Gotowe bibliografie tematyczne / Gods

Gotowa bibliografia na temat „Gods”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 25 lipca 2024

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Artykuły w czasopismach na temat "Gods"

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Onaka, Hiroyasu, Mizuho Nakaho, Keiko Hayashi, Yasuhiro Igarashi i Tamotsu Furumai. "Cloning and characterization of the goadsporin biosynthetic gene cluster from Streptomyces sp. TP-A0584". Microbiology 151, nr 12 (1.12.2005): 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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Meconi,, David Vincent. "Becoming Gods by Becoming God’s". Augustinian Studies 39, nr 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 (28.02.2024): 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, nr 2 (24.10.2017): 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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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 (1.01.1990): 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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Carruth, Hayden. "Gods". Hudson Review 43, nr 1 (1990): 68. http://dx.doi.org/10.2307/3852337.

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

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DİLEK, Yeşim, i Özge KAHYA. "Flood and Earthquake as Punishment of Gods in Antiquity". Afet ve Risk Dergisi 6, nr 3 (30.09.2023): 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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Liu, Jianhua. "The Sanctification of the Disabled: A Study on the Images of Fortune Gods in Japanese Folk Beliefs". Religions 15, nr 6 (29.05.2024): 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 i Gregory S. Foley. "Good Gods Almighty". Journal of Cognition and Culture 19, nr 3-4 (7.08.2019): 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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Rozprawy doktorskie na temat "Gods"

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Hirvonen, Irene. "Gods Gone Wild : En queerteoretisk undersökning av Neil Gaimans American Gods". Thesis, Uppsala universitet, Avdelningen för litteratursociologi, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-189789.

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Aguirre-Sacasa, Roberto. "Food of the Gods". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ29522.pdf.

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Aguirre-Sacasa, Roberto. "Food of the Gods". Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26715.

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The thesis is a short novel, Food of the Gods, followed by a critical afterward and bibliography.
In Food, four graduate students, all to varying degrees perverse, come together in a cabalistic union. Bored and desperate, they begin to transgress a series of taboos, eventually performing communal acts of aggression, murder, and even cannibalism. Frank West, one of the students, is the novel's narrator and questionable moral center. It is through his confession that the four's "monstrous deeds" are filtered through.
Thematically, Food examines the potential for evil in individuals, as well as the group dynamics which encourage such acts of violence to erupt.
The required critical afterward looks at cannibalism as a literary trope in Food and Joseph Conrad's Heart of Darkness, discussing how the athropophagous act can be read as a symbolic one, simultaneously creating and destroying boundaries between various dichotomies (such as eater/eaten or self/other) related to notions of identity.
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Kowalzig, Barbara. "Singing for the gods". Thesis, University of Oxford, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270429.

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Foka, Anna. "Gods, Humans and Beasts". Thesis, University of Liverpool, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.507186.

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Grubbs, Cortney Michelle. "Where the Gods live". [Gainesville, Fla.] : University of Florida, 2004. http://purl.fcla.edu/fcla/etd/UFE0004781.

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Harris, Christopher S. "Gods, God, & Soul Food: Young Black Spirituality in Rap Music". Scholarly Repository, 2010. http://scholarlyrepository.miami.edu/oa_dissertations/448.

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Contrary to popular belief, discussions of morality, spiritual sensibilities, and religion are major themes in the lyrics of rap music. The current study provides an exploratory content analysis of rap lyrics in an effort to better understand the ways in which rap artists and audiences thought and think about their spirituality. Results indicate that there existed a fervent and nuanced discourse around spirituality and its various forms during the rise of rap music between the mid 1990s and early millennium.
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Stauffer, Shane. "The reference of Elohim in Genesis 3:5b God or gods /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Presley, Ryan John. "The Legacy of Lesser Gods". Thesis, Griffith University, 2016. http://hdl.handle.net/10072/367360.

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This project highlights deeply embedded links between religion, economics, and power in colonial societies of the ‘West’, with a particular focus on Australia. Archival imagery and historical texts are examined to demonstrate the negative influences of particular monotheistic ideas and notions of supremacy. It is argued that these prevailing views have been adopted in the global propagation of Christian faith over many centuries. The imagery is paired with historical examples that demonstrate a conversion mentality that aimed to control any alternative practices of divine worship and associated culture. The legacy is then brought to bear on the contemporary treatment of Australian Aboriginal people. These themes of power and dominion—in particular, how religion and economic control served colonialism and empire building over time—have become the foundation for the primary outcomes expressed through the studio production. The creative outputs of my doctoral research include a major installation entitled Lesser Gods and associated exhibition projects, which will be discussed and analysed in this exegesis.
Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
Queensland College of Art
Arts, Education and Law
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Jessop, Maia Kerr. "Unwrapping gods: encounters with gods and missionaries in Tahiti and the Austral Islands 1797-1830". Thesis, University of East Anglia, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.490367.

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The notion of tapu in eighteenth century Polynesia was all-pervasive: a system of fluid boundaries and thresholds in the landscape pertaining to islands, bodies and objects. The thesis aims to isolate a body of Austral god images from within the London Missionary Society collection and think through this corpus in terms of its materiality - complex assemblages of whalebone and ivory, wood, feathers, hair, tapa and sinnet bindings. Approaching these god images as tapu vessels which trap potency and confer mana, an analysis oftheir assembly and use by ritual' experts or tahu 'a, allows us to explore the way in which they were specifically designed to breach thresholds during ritual procedure. The collection is also significant as amaterial index of the dramatic sociopolitical and cultural shifts which followed the establishment of the London Missionary Society in the region. Critical analysis of missionary sources within the archive allows us to recover aspects of the complex encounters between islanders and missionaries which were often fraught, tense and certainly volatile. Details ofthe acquisition of these god images by London missionaries in the first two decades ofthe nineteenth century allows us to reconfigure the parameters of a series of accepted assumptions about idolatry and iconoclasm in central Polynesia and contests the notion that the conversion of the Austral Islands in particular was a straightforward transition to Christianity. Having established a set ofhistorical and contemporary frameworks for understanding these objects, the thesis finally explores the series of distinct thresholds through which these objects have moved since they were collected and sent to England and thinks about how contemporary display can be used as a critical means of recovery. In this way objects, their histories and display become a means ofre-addressing the missionary encounter in all its rich complexity allowing us to re-assess its resonance for Polynesians and Europeans today.
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Książki na temat "Gods"

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True gods, false gods. Bhubaneswar: Adhikar, 2001.

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Gods. Bridgend: Poetry Wales Press, 1987.

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Kate, Johnson. Gods. Bridgend: Poetry Wales Press, 1987.

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Johnson, Kate. Gods. Bridgend: Poetry Wales Press, 1987.

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Biswas, Swapan Kumar. Gods, false-gods, and the untouchables. Delhi: Orion Books, 1998.

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Holt, Tom. Ye Gods! London: Orbit, 1993.

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Gaiman, Neil. American gods. Barcelona: Roca Editorial, 2012.

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illustrator, Koblish Scott, red. Rock gods. Minneapolis, MN: Spotlight, 2014.

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Weber, Marshall. Radiant gods. San Francisco, California]: [Weber and Cuba], 2013.

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Mallozzi, Vincent M. Asphalt Gods. New York: Knopf Doubleday Publishing Group, 2003.

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Części książek na temat "Gods"

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Wray-Bliss, Edward. "Gods". W Neoliberalism, Management and Religion, 15–34. New York : Routledge, 2019. | Series: Routledge studies in business ethics: Routledge, 2019. http://dx.doi.org/10.4324/9781315114606-2.

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Kalik, Judith, i Alexander Uchitel. "“Vladimir’s gods”". W Slavic Gods and Heroes, 69–80. 1 [edition]. | New York : Routledge, 2018.: Routledge, 2018. http://dx.doi.org/10.4324/9781351028707-15.

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Dickson, John. "Strange Gods". W The Politics of the Soul, 123–39. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003317753-10.

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Boer, Roland. "Skin Gods". W The Earthy Nature of the Bible, 81–89. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137273062_8.

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Beal, Timothy. "Other Gods". W Religion and its Monsters, 103–21. Wyd. 2. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003007302-12.

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Beal, Timothy. "Chaos Gods". W Religion and its Monsters, 24–34. Wyd. 2. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003007302-4.

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Frigo, Alberto. "Montaigne’s Gods". W International Archives of the History of Ideas Archives internationales d'histoire des idées, 15–32. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-40017-0_2.

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O’Connor, Paul. "Skate Gods". W Skateboarding and Religion, 67–90. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-24857-4_4.

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Steinhart, Eric Charles. "Digital Gods". W Your Digital Afterlives, 106–41. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137363862_6.

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Dewar-Watson, Sarah. "The Gods". W Tragedy, 7–25. London: Macmillan Education UK, 2014. http://dx.doi.org/10.1007/978-0-230-39259-5_2.

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Streszczenia konferencji na temat "Gods"

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Clark Davenport, G. "Geophysicists, Gods And Graves". W 4th EEGS Symposium on the Application of Geophysics to Engineering and Environmental Problems. European Association of Geoscientists & Engineers, 1991. http://dx.doi.org/10.3997/2214-4609-pdb.211.1991_002.

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Davenport, G. Clark. "Geophysicists, Gods and Graves". W Symposium on the Application of Geophysics to Engineering and Environmental Problems 1991. Environment and Engineering Geophysical Society, 1991. http://dx.doi.org/10.4133/1.2921905.

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Blythe, Mark, i Elizabeth Buie. "Chatbots of the gods". W NordiCHI '14: The 8th Nordic Conference on Human-Computer Interaction. New York, NY, USA: ACM, 2014. http://dx.doi.org/10.1145/2639189.2641212.

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Gomes, Chandima, i Ashen Gomes. "Lightning; Gods and sciences". W 2014 International Conference on Lightning Protection (ICLP). IEEE, 2014. http://dx.doi.org/10.1109/iclp.2014.6973441.

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Gordon, Stuart, i Paul Simpson. "Are the Tiki gods angry?" W ACM SIGGRAPH 98 Conference abstracts and applications. New York, New York, USA: ACM Press, 1998. http://dx.doi.org/10.1145/280953.281605.

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Oetomo, Repelita, Usman Pelly i Ichwan Azhari. "Gods Of Education In Chinese Mythology". W Proceedings of the 8th Annual International Seminar on Transformative Education and Educational Leadership, AISTEEL 2023, 19 September 2023, Medan, North Sumatera Province, Indonesia. EAI, 2023. http://dx.doi.org/10.4108/eai.19-9-2023.2340548.

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Wang, Jue, i Anoop Cherian. "GODS: Generalized One-Class Discriminative Subspaces for Anomaly Detection". W 2019 IEEE/CVF International Conference on Computer Vision (ICCV). IEEE, 2019. http://dx.doi.org/10.1109/iccv.2019.00829.

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Cather, Steven M., Spencer G. Lucas, Virginia T. McLemore i Jr Colpitts. "Second-day road log: From Inn of the Mountain Gods to Hondo, Lincoln, Capitan and return to Inn of the Mountain Gods". W 42nd Annual Fall Field Conference. New Mexico Geological Society, 1991. http://dx.doi.org/10.56577/ffc-42.27.

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Crowley, Elliot, i Andrew Zisserman. "Of Gods and Goats: Weakly Supervised Learning of Figurative Art". W British Machine Vision Conference 2013. British Machine Vision Association, 2013. http://dx.doi.org/10.5244/c.27.39.

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Colpitts, Jr, George S. Austin, James M. Barker, Paul W. Bauer, W. Richard Hahman, John W. Hawley i Richard P. Lozinsky. "First-day road log: From Inn of the Mountain Gods to Bent Dome, Tularosa, Alamogordo, Cloudcroft and return to Inn of the Mountain Gods". W 42nd Annual Fall Field Conference. New Mexico Geological Society, 1991. http://dx.doi.org/10.56577/ffc-42.1.

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Raporty organizacyjne na temat "Gods"

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Clarke, M. D. Surficial Geology, Gods River, Manitoba. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1989. http://dx.doi.org/10.4095/126991.

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Card, K. D., i B. V. Sanford. Bedrock geology, Gods Lake, Manitoba-Ontario. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1994. http://dx.doi.org/10.4095/194338.

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Editors, Intersections. From Gangs to Gods in Guatemala. Intersections, Social Science Research Council, kwiecień 2024. http://dx.doi.org/10.35650/int.4058.d.2024.

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O'Brien, K. Xena and Hercules and all those gods and goddesses. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2000. http://dx.doi.org/10.4095/298644.

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Card, K. D., i B. V. Sanford. Géologie de la roche en place, Gods Lake, Manitoba-Ontario. Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 1994. http://dx.doi.org/10.4095/194339.

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Adhikari, P. Folk Gods, Stories from Kailash, Tise, and Kang Rinpoche (English-Hindi). Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 2017. http://dx.doi.org/10.53055/icimod.664.

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Adhikari, P. Folk Gods, Stories from Kailash, Tise, and Kang Rinpoche (English-Nepali). Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 2017. http://dx.doi.org/10.53055/icimod.665.

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Adhikari, P. Folk Gods, Stories from Kailash, Tise, and Kang Rinpoche (English-Tibetan). Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 2017. http://dx.doi.org/10.53055/icimod.666.

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Adhikari, P. Folk Gods, Stories from Kailash, Tise, and Kang Rinpoche (English-Chinese). Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 2017. http://dx.doi.org/10.53055/icimod.663.

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Adhikari, P. Folk Gods, Stories from Kailash, Tise, and Kang Rinpoche (English-Hindi). Kathmandu, Nepal: International Centre for Integrated Mountain Development (ICIMOD), 2017. http://dx.doi.org/10.53055/icimod.664.

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