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Articoli di riviste sul tema "Gods"

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Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 25 luglio 2024

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1

Onaka, Hiroyasu, Mizuho Nakaho, Keiko Hayashi, Yasuhiro Igarashi e Tamotsu Furumai. "Cloning and characterization of the goadsporin biosynthetic gene cluster from Streptomyces sp. TP-A0584". Microbiology 151, n. 12 (1 dicembre 2005): 3923–33. http://dx.doi.org/10.1099/mic.0.28420-0.

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The biosynthetic gene cluster of goadsporin, a polypeptide antibiotic containing thiazole and oxazole rings, was cloned from Streptomyces sp. TP-A0584. The cluster contains a structural gene, godA, and nine god (goadsporin) genes involved in post-translational modification, immunity and transcriptional regulation. Although the gene organization is similar to typical bacteriocin biosynthetic gene clusters, each goadsporin biosynthetic gene shows low homology to these genes. Goadsporin biosynthesis is initiated by the translation of godA, and the subsequent cyclization, dehydration and acetylation are probably catalysed by godD, godE, godF, godG and godH gene products. godI shows high similarity to the 54 kDa subunit of the signal recognition particle and plays an important role in goadsporin immunity. Furthermore, four goadsporin analogues were produced by site-directed mutagenesis of godA, suggesting that this biosynthesis machinery is used for the heterocyclization of peptides.

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2

Meconi,, David Vincent. "Becoming Gods by Becoming God’s". Augustinian Studies 39, n. 1 (2008): 61–74. http://dx.doi.org/10.5840/augstudies20083917.

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Lee, Hyun-Jeong. "The Traces and Variation of Female Mountain Gods in Jeju Island's the Belief in Dang". Society for Jeju Studies 61 (28 febbraio 2024): 191–217. http://dx.doi.org/10.47520/jjs.2024.61.191.

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In this Thesis, we looked back on the traces of the “female mountain god” that were rarely dealt with in the category of community beliefs on Jeju Island. In particular, the discussion aimed to concretely reconstruct the traces of the “sequence of female mountain gods” Jeju Island's Belief in Dang. which has a close relationship with “Mt. Halla” and can be assumed as a “specific type” and “the sequencing of Belief in Dang” It is a common academic belief to regard the Seonma-Seonpa(Seon-Mago) in Jang Han-cheol'’s “Pyo-Hae-rok” as the same existence. but there were not a few discussions refuting this. As a result, based on the existence of the “Madame of Seonnyeo-guk” of Guayangdang, a person most similar to the Seonma-Seonpa(Seon-Mago), Jeju Island, which has been handed down, and the place of Gongju Mt.Mudeung, it was heard that similar gods can be found in several villages related to the god's faith in the middle of Jeju Island. These female mountain gods were closely related to the west direction as “female mountain gods with a history of overseas,” which had been differentiated and expanded as spouses of male gods of Mt. Halla descent. In addition, based on this assumption, the correlation between these female mountain gods and the goddess se-myung-ju was solved in relation to the goddess Beck-ju-to served by Songdang-Bonhyangdang and Sehwa-Bonhyangdang.

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Griffioen, Dirk. "The Relevance of God's Covenant for a Reformed Theology of Religion". Societas Dei: Jurnal Agama dan Masyarakat 3, n. 2 (24 ottobre 2017): 183. http://dx.doi.org/10.33550/sd.v3i2.35.

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ABSTRACT: In God's Revelation, the structure of the covenant consists of God's promises and Israels answer to them. In the covenant God has revealed Himself personally to both individuals and his chosen people. In the theology of religion developed by Hendrik Kraemer, there are two types of religion: The (prophetic) religion based on Gods revelation and the other (naturalist) religions are based on efforts to grasp the identity of his real self with divine reality, this is called as trans-empirical self realization. What is the essence of religion based on God's self revelation? God's revelation is the only source of all knowledge about true spirituality and the salvation in Christ. The Bible as the witness of God's revelation to prophets and apostles is the criterion of all religious truth. The Bible relates the history of redemption, gives a foundation to personal faith, and is the only guidebook to the life and work of the Christian community. From this starting point I try to analyze the Biblical concept of religious truth as the standard for determining religions, and to give a real answer to Gods self revelation. KEYWORDS: covenant, revelation, faith, religion.

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5

Mundal, Else. "The position of the individual gods and goddesses in various types of sources - with special reference to the female divinities". Scripta Instituti Donneriani Aboensis 13 (1 gennaio 1990): 294–315. http://dx.doi.org/10.30674/scripta.67181.

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In the written sources the gods are arranged in a patriarchal family structure with Odin on the top. If we try to rank the gods in order of precedence on the basis of the number of instances in the toponymic material, Odin would be found a good way down the list. Generally, we should expect gods connected with the cult of fertility and the agricultural society to be overrepresented in the toponymic material in comparison with a god of war. If we consider our literary sources and ask which of the goddesses' names are most frequently used as basic words in kenningar for women, we see that many of the more "unknown" goddesses are very well represented in this material. In the toponymic material, it was the leading goddess who was considered to be the leading god's wife, but not necessarily. Both Frigg and Freyja belong to the type of fertility goddess.

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6

Carruth, Hayden. "Gods". Hudson Review 43, n. 1 (1990): 68. http://dx.doi.org/10.2307/3852337.

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7

Brooks, Frederica. "‘Gods and Demi‐Gods’: Godfried Donkor". Third Text 8, n. 26 (marzo 1994): 97–98. http://dx.doi.org/10.1080/09528829408576475.

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8

DİLEK, Yeşim, e Özge KAHYA. "Flood and Earthquake as Punishment of Gods in Antiquity". Afet ve Risk Dergisi 6, n. 3 (30 settembre 2023): 819–28. http://dx.doi.org/10.35341/afet.1230017.

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Disasters are unplanned events that are either natural, technical, or human-induced. They disrupt daily life in human communities and create physical, economic, and social losses for civilizations. Many ancient cultures perceived the disasters that befell them as warnings from the gods and thought that natural disasters were caused by the divinities. Despite the great differences between the worldviews of the ancient societies and the historical changes they underwent, all definitions of relation shared a fundamental structure and function and they were all personalized. This also applies to catastrophes that were justified by a god's purpose or design. Natural catastrophes have been referred to as "natural evils" in theology and philosophy, as opposed to "moral evils," since they do not involve human decision-making. Unlike the modern world, ancient people attributed all natural phenomena to gods and superhuman beings. Lacking science and technology, ancient societies believed that natural disasters such as earthquakes and floods were sent by angry gods as punishment. However, the further back in time the inquiry goes, the more descriptions of catastrophes like floods and earthquakes that have been incorporated into myths and religions are found. In light of ancient recorded sources, the study's objective is to highlight the concept that gods’ anger caused natural calamities.

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9

Liu, Jianhua. "The Sanctification of the Disabled: A Study on the Images of Fortune Gods in Japanese Folk Beliefs". Religions 15, n. 6 (29 maggio 2024): 671. http://dx.doi.org/10.3390/rel15060671.

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Similarly to China, Japan has a long history of worshiping fortune gods. The act of making offerings and praying to these deities has been practiced since ancient times. Fortune gods are figures in Japanese folk religion that are believed to bring happiness, hope, and good luck. When speaking of fortune gods in Japan, people will first think of the Seven Lucky Gods. Apart from them, there are also some local fortune gods such as Fukusuke and Sendai Shiro. These gods share some common traits and also have connections with the Japanese folk belief in Fukuko (fortune child). This study adopts a comparative methodology to compare Japan’s Seven Lucky Gods with the local Japanese fortune gods as well as Fukuko, and then analyze their similarities. This article argues that the Japanese fortune gods have two major common characteristics: the super power to bring good fortune, and their distinctive appearance. By systematically analyzing the common features of Japanese fortune gods, this study will clarify the mechanism behind their deification as fortune deities and also help us to gain a better insight into the Japanese conceptions of deities and spirits.

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Barrett, Justin L., R. Daniel Shaw, Joseph Pfeiffer, Jonathan Grimes e Gregory S. Foley. "Good Gods Almighty". Journal of Cognition and Culture 19, n. 3-4 (7 agosto 2019): 273–90. http://dx.doi.org/10.1163/15685373-12340059.

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AbstractIf “Big Gods” evolved in part because of their ability to morally regulate groups of people who cannot count on kin or reciprocal altruism to get along (Norenzayan, 2013), then powerful gods would tend to be good gods. If the mechanism for this cooperation is some kind of fear of supernatural punishment (Johnson & Bering, 2006), then we may expect that mighty gods tend to be punishing gods. The present study is a statistical analysis of superhuman being concepts from 20 countries on five continents to explore whether the goodness of a god is related to its mightiness. Gods that looked more like the God of classical theism and gods that were low in anthropomorphism were more likely to be regarded as morally good and to be the target of religious practices. Mighty gods were not, however, especially likely to punish or to be a “high god.”

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11

SMIRNOU, S. "SOLAR GODS OF ANCIENT PALMYRA AND THE ROMAN SOL INVICTUS". Herald of Polotsk State University. Series A. Humanity sciences, n. 2 (24 luglio 2023): 2–5. http://dx.doi.org/10.52928/2070-1608-2023-67-2-2-5.

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The article deals with the problem of the association of the Roman god Sol Invictus and the solar gods of ancient Palmyra. The identification of this association is carried out on the basis of an analysis of the evidence of sacred art and numismatic material. The iconography of the solar gods of ancient Palmyra and Rome demonstrates similarities and differences between these gods. Images of the Roman Sol Invictus clearly indicate his military and state character. The Palmyrene gods were at the same time the gods of the sun and the gods of the plant world, also affecting the local sacred source.

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12

Haskins, Jacqueline. "Fairweather Gods". Iowa Review 46, n. 1 (marzo 2016): 35–48. http://dx.doi.org/10.17077/0021-065x.7684.

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13

Taylor, John, e Carl Dennis. "Practical Gods". Antioch Review 60, n. 3 (2002): 535. http://dx.doi.org/10.2307/4614385.

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14

Majercik, Ruth. "Julian’s Gods". Ancient Philosophy 18, n. 1 (1998): 246–49. http://dx.doi.org/10.5840/ancientphil199818130.

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Carpenter, Amber. "Phileban Gods". Ancient Philosophy 23, n. 1 (2003): 93–112. http://dx.doi.org/10.5840/ancientphil20032314.

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16

Mikhail, Dunya. "New gods". Ploughshares 48, n. 1 (marzo 2022): 119. http://dx.doi.org/10.1353/plo.2022.0050.

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17

Mensah, J. A. "Little Gods". Wasafiri 37, n. 1 (2 gennaio 2022): 112–13. http://dx.doi.org/10.1080/02690055.2022.2000115.

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18

Ostler, Blaire. "Young Gods". Dialogue: A Journal of Mormon Thought 54, n. 3 (1 ottobre 2021): 170–71. http://dx.doi.org/10.5406/dialjmormthou.54.3.0170.

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19

Schenau, J. G. "Gods grazers". Theologia Reformata 65, n. 1 (1 marzo 2022): 3–8. http://dx.doi.org/10.21827/tr.65.1.3-8.

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20

Simpson, C. J. "Real Gods". Britannia 24 (1993): 264. http://dx.doi.org/10.2307/526739.

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21

Reinhold, Meyer, e Rowland B. E. Smith. "Julian's Gods". Classical World 91, n. 5 (1998): 440. http://dx.doi.org/10.2307/4352139.

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22

Drakeford, Richard, e Michael Barlow. "Gods Forsaken". Musical Times 139, n. 1863 (1998): 68. http://dx.doi.org/10.2307/1004208.

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23

Hassler, David. "Household Gods". English Journal 90, n. 1 (settembre 2000): 140. http://dx.doi.org/10.2307/821752.

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24

Rieff, David. "Designer Gods". Transition, n. 59 (1993): 20. http://dx.doi.org/10.2307/2934869.

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25

Pehrson, C. W. P. "PLATO'S GODS". Polis: The Journal for Ancient Greek Political Thought 9, n. 2 (1990): 122–69. http://dx.doi.org/10.1163/20512996-90000362.

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26

Kaytor, D. "Shakespeare's Gods". Literature and Theology 29, n. 1 (18 dicembre 2013): 3–17. http://dx.doi.org/10.1093/litthe/frt043.

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27

Gunn, G. "America's Gods". American Literary History 19, n. 1 (5 dicembre 2006): 1–31. http://dx.doi.org/10.1093/alh/ajl035.

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28

Szemler, G. J. "Tethered Gods". Classical Review 49, n. 2 (ottobre 1999): 447–49. http://dx.doi.org/10.1093/cr/49.2.447.

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29

Daggel, John C. "Strange gods". Journal of College Student Psychotherapy 11, n. 2 (27 ottobre 1996): 61–66. http://dx.doi.org/10.1300/j035v11n02_07.

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30

Bond, Michael. "Goodbye gods!" New Scientist 219, n. 2936 (settembre 2013): 52. http://dx.doi.org/10.1016/s0262-4079(13)62345-3.

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31

Cavanagh, Thomas B. "Prosthetic gods". Interaction Studies 9, n. 3 (5 dicembre 2008): 458–80. http://dx.doi.org/10.1075/is.9.3.06cav.

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Computer-facilitated self-service technologies (SSTs) have become ubiquitous in today’s consumer-focused world. Yet, few human–computer interactions elicit such dramatically polarizing emotional reactions from users as those involving SSTs. ATMs, pay-at-the-pump gas stations, and self-scanning retail registers tend to produce both passionate supporters and critics. While negative comments often center on unpleasant personal user experiences, the actual “abuse” related to such systems is really much deeper and more complex. SSTs carry with them a number of potentially insidious consequences, including the exploitation of consumers as uncompensated temporary workers; the sacrifice of our inherent humanity to delegate both skills and cognition to electronic helpers; and the enabling of a new type of posthuman consumer identity, where each transaction is completed by a cyborg entity constructed of the human on one side and the electronic mechanism on the other. As a result, we may ultimately lose the boundary between the human and the machine.

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32

Partington, Anna. "Multilingual Gods". Names 42, n. 1 (marzo 1994): 13–17. http://dx.doi.org/10.1179/nam.1994.42.1.13.

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33

Crowe, Benjamin D. "Heidegger's Gods". International Journal of Philosophical Studies 15, n. 2 (giugno 2007): 225–45. http://dx.doi.org/10.1080/09672550701383517.

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34

Foster, Hal. "Prosthetic Gods". Modernism/modernity 4, n. 2 (1997): 5–38. http://dx.doi.org/10.1353/mod.1997.0030.

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35

Verlenden, John. "Unwelcome Gods". Missouri Review 15, n. 1 (1992): 193–205. http://dx.doi.org/10.1353/mis.1992.0020.

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36

Brian Swann. "The Gods". Missouri Review 32, n. 3 (2009): 70. http://dx.doi.org/10.1353/mis.0.0166.

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37

Harris, James F. "Individuating gods". International Journal for Philosophy of Religion 40, n. 1 (agosto 1996): 1–18. http://dx.doi.org/10.1007/bf00141750.

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38

Goossaert, Vincent. "The Social Networks of Gods in Late Imperial Spirit-Writing Altars". Religions 14, n. 2 (6 febbraio 2023): 217. http://dx.doi.org/10.3390/rel14020217.

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The late imperial-educated Chinese interacted with a very large array of gods through various means, especially spirit-writing, for which we have abundant detailed records. While a few prominent gods have been studied in this context, there are currently no comprehensive studies of the connections between humans and gods. Using the records of thirteen different spirit-writing altars in various parts of the Chinese world between the sixteenth and nineteenth centuries, this paper maps the 478 gods involved using standard social network analysis visualizations, and identifies the types of gods that played central roles (connecting many different gods and humans) and those that had fewer, more exclusive sociabilities.

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39

Mu, Xia, e Ying Huang. "Study on Traditional Chinese Architecture". Advanced Materials Research 575 (ottobre 2012): 11–15. http://dx.doi.org/10.4028/www.scientific.net/amr.575.11.

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Green Dragon, White Tiger, Red Phoenix and Black Tortoise constitute four Gods in the ancient China. comprehension of these four Gods is of great help to realize Chinese culture. As the representatives of ancient Chinese gods, these four administer the East, the West, the South and the North respectively. They are always respected and revered by Chinese people, and people take them as the gods to suppress evils. Especially the dragon, it is the god representing the spirit of Chinese nation and also symbolizing the emperors in ancient China. For this reason, the image of four Gods express incomparable role in the traditional Chinese architectural ornament.

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Taggart, Declan. "Do Thor and Odin Have Bodies? Superperception and Divine Intervention among the Old Norse Gods". Religions 10, n. 8 (6 agosto 2019): 468. http://dx.doi.org/10.3390/rel10080468.

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In Old Norse mythology, gods like Freyja, Odin, and Thor are usually characterized as human-like creatures: they walk and ride animals, eat, grow old, and even die. Was there more to conceptions of Old Norse gods than those anthropomorphic representations? This article presents evidence that the gods of early Scandinavia were sometimes thought of as superperceiving and able to act in ways that defied the limitations of a physical body. It engages with and challenges theological correctness, a prominent theory in the Cognitive Science of Religion, to elucidate the sources of Old Norse religion and the cognitive and contextual foundations of the representations of gods encountered there. Following an examination of the mechanisms through which Old Norse gods’ superperception and disembodied action were narrativized and rationalized, the article concludes with a discussion of the consequences of non-anthropomorphic representations of the gods for understanding Scandinavian worshippers’ everyday religious life.

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Eberl, Markus. "Nourishing Gods: Birth and Personhood in Highland Mexican Codices". Cambridge Archaeological Journal 23, n. 3 (5 luglio 2013): 453–76. http://dx.doi.org/10.1017/s0959774313000437.

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Humans define themselves through personhood as agents in society. To become persons, children differentiate their self from others. They take, as George Mead (1934) says, the other and self-objectify by predicating a sign-image or trope upon themselves. Birth rituals realize these tropes with the child's body as tool and raw material. Birth almanacs in Highland Mexican codices depict, as I argue, the transformation of a child into a person. Patron gods pierce the child, display it, manipulate its umbilical cord and nurse it. Gods provide the child with vital life forces while the child and future adult nourishes the gods through sacrifice. The birth almanacs situate Aztec personhood in a covenant of humans with gods. As children mature, bodily changes metonymically express the metaphoric relationship of the children with their patron gods. In the bathing ceremony, fellow humans — especially the child's parents and the midwife — step into the roles of the patron gods and perform the above activities on the child. Aztec children other themselves in gods through ritual practices. By connecting the ideology and practice of personhood, the birth almanacs are a theory of social action.

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Sieradzan, Jacek. "Bogowie jak ludzie. Ludzkie cechy i umiejętności bogów starożytnego Bliskiego Wschodu. Część II". Humaniora. Czasopismo Internetowe 40, n. 4 (30 dicembre 2022): 35–76. http://dx.doi.org/10.14746/h.2022.4.2.

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Biblical texts attribute the same activities and features to biblical gods Yahweh and Jesus, as other – and mostly older – texts of Ancient Near East attribute to other gods. Almost all features and activities of non-biblical gods have been transfered to biblical gods. It means that Ancient Near East religious thinkers shared mostly common worldview. Our analysis undermines opinion of uniqueness of Judaism and Christianity. Such view is false, it is creation of Jewish and Christian theologians. One cannot find supprot to the view in written sources.

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Wang, Dean Koon Lee. "The Cult of the Underworld in Singapore: Mythology and Materiality". Religions 11, n. 7 (17 luglio 2020): 363. http://dx.doi.org/10.3390/rel11070363.

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Myths provide hagiographic and iconographic accounts of the gods, which shape rituals that are performed in cults associated with these gods. In the realization of iconographies and ritualization of narratives in myths, material objects play an active role. This article examines the pattern of worship in the cult of the Ah Pehs, a group of Underworld gods whose efficacy lies in the promise of occult wealth, and focuses on the material aspects such as offerings and paraphernalia associated with these gods. Though ritual texts and scriptures are absent in the Ah Peh cult, symbols in the form of material objects play a crucial role. These objects are also considered as synecdoche for the gods in certain cases. The first part of this paper presents a case study of the autonomous ritual of “Burning Prosperity Money”, which reveals the cycle of occult exchange between gods and devotees. The second part involves an imagery analysis of the material objects central to the cult, and argues that in the system of reciprocity with the gods, material objects common to the everyday life are reinterpreted and enchanted with a capitalist turn, resulting in the development of occult economies within the local Chinese religious sphere.

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Sieradzan, Jacek. "Bogowie jak ludzie. Ludzkie cechy i umiejętności bogów starożytnego Bliskiego Wschodu. Część I". Humaniora. Czasopismo Internetowe 39, n. 3 (28 ottobre 2022): 31–66. http://dx.doi.org/10.14746/h.2022.3.2.

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Abstract (sommario):

Biblical texts attribute the same activities and features to biblical gods Yahweh and Jesus, as texts of Ancient Near East attribute to other, non-biblical gods. These texts are mostly older than biblical ones. Almost all features and activities of non-biblical gods have been transfered to biblical gods. It means that Ancient Near East religious thinkers shared mostly common worldview. Our analysis undermines opinion of uniqueness of Judaism and Christianity. Such view is false, it is creation of Jewish and Christian theologians. One cannot find supprot to the view in written sources.

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Okunola, Rashidi Akanji, e Matthias Olufemi Dada Ojo. "Re-Assessing the Relevance and Efficacy of Yoruba Gods as Agents of Punishment: A Study of Sango and Ogun". Issues in Ethnology and Anthropology 7, n. 4 (4 marzo 2016): 1057–76. http://dx.doi.org/10.21301/eap.v7i4.9.

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The general objective of this paper was to investigate the relevance and efficiency of Yoruba gods in the administration of punishment and justices on crime commitment. Two Yoruba gods (Sango and Ogun) were principally chosen. Six hundred (600) participants were conveniently sampled from three localities from three geo-political states in the western part of Nigeria. Univariate and bivariate analyses were used in the description of the samples and frequency distribution tables were employed in the presentation of the data. The results show that Yoruba natives still fear and respect these gods. The gods are still relevant and efficient in the administration of punishment on crime commission. The Yoruba natives show preference for the non-conventional punishments of these gods to modern criminal justice systems. Finally, the paper recommends the opinion survey polls on the inclusion of the invocations of these gods in the criminal justice systems of Nigeria and the likely implementations of the invocations in official swearing in ceremony for political and public office holders and the administration of the invocations in Nigerian courts of law.

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Bär, Silvio. "The Nature and Characteristics of the Gods in Classical Mythology". Symbolae Philologorum Posnaniensium Graecae et Latinae 30 (15 dicembre 2020): 7–46. http://dx.doi.org/10.14746/sppgl.2020.xxx.1.

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This article is intended for students and teachers of classical mythology. It gives an overview of the nature and the characteristics of the gods in Greek and Roman mythology, explaining what the Greek and Roman gods are and what they are not. Furthermore, the relationship between gods and humans in classical mythology is discussed.

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Xu, Yu Ting, Li Chun Dong, Da Fu Huang, Yan Xiao e Xiao Hua Zhou. "Immobilization of Glucose Oxidase on L-lysine Modifided Chitosan". Advanced Materials Research 236-238 (maggio 2011): 909–12. http://dx.doi.org/10.4028/www.scientific.net/amr.236-238.909.

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A L-lysine modified semi-crosslinked chitosan (LMCCT) beads was synthesized and demonstrated to be an excellent enzyme support by studying the enzymatic properties of glucose oxidases (GODs) immobilized on it. The prepared LMCCT beads have very larger BET specific surface ( 403 m2/g) and excellent chemical stability due to the semi-crosslinking of chitosan backbones. The insertion of the flexible L-lysine spacers between chitosan backbone and the active amino groups increases the activity of immobilized GODs (I-GODs) and improves the affinity of I-GODs towards the substrate, which was testified by the smaller Michaealis constant, Km and larger reactive rate, Vm of I-GODs on LMCCT than that on crosslinked chitosan. Further studies of I-GOD activity at varied temperature and pH also indicated that I-GOD on LMCCT has an excellent stability.

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48

LIU, Zhumei. "The Tutelary Gods". National History 1, n. 3 (2008): nh20080319a2. http://dx.doi.org/10.3128/nh20080319a2.

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49

Rothenberg, Daniel, e Nathan Wachtel. "Gods and Vampires". Anthropological Quarterly 69, n. 2 (aprile 1996): 98. http://dx.doi.org/10.2307/3318038.

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50

Halapsis, A. V. "GODS OF TRANSHUMANISM". Anthropological Measurements of Philosophical Research, n. 16 (20 dicembre 2019): 78–90. http://dx.doi.org/10.15802/ampr.v0i16.188397.

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