Bibliografie tematiche / Sin (deity)

Letteratura scientifica selezionata sul tema "Sin (deity)"

Autore: Grafiati
Pubblicato: 25 luglio 2024
Ultima modifica: 31 luglio 2024

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Articoli di riviste sul tema "Sin (deity)"

1

Myers, C. Mason. "Free Will and the Problem of Evil". Religious Studies 23, n. 2 (giugno 1987): 289–94. http://dx.doi.org/10.1017/s0034412500018783.

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Hume after arguing for the compatibility of liberty and necessity, a view now known as soft determinism or compatibilism, noted that it is not ‘possible to explain distinctly, how the Deity can be the mediate cause of the actions of sin and moral turpitude’. It seems that Hume is correct if the explanation must show specifically why an omnipotent and omnibenevolent deity must permit certain actions that to human reason seem to be unnecessary evils. On the other hand if such specifity is not required, the soft determinist who also happens to be a theist can argue that it is possible that the actual world is the best of all possible worlds even though the reason for any specific apparent evil cannot be known. If seemingly evil choices are free in the soft determinist's sense but determined by an omnipotent and omniscient deity, then either that deity is not omnibenevolent or that deity has determined the world to have the maximum possible goodness through including seemingly evil choices in the scheme of things. Consequently if, as the traditional theist believes, the creator is omnibenevolent as well as omnipotent and omniscient, the occurrence of seemingly evil choices are necessary for maximizing the goodness of the whole.
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Mitchell, J. Allan. "Reading God Reading “Man”: Hereditary Sin and the Narrativization of Deity in Paradise Lost , Book 3". Milton Quarterly 35, n. 2 (maggio 2001): 72–86. http://dx.doi.org/10.1111/1094-348x.00011.

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3

Gasparov, Igor. "Evil and Free Will: Contemporary Free-Will Defense and Classical Theism". Philosophy. Journal of the Higher School of Economics IV, n. 4 (31 dicembre 2020): 15–34. http://dx.doi.org/10.17323/2587-8719-2020-4-15-34.

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The article considers contemporary free will defences, proposed by A. Plantinga, R. Swinburne, according to which the existence of a world in which there is free will is something more valuable than the existence of a world in which there is no free will. It is shown that contemporary forms of free will defences share with atheistic arguments from evil an anthropomorphic model of God, in which God is thought as an individual among other individuals, although endowed with attributes such as omniscience and omnipotence to an excellent degree. It has also been shown that another important point of similarity between contemporary free will defences and atheistic arguments from evil is that both attempt to assess what our world would be like if created by such an individual. In contrast to atheistic arguments from evil, contemporary free will defences argue that divine omnipotence and omniscience are subject to some greater restrictions, as usually assumed, especially due to God's desire to give some of his creations the ability of free choice, which logically implies the possibility and even necessity of the existence of evil. It is demonstrated that classical theism does not share the anthropomorphic model of deity typical for many contemporary philosophers of religion. Classical theism rejects both the anthropomorphic model of deity and the unaccountability of free will to God as the supreme good. On the contrary, it assumes that free decision was initially an opportunity for the voluntary consent of man which had an innate aspiration towards God as his supreme good. Nevertheless, due to the creation of man out of nothing, this consent could not be automatic but implied forming a virtuous character, and man's transition from a state in which he was able not to sin, to a state in which he would be not able to sin.
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Bischoff, Andreas M. "Name of thrones?" Altorientalische Forschungen 45, n. 1 (1 giugno 2018): 36–41. http://dx.doi.org/10.1515/aofo-2018-0003.

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AbstractThis article deals with the etymology of the Hattic throne-goddess dḪanwaašuit and the functions of the Hattic case ending with -(V)n. Usually, this case marks a noun for the genitive case in a phrase with two nouns N1-(V)n N2. In the Hattic corpus, there are nouns ending with -(V)n without having a second noun (N2) next to it (free n-case). This paper provides examples of free n-case words with possessive meanings, e. g. takeha=un „the lion’s one“ or wur=un „the country’s (people)“. A free n-case word is a denominal noun which is comparable with a possessive noun or a nominalized adjective. It is shown that the Hattic word for throne was not ḫanwaašuit but ḫanwaašuittun „dḪanwaašuit’s (throne)“. The goddess dḪanwaašuit seems to be a tutelary deity (hattic dWaašul, fem. *dWaašuit) and her name is probably related to (d)ḫanwaašu(i)sin(u) meaning aššu- „good“.
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Widya, Dhyana, e C. Dewi Hartati. "The Meaning of The Shen Nong Da Di's (神农大帝Shen Nong Da Di) Birthday Ceremony at Ngo Kok Ong Temple Cibarusah, West Java". Sinolingua: Journal of Chinese Studies 2, n. 1 (9 gennaio 2024): 30. http://dx.doi.org/10.20961/sinolingua.v2i1.79853.

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<p>This article discusses the meaning of the tradition Shen Nong Da di’s birthday ceremony (sejit) at Ngo Kok Ong Temple, Cibarusah, West Java. Ngo Kok Ong temple put Shennong Dadi in Hokkien dialect is called Sin Long Tay Te which means Agricultural Emperor as the main deity. The research methodology and data collection techniques used are qualitative methods. Data collection by indepth interviews and participant observations. Observations and participant observation carried out during the ceremony of Shen Nong's birthday from 26 June 2019 to 29 June 2019 with a descriptive analysis design. The purpose of this research is to describe the meaning of traditions at the Shen Nong’s birthday ceremony. The results of the research show that there are various traditions during this ceremony, prayer together, mediumship such as making amulet, slashing the tongue, stamping on coals lion dance and liong performances, and the tradition of electing locu. These various traditions have religious functions, social functions and psychological functions. Apart from that, the contained meaning in this tradition is the symbolic meaning and philosophical meaning for every Chinese community.</p>
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Ismail, Ahmad Munawar, e Ismail Mohd. "Understanding and Appreciation of the Concept of Shirk according to Mathematical Theory". Islamiyyat 44, n. 1 (1 giugno 2022): 241–52. http://dx.doi.org/10.17576/islamiyyat-2022-4401-21.

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Shirk means associating any partners with Allah SWT. Tawhid clearly teaches us that Allah SWT does not share His Rububiah (Lordship) or divine attributes with anything or any partner. A clear example of shirk is idolatry or polytheism, that is worship of deity, god or anything other than Allah. Shirk is a paramount sin in Islam, the one unforgivable sin. However, this term is in the holy verses of the Qur'an that are "difficult" for humans to understand and appreciate. Usually, the interpretation of the word shirk will be given a description of its meaning and consequences to the perpetrator. The common interpretation is that whoever associates anything with Allah, then he has indeed committed a great sin. Muslims are also warned that indeed Allah SWT will not forgive the sin of shirk while Allah SWT will forgive all sins other than shirk, for whom he wills. In effect, all doors of paradise are shut to those who commit shirk. This article is related to the debate on shirk and its significance according to Islamic law and mathematical measurements. The analysis and findings of the study in this article are obtained through the methods of content analysis, document analysis and vectors concept in mathematics. The vectors concept in mathematics has been chosen as a tool to decipher this term to the maximum extent possible. It was chosen because a vector has elastic properties, is easy to set up and is representative of the matter relating to shirk. Therefore, it can be used to explain the definition, interpretation and consequences of shirk. The results of the study show that shirk is not only placed in the category of major sins in Islamic law but also the position of the perpetrators of shirk is considered as insulting Allah SWT and the religion of Islam. This position can not only be assessed from the Islamic law viewpoint but also through mathematical measurements, formulas and arguments. Through mathematical measurements it is impossible for us to assign partners to Allah, except by those who are very stubborn and intend to insult Allah. In this paper, the arguments are given based on mathematical knowledge that indeed human beings should not commit shirk not only because of its consequences, but also because it involves Allah as the Creator of all creatures as well as all other creation.
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Sholahudin, Shofwan. "Zahirah al-Du’a al-Musytarak baina al-Mutadayyinin bi Indonesia: Nazrah min Manzur al-Islam". Journal of Comparative Study of Religions 3, n. 02 (19 maggio 2024): 89–111. http://dx.doi.org/10.21111/jcsr.v3i02.10499.

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This article examines the practice of interfaith prayers and Islamic perspective of it. The phenomenon of interfaith prayers in Indonesia is a result of the widespread understanding of religious pluralism propagated by liberals in this country. After a deeper examination using critical analysis, it is found that such prayers cannot be justified and are not acceptable to sound reason and true faith. Each religious community participating in joint prayers has their own diverse concepts of God, and each of them has their distinct ways to depict their deity and specific methods of expressing their prayers. Hence, it is highly improbable to reconcile these differences within a single religious ritual that is attended by various diverse religious communities. Interfaith prayers are a part of religious pluralism, as in these prayers, participants are compelled to believe in the legitimacy of prayers from other religious communities, indirectly validating the gods of different religions, despite their varying understanding of the divine. This contradicts the teachings of Islam and the Islamic creed. Islam firmly believes that truth lies solely in Islam, the teachings brought by Prophet Muhammad (peace be upon him) as the seal and completion of the teachings of all the prophets and messengers before him. Therefore, there is no salvation except through Islam, and believing in the truth of other religions amounts to believing in their gods, which is considered a grave sin of polytheism (shirk).
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Lumingkewas, Marthin Steven, Antonius Missa e Andreas Bayu Krisdiantoro. "GOLDEN CALF NARRATIVE: Deuteronomist Ideology of Jeroboam Reformation". MAHABBAH: Journal of Religion and Education 3, n. 1 (19 febbraio 2022): 67–81. http://dx.doi.org/10.47135/mahabbah.v3i1.24.

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Jeroboam 1st is depicted as the prototype for all future evil kings, who are regularly accused According to the books of Kings. Jeroboam accused of established two sanctuaries; Bethel and Dan to rival the temple of Solomon in Jerusalem. These shrines then provoke vehement censure and sin of Jeroboam become paradigmatic of northern apostasy. Underlying the negative depiction of Jeroboam’s cult, however, scholars have found subtle details suggesting that Jeroboam’s cult was traditional and even Yahwistic in nature. His calves may be best understood as familiar Canaanite vehicles for the invisible deity enthroned above them – in this case, Yahweh – comparable to the cherubim in southern cult of Judah. Jeroboam priesthood likely included Levites. And his choices of Dan and Bethel, too, apparently reflected a sensitivity to honor venerable memories of pre-monarchic era. This research aims to explain what Jeroboam did was not a violation of the Yahwistic system of Israel at that time. The establishment of God in Bethel and Dan did not disconcert the status of Yahweh in the treasures of Israel, instead of a form of a political assertion that separated Israel from the arrogance and the power of Judah. By using the method of analyzing historical criticism and literacy, the result is a new perspective of understanding Jeroboam’s reform in Israel - merely a political movement alone. Jeroboam never removed Yahweh from the treasury as the god of Israel. Instead, he retained Yahweh as God who was declared to have led Israel out of Egypt.
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Weisberger, A. M. "Depravity, Divine Responsibility and Moral Evil: A Critique of a New Free Will Defence". Religious Studies 31, n. 3 (settembre 1995): 375–90. http://dx.doi.org/10.1017/s0034412500023726.

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One of the most vexing problems in the philosophy of religion is the existence of moral evil in light of an omnipotent and wholly good deity. A popular mode of diffusing the argument from evil lies in the appeal to free will. Traditionally it is argued that there is a strong connection, even a necessary one, between the ability to exercise free will and the occurrence of wrong-doing. Transworld depravity, as characterized by Alvin Plantinga, is a concept which has gone far to explain this relationship. Essentially, the notion of transworld depravity involves the claim that in any world where a person is significantly free that person would, on some occasion, act morally wrongly, or as Plantinga phrases it: ‘If S' were actual, P would go wrong with respect to A’ (where S' is a possible world, P is a person and A is an action). Not only, Plantinga claims, is it possible that there are persons who suffer from transworld depravity, but ‘it is possible that everybody suffers from it’. If transworld depravity obtains, Plantinga notes, God ‘might have been able to create worlds in which moral evil is very considerably outweighed by moral good; but it was not within His power to create worlds containing moral good but no moral evil – and this despite the fact that He is omnipotent’. On this view, God could not instantiate perfect-person essences who would not ever sin. Although Plantinga argues that these instantiated beings are significantly free in that they could have done otherwise (i.e. not sinned), it does seem that his claim about transworld depravity amounts to a claim about transworld depravity amounts to a claim about the existence of a necessary connection obtaining between freedom and evil. For even though it makes sense to claim that an individual may have unactualized dispositions, to claim that everyone, past, present and future, has unactualized dispositions seems to be a significantly different claim. It is therefore difficult to see how this latter claim differs in substance from the claim of a necessary connection obtaining between the capacity for free will and the commission of evil acts.
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HUANG, Jiaofeng. "The Normal Standards and the Three Standards: Examining the New Situation of Mohist Religious Thought". Asia-Pacific Journal of Humanities and Social Sciences 3, n. 3 (15 settembre 2023): 035–45. http://dx.doi.org/10.53789/j.1653-0465.2023.0303.005.

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The chapter titled “Fa Yi” within the book Mozi delves into the religious doctrines of the Mohist belief in a higher deity, serving as the bedrock of legitimacy for the Mohist religion. In addition, the empirical principle of “San Biao,” found scattered throughout various chapters of Mozi, forms the basis for evaluating the effectiveness and utility of Mohist judgments and arguments, thus contributing to the establishment of Mohist religious thought. However, in the past, the religious significance of “Fa Yi” and “San Biao” has often been overlooked, leading to regrettable omissions. This article aims to rectify this by highlighting these two components as vital elements of Mohist religious thought.
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Più fonti

Tesi sul tema "Sin (deity)"

1

Cox, Monte B. "The missiological implications of the Kalenjin concepts of deity, sin and salvation". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Libri sul tema "Sin (deity)"

1

Chadogwang. Sin Mirŭk sang-hasaenggyŏng: "hanbŏn man ilgŏdo sŏnggong handa". Sŏul-si: Ihwa Munhwa Ch'ulp'ansa, 2015.

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Lang, Graeme. The return of the refugee God: Wong Tai Sin in China = Nan min shen qi hui gui : dao jiao Huang Daxian zai zhong guo. Hong Kong: Centre for the Study of Religion and Chinese Society, Chung Chi College, Chinese University of Hong Kong, 2002.

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Wei, Jishun. Wei Jishun jing jie Huang Daxian bai qian. Xianggang: Tai ping shu ju, 2007.

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Lang, Graeme. The rise of a refugee god: Hong Kong's Wong Tai Sin. Hong Kong: Oxford University Press, 1993.

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Ziolkowski, Theodore. The sin of knowledge: Ancient themes and modern variations. Princeton: Princeton University Press, 2000.

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Beyer, Uwe. Christus und Dionysus: Ihre widerstreitende Bedeutung im Denken Hölderins und Nietzsches. Münster: Lit, 1992.

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Max, Wegner. Hermes: Sein Wesen in Dichtung und Bildwerk. Münster: Lit, 1996.

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Bélanger, Stéphanie. Sous le signe de San Rocco. Montréal: Leméac jeunesse, 2005.

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Takahara, Kakushō. Zenchishikiron: Amidabutsu to wa ikanaru hotoke ka. Kyōto-shi: Nagata Bunshōdō, 1992.

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Xuming. Guan Mile zu shi yin yuan kan qiu dao ren de qu chu: Longhua san hui zhi zhen xiang. Gaoxiong Shi: Li de tu shu guan, 1986.

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Capitoli di libri sul tema "Sin (deity)"

1

Lewis, David. "Divine Evil". In Philosophers without Gods, 231–42. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195173079.003.0018.

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Abstract Standard versions of the argument from evil concern the evils God fails to prevent: the pain and suffering of human beings and non-human animals, and the sins people commit. The most ambitious versions of the argument claim that the existence of evil is logically incompatible with the existence of an omnipotent, omniscient, and completely benevolent deity. More-cautious approaches maintain that the existence of pain and sin ought to make us skeptical about any such deity. Or that the extent of the suffering in the millions of years of sentient life on Earth gives us strong reason to think no such deity exists. Or that particular cases of extreme anguish and human cruelty make belief in this sort of deity irrational. And so on.
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Holden, Thomas. "Sin, Necessity, and God’s Moral Attributes". In Hobbes's Philosophy of Religion, 103–32. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780192871329.003.0006.

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Abstract This chapter extends the expressivist interpretation of Hobbes’s natural theology to his treatment of God’s moral attributes. Most of the chapter is devoted to addressing two possible challenges to my approach: first, the argument that Hobbes’s deterministic metaphysics entails that the deity is responsible for all our sins, and hence is in fact morally imperfect (no matter what laudatory honor-expressing moral epithets Hobbes might like to bestow upon it); and second, the charge that Hobbes’s use of voluntarist language shows that he is committed to understanding God’s justice and goodness not in expressivist but in metaphysically realist terms.
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Ruskin, John. "The Stones of Venice, III (1853)". In Selected Writings. Oxford University Press, 2009. http://dx.doi.org/10.1093/owc/9780199539246.003.0007.

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Grotesque Renaissance Two great and principal passions are evidently appointed by the Deity to rule the life of man; namely, the love of God, and the fear of sin, and of its companion—Death. How many motives we have for Love, how much there is...
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Weissman, Susan. "Bonds Between the Living and the Dead Part II". In Final Judgement and the Dead in Medieval Jewish Thought, 307–72. Liverpool University Press, 2020. http://dx.doi.org/10.3828/liverpool/9781906764975.003.0009.

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This chapter studies R. Judah the Pious's theories of sin and accountability in Divine judgement relative to contemporary Jewish views, and explores his conception of God as depicted in Sefer ḥasidim. In opposition to the new religious mood, R. Judah sees justice, not mercy, as the dominant Divine attribute in posthumous judgement. With the individual to stand on trial alone and with the odds more against him than in his favour, R. Judah's view of God's judgement departs sharply from midrashic and contemporary liturgical and artistic images. While Ashkenazi commentators on piyut and illuminators of maḥzorim depict a compassionate God who throws away one's sins or tilts the scales of judgement in one's favour, R. Judah paints an austere portrait of humankind overwhelmed by the gravity and inescapability of sin in front of an unforgiving and unswayable deity. His rejection of all models of patronage, both Jewish and Christian, his refusal to allow merit to cancel out sin — a view which he holds in opposition to other Jewish thinkers of his day — and his vision of posthumous judgement as absolute justice untempered by mercy serve to isolate him from members of his own Pietist circle and render his notions of accountability for sin exceptional in Jewish tradition.
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Jackson, Timothy P. "Introduction". In Mordecai Would Not Bow Down, 1–26. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197538050.003.0001.

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A central and abiding motive for anti-Semitism, I maintain, is the same thing that moved Haman in the book of Esther to plot the genocide of the Jews and that got Jesus crucified by the Romans: the embodiment of an uncompromising allegiance to a righteous Deity who creates, judges, and cares for all people. Whereas the Mosaic God of the Burning Bush warmed and enlightened without consuming, Adolf Hitler eventually sought to make a conflagration of anyone and anything who gestured away from Aryan blood and toward universal Deity, especially the Jews and their ideal of holiness. As believers in moral monotheism, the Jews were considered base and polluted, hence to be burned away with a stunningly rational efficiency. This Holocaust I attribute to a range of causes, but particularly to “original sin”: the tendency of anxious human beings to try to elevate themselves by denigrating others who differ from them or who challenge their erotic instincts.
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Riedel, Friedlind. "Staging Karma". In The Oxford Handbook of the Phenomenology of Music Cultures, C25.P1—C25.N27. Oxford University Press, 2022. http://dx.doi.org/10.1093/oxfordhb/9780190693879.013.25.

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Abstract The nineteenth-century musical drama U Shin Gyi, Lord of Brackish Waters relates karma’s tragic turns: as a result of playing his harp at the shore of an uncharted island, the protagonist ceases to exist and a novel personage—a deity—steps into being in his place. This spectacular transformation, one that can be observed on stage and that expands into ritual, stakes out the limits of the phenomenological body. For the phenomenological body, despite having been theorized as relational and malleable, can never account for radical change. This chapter proposes to rethink phenomena of transformation in terms of cultural techniques (Kulturtechniken). If the musical drama helps us to realize that everything is impermanent, then karmic transformations such as these are as much a matter of aesthetic operations and technical procedures as they are of philosophical or religious reasoning. The chapter comprises a close analysis of musical techniques of staging and showing transformations. What mediates the transformation of the harpist into the deity is a musical instrument that appears on stage, the Burmese harp (saung gauk). Operations of plucking, sounding, and holding the harp, but also stage architecture and music bring about a specific order of phenomaena and process transformations and relations between thing and sign, the real and the imaginary, human and deity.
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Portier-Young, Anathea E. "God’s Surrogate (Exodus 3–4)". In The Prophetic Body, 55–76. Oxford University PressNew York, NY, 2024. http://dx.doi.org/10.1093/9780197604991.003.0003.

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Abstract This chapter examines the third-person call or commissioning narrative of Moses in Exod 3–4. Earlier studies have asserted the function of prophetic call narratives to legitimate or authorize prophetic mission, forge bonds of continuity between prophets and their predecessors, and introduce salient themes found elsewhere in the prophetic book. It is argued here that the embodied encounter between prophet and deity enables and shapes the prophet’s embodied mediation between deity and people. The perceptible signs given to Moses, including the sign of his own transformed body, are guarantee, precursor, and means for performing future acts of power that transform material and social realities. Coordination of body and word in the prophet’s encounter with God lays the groundwork for a correspondingly synergistic prophetic mission.
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Crosby, Jill Flanders, e JT Torres. "The Trouble with Arará, or All Things Religious Belong Together". In Situated Narratives and Sacred Dance, 22–35. University Press of Florida, 2021. http://dx.doi.org/10.5744/florida/9781683402060.003.0003.

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Chapter 2 examines the complexity of Afro-Cuban ritual scholarship by analyzing Arará’s inter-relationship with Lucumí that largely descended from the Yoruba of West Africa. It addresses the various Arará classifications that have been advanced through previous scholarship and it examines the complexity of arriving at a definition of Arará. The deity widely known as San Lázaro, regarded as one of the most important Arará deities, is discussed. This discussion includes contestations around the San Lázaro belonging to well-known Armando Zulueta. The chapter also builds upon the work of Stephan Palmié (2005, 2013) by dissecting academic and theoretical issues revolving around research in Afro-Cuban ritual traditions including Palmie’s concept of what he terms the ethnographic interface.
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Balle, Simon, e Charles Ess. "Robots in Religious Contexts". In Frontiers in Artificial Intelligence and Applications. IOS Press, 2020. http://dx.doi.org/10.3233/faia200963.

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In the wake of the robot revolution, social robots will eventually find their way into religious contexts. Indeed, some have already done so. Recently ‘Mindar’, the android version of the Buddhist deity Kannon Bodhisattva, has been introduced in a Buddhist Temple in Kyoto; a humanoid designed as Ibn Sina has probed Islamic attitudes to robots in the UAE; and Catholic and Protestant contexts have seen such inventions as SanTO and Bless-U2 respectively. As roboticists start to produce ‘theomorphic robots’ to represent and mediate the divine, there is an urgent need to include scholars of diverse religious traditions in the debate.
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Mann, Gurinder Singh, Paul David Numrich e Raymond B. Williams. "Hindu Temples". In Buddhists, Hindus, And Sikhs In America, 79–95. Oxford University PressNew York, NY, 2007. http://dx.doi.org/10.1093/oso/9780195333114.003.0006.

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Abstract Hundreds of Hindus gathered for the dedication of a new Hindu temple at Lemont, Illinois, near Chicago in January 1985. Brahmin priests from India had spent the previous days performing the ancient rituals to prepare the site and install the images of the gods in their new home. At the most favorable moment, the people carried the metal images around the outside of the temple, preceded by Brahmins chanting Sanskrit verses. Large, elaborately decorated umbrellas protected the sacred images of Rama, Sita, Lakshmana, and Hanuman. The crowd, dressed in colorful traditional clothing, followed the images. Each woman carried a water pot with a coconut and flowers covering it, a sign of an especially significant occasion. They followed the images through the temple doors, shouting praises to Rama, the main deity of the temple.
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Atti di convegni sul tema "Sin (deity)"

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Shahchera, Marjan, e Hossein Ebrahimpour-Komleh. "Deit Model for Iranian Traffic Sign Recognition in Advanced Driver Assistance Systems". In 2023 6th International Conference on Pattern Recognition and Image Analysis (IPRIA). IEEE, 2023. http://dx.doi.org/10.1109/ipria59240.2023.10147174.

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Kanishchev, V., e Yu Mizis. "THE BEGINNING OF THE DEVELOPMENT OF FOREST-STEPPE LANDSCAPES NEAR THE BELGOROD LINE (BASED ON THE MATERIALS OF THE SETTLEMENTS OF THE KOZLOVSKY AND TAMBOV COUNTIES OF THE 17-th CENTURY)". In Man and Nature: Priorities of Modern Research in the Area of Interaction of Nature and Society. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2603.s-n_history_2021_44/184-188.

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Abstract (sommario):
The article is devoted to the study of the first signs of the invasion of the population of the agrarian society into the environment of the Eastern European forest-steppe at the initial stage of its agricultural population. The research is based on the materials of the scribal books of the Kozlovsky and Tambov counties of the 1650s-1670s. The source information was systematized in the form of a database on the Excel. They allowed us to calculate the maximum total area of the most obvious anthropogenic impact on virgin steppe and meadow lands – arable land of different owners (service people, palace peasants, "dety boyarskie", churches and monasteries) for each village. The grouping of the settled data showed their relatively large size of possessions – the predominance of a group of arable land over 500 des. to the village. A very high per capita provision of land was revealed-almost everywhere over 5 des., which was considered the basis of a prosperous peasant economy for the black-earth area with traditional agricultural technologies. On the other hand, it is shown that almost everywhere the demographic burden on land was much lower than 0.25 workers per des. of arable land, which was subsequently considered as a sign of agrarian overpopulation and a demoecological crisis. The results of the study of scribal books also indicate that already in the initial period of the Russian development of this section of the forest-steppe, the size of agricultural land significantly exceeded the area of livestock land. The authors also raised the question of the need to study the size of forest reduction using GIS technologies and unmanned aerial vehicles.
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