-1-349-21841-7_4.

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Blamires, Harry. "The Middle Ages." In A History of Literary Criticism, 25–43. London: Macmillan Education UK, 1991. http://dx.doi.org/10.1007/978-1-349-21495-2_2.

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Doboš, Bohumil. "New Middle Ages." In World-Systems Evolution and Global Futures, 23–46. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-58681-2_3.

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Black, Jeremy. "The Middle Ages." In A History of the British Isles, 27–86. London: Macmillan Education UK, 1996. http://dx.doi.org/10.1007/978-1-349-24974-9_3.

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Conference papers on the topic "Middle Ages"

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Huang, Zouyi. "Rationality and Belief in Middle Ages." In 2016 International Conference on Contemporary Education, Social Sciences and Humanities. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/iccessh-16.2016.153.

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Romanova, Ekaterina Aleksandrovna. "Misericordes: marginal art of Middle Ages." In IX International Research-to-practice Conference. TSNS Interaktiv Plus, 2016. http://dx.doi.org/10.21661/r-112841.

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Campi, Assunta. "LATE ANTIQUITY AND MIDDLE AGES IN CALORE RIVER MIDDLE VALLEY." In The 4th Electronic International Interdisciplinary Conference. Publishing Society, 2015. http://dx.doi.org/10.18638/eiic.2015.4.1.484.

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Kritsky, Gene. "Beekeeping from antiquity through the Middle Ages." In 2016 International Congress of Entomology. Entomological Society of America, 2016. http://dx.doi.org/10.1603/ice.2016.93117.

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Kritsky, Gene. "Beekeeping from Antiquity Through the Middle Ages." In 2016 International Congress of Entomology. Entomological Society of America, 2016. http://dx.doi.org/10.1603/ice.2016.118285.

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Guidazzoli, Antonella, Francesca Delli Ponti, Tiziano Diamanti, Leonardo Sangiorgi, and Fabio Cirifino. "Daily Life in the Middle Ages - Parma in the Cathedral Age." In SIGGRAPH07: Special Interest Group on Computer Graphics and Interactive Techniques Conference. New York, NY, USA: ACM, 2007. http://dx.doi.org/10.1145/1280720.1280856.

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Erokhin, S. A., I. Modin, A. Pavlova, and M. Kats. "Geophysical Investigations of Early Middle-ages Turkic Fortresses." In Near Surface Geoscience 2012 – 18th European Meeting of Environmental and Engineering Geophysics. Netherlands: EAGE Publications BV, 2012. http://dx.doi.org/10.3997/2214-4609.20143369.

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Marsola, Guilherme Henrique, and Liliana Grubel Nogueira. "The Merchant and the Church in the Middle Ages." In II INTERNATIONAL SEVEN MULTIDISCIPLINARY CONGRESS. Seven Congress, 2023. http://dx.doi.org/10.56238/homeinternationalanais-071.

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Abstract Two realities are intertwined in the context of the Middle Ages: affirmation of the idea of Christianity and the Commercial Revolution. From the middle of the 11th century, the European West presents a process of fragmentation of political power with the rise of the feudal regime, in which local landowners have a higher power than the monarchic authorities (FRANCO JR, 2001), creating a vacuum of political unity and making the Church the only strong and centralized institution in the midst of fragmentation (FOSSIER, POLLY and VAUCHEZ, 2001It is in this context that Christianity takes command of medieval society and begins to dictate rules and conduct for various activities, seeking to link the principles of Jesus with earthly life (PERNOUD, 1997). Concurrently with the strengthening of the power of the Church, the merchants started to be notorious figures in the European West of the XIII century (LE GOFF, 1991), leading the phenomenon of Commercial Revolution, that is, new ways of practicing trade, such as the creation of trading companies, professionalization of the sedentary merchants, emergence of money, bills of exchange, navigation insurance and accounting techniques (LOPEZ, 1986). The emergence of merchants caught the attention of Church intellectuals (NOGUEIRA, 2019) and the new commercial agents were the target of a Christian moralization. The aim of this paper is to present two attempts to regulate commerce in the European West: the first described in the Decree of Gratian – elaborated in the 12th century by the monk and jurist Gratian - and the second in Question 77 of Thomas Aquinas' Summa Theologica.
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Eno, Yasuko, and Rihyei Kang. "A Study for Entrepreneurial Education for the Middle-ages." In The European Conference on Education 2020. The International Academic Forum(IAFOR), 2020. http://dx.doi.org/10.22492/issn.2188-1162.2020.39.

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Костомаров, В. М., and Е. А. Третьяков. "The settlement system of the Tobol-Iset interfluve in the Middle Ages (Middle Urals)." In Археология и геоинформатика. Crossref, 2019. http://dx.doi.org/10.25681/iaras.2019.978-5-94375-289-6.52-54.

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Reports on the topic "Middle Ages"

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Kakulla, Brittne. Ageless Desire: Relationships and Sex in Middle Age and Beyond (Ages 40-Plus). Washington, DC: AARP Research, September 2023. http://dx.doi.org/10.26419/res.00748.001.

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Pérez Zambrano, Luis Manuel. Connections with the Past: Middle Ages in Colombian History Journals. Edicions de la Universitat de Lleida, 2017. http://dx.doi.org/10.21001/itma.2017.11.04.

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Massip, Francesc. Processoning with Death Beyond the Middle Ages: Influences of the Dances of Death. Edicions de la Universitat de Lleida, 2022. http://dx.doi.org/10.21001/itma.2022.16.12.

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Vivas, Mathieu. Christian Burial Privation in the Middle Ages: an interdisciplinary approach (France, mid-10th–early 14th). Edicions de la Universitat de Lleida, 2018. http://dx.doi.org/10.21001/itma.2018.12.06.

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Pérez González, Silvia María, and Juan Carlos Arboleda Goldaracena. Andalusian Confraternities at the End of the Middle Ages and the Origin of Penitential Processions. Edicions de la Universitat de Lleida, 2022. http://dx.doi.org/10.21001/itma.2022.16.13.

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Pérez González, Silvia María. Religious Women in Andalusia at the end of the Middle Ages: Economic Foundation and Family Ties. Edicions de la Universitat de Lleida, 2018. http://dx.doi.org/10.21001/itma.2018.12.13.

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Jiménez Alcázar, Juan Francisco. Factions and nations: identity and identification in the historical video games set in the middle ages. Edicions de la Universitat de Lleida, 2021. http://dx.doi.org/10.21001/itma.2021.15.15.

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Ríos Saloma, Martín F. (Martín Federico). Ten Years of the Middle Ages Historic Studies Seminar (SEHSEM-UNAM) 2007-2017. Premises, balance and perspectives. Edicions de la Universitat de Lleida, 2018. http://dx.doi.org/10.21001/itma.2018.12.04.

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López Rider, Javier. Assaults, murders, insults and blasphemies: Rural Violence in the farmlands of Cordoba in the Late Middle Ages. Edicions de la Universitat de Lleida, 2019. http://dx.doi.org/10.21001/itma.2019.13.13.

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Florence Fabijanec, Sabine. Fishing, consumption, and processing of fish and shellfish in the eastern Adriatic through the long middle ages. Edicions de la Universitat de Lleida, 2021. http://dx.doi.org/10.21001/itma.2021.15.05.

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