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Artykuły w czasopismach na temat „Alchemy”

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Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 31 sierpnia 2024

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1

Masson, Cynthea. "Intention to Write, Intention to Teach: Vernacular Poetry and Pedagogy in Thomas Norton's Ordinal of Alchemy". Florilegium 17, nr 1 (styczeń 2000): 45–58. http://dx.doi.org/10.3138/flor.17.003.

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Connections made by scholars between language and alchemy generally focus on the enigmatic or obscure technical jargon used by alchemists throughout alchemy's extensive history. Only occasionally do critical studies of medieval alchemical texts examine these works for their contribution to the canon of medieval vernacular literature or literary theory. Not surprisingly, scholarly discussions of alchemical writing in Middle English literature focus primarily on Chaucer. As recently as a 1999 article in the Chaucer Review, Mark J. Bruhn in "Art, Anxiety, and Alchemy in the Canon's Yeoman's Tale" discusses alchemy as "a metaphor for Chaucer's poetry." "[W] e should have no difficulty," say_s Bruhn, in "construing the ground of the metaphor between Chaucerian letters and alchemical multiplication" (p. 309). Jane Hilberry in a 1987 article on the technical language of the Canon's Yeoman's Tale argues that alchemy's "primary attraction lies in the language that surrounds the practice." She concludes her article: "While Chaucer in the Canon's Yeoman's Tale confirms alchemy's failure to change base metals into gold, he succeeds in transmuting the language of alchemy into poetry" (p. 442). We do find, then, an effort by medievalists to explore the relationship between language and alchemy in English literature, albeit seemingly limited to an interest in Chaucer's poetry rather than in his specific use of the English language.

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2

Perrone Compagni, Vittoria. ""Dispersa Intentio." Alchemy, Magic and Scepticism in Agrippa". Early Science and Medicine 5, nr 2 (2000): 160–77. http://dx.doi.org/10.1163/157338200x00164.

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AbstractThe study of Agrippa's works confirms his constant interest in the theory and practice of alchemy. The apparent contradiction between De occulta philosophia, which uses alchemical doctrines, and De vanitate scientiarum, where alchemy is harshly criticized, is to be resolved in the light of a moral and cultural reform founded on a Hermetic-Christian perspective on the relationship between faith and reason. The analysis of the alchemic passages in De occulta philosophia proves that Agrippa's transmutatory operations have no secondary role in his 'restored' magic. Furthermore, these operations are oriented towards a utopia, where original unity is to be regained.

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3

Woodward, Walter W., William R. Newman, William R. Newman i Lawrence M. Principe. "The Alchemy of Alchemy". William and Mary Quarterly 60, nr 4 (1.10.2003): 920. http://dx.doi.org/10.2307/3491718.

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4

Barnett, John H. "Alchemy". Proceedings of the International Association for Business and Society 2 (1991): 1529–37. http://dx.doi.org/10.5840/iabsproc1991261.

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5

Bouwsma, Julia. "Alchemy". Colorado Review 38, nr 1 (2011): 96–101. http://dx.doi.org/10.1353/col.2011.0018.

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6

Miller, Jim Wayne. "Alchemy". Appalachian Heritage 24, nr 2 (1996): 64–66. http://dx.doi.org/10.1353/aph.1996.0032.

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7

Glover, Laurie. "Alchemy". Western American Literature 52, nr 3 (2017): 315–22. http://dx.doi.org/10.1353/wal.2017.0054.

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8

Turk, D., i J. Zupan. "ALCHEMY". Journal of Chemical Information and Modeling 28, nr 2 (1.05.1988): 116–18. http://dx.doi.org/10.1021/ci00058a012.

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9

Cantalupo, R. G. "Alchemy". English Journal 96, nr 3 (1.01.2007): 115. http://dx.doi.org/10.2307/30047313.

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10

Dill, LeConté J. "Alchemy". Health Promotion Practice 23, nr 6 (listopad 2022): 934. http://dx.doi.org/10.1177/15248399221127999.

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This poem follows the cues of the drumbeat. This poem leaves breadcrumbs. This poem decodes recipes for the writer and the reader. This poem introduces, or rather re-introduces, the onto-epistemology and theory of “conjure feminisms” to public health audiences—Black Feminist ways of being, knowing, and inquiring with attention to nature, memory, the body, one’s lineage, and magic making. This poem is an invitation to heal and a re-centering of healing within public health. To view the original version of this poem, see the supplemental material section of this article online.

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11

Salomon, Bonnie. "Alchemy". Annals of Internal Medicine 176, nr 12 (grudzień 2023): 1679. http://dx.doi.org/10.7326/m23-1747.

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12

Friesen, Izzy, i Paul Patton. "Discipline Dynamics of Chymistry and Rejection of Alchemy". Scientonomy: Journal for the Science of Science 5 (31.12.2023): 93–110. http://dx.doi.org/10.33137/js.v5i.42268.

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This paper applies Patton and Al-Zayadi’s scientonomic framework for understanding disciplines to a case study of the development of the chemical discipline ("chymistry") from the 17th century through the early 18th century in Western Europe. Using evidence from the tradition of textbook publication that emerged in the seventeenth-century chymistry, we reconstruct the top-level of the question hierarchy of chymistry. Analyzing how these questions and their associated theories were received, we first show how, starting in the 1660s, alchemy transitioned from a synonym of chymistry to chymistry’s subdiscipline with a more limited scope. We identify that the rejection of alchemy's core questions occurred in the 1720s based on the reception of these questions in scientific publications and by academic institutions. Hence, we conclude that the subdiscipline of alchemy became rejected in the 1720s. In order to conduct our case-study, we closely follow Newman and Principe's research on early modern alchemy and chymistry in our reconstruction of the episode. However, using the scientonomic framework in analyzing this case study reveals the specific dynamics of this instance of sub-discipline rejection. Our deepened understanding of this hallmark historical episode of disciplinary rejection indicates the value of Patton and Al-Zayadi’s theoretical framework for observational scientonomic research.

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13

VINOKUROV, V. V., i M. V. VORONTSOVA. "ALCHEMY IN THE CONTEMPORARY WORLD – MAGNUM IGNOTUM". Periódico Tchê Química 16, nr 31 (20.01.2019): 528–39. http://dx.doi.org/10.52571/ptq.v16.n31.2019.534_periodico31_pgs_528_539.pdf.

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Alchemy in modern consciousness ceased to be perceived as a scientific fallacy which led to a mass of fruitless attempts to obtain the philosopher's stone, that is, some substance through which one can turn lead into gold. In modern artistic, philosophical and psychological works alchemy is present as a phenomenon the essence of which is mysterious and incomprehensible, or is lost. Alchemy and the philosopher's stone today in society are perceived as Magnum ign?tum (the Great Unknown). This perception is due, among other things, to the diversity of approaches to studying alchemy and its phenomena. The purpose of the article is to present the diversity of historically developed approaches to studying alchemy. The article attempts to apply the method of phenomenology of religion to alchemy. Phenomenology emphasizes, first of all, a structural relationship, rather than a historical one. The phenomenological method of investigation finds concretization in the geometric representation of the structure of alchemy, which correlates with the structure of the investigation of this phenomenon. The article shows that the diversity of approaches reflects the special topology of the phenomenon of alchemy, which makes it possible to obtain its various geometric sections and consider them separately, yet none of them embraces the phenomenon of alchemy as a whole. The materials of the article can be useful for a historical understanding of the motives for the development of science.

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14

Fan, Zhen. "The Tripods in Daoist Alchemy: Uncovering a Material Source of Immortality". Religions 13, nr 9 (16.09.2022): 867. http://dx.doi.org/10.3390/rel13090867.

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The tripod (ding 鼎) and the nine tripods (jiuding 九鼎) are significant in ancient China, appearing often in Daoist alchemy. However, they have been largely ignored by the scholarship on Daoism. Early Daoist alchemy saw the tripod and the nine tripods as critical elements in the production of immortality, but the outer alchemy (waidan 外丹) gave up refining the outer elixir by tripod due to technical reasons. The tripod was merely mentioned in the elaboration of outer alchemy. Later, in the Southern Song dynasty, inner alchemy (neidan 內丹) rebuilt the significance of the tripod and the nine tripods in inner refining, inventing new theories, such as the body-tripod metaphor, the nine orbits, and the lunar phases. This paper outlines the history of the (nine) tripods as a concept and implement in Daoist alchemy.

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15

Grimes, Shannon. "Defining Greco-Egyptian Alchemy". Gnosis 7, nr 1 (10.03.2022): 70–80. http://dx.doi.org/10.1163/2451859x-00701004.

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Abstract This paper was originally written for a conference panel responding to Radcliffe Edmonds’s survey of Greco-Roman magic, Drawing Down the Moon. I discuss his chapter on alchemy in light of two new books on Greco-Egyptian alchemy that were published while his manuscript was in press: my own work, Becoming Gold and Olivier Dufault’s Early Greek Alchemy, Patronage and Innovation in Late Antiquity. I explain why new definitions of Greco-Egyptian alchemy are needed and provide one at the end.

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16

Timmermann, Anke. "Alchemy in Cambridge". Nuncius 30, nr 2 (2015): 345–511. http://dx.doi.org/10.1163/18253911-03002003.

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Alchemy in Cambridge captures the alchemical content of 56 manuscripts in Cambridge, in particular the libraries of Trinity College, Corpus Christi College and St John’s College, the University Library and the Fitzwilliam Museum. As such, this catalogue makes visible a large number of previously unknown or obscured alchemica. While extant bibliographies, including those by M.R. James a century ago, were compiled by polymathic bibliographers for a wide audience of researchers, Alchemy in Cambridge benefits from the substantial developments in the history of alchemy, bibliography, and related scholarship in recent decades. Many texts are here identified for the first time. Another vital feature is the incorporation of information on alchemical illustrations in the manuscripts, intended to facilitate research on the visual culture of alchemy. The catalogue is aimed at historians of alchemy and science, and of high interest to manuscript scholars, historians of art and historians of college and university libraries.

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17

Midgley, Mary, Martha C. Nussbaum, Cass R. Sunstein, Michael Reiss, Roger Straughan i Jeremy Rifkin. "Alchemy Revived". Hastings Center Report 30, nr 2 (marzec 2000): 41. http://dx.doi.org/10.2307/3528314.

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18

Questel, Ellen. "Alchemy Series". International Journal of Transpersonal Studies 34, nr 1-2 (1.01.2015): 94–97. http://dx.doi.org/10.24972/ijts.2015.34.1-2.94.

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19

Jaye, Nathan. "Career Alchemy". CFA Institute Magazine 27, nr 2 (czerwiec 2016): 40–43. http://dx.doi.org/10.2469/cfm.v27.n2.14.

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20

Warner Marien, Mary. "Historical Alchemy". Afterimage 12, nr 7 (1.02.1985): 4–7. http://dx.doi.org/10.1525/aft.1985.12.7.4.

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21

Straatsma, T. P., i J. A. McCammon. "Computational Alchemy". Annual Review of Physical Chemistry 43, nr 1 (październik 1992): 407–35. http://dx.doi.org/10.1146/annurev.pc.43.100192.002203.

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22

Frantz, Gilda. "Everyday Alchemy". Psychological Perspectives 57, nr 4 (2.10.2014): 349–50. http://dx.doi.org/10.1080/00332925.2014.962921.

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23

de Laplante, Kevin. "Environmental Alchemy". Environmental Ethics 26, nr 4 (2004): 361–80. http://dx.doi.org/10.5840/enviroethics20042643.

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24

Mitchell, Alison. "Molecular alchemy". Nature Reviews Molecular Cell Biology 1, nr 3 (grudzień 2000): 164. http://dx.doi.org/10.1038/35043017.

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25

Stich, Sidra. "Conceptual Alchemy". American Art 19, nr 1 (marzec 2005): 60–81. http://dx.doi.org/10.1086/429975.

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26

Burrows, Leigh. "Inner Alchemy". Journal of Transformative Education 13, nr 2 (8.02.2015): 127–39. http://dx.doi.org/10.1177/1541344615569535.

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27

Bodanis, David. "Novel alchemy". Nature 454, nr 7200 (lipiec 2008): 30. http://dx.doi.org/10.1038/454030a.

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28

Principe, Lawrence M. "Alchemy Restored". Isis 102, nr 2 (czerwiec 2011): 305–12. http://dx.doi.org/10.1086/660139.

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29

Ezzell, Carol. "Alzheimer's Alchemy". Science News 141, nr 10 (7.03.1992): 152. http://dx.doi.org/10.2307/3976302.

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30

Cartlidge, Edwin. "Nuclear alchemy". Physics World 16, nr 6 (czerwiec 2003): 8–9. http://dx.doi.org/10.1088/2058-7058/16/6/11.

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31

Keesing, R. G. "Newton's alchemy". Contemporary Physics 36, nr 2 (marzec 1995): 117–19. http://dx.doi.org/10.1080/00107519508222145.

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32

Robbins, Richard A. "Cellular Alchemy". American Journal of Respiratory and Critical Care Medicine 168, nr 3 (sierpień 2003): 267–68. http://dx.doi.org/10.1164/rccm.2305010.

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33

heekin, deirdre. "Bitter Alchemy". Gastronomica 4, nr 3 (2004): 78–83. http://dx.doi.org/10.1525/gfc.2004.4.3.78.

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34

Bland, Stewart. "Conference alchemy". Materials Today 17, nr 4 (maj 2014): 151. http://dx.doi.org/10.1016/j.mattod.2014.04.022.

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35

Pfister, Kathrin. "Renaissance alchemy". Lancet 357, nr 9249 (styczeń 2001): 78. http://dx.doi.org/10.1016/s0140-6736(05)71583-x.

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36

Cybenko, G. "Security Alchemy". IEEE Security and Privacy Magazine 2, nr 6 (listopad 2004): 5. http://dx.doi.org/10.1109/msp.2004.110.

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37

Verrecchia, Robert E. "Accounting Alchemy". Accounting Horizons 27, nr 3 (1.04.2013): 603–17. http://dx.doi.org/10.2308/acch-50488.

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38

Gibbs, W. Wayt. "Biological Alchemy". Scientific American 284, nr 2 (luty 2001): 16–17. http://dx.doi.org/10.1038/scientificamerican0201-16.

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39

Maddy, Penelope. "Mathematical Alchemy". British Journal for the Philosophy of Science 37, nr 3 (1.09.1986): 279–314. http://dx.doi.org/10.1093/bjps/37.3.279.

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Müller, Floris. "Urban Alchemy". Urban Studies 48, nr 16 (10.03.2011): 3415–31. http://dx.doi.org/10.1177/0042098010396241.

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41

Hammond, Charles E. "VULPINE ALCHEMY". T’oung Pao 82, nr 4-5 (3.10.1996): 364–80. http://dx.doi.org/10.1163/15685322-90000005.

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Salt, David E. "Arboreal alchemy". Nature Biotechnology 16, nr 10 (październik 1998): 905. http://dx.doi.org/10.1038/nbt1098-905.

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Wolz, Birgit. "Cinema Alchemy". ProCare 13, nr 10 (październik 2008): 18–22. http://dx.doi.org/10.1007/s00735-008-0054-4.

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44

Fier, Lucas. "Image Alchemy". Art&Sensorium 11 (26.06.2024): 1–13. http://dx.doi.org/10.33871/sensorium.2024.11.9254.

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A colagem representa para o Surrealismo tanto uma técnica artística, comum no contexto das vanguardas, como um elemento fundamental da sua poética para a composição das imagens, que encontram sua potência na aproximação entre duas ou mais realidades distintas e incompatíveis. Definida por Max Ernst como “alquimia da imagem visual”, o efeito visado da colagem surrealista é o curto-circuito da percepção comum, capaz de criar um estranhamento frente à vida cotidiana e habitual. O presente trabalho tem como objetivo propor uma relação da colagem surrealista com o conceito de melancolia apresentado por Walter Benjamin, compreendendo-a como procedimento alegórico, e analisar a sua conexão com a “organização do pessimismo” enquanto “melancolia revolucionária”.

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45

Vinciguerra, Antony. "TheArs alchemie: the First Latin Text on Practical Alchemy". Ambix 56, nr 1 (marzec 2009): 57–67. http://dx.doi.org/10.1179/174582309x405237.

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Crisciani, Chiara. "Opus and sermo: The Relationship between Alchemy and Prophecy (12th-14th Centuries)". Early Science and Medicine 13, nr 1 (2008): 4–24. http://dx.doi.org/10.1163/157338207x242447.

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AbstractThe subject of this paper is the relationship between alchemy and prophecy in the Latin culture of the period between the initial diffusion of alchemy in the West in the 12th century and the 14th century. This is a preliminary survey, which provides the necessary background for a better understanding of the so-called 'explosion' of the kind of prophetic and visionary alchemy that took place in the 15th century. Alchemy, which is knowledge of hidden things and an art of transformation toward perfection, is here tentatively interpreted and analysed as a form of 'concrete prophecy'.

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47

Rampling, Jennifer M. "Transmission and Transmutation: George Ripley and the Place of English Alchemy in Early Modern Europe". Early Science and Medicine 17, nr 5 (2012): 477–99. http://dx.doi.org/10.1163/15733823-175000a2.

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Continental authors and editors often sought to ground alchemical writing within a long-established, coherent and pan-European tradition, appealing to the authority of adepts from different times and places. Greek, Latin and Islamic alchemists met both in person and between the covers of books, in actual, fictional or coincidental encounters: a trope utilised in Michael Maier’s Symbola aureae mensae duodecim nationum (1617). This essay examines how works attributed to an English authority, George Ripley (d. c. 1490), were received in central Europe and incorporated into continental compendia. Placed alongside works by the philosophers of other nations, Ripley’s writings helped affirm the unity and truth of alchemy in defiance of its critics. His continental editors were therefore concerned not only with the provenance of manuscripts and high-quality exemplars, but by a range of other factors, including the desire to suppress controversial material, intervene in contemporary polemics, and defend their art. In the resulting compilations, the vertical axis of alchemy’s long, diachronic tradition may be compared to the horizontal plane of pan-European alchemy.

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48

Crisciani, Chiara. "Hermeticism and Alchemy: the Case of Ludovigo Lazzarelli". Early Science and Medicine 5, nr 2 (2000): 145–59. http://dx.doi.org/10.1163/157338200x00155.

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AbstractThis paper examines the alchemical interests of Ludovico Lazzarelli (1450-1500) and of some alchemical texts connected with his name, analyzing them within the context of Lazzarelli's Hermetic philosophical position. Beginning with an analysis of the specific relationship between alchemy and Hermeticism expressed by Lazzarelli, this paper proposes for discussion some general hypotheses on the link between alchemy and Hermeticism and between alchemy and magic in the Quattrocento.

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49

Silva, Diego Fagundes da. "Elliptical conversation: Alchemy and cybernetics". Technoetic Arts 19, nr 1-2 (1.06.2021): 87–96. http://dx.doi.org/10.1386/tear_00054_1.

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This article presents and discusses alchemy and cybernetics as fields in interaction through a conversation model. The starting point for establishing this relationship is the distinction between communication and conversation as pointed out by authors such as Gordon Pask, Ranulph Glanville and Vilém Flusser. Alchemy was the field of knowledge that best managed to unify Europe’s technological, philosophical and mystical world-view in the late Middle Ages. From an experimental basis, alchemy dealt with the transformation processes mirrored both in a particular understanding of the dynamics of nature as in the connection between man and universe. Cybernetics, like alchemy, was a field developed from an interdisciplinary view of knowledge associated with a particular historical context, being, since its origin, the field that relates and operationalizes complexity and unpredictability in mechanical, biological and social systems. Cybernetics and alchemy are, from a constructivist perspective, models for structuring the world and collective systems of communication within cultural processes. Both are taken here as co-participants in an elliptical dialogue based on three main concepts: distinction, dialogue and emergence. The elliptical conversation model can be understood as a map of the complexity of the interactive field that is established between alchemy and cybernetics, generating a new entity while encapsulating two others, it is the distinction that accommodates two others, a dialogue between black boxes.

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Carlotta, Vincenzo. "Introducing Greek Alchemy to Christianity". ARYS. Antigüedad: Religiones y Sociedades, nr 20 (7.10.2022): 323–50. http://dx.doi.org/10.20318/arys.2022.6796.

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One of the most noticeable features distinguishing Byzantine works on alchemy from the earlier Greco-Egyptian alchemical tradition is the widespread presence of Christian prayers and direct references to specifically Christian ideas and beliefs. By focusing on Stephanus’s Lessons (7th cent.), the first alchemical work including extensive references to Christianity, the paper will explore how alchemy was Christianised in the early Byzantine period. The first part of this study will analyse the strategies adopted by the author of the Lessons to frame alchemy as a Christianised discipline aiming at discovering the divine principle hidden in the natural world. In the second part, the limitations of this process of Christianisation of alchemy will be pointed out by examining if and to what extent specifically Christian ideas were included in Stephanus’ treatment of alchemy and its operations, and if the introduction of a Christianised framework into an alchemical work entailed the exclusion of previous non-Christian alchemical ideas. The results of this twofold analysis will show the complexity and inextricable tensions of the process of Christianisation undergone by the alchemical discipline when it started to be practiced in the socio-cultural context of the Byzantine world.

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