Дисертації з теми "Divination"
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1
Guillaumont, François. "Le De divinatione de Cicéron et les théories antiques de la divination." Paris 4, 2000. http://www.theses.fr/2000PA040246.
Анотація:
Rédigé en 44 avant J. -C. , le De divinatione de Cicéron se compose de deux discours antithétiques : au premier livre, Quintus Cicéron, frère de l'auteur, présente les arguments des stoïciens en faveur de la divination; au second livre, Cicéron lui-même, disciple de la nouvelle académie, réfute son frère et conteste l'existence de la mantique. Dans une première partie ("structure du De diuinatione"), nous étudions ces deux discours du point de vue de la composition et de l'argumentation. Dans une deuxième partie ("la défense de la divination") et une troisième partie ("la critique de la divination"), nous reprenons les principaux thèmes et arguments ainsi dégagés et, par des comparaisons de textes, nous tentons de les situer dans la tradition philosophique, de Platon à Saint Augustin. Les questions abordées sont, dans la seconde partie, les deux formes de divination (naturelle et artificielle), l'appel à l'expérience, l'argument du consensus omnium, les pouvoirs prophétiques de l'âme séparée du corps, le rôle des dieux dans la mantique, et, dans la troisième partie, les rapports de la divination et du destin, l'idée que la mantique ne peut ni venir des dieux, ni reposer sur un processus naturel. Une telle enquête permet à la fois de mieux comprendre le De diuinatione lui-même (en faisant ressortir l'originalité de Cicéron) et d'éclairer un aspect important, quoique relativement peu connu, de la pensée antique : la réflexion sur la divination.
2
Nyström, Maria. "Divination : en jämförande studie av divination i europeiska religioner." Thesis, University of Gävle, Ämnesavdelningen för kultur- och religionsvetenskap, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4771.
Анотація:
Denna uppsats är en studie i divination som användes i fornnordisk, samisk, irländsk-keltisk, grekisk och romersk religion. Syftet med uppsatsen har varit att undersöka om det finns något som kan sägas vara typiskt inom den fornnordiska divinationsformen. De teman jag koncentrerat mig på för att besvara dessa frågor är status, roll, genus, metod och plats. De metoder jag använt mig av är deskriptiv och komparativ litteraturstudie. Dessutom tillämpas hermeneutisk metod. Resultatet visar att det som kan sägas vara typiskt för den fornnordiska divinationen är att völvorna hade högre status än sejdmännen, manliga völvor. Något annat som är typiskt och som kan ha ett samband med völvans högre status är den stav hon bär som därför kan tolkas som en maktsymbol.
Det finns paralleller till den fornnordiska divinationen i alla de religioner som tas upp i denna uppsats, dock verkar de flesta likheterna finnas i den keltiska och den samiska religionen gällande utförandet av divinationen och divinatörernas roller.
3
Nice, Alex. "Divination and Roman historiography." Thesis, University of Exeter, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.302565.
4
Labadie, Mathieu. "Xénophon et la divination." Thèse, Caen, 2014. http://hdl.handle.net/1866/11653.
Анотація:
Cette thèse a pour but de dresser un panorama complet des croyances de Xénophon en la divination. À l’aide d’une analyse rigoureuse de la totalité des œuvres de cet auteur antique pendant longtemps déprécié, il ressort que le problème de la consultation des dieux, loin d’être abordé de manière anecdotique et spontanée à la façon d’un legs de la tradition que la pensée critique n’a pas touchée, est au contraire un élément essentiel de la formation d’une réflexion profonde sur la piété et plus généralement les rapports qu’entretiennent les hommes avec les dieux. D’autre part, en raison du zèle de Xénophon à avoir rapporté des récits ou des réflexions à propos de la divination, cette analyse offre l’occasion de mieux comprendre les subtilités de cette pratique rituelle logée au cœur de la religion grecque et qui ne saurait être réduite à une forme de superstition.This thesis aims to provide a complete overview of the beliefs of Xenophon about divination. Using a rigorous analysis of all the works of this ancient author who has long been depreciated, it seems clear that the problem of the consultation of the gods, far from being addressed incidentally and spontaneously like a traditional legacy that critical thinking has not reached, is on the contrary an essential element in the formation of a deep thinking on piety, and more generally of the relationships between men and gods. On the other hand, due to Xenophon’s zeal to have reported stories or thoughts about divination, this analysis provides an opportunity to a better understanding of the intricacies of this ritual lying at the core of Greek religion and that can not be reduced to a form of superstition.
5
Hamilton, Mark Wade. "Divination in ancient Israel." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
6
Agblevon, Wogbewoli. "La divination vodu : methodes et fondements." Paris 7, 1990. http://www.theses.fr/1990PA070013.
Анотація:
La divination vodu : methodes et fondements. Le vodu, en tant que systeme de croyance, possede sa propre base de reference. En effet, compose de "vo" (influence ou force) et de "odu" (occulte en langage metaphysique yoruba), le terme vodu signifie occulte ou force occulte , quelque chose que l'intelligence humaine n'arrive pas a apprehender clairement. Au-dela de la vision spectaculaire que l'etranger semble avoir de ce culte, se cache une conception structuree du monde avec des lois et des regles. Du dieu supreme aux dieux secondaires, des textes sacres de fa la divination, cette these met en relief la structure de la pensee vodu en tant que cadre philosophique dans lequel evolue le croyant voduThe vodu, as system of belief, has its own base of reference. As a matter of fact, the term vodu, composed of "vo" (influence or power) and of "odu" (occult in yoruba metaphysical language), means occult influence or occult power, something human intelligence just doesn't clearly apprehend. Beyond the spectacular vision the stranger seems to have of this worship, hides a structured conception of the world with laws and rules. From the supreme god to the secondary gods, from the holy texts of fa to the divination, this thesis brings out the structure of the vodu thought as philosophical context in wich the vodu believer moves
7
Bye, Joy. "Divination: Exemplifying and Configuring Archetypes in Ceramics." University of Sydney, 2009. http://hdl.handle.net/2123/6023.
Анотація:
Master of Visual ArtsAbstract/Summary Dissertation Divination: Exemplifying and Configuring Archetypes in Ceramics is a study of my research practice. The cards of the tarot can be used as a conceptual framework and source of inspiration for making ceramic sculptures. The cards can be used to understand the creative process as an expression of archetypes. My dissertation discusses these archetypes from the tarot cards, both in their historical operation, their manifestation in my art practice, as well as, examining approaches taken to these archetypes by other artists such as Salvador Dali and Niki de Saint Phalle. The theoretical basis for the dissertation is informed by the writings of Carl G. Jung who has proposed concepts dealing with creativity, coincidence, a collective unconscious and archetypes. These ideas form a model for the understanding of my studio work. As background, the dissertation examines examples of artworks that could be seen to be drawn from a collective unconscious. Studio Work The studio work consists of a series of ceramic sculptures formulating the archetypes that I have derived from the tarot cards. The three dimensional clay, with found inclusions, examines the idea of specific archetypes. These archetypes are titled in the works including: The Fool, Strength, The Magician, Tarot Sun, The Empress II, The Lovers, Empress l, The Chariot I and II The Angel Temperance, The Tarot Devil and The World. The ceramic objects have been created in clay using handbuilding techniques. The clay was such that it could include found ceramic pieces and be refired. The pieces have been re-fired many times to achieve a variety of glaze effects. The works range in size from 30-60 cms approximately and include freestanding sculptures and complementing flat wall works.
8
Fahd, Toufic. "La Divination arabe : études religieuses, sociologiques et folkloriques sur le milieu natif de l'Islam /." Paris : Sindbad, 1987. http://catalogue.bnf.fr/ark:/12148/cb349881590.
9
Tse, Heung-wing. "A study of the divinatory statements in the bamboo slip edition of the Book of change in the Shanghai Museum Shang bo jian "Zhou yi" duan zhan ci yan jiu /." Click to view the E-thesis via HKUTO, 2010. http://sunzi.lib.hku.hk/hkuto/record/B43757807.
10
Cornelius, Geoffrey. "Field of Omens A Study in Inductive Divination." Thesis, University of Kent, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.523522.
11
Driediger-Murphy, Lindsay G. "Human will and divine will in Roman divination." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:082d50ff-1838-4459-b66d-22e5d56d5f01.
Анотація:
This thesis examines the relationship between human will and divine will as mediated through state divination in the Roman Middle and Late Republic. The nature of ancient evidence for incidents involving state divination, and for divinatory ‘rules’, is scrutinized: the historicity of many divinatory incidents recorded in Roman tradition is defended, and the existence of a body of basic divinatory ‘rules’ posited. Current models of the relationship between human and divine will in Roman divination are examined; the thesis challenges the ‘alignment’ model wherein the outcomes of state divination are assumed routinely to have aligned with the will of their recipients. Cases where divinatory outcomes do not appear to have aligned with recipients’ will are identified in Cicero, Livy, and Cassius Dio. The modern view that state divinatory techniques (auspication, haruspicy in sacrifice, and prodigy-interpretation) routinely generated desired results is called into question. The thesis then re-evaluates the canon of ancient ‘rule-statements’ generally cited as evidence for augural ‘principles’ that the report of a sign was considered as valid as an actual sign, and that it was acceptable for individuals to fabricate or to reject signs at will. Instead, it is suggested that a real sign was preferable to a reported one, and that the validity of an oblative sign depended on the individual’s awareness of it. Finally, the thesis proposes an alternative to the currently-accepted understanding of the auspicial procedure ‘servare de caelo’, arguing that even this procedure need not be seen as invariably generating signs in alignment with human will and as countenancing sign-falsification. These conclusions are held to encourage a re-consideration of the modern understanding of the nature of Roman state divination and of Roman religion.
12
Jeffers, Ann. "Magic and divination in ancient Palestine and Syria /." Leiden : E.J. Brill, 1996. http://catalogue.bnf.fr/ark:/12148/cb372052473.
13
Smith, Alexander. "lDe’u ‘phrul, the manifestation of knowledge : ethnophilological studies in Tibetan divination with particular emphasis upon a common form of Bon lithomancy." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE4092/document.
Анотація:
Bien que j’envisage de couvrir une variété de pratiques divinatoires, je me concentre surtout dans ma thèse sur un type particulier de divination par les pierres pratiquée par les Bonpos tibétains. Cette forme de divination, parfois traduite par « Manifestation de Connaissance » (lde’u ’phrul), possède une tradition textuelle presque vierge qui, d’après les histoires Bon, remonte au 11ème siècle. En plus de terrains effectués en divers lieux de l’Himachal Pradesh et de l’Uttaranchal Pradesh, ma présentation du lde’u ’phrul est enrichie de la traduction de plusieurs manuscrits sur la lithomancie encore jamais étudiés. Je me concentre notamment sur le sMra seng rdel mo gsal ba’i me long, composé par Kun grol grags pa, un œcuméniste et historien du 18ème siècle. Certains points de ce texte sont comparés à deux commentaires plus tardifs traitant de la lithomancie : (1) le Ma sangs ’phrul gyi rdel mo mngon shes rno gsal gyi sgron me, écrit par Slob dpon mKhas grub Lung rtogs rgya mtsho, premier précepteur du monastère de Yung drung gLing au Tibet Central ; et le (2) sMra seng ’phrul gyi rdel mo mngon shes gsal ba’i sgron po, version datant du 19ème siècle d’un gter ma censé avoir été découvert au 11ème siècle par le « découvreur de trésors » (gter ston) Khro tshang ’brug lha. Lors de l’utilisation de ces matériaux, j’adopte une approche herméneutique large, qui ne restreint pas la critique au manuscrit étudié mais cherche à incorporer les performances contemporaines de lde’u ’phrul, et en particulier la perspective unique du devin sur sa performanceThough I intend to survey a variety of divination practices, my thesis focuses upon a particular type of pebble divination performed by Tibetan Bonpos. This form of divination, which is known as "Manifestation of Knowledge" (lde'u 'phrul), possesses a nearly unstudied textual tradition that, according to Bon histories, originates in the eleventh century. In addition to fieldwork conducted in various locations in Himachal Pradesh and Uttaranchal Pradesh, my discussion of lde' u 'phrul is supplemented by the translation of a number of previously unstudied lithomantic manuscripts. Chiefly, I focus upon the sMra seng rdel mo gsal ba'i me long, written by the 18th century ecumenicist and historian Kun grol grags pa. Certain aspects of this work will also be read against two later commentaries on the subject of lithomancy: (1) the Ma sangs 'phrul gyi rdel mo mngon shes rno gsal gyi sgron me, written by Slob dpon mKhas grub Lung rtogs rgya mtsho, the first preceptor of Yung drung gLing Monastery in Central Tibet; and (2) the sMra seng 'phrul gyi rdel mo mngon shes gsal ba'i sgron po, a 19th century witness of an alleged 11th century gter ma discovery attributed to the Bon "treasure revealer" (gter ston) Khro tshang 'brug lha. In using these materials, I adopt a broad view of hermeneutics, which does not restrict criticism to the manuscripts that I study, but also seeks to incorporate the contemporary performance of lDe'u 'phrul and, in particular, the diviner's unique perspective on the performance of divination into my textual critique
14
Guenzi, Caterina. "Destin et divination : le travail des astrologues de Bénarès." Paris, EHESS, 2004. http://www.theses.fr/2004EHES0178.
Анотація:
Cette thèse décrit le travail des astrologues de Bénarès en intégrant le matériel ethnologique recueilli au cours des recherches sur le tarrain à la littérature astrologique hindi et sanskrite. La thèse traite dans le premier chapitre des enjeux qui gravitent autour de la pratique et de l'enseignement de l'astrologie dans l'Inde contemporaine ; les chapitres qui suivent décrivent les techniques divinatoires untilisées par les astrologues (horoscope, lecture de la main, interprétation de l'almanach, etc. ), les modalités de consultation et le contenu des dialogues divinatoires, les représentations symboliques liées à la mauvaise influence planétaire, ainsi que les remèdes - pratiques dévotionnelles, pierres précieuses, amulettes tantriques - prescrits afin d'apaiser la "rage" des planètes maléfiques. Les enchevêtrement entre langage scientifique et religieux, les notions de "vérité", de "personne", de "destin" définissent les principales problématiques théoriques de cette étudeThis thesis describes the work of astrologers in contemporary Banaras and it is based both ethnographic material and hindi and sanskrit astrological literature. In the first chapter, the study aims to point out the ideological constructs that are behind the promoting of astrology in contemporary India and that shape the professional identity of Banaras astrologers. Following chapters present and analyze astrologers at work : the divinatory devices they use (horoscope, chiromancy, reading of almanac, etc. ) ; the advisory sessions and the relationship they all have with clients ; the order to remove the bad influence of planets (rirual practices, precious stones ans tantric amilets). The combining of scientific and religious discourses, the concepts of "truth", "person" and "destiny" are the main theoretical issues of this study
15
Boudet, Jean-Patrice. "Entre science et nigromance : astrologie, divination et magie dans l'Occident médiéval : XIIe-XVe siècle /." Paris : Publications de la Sorbonne, 2006. http://catalogue.bnf.fr/ark:/12148/cb410164998.
16
Tse, Heung-wing, and 謝向榮. "A study of the divinatory statements in the bamboo slip edition of the Book of change in the Shanghai Museum =." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2010. http://hub.hku.hk/bib/B43757807.
Анотація:
The Best MPhil Thesis in the Faculties of Architecture, Arts, Business & Economics, Education, Law and Social Sciences (University of Hong Kong), Li Ka Shing Prize, 2008-2009.published_or_final_version
Chinese
Master
Master of Philosophy
17
Furaha, Chai Jonathan. "Language use in a medical setting : reconciling explanatory models of illness in the diagnostic interview among the Giriama of Kenya." Thesis, University of Essex, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248644.
18
Engels, David. "Das römische Vorzeichenwesen (753-27 v. Chr.) : Quellen, Terminologie, Kommentar, historische Entwicklung /." Stuttgart : F. Steiner, 2007. http://catalogue.bnf.fr/ark:/12148/cb41087047m.
19
Holbraad, Svend Martin. "Belief in necessity : Ifá divination and money in contemporary Havana." Thesis, University of Cambridge, 2002. https://www.repository.cam.ac.uk/handle/1810/251825.
20
Simonetti, Elsa Giovanna. "A Perfect Medium? Oracular Divination in the Thought of Plutarch." Doctoral thesis, Università degli studi di Padova, 2016. http://hdl.handle.net/11577/3427136.
Анотація:
This research consists in an analysis of the role of oracular divination in the thought of Plutarch of Chaeronea. Its peculiar nature of “intermediary” between the human and the divine is highlighted by a careful study of his Delphic dialogues, developed in the first three chapters. The final chapter collects and re-elaborates the results of the philosophical-conceptual analysis and proposes an original reading of the divinatory dynamic in Plutarch, in the light of his psychological and cosmological conception.
Chapter I, devoted to De Pythiae oraculis, proposes the Delphic temple, in its physical appearance and divinatory role, as a symbol endowed with a fundamental gnoseological function. The psycho-physical status of the Delphic priestess and the dynamic of enthusiasm are connected to Plutarch’s anthropology and psychology.
Chapter II, devoted to De defectu oraculorum, stresses the importance of historia and mythical narratives as valuable sources of knowledge. The interplay between the god and the cosmos is analysed in light of the notion of “divine responsibility” while stressing the mediated character of god’s action in the world. Attention is paid to the “double causation” theory applied to divination, and to the key concepts of pneûma, krâsis and kairos.
Chapter III, devoted to De E apud Delphos, emphasises the manifold image of Apollo, and the tension between his unitary transcendent essence, and his manifold immanent character. After considering the importance of symbols and riddles in philosophy, as repositories of hidden meanings, the analysis dwells on Plutarch’s complex dualistic theory, and his relation with Oriental wisdom and traditions.
Chapter IV, Divination and the soul, merges and combines the ideas developed in the previous chapters and focuses on the role of the soul (individual and cosmic) in Plutarch’s conception of divination. A comparison is proposed between the function and structure of individual soul in oracular divination and in the demonic-Socratic mantic (De genio Socratis). Finally, Plutarch’s conception of divination is explored in light of his reading of Plato’s psychogony (De animae procreatione in Timaeo).
The investigation aims to show that the Delphic temple – as a symbol of the zetetic-aporetic spirit of Plutarch’s reflection – is the chosen place on earth where the cosmic principles of reason and necessity manifest themselves on a smaller scale.La presente ricerca consiste in una analisi della funzione che la divinazione oracolare ricopre all’interno del pensiero filosofico di Plutarco di Cheronea. Il suo carattere fondamentale di “ente intermediario” tra umano e divino viene posto in luce attraverso un puntuale studio dei Dialoghi delfici, effettuato nei primi tre capitoli. Il quarto capitolo raccoglie e rielabora i risultati ottenuti mediante l’analisi filosofico-concettuale, proponendo una interpretazione originale della dinamica divinatoria in Plutarco alla luce dalla sua concezione psicologica e cosmologica. Il primo capitolo analizza il De Pythiae oraculis, interpretando l’oracolo delfico, nella sua apparenza sensibile e funzione divinatoria, come un simbolo, dotato di un fondamentale ruolo conoscitivo. Lo studio della dinamica dell’entusiasmo chiarisce il carattere antropologico della relazione tra la Pizia e il dio, equiparandola a quelle tra corpo e anima, e strumento e artefice. Il secondo capitolo è incentrato sullo studio del De defectu oraculorum, ed esplora il valore della ricerca empirica (ἱστορία) e della narrazione storica e mitica quali strumenti per acquisire una conoscenza superiore. Si mette in luce la relazione tra dio e cosmo sensibile, esplicitando la centralità della nozione di “responsabilità divina” e della modalità indiretta dell’azione del dio nel cosmo. Altro elemento focale è l’indagine dell’applicazione della teoria della “causalità duplice” alla dinamica divinatoria; il focus è posto su elementi chiave dell’interrelazione tra causalità fisica-secondaria e trascendente-primaria quali: pneûma, krâsis e kairos. Il terzo capitolo consiste in un’indagine del De E apud Delphos finalizzata a far emergere la composita immagine di Apollo e la tensione tra la sua sostanza, unica e trascendente, e i suoi molteplici volti terreni. Considerata la pregnanza di simboli e enigmi all’interno del pensiero filosofico quali depositari di significati reconditi, si esamina la complessa concezione dualistica plutarchea, e i rapporti del Cheronese con la saggezza orientale. L’ultimo capitolo (Divination and the soul) compone gli esiti delle sezioni precedenti in un quadro unitario, analizzando il ruolo dell’anima, individuale e cosmica, all’interno della pratica divinatoria. Si effettua un confronto tra la funzione e la struttura dell’anima individuale all’interno della divinazione oracolare e di quella demonica (De genio Socratis). La tematica oracolare viene infine analizzata in relazione alla lettura plutarchea della cosmogenesi platonica (De animae procreatione in Timaeo). L’esame svolto consente di comprendere come l’oracolo delfico – simbolo della natura zetetica e aporetica della ricerca filosofica plutarchea – sia il luogo per eccellenza in cui i principi cosmici di ragione e necessità si manifestano con maggiore evidenza e si congiungono.
21
Bawanypeck, Daliah. "Die Rituale der Auguren." Heidelberg Winter, 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2670409&prov=M&dokv̲ar=1&doke̲xt=htm.
22
Brailowsky, Yan. "Divination et prophétie dans le théâtre de Shakespeare : herméneutique et poétique." Paris 10, 2007. http://www.theses.fr/2007PA100106.
Анотація:
A partir de huit pièces — deux pièces romaines (Jules César et Coriolan), deux « romances » (Le Conte d’hiver et Cymbeline), trois « histories » (2 Henry VI, Richard II et Richard III), et Macbeth —, il s’agit d’analyser le rôle des prophètes, des prophéties et de la divination dans le théâtre de Shakespeare. En partant de l’analyse de sources antiques (Cicéron et Plutarque) et de sources contemporaines (Bacon et Montaigne, notamment), ce travail montre d’abord que la « survivance » des dieux justifie la « survivance » de pratiques divinatoires. Ainsi, la présence-absence du dieu Mars dans les pièces romaines met en évidence l’influence des dieux sur la destinée des hommes, une influence qui procède par détournement. L’analyse des rituels divinatoires païens, notamment l’oniromancie et la consultation des augures ou des oracles, distingue les prêtres des sorciers interprètes-herméneutes. L’analyse de pratiques païennes déviantes dans un cadre chrétien, le spiritisme et la nécromancie, met en évidence la spécificité des prophéties chrétiennes, tout en posant le problème de l’interprétation de prophéties prononcées par des « esprits » équivoques. L’étude des tétralogies shakespeariennes permet d’explorer le rôle des prophètes autoproclamés dans un cadre historique apocalyptique, et l’importance des noms dans les prophéties dynastiques de la Guerre des Deux-Roses. Enfin, un examen du problème spatial, et non plus simplement temporel, posé par les prophéties, montre à quel point la situation marginale des théâtres élisabéthains fait partie intégrante du caractère prophétique et « outrancier » du drame shakespearienThis thesis aims at studying the role of prophets, prophecies and divination in Shakespeare's plays, through the analysis of eight plays : two Roman plays (Julius Caesar and Coriolanus), two Romances (The Winter's Tale and Cymbeline), three Histories (2 Henry VI, Richard II, Richard III), and Macbeth. By analyzing ancient and contemporary sources (Cicero, Plutarch, Holinshed, Montaigne and Bacon, among others), I first show that the ``survival” of the gods of yore explains the “survival” of antique divinatory practices. The presence-absence of Mars in the Roman plays evidences the influence of the gods on man's destiny, an influence that works by indirection. The analysis of pagan rituals, notably oneiromancy, augurs and oracles, enables one to compare priests and soothsayers whose role as interpreters is defined by those in power. The study of deviant pagan practices in a Christian context (spiritism and necromancy) makes it possible to see what makes Christian prophecies unique, all the while showing the interpretive problems posed by prophecies uttered by equivocating spirits or apparitions. As for the tetralogies, they serve to understand the role of self-proclaimed prophets in an apocalyptic historical setting. The War of the Roses is as much emblematized by onomastic puns in a series of dynastic prophecies as it is by the claims of rival factions. Lastly, prophecies are not only a temporal, but also a spatial conundrum: the marginal location of Elizabethan playhouses is part and parcel of their prophetic nature, and accounts for Shakespeare's constant double-play on “utterance” and the French “outrance”
23
Laguzet, Laetitia. "La carte dans l'art contemporain depuis le cubisme : jeu et divination." Paris 1, 2011. http://www.theses.fr/2011PA010701.
Анотація:
Du cubisme aux artistes du XXIe siècle, la carte apparaît progressivement dans le tableau jusqu’à s’en extraire pour s 'exposer comme une oeuvre d'art. D'abord simple jeu, enjeu d'une scène de genre, la carte à jouer, cet objet populaire autour duquel soldats, joueurs de petite ou noble condition se retrouvent à arme égale, se présente dans le cubisme comme une métaphore du tableau. Peu à peu, les signes et les figures sortent de la carte pour investir seuls le tableau, à moins qu'il soit plus à propos de constater la fusion entre la carte et le tableau qui ne sont plus qu'un seul espace de composition. Le phénomène inverse est observé dans les oeuvres de Masson qui, le premier intègre la figure divinatoire, le Bateleur, dans l'Homme à l'Orange. Néanmoin, rapidement, le tarot comme la carte à jouer, se substitue au tableau et même à la sculpture el à l'architecture, notamment chez Niki de Saint Phalle, Matta, Corpet, Dubuffet, Dali, Ie groupe surréaliste retenu à Marseille en 1941, élaborent leur propre jeu.
24
Fefegha, Sunday Alawei. "Divination in the Niger Delta with reference to Epie-Atissa community." Thesis, SOAS, University of London, 1988. http://eprints.soas.ac.uk/28448/.
Анотація:
This thesis focuses on various aspects of divinatory practices in Epie-Atissa, in the Central Niger Delta of Nigeria, which fall into two main categories, namely: the communal and individual or private types of divination. There are two main instruments for communal divination - the aganaga, 'ladder' divination and its variation, the ugbolo, 'staff' divination. The first is restricted specifically for post-mortem divination, which determines how the dead is buried, that is, if he or she died practising 'witchcraft', ida or not. This is ascertained through Utoken, 'the Earth goddess', to the 'ancestors', inibudu. The second, ugbolo divination is used in connection with other crisis related catastrophes, such as sickness, etc., except death. Both are restricted to communal 'shrines', ugula under the idiomu, operated by men only. The third are the individual or private types of divination which are open to both men and women diviners who make use of various instruments, under an elaborate, ritualistic system. When examined in the light of some of the prevailing theories on the phenomenology of divination in Africa, it was discovered that divinatory practices in Epie-Atissa fall within the categories of possession and intuitive types, with characteristics appertaining to them. Lacking, however, is wisdom divination which is practised among the Yoruba, notable of which is the Ifa divination, and also among the Ibo. An attempt has therefore been made to explain why this is lacking in Epie-Atissa. This thesis therefore assembles some of the most important types of divination in Epie-Atissa, describes, analyses and examines them in the light of various prevailing theories about divinatory practices. It is in several ways a typological study of divination which highlights the praxis, functions and characteristics of these various types of divination. It explains why people become diviners, the various clientele, the reasons for going to the diviners, and the economic importance of this occupation in Epie-Atissa.
25
Van, Hasselt Marie-Cécile. "Les livres de sorts en Italie de 1482 à 1551 : Francesco Marcolini et la fin de l'imaginaire astrologique." Paris 3, 1998. http://www.theses.fr/1998PA030092.
Анотація:
Au xvie siecle, les manuels relatifs au type d'inter, rogation divinatoire que nous decrivons, sont generalement appeles +libri delie sorti;. Ce genre de livres, s'il a suscite la curiosite de grands historiens, n'a pas encore ete le sujet d'une etude approfondie. Ces livres repertorient des questions touchant tous les aspects de la vie quotidienne, avec pour chacune d'elles plusieurs reponses formulees en vers. On n'obtient pas tout de suite une reponse a la question choisie; il faut suivre d'abord un parcours, balise par des inscriptions et des illustrations. Celles-ci forment un "cadre referentiel" par lequel l'auteur decrit un systeme de causalite. Faute de mieux pouvoir cerner le systeme de causalite a l'oeuvre dans la creation, les auteurs de recueils de sorts le captent par le biais d'un imaginaire astrologique. Cependant les reponses ne confirment pas toujours le systeme de determination evoque par le "cadre referentiel"; comme si les auteurs des recueils de sorts suggerent qu'il est possible d'agir librement malgre un certain conditionne, ment. Par consequent, les recueils de sorts, bien qu'ils ne presentent pas une reflexion approfondie sur le theme du libre arbitre, ils nous permettent de repondre a la question comment un public non-savant recevait la problematique du libre arbitre. Nous presentons cinq recueils de sorts (spirito, 1482; fanti, 1527; danza, 1536; marcolini assiste par dolce, 1540 et parabosco, 1551), tous rediges afin de divertir (l'aspect ludique n'a pas d'emblee ete propre a ce type de divina, tion). Nous mettons en avant la dualite entre l'imaginaire du "cadre referentiel", evoquant des systemes de condition, nement astrologiques, d'une part, et, d'autre part, le message sous-entendu par le "texte" (l'ensemble des reponses), rappelant a la responsabilite individuelle, assumee en toute liberteThe +libri delle sorti; ("books of lots") determine a sub-category of the manuals related to future foretelling. Though "books of lots" defied many historians, they were never studied in detail. A "book of lots" collects at one hand questions about daily life and at the other hand for each of this interrogations many versified answers. One does not obtain immediately an answer. The course to a foretelling is subdivised in sequences by a number of references (iconographical or textual). In their entirety, these references suggest a system of causality. Failing to have a clear insight into the way how causality operates in (or: is transmitted through) the creation, the autors restrain usually the contents of those references to the field of astrology (people did still had a geocentric conception of the universe). In spite of this, the answers do not adhere without ado the astrological determination. On the contrary, they often contain allusions reminding the user of such books being responsible of his fate. So this books illustrate, even if they do not present a thoroug worked out reflection on the problem of free will, how such a problem has been received by a broad public. We present five "books of lots" (l. Spirito, 1482; s. Fanti, 1527; p. Danza, 1536; f. Marcolini cooperating with l. Dolce, 1540 and g. Parabosco 1551), allconceived as society gaies (the ludicrousness hasn't been at all times a feature proper to this kind of books). We focused on the duality between the imaginary of the references (generally containig indications that one's lot is appointed by the stars) and the answers, containiq claims to take up personal responsibility for one's acts
26
Swancutt, Katherine Anne. "Magic works : divination causation and witchcraft in North-east Mongolia and China." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.441512.
27
Kottage, Robert A. "“Between the Dream and Reality”: Divination in the Novels of Cormac McCarthy." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etd/2310.
Анотація:
Divination is a trope Cormac McCarthy employs time and again in his work. Augury, haruspicy, cartomancy, voodoo, sortition and oneiromancy all take their places in the texts, overtly or otherwise, as well as divination by bloodshed (a practice so ubiquitous as to have no formal name). But mantic practices which aim at an understanding of the divine mind prove problematic in a universe that often appears godless—or worse.
My thesis uses divination as the starting point for a close reading of each of McCarthy’s novels. Research into Babylonian, Greek, Roman and African soothsaying practices is included, as well as the insights of a number of McCarthy scholars. But the work of extra-‐literary scholars—philologists, Jungian psychologists, cultural anthropologists and religious historians whose works explore the origins of human violence and the spiritual impulse—is also invoked to shed light on McCarthy’s evolving perspective.
28
Honwana, Alcinda Maria Rodolfo Manuel. "Spiritual agency & self-renewal in southern Mozambique." Thesis, SOAS, University of London, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.360714.
29
Smith, Adam Daniel. "Writing at Anyang the role of the divination record in the emergence of Chinese literacy /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1667991391&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.
30
Duponchel, David. "Etude comparée de la divination par l'extispicine à l'époque paléo-babylonienne à Mari et à l'époque Inca." Thesis, Brest, 2018. http://www.theses.fr/2018BRES0043.
Анотація:
Le choix de l’extispicine, technique divinatoire présente dans les sociétés andine et mésopotamienne pour cette étude comparée à long terme, s’inscrit dans un renouveau historiographique et une démarche interdisciplinaire. La divination en général, fait social total selon Marcel Mauss, permet d’observer les sociétés de manière transversale et de mettre en oeuvre un comparatisme au-delà de la thématique abordée. La divination et l’extispicine concernent aussi bien les affaires palatiales que ce soit au niveau militaire, religieux ou économique, que les affaires du simple particulier entreprenant un voyage ou désireux de découvrir la cause de sa maladie. Les sources andines sont peu nombreuses concernant la divination incaïque. L’abondance de la documentation de Mari permet néanmoins d’interroger l’historiographie andine et d’émettre des hypothèses sur le fonctionnement de la divination et de la technique de l’extispicine, et, réciproquement les rares mentions de l’extispicine andine dans les chroniques espagnoles et la survivance d’une extispicine contemporaine au Pérou ouvrent de nouvelles perspectives d’études concernant la divination à Mari. La comparaison de l’émission du pronostic du devin bârûm et du Callparicuc nous questionne sur la notion même de « lecture ». Même si l’on constate l’observation de marques sur les organes par le devin, l’extispicine andine ne semble pas entretenir de rapport direct avec l’écriture, alors que celles-ci évoluent de manière complémentaire en Mésopotamie. Les paradigmes binaires servant à établir le pronostic du devin dans les deux extispicines présentent de nombreuses similitudes et révèlent la présence de valeurs communes aux deux sociétés. Cette étude s’inscrit donc dans une nouvelle mise en perspective des deux historiographies et souhaite ouvrir la voie à d’autres travaux afin d’instaurer un réel dialogue entre ces deux mondes en y incluant ce que Tzvetan Todorov appelait la question de l’AutreThe choice of extispicy, a divinatory technique present in Mesopotamian and Andean societies, for this long-term comparative study, involves a historiographical renewal and an interdisciplinary approach.Divination in general, a total social fact according to Marcel Mauss, allows to observe societes in a transversal manner and to apply comparatism beyond the subject matter. Divination and extispicy concern palace affairs, at a military, religious or economic level, as well as the affairs of a simple individual preparing to travel or wanting to discover the cause of his or her illness.There are very few Andean sources regarding Inca divination. However, the abundant documentation of Mari allows to question Andean historiography and to speculate on how divination and the technique of extispicy worked. Conversely, rare mentions of Andean extispicy in Spanish chronicles and the survival of a contemporary extispicy in Peru open new perspectives for Mari’s studies on divination.The comparison of the bârûm diviner’s prognosis and the Callparicuc raises questions on the meaning of “reading”. Although we notice that the diviner observes marks on the organs, Andean extispicy does not seem to be directly related to writing. However, these two evolve in a complementary manner in Mesopotamia.Binary paradigms that help to establish the diviner’s prognosis in both extispicies show many similarities and reveal common values in these two societies.This study is consistent with a new perspective regarding both historiographies and seeks to pave the way for other works, to create a real dialogue between these two worlds, including what Tzvetan Todorov calls the question of the Other
31
Fu, Yaqi. "Chinese wind divination in the period of Song Renzong Reign (1022-1063 CE)." Thesis, Uppsala universitet, Institutionen för arkeologi och antik historia, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-294873.
Анотація:
This thesis examines Chinese wind divination in the period of Song Renzong Reign (1022-1063) from two different paths: one is by interpreting the Wind Orientation Divination method based on my text analysis of Wujing Zongyao武经总要; the other path is by elaborating Wind Sensing Divination method in Qiusheng Fu with its links to Meihua Yishu梅花易数 and I Ching. Through these two paths, I try to build an understanding of Chinese wind divination in Song Renzong Reign.
32
Jouette, Jean-Cyril. "Magie bénéfique, magie maléfique et divination dans le monde byzantin : VIIIe-XIIe siècles." Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0169/document.
Анотація:
Cette étude a pour but de montrer le rôle et l’importance que pouvaient avoir les différentes formes de magie et de divination dans le monde mésobyzantin du premier iconoclasme à la quatrième croisade de 1204. Elle s’articule autour de deux grands thèmes de recherches complémentaires mais qui proposent toutefois une lecture différente des sources faisant état de ces pratiques à Byzance. Une lecture objective des sources normatives et narratives, complétée par des témoignages archéologiques, nous permet de considérer la place qu’occupaient la magie bénéfique, la magie maléfique et la divination dans la vie quotidienne des Byzantins, et cela en fonction de leurs besoins : popularité des phylactères et des soins magiques, services indécents et immoraux que la magie maléfique proposait, goût prononcé des Byzantins pour un vaste ensemble de divinations. Le deuxième axe de recherche met en exergue l’utilisation de la figure du magicien ou du devin dans des discours de propagande politico-religieuse, aussi bien dans la littérature hagiographique que dans les œuvres historiographiques. La réflexion se concentre d’abord sur le rôle alloué aux sorciers et aux devins dans le travail d’écriture des hagiographes, puis, d’un point de vue plus général, sur la diabolisation dont furent victimes différents hérésiarques qui étaient jugés un peu trop populaires. Enfin ces mêmes mécanismes ont été mis en évidence avec une attention toute particulière à propos de la question de l’iconoclasme, depuis l’histoire officielle iconodoule où les patriarches et empereurs hétérodoxes, victimes d’une violente damnatio memoriae, concentraient sur eux les accusations de sorcellerieThis study aims at showing the role and the importance of different kinds of magical and divinatory arts in the middle Byzantine era, from the first iconoclasm up to 1204. It focuses on two main approaches, based on two different readings of the literary evidence.First, using the evidence of normative and narrative sources, along with archaeological artefacts, this work shows the importance, in response to specific needs, of beneficent and maleficent magic and divinatory arts in the everyday life of the Byzantines. The popularity of phylacteries and magical treatments is examined along with the conflicted nature of the relationship which existed between these practices and Byzantine orthodoxy. The different forms of maleficent magic are then explored and the services that they alone could offer. This section concludes with a discussion of Byzantines’ fascination for a great number of unorthodox divinatory arts which, in spite of their illicit nature, continued to be practiced.Second, this study emphasises the role of magicians and soothsayers in the political and religious propaganda. An attempt is first made to demonstrate how some hagiographers employed these useful opponents of saints as tools in their writings. Then, this work seeks to show how some heresiarchs, perhaps deemed too popular, were demonized, in an attempt to put an end to disruptive religious movements. Finally, particular attention is paid to iconoclasm, showing how heterodox emperors such as Leo III and his son Constantine V, and patriarchs such as John the Grammarian, were subjected to a violent damnatio memoriae by iconophile authors, something which could involve accusations of witchcraft
33
Gourdain, Christian. "Le tao de la divination : le dieu structural et la théologie de l'unification." Nice, 1989. http://www.theses.fr/1989NICE2002.
Анотація:
Ma vision monothéiste emprunte à l'hindouisme, au judaïsme, à l'islam et au christianisme la notion du dieu structural. La coupure du Sacrifica christique illustre le principe de la contradiction dans la praxis historique. Les critiques du dieu structural judéo-chrétien et des universaux faites par Robert Jaulin dans "la paix blanche", sont confrontées au tao de la divination que les métalangages religieux m'ont inspiré. J'expose le fantasme des origines selon l'hindouisme, le judéo-christianisme et la mythologie gréco-latine, ainsi qu'une présentation du symbolisme archétypal image de l'astrologie hindoue et du tarot de Mlle Le Normand. La logique de la systématique est présentée dans la technique des schémas à base de trigrammes et tétragrammes. Je présente toute une série de mécanismes divinatoires me permettant des raisonnements par analogies. Le mariage de la dialectique de la thèse et de l'antithèse se fait dans le monde de l'unification zodiacale. L'approche du millénium de l'an 2000 va nous permettre d'analyser la divination biblique en rapport avec la théologie de l'unification et les diverses techniques divinatoires du tarot, de la géomancie, de l'astrologie, et du Yi King chinois. La mise au point d'une matrice génératrice de mythes permet l'élaboration d'un mental collectif de l'humanité en rapport à des codes psycho-sociologiquesMy monotheist vision borrows from hindouism, judaism, islam and christianity the notion of the structural god. The structural break of the sacrifice of Christ illustrate the principle of contradiction in the historical praxis. The criticisms of the judeo-christian structural god and of the universals made by Robert Jaulin in his book "la paix blanche", are confronted with the tao of divination that the religious languages have inspired me. I expose the phantasm of the origins according to hindouisme, judeo christianity and the greco-latin mythology. The logics of the systematic is presented in the technic of representations based on trigrams and tetragrams. I present all kinds of divinatory mechanisms allowing me to elaborate some analogical reasonings. The dialectical marriage between the thesis and the antithesis is made in the zodiacal unification world. This coming of the millenium of the year 2000 will allow us to analyse the biblical divination in relation with the theology of unification and the different technics of divination ; the tarot, geomancy, astrology and the chinese yiching. The setting of a matrix generative of myths allow me to elaborate a representation of a collective mind of humanity in relation with differents psycho-sociologicals codes
34
Wit, Sébastien. "Les Sentiers qui bifurquent : hasard, combinatoire et divination dans le roman expérimental des années 1960 : (I. Calvino, J. Cortázar, Ph. K. Dick, M. Saporta)." Thesis, Paris 10, 2016. http://www.theses.fr/2016PA100154.
Анотація:
Composition no 1 de Marc Saporta, Marelle de Julio Cortázar, Le Château des destins croisés d'Italo Calvino et Le Maître du Haut Château de Philip K. Dick. Écrits entre 1962 et 1973, ces quatre romans ont pour point commun l'usage qu'il font de la tradition divinatoire. Dans les trois premiers, la forme romanesque se délite en adoptant la forme des tarots. Quant au dernier roman cité, il fonde son écriture sur des consultations du Yi King, l'oracle de la tradition chinoise. Tant sur le plan politique que littéraire, le moment des années 1960 coïncidence avec une remise en cause radicale de l'autorité. Précédant la mort de l'auteur prophétisée par Barthes, des artistes s'emparent du hasard afin d'affranchir la création de tout arbitraire auctorial. Cette thèse envisage la manière dont les quatre romanciers du corpus exploitent les théories jungiennes (synchronicité, archétypes, etc.) afin de reconsidérer les rôles de l'auteur et du lecteur. En déconstruisant les formes de la linéarité romanesque, ces romans proposent une littérature expérimentale faisant fi des structures usuelles du genre. Entre poétique ludique et mysticisme, l'usage du hasard divinatoire transforme les œuvres en complexes hypertextuels. Mettant au cœur de leur poétique le sujet interprétant, ces romans donnent l'occasion d'interroger les modalités cognitives de l'interaction littéraire ; ce faisant, ils permettent d'appréhender de façon privilégiée les relations transmédiatiques entre littérature et écriture numériqueMarc Saporta's Composition no 1, Julio Cortázar's Hopscotch, Italo Calvino's Castle of Crossed Destinies, and Philip K. Dick's Man in the High Castle. Written between 1962 and 1973, these four novels have as common denominator their use of oracular traditions. In the first three literary works, the novel form is broken by becoming one with tarot cards. In the last novel mentioned, the Chinese oracle – the I Ching – is the source of the writing process. In both political and literary fields, the 1960's consist in a radical questioning of authority. Prior to Barthes' prophecy of the Death of the Author, artists make use of chance and randomness in order to liberate creation from the arbitrary power of the author. This thesis studies the way the four aforementioned writers try to reconsider the dynamics between reader and writer by using the Jungian theories (synchronicity, archetypes, etc.). By deconstructing the linearity of the novel form, the four books are representative of an experimental literature which shows disregard to genre conventions. Between ludic poetic and mysticism, the novels are made hypertextual by oracular randomness. Focusing on the interpreting reader, the novels investigate the modalities of literary interaction ; this way, they are key materials in understanding the transmedia relations between literature and digital literacy
35
Baumann, Brian Gregory. "Divine knowledge Buddhist mathematics according to Antoine Mostaert's "Manual of Mongolian Astrology and Divination" /." [Bloomington, Ind.] : Indiana University, 2005. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3200372.
Анотація:
Thesis (Ph.D.)--Indiana University, Dept. of Central Eurasian Studies, 2005.Source: Dissertation Abstracts International, Volume: 66-12, Section: A, page: 4507. Chair: Gyorgy Kara. Title from dissertation home page (viewed Oct. 11, 2006).
36
Homola, Stéphanie. "Connaissances du destin : anthropologie des pratiques de divination contemporaines en Chine et à Taïwan." Paris, EHESS, 2013. http://www.theses.fr/2013EHES0559.
Анотація:
Exclues du champ institutionnel de la religion au début du 20e siècle et condamnées comme superstitions par les régimes nationaliste et communiste, les pratiques de divination connaissent une nouvelle vague de popularité depuis les années 1990 à Taïwan et plus récemment en Chine populaire. Cette recherche s’appuie sur des enquêtes de terrain menées auprès de devins et de clients à Taipei, Pékin et Kaifeng, sur l’étude de textes mantiques et sur une comparaison avec les pratiques divinatoires en Inde et en Corée du Sud. Le premier axe de ce travail porte sur les processus de légitimation des arts divinatoires et leur adaptation aux classifications modernes des champs du savoir. Il examine le statut de la profession de devin, la circulation des savoirs mantiques, les évolutions du mode de transmission des connaissances et les tentatives d’intégration des arts divinatoires dans le champ académique. Il montre ainsi comment les devins cherchent aujourd’hui à légitimer leur art à travers des catégories telles que la science, le confucianisme et le patrimoine culturel. Au-delà de la catégorisation institutionnelle des savoirs divinatoires, le deuxième axe explore les mécanismes cognitifs à l’œuvre dans les pratiques divinatoires à partir de l’étude des techniques et du parcours de consultations des clients. Il s’intéresse au mode opératoire des systèmes divinatoires et à leur efficacité dans la prise de décision et le pilotage du destin. Ce travail montre ainsi que les systèmes divinatoires constituent non seulement, pour les acteurs, un outil de connaissance du monde social mais qu’ils donnent également accès à une nouvelle intelligence de l’organisation socialeAlthough divinatory practices have been excluded from institutional religions from the beginning of the 20th century and condemned as superstition by the nationalist and communist governments, they have been experiencing a new wave of popularity in Taiwan since the 1990s, and more recently in Mainland China. This research is based on fieldwork conducted with fortune-tellers and their clients in Taipei, Beijing and Kaifeng, on the study of mantic texts and on a comparison with divination practices in India and South Korea. This work first focuses on the legitimization process of divinatory arts and on the way they have been adapted to modern fields of knowledge. It looks into the work and status of fortune-tellers, the circulation of mantic knowledge, as well as changes in the transmission of divinatory arts and attempts to integrate them in the academic field. It shows how today’s fortune-tellers seek to legitimize their art through categories such as science, Confucianism and cultural heritage. Beyond the institutional categorization of divinatory knowledge, this work also explores the cognitive mechanisms involved in divination practices, based on the study of mantic techniques and on clients’consultations. It underlines how divination systems operate and how they help petitioners to make decisions and monitor their fate. This research shows that divination systems do not only work as an information tool that guides the people involved through the social world, but they also provide significant insights into the social organization
37
Bibert, Céline. "Approche ethnologique d'un système divinatoire : l'astrologie contemporaine en France : croyances, pratiques et représentations." Montpellier 3, 2004. http://www.theses.fr/2004MON30004.
Анотація:
Système divinatoire millénaire, l'astrologie contemporaine, fruit d'une construction intellectuelle faite d'emprunts et d'ajustements, est une pratique dont la légitimité est contestée, mais aussi un recours alternatif parfois institutionnellement intégré. A travers les discours, usages et comportements qu'elle génère, elle est une réalité sociale porteuse de sens, construite ici en objet d'étude d'une anthropologie du proche, et appréhendée d'un point de vue extérieur et distancié. L'essentiel de la recherche se concentre sur le milieu de l'astrologie dite savante, et plus particulièrement sur les processus de conversion à l'astrologie - sa nature, ses pratiques, et ses incidences. D'une croyance ludique à une foi construite, qui se révèle être un engagement de l'esprit, une adhésion à un système de pensée particulier, l'astrologie apparaît pour ses adeptes à la fois comme une grille de lecture symbolique des événements et un outil d'action sur ceux-ciContemporary astrology, a thousand-year-old divinatory system, is the fruit of a mental state made of borrowings and adjustments. It is a practice of wich the legitimacy is contested, but also an alternative resort sometimes institutionaly integrated into our society. Astrology generates different discourses, customs and behaviours, and through these, it is a social reality which makes sens. The objectives of the present study is an analysis of close anthropology as appreciated from a distant and external point of view. Essentially, this research concentrates on aspects of astrology termed scholarly and its environment. It particularly focuses on the process of conversion to astrology - its nature, practices and effects. From a playful belief to constructed faith - wich proves to be a spiritual commitment and an adhesion to a particular mental system - astrology appears to be, for its followers, both a symbolical grid to interpret events and a mean of action upon them
38
Vigourt, Annie. "Les présages impériaux d'Auguste à Domitien /." Paris : De Boccard, 2001. http://catalogue.bnf.fr/ark:/12148/cb38867761x.
39
Wang, Xing. "Fortune and the body : physiognomy in Ming China." Thesis, University of Oxford, 2017. http://ora.ox.ac.uk/objects/uuid:b6da1b53-e50d-425e-97b3-4f77eb071580.
Анотація:
This thesis explores the cosmology of physiognomy - a method of telling fortune by inspecting the body and the material world - and its social reception in China in the Ming period. This is accomplished through the analysis of extant manuals as well as stories of fortune-tellers' practices. I focus on the Ming dynasty, because of their richness of historical evidence and the distinctive features of physiognomy developed in these periods, but also take materials about the Song inherited in the Ming in my analysis. The manuals and the anecdotal evidence on its social practices and practitioners show that during the Song and Ming period Chinese physiognomy became more systematic. Chinese Physiognomists also inspected the material world beyond the human body, and used the human body as a paradigm for the inspections in which the whole material world is seen as 'homological' to the body. One of the most representative examples of using this body paradigm to examine material objects is the physiognomy of written characters. In the manuals that deals specifically with the human body, the body is seen as a bridge between society and the cosmos. In this cosmology the human body represents the 'totality' of human existence and social life. Because social life is expressed on the body, someone's fortune can be predicted by examining the body. Different numerological as well as cosmological systems after the Song were subsumed into physiognomy and the body and the cosmos came to be linked in the manuals in a more sophisticated way than before. However, fortune is not seen as totally fixed. Moral cultivation can alter the body and thereby change someone's fortune. The body is seen in physiognomy as both physical and moral. As a technique, physiognomy is not only systematically theorized in the manuals but also highly socialized. Physiognomy was practiced by very diverse groups of people across various religious and social communities including Buddhist monks, Daoist priests, local literati, and so on. Although a popular technique, which was also linked to many different kinds of medical and religious traditions, physiognomy was still contested, and people with different social backgrounds and personal experiences held different views on it.
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Loriol, Romain. "Lire et écrire les signes divins : recherches sur la divination romaine à travers l'historiographie impériale." Thesis, Lyon, 2016. http://www.theses.fr/2016LYSE3006.
Анотація:
La divination est à Rome l’instrument central du dialogue avec les dieux, et les sources témoignent de l’attention que les Romains portent aux signes divins sous la République et sous l’Empire, dans la pratique publique comme privée. Or, loin d’être une simple manifestation de crédulité, ou à l’inverse la coquille vide d’un ritualisme formel, la croyance aux signes divins a un caractère rationnel, attesté par l’existence à Rome de savoirs et de procédures divinatoires très élaborés. Cette rationalité est sensible dans un autre champ, qui n’a pas ou peu été exploré : les récits de signes. La narration d’un signe divin, telle qu’on en trouve en abondance chez les historiens impériaux, se présente sous la forme d’une description factuelle et sèche dont l’intérêt paraît limité. L’objectif de ce travail est de montrer au contraire que le récit de signes est une forme très riche qui traduit et met en œuvre la pensée divinatoire des Romains.Un signe divin ne peut être reconnu, interprété, discuté qu’à condition d’avoir été verbalisé. Puisqu’un signe est toujours mis en mots, la posture d’un sénateur devant un prodige qui lui est annoncé, celle d’un simple particulier face à un présage et celle d’un lecteur vis-à-vis du signe qu’il lit ou entend raconter sont similaires : ils reconnaissent et interprètent un signe à partir de sa traduction verbale. Ce que l’étude du récit de signes éclaire alors, ce sont les enjeux de cette mise en mots et de sa réception : sur quels critères un phénomène était-il reconnu à Rome comme un signe ? Quels obstacles rencontrait ensuite son interprétation ? À quelles conditions un signe divin pouvait-il être chargé d’une signification politique, morale, voire d’un sous-texte comique ? Quelles sont enfin les potentialités esthétiques propres au récit de signes ? Il s’agit là de montrer, en déployant ces strates de sens et en dégageant la structure fonctionnelle d’un signe, comment il pouvait être construit et compris – de montrer, autrement dit, pourquoi la divination est un art de lire et d’écrire les signes divinsIn Rome, divination is the essential instrument of the dialogue with the gods, and sources are witness to the attention that the Romans paid to divine signs under the Republic and the Empire, in the public as well as in the private practice. Yet, far from being a simple expression of credulity, or, conversely, the hollow shell of a formal ritualism, the belief in divine signs has a rational nature, as shown by the existence in Rome of extremely elaborate divinatory knowledge and procedures. This rationality is discernible in another field, which has not, or only partially, been explored: tales of signs. The narratives of divine signs, plenty of which can be found in imperial historians’ works, appear as factual and plain descriptions whose interest seems limited. The aim of this dissertation is nonetheless to show that tales of signs are a rich form of expression which translates and implements the Romans’ divinatory thought. A divine sign cannot be recognised, interpreted, discussed unless it has been verbalised. Since a sign is always put into words, the stances of a senator confronted with a heralded wonder, of an average individual faced with an omen and of a reader vis-à-vis a sign which he reads or hears about are similar: they recognise and interpret a sign from its verbal translation. Thus, the study of tales of signs sheds light on what is at stake in this verbalisation and its reception: what criteria allowed for a phenomenon to be recognised as a sign in Rome? What could impede its subsequent interpretation? Under what conditions could a divine sign be charged with political, moral meaning or even a comical subtext? Finally, what are the aesthetic potentialities specific to tales of signs? We intend to show, by unfolding these strata of meaning and by exposing the functional structure of a sign, how it could be constructed and construed – in other words, to show why divination is a craft of reading and writing divine signs
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Panagiotopoulos, Anastasios. "The Island of Crossed Destinies : human and other-than-human perspectives in Afro-Cuban divination." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/14207.
Анотація:
This thesis focuses on the significance and articulation of divinatory practices in Cuba a place where a number of different religious traditions (mainly of African and European origins) have come to coexist. Reflecting on the particularities of my ethnography, I concentrate on three such traditions: Ocha/Ifá, Palo Monte and Espiritismo. However, rather than engaging with them as different ‘traditions’ or assuming their syncretic character, I attempt to explore the way in which they constitute distinct but related perspectives on human destiny or, as my friends and informants put it, on people’s ‘path’ (camino) perspectives, that is, which continuously constitute and recalibrate each other. Echoing the work of authors such as Eduardo Viveiros de Castro, I try to illustrate the nature of these perspectives by bringing to the fore the ways in which different divinatory practices instantiate and embody the efficacy or ‘point of view’ of different ‘other-than-human’ beings be they deities or the dead. Thus, while in the case of Ocha/Ifá and its oracles, I concentrate on the relation between ‘humans’ and the orichas (deities), my discussion of divinatory practices within Palo Monte and Espiritismo places the emphasis on the relation between ‘humans’ and various kinds of the dead (muertos). Treating these relations as an exchange of perspectives between ‘humans’ and ‘other-than-human’ entities, I argue for the need to focus on ‘ontology’ and the indigenous understanding of these entities’ ‘nature’ in order to avoid both ‘reductionist’ and ‘constructivist’ renderings of divination; in other words, to avoid the theoretical limits of ‘syncretic’ or ‘purist’ readings of the (Afro-)Cuban spirit world and its efficacy. This emphasis on ‘ontology’ leads me to construe divination as ‘perspectivism’ and to treat it as both a theoretical strategy and an ethnographic challenge.
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Luff, Karl T. "A biblical perspective on the magic and divination found in some of the world's religious systems." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Meiklejohn, Hayley. "Voices in water the thesis is submitted to the Auckland University of Technology in partial fulfillment of the degree of Master of Arts in Art and Design in the year 2005 /." Click here to access this resource online, 2005. http://repositoryaut.lconz.ac.nz/theses/1348/.
Анотація:
Thesis (MA--Art and Design) -- AUT University, 2005.Main title from cover. Includes bibliographical references. Also held in print (90 leaves : col. ill. ; 21 x 30 cm.) in City Campus Collection (T 778.96 MEI)
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Le, Borgne Aude Marie. "Clootie wells and water-kelpies : an ethnological approach to the fresh water traditions of sacred wells and supernatural horses in Scotland." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/10540.
Анотація:
This thesis examines different aspects of tradition relating to fresh water in Scotland. They include: the use of water from wells and springs for healing and divination purposes; the beliefs around the lin1inal quality of water, often considered as boundary, and around its magical association with the horse; and finally folktales featuring the water-horse, or kelpie, a supernatural creature which was said to inhabit lochs and rivers. In dealing with topics so different one from the other, within the larger field of Scottish customs and beliefs, it proved necessary to use a variety of sources and methods. Comparative study was often particularly illuminating. After presenting the history of visits to sacred wells, I deal with two main categories of customs associated with these pilgrimages, namely healing rituals and divination practices. While the former leads to the analysis of the different stages and implications of the ritual, the latter looks into the issues that were left to supernatural powers to decide upon, and examines how the questions asked of the oracle evolved with time. Consideration of these powers then leads on to further inquiry into the liminal function of fresh water in general, and its links with boundaries both spatial and temporal. That the horse, another element that is ascribed definite liminal qualities, was associated with water is therefore not fortuitous. If water provides an entry to an Other World, the horse can then take one through into this other land. Indeed, this is what is found in the corpus of tales centred on the figure of the waterhorse. As some of the tale-types are met in other geographical areas - Ireland and Scandinavia mainly - a discussion of these will provide a general background to the tales, which will result in a proposal for a revised tale-index. Two shared types -the work-horse and the abductor of children - will then be examined in the Scottish context. One type, however, - the seducer - seems to be unique to Scotland, and it will be dealt with last. The aim of this work is twofold: first, to provide an ethnological piece of research from a diachronic perspective on a subject outwith the usual themes generally chosen for studies of this nature; second, to present together, in their Scottish context, folktales that have been hitherto broken up and read in the light of their relationships to their foreign counterparts. Although recent academic studies on healing wells exist for Ireland and France, the Scottish material has never previously been treated in such a study. A number of sources available were secondary accounts, dating back mainly to the turn of the twentieth century, and part of my research involved finding the original documents used - sometimes misused - in order to present them in their original context. Similarly, part of the work on the kelpie stories involved gathering together tales kept in the Sound Archive of the School of Scottish Studies at the University of Edinburgh that had never been collected into a single corpus. I hope in this thesis to provide a sound basis for further researches on these types of Scottish customs and beliefs.
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Jouvin, Jean-Pierre. "Imagination et alchimie à la Renaissance : l'exemple du tarot de Marseille." Dijon, 1999. http://www.theses.fr/1999DIJOL001.
Анотація:
Le Tarot de Marseille est un jeu psycho-spirituel crée au XVe siècle. Il appartient à la résurgeance platonicienne et hermétiste, contemporaine de Marsile Ficin et de Nicolas de Cues. Son inspiration implique un rappel de doctrines qui avaient été assimilées aux siècles précédents, à savoir le péripatétisme arabe et judaïsme. Cette époque charnière, bas Moyen Age/Renaissance, connaît la querelle Avicenne/Averroès dans laquelle dominicains et franciscains spirituels jouèrent un rôle majeur. Elle vit le développement de l’alchimie, qui, dans une perspective de prophétisme joachimite, proposait une doctrine du salut et la résolution du problème de la pauvreté. Cela donna naissance à un type nouveau d’intellectuel, l’intellectuel-mystique. Le jeu offre, sur un mode symbolique, sur fond de psychologie avicennienne, une démarche de conversion de l’âme, qui, grâce à l’imagination active, se dévêt de ses « écorces », atteint progressivement au salut et à l’illumination. L’époque ficinienne, découronnée de son ontologie, est une époque riche en productions et manifestations « imaginales » ; le jeu, qui lui est contemporain, est un rappel de la fonction « imaginale » de l’âme. Il peut, de par sa nature symbolique, faire redécouvrir ce que l’intellectuel des XIIIe/XIVe siècle, connaissaitThe « Tarot de Marseille » is a deck of cards created in the XVth century as a psycho-spiritual play. It is a product of the hermetic and platonician revival at the time of Marsilius Ficinus and Nicholas of Cusa. It owes its inspiration to the recall of doctrines which the preceeding centuries had assimilated : Arabian peripatetism and Judaism. These intermediate times, covering the late medieval period and the Renaissance, witnessed the Avicenna/Averroes dispute, in which the Dominican and Franciscan spiritual orders played a major role. It is in those times that alchemy developed a doctrine of salvation and a solution to the question of poverty, in a joachimite prophetic perspective. This gave birth to a new kind of intellectual : the mystical intellectual. The Tarot offers, on a symbolic scale, rooted in avicennian psychology, a path of conversion for the soul which, by using the vis imaginativa, rids itself of successive layers of “bark”, reaching, little by, salvation and illumination. The times of Marsilius Ficinus, although deprived of ontological grandeur, are, however, rich in “imaginal”productions and manifestations. An offspring of those days, the Tarot deck is an illustration of the imaginal function of the soul. It can, through its symbolic nature, recall what the intellectuals of the XIII/XIV th centuries knew
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Thompson, Sally Gaye. "Speaking 'truth' to power : divination as a paradigm for facilitating change among Giriama in the Kenyan hinterland." Thesis, SOAS, University of London, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.310514.
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Addey, Crystal. "Oracles of the Gods : the role of divination and theurgy in the philosophy of Porphyry and Iamblichus." Thesis, University of Bristol, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.509766.
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Karlson, William R. Brackney William H. "Syncretism the presence of Roman augury in the consecration of English monarchs /." Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5107.
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Dainville, Julie. "Oracles et décision: étude philologique et rhétorique de la preuve oraculaire dans la littérature grecque classique." Doctoral thesis, Universite Libre de Bruxelles, 2019. https://dipot.ulb.ac.be/dspace/bitstream/2013/286271/5/Contrat.pdf.
Анотація:
Ma thèse de doctorat étudie la dimension rhétorique des oracles dans la littérature grecque d’époque classique. Les considérations sur la divination récoltées dans les traités de rhétorique antiques constituent le point de départ de ce travail. On y apprend, d’une part, que l’oracle serait une forme de témoignage (Aristote, Rhét. I, 15, 1375b 26 – 1376a 6 ;Cicéron, Sur les divisions de l’art oratoire, 2, 6 et Topiques, 76-77 ;Quintilien V, 7, 35-36 et 11, 42), qu’il faut comprendre dans le sens relativement large de preuve extra-technique dont la force persuasive provient de l’autorité. Ceci m’amène, dans la première partie du travail, à m’intéresser à l’établissement de l’autorité oraculaire et à examiner son rôle dans le fonctionnement de la divination. Je m’appuie pour cela sur les données fournies par les traités de rhétorique sur l’établissement de l’autorité testimoniale, mais aussi plus largement sur ce qui renforce l’autorité d’un orateur en rhétorique.D’autre part, certains traités mentionnent les oracles lorsqu’ils abordent le traitement rhétorique de l’ambiguïté, qui est une caractéristique souvent associée aux réponses oraculaires. Le premier auteur à en parler est Aristote (Rhét. III, 5, 1407 a-b). Il condamne les oracles ambigus (ainsi que l’ambiguïté de manière plus générale) et soutient qu’elle vise à tromper le consultant. Les autres auteurs (Hermogène, Sur les états de la cause, XII, 1-10 ;L’Anonyme de Séguier, 188 et Sopatros, Διαίρεσις ζητημάτων, LXXIX [= p. 377-382, vol. 8 Walz]) mentionnent l’oracle dans leurs développements sur l’amphibologie. Il s’agit alors de proposer une méthode pour argumenter pour ou contre une interprétation lorsque plusieurs hypothèses sont envisageables, selon un modèle qui s’inscrit dans le genre délibératif. L’obscurité oraculaire et l’importance de la délibération dans la prise en compte de l’oracle pour l’action sont au cœur de la deuxième partie de la thèse.Mon objectif est de montrer que ces différentes approches rhétoriques de l’oracle, bien qu’elles n’aient a priori rien en commun, sont en fait complémentaires :l’établissement de l’autorité est une condition sine qua non au bon fonctionnement de la divination. Si elle n’est pas reconnue, la parole du devin ou du prophète n’aura aucun poids. En revanche, si elle l’est, sa parole sera considérée comme vraie et pertinente. Toutefois, il arrive fréquemment que l’oracle nécessite alors un processus délibératif, qui peut porter sur l’établissement du sens de la réponse lorsqu’elle est obscure, ou sur la meilleure manière d’en tenir compte dans la prise de décision et dans l’action à mener. Par ces deux aspects, la divination telle qu’elle est présentée dans la littérature classique s’inscrit pleinement dans un cadre rhétorique et laisse aux consultants la responsabilité de leurs choix et de leurs actions.Doctorat en Langues, lettres et traductologie
info:eu-repo/semantics/nonPublished
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Gratti, Beatris Ribeiro. "Sobre a adivinhação, de Marco Túlio Cícero." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269182.
Анотація:
Orientador: Paulo Sérgio de VasconcellosDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
Made available in DSpace on 2018-08-16T11:02:37Z (GMT). No. of bitstreams: 1 Gratti_BeatrisRibeiro_M.pdf: 1472670 bytes, checksum: a16ab66b9506788fef88c100b353b248 (MD5) Previous issue date: 2009
Resumo: A obra De Divinatione, de Marco Túlio Cícero, é a principal obra da Antigüidade que nos chegou a respeito da adivinhação. A prática divinatória visava o contato entre homens e deuses para se conhecer a vontade divina e era tão importante que era considerada parte da religião oficial de Roma. Cícero compôs a obra num período de crises e transformações na religiosidade romana, provocadas pela influência da filosofia helenística e das idéias céticas e pela crescente superstição em meio ao seu povo. A obra é formulada em forma de diálogo, dividido em dois livros, em que no primeiro livro é apresentada a defesa da adivinhação e no segundo livro, um discurso contra a adivinhação. A pesquisa que realizamos dividiu-se em quatro etapas: revisão da tradução, realizada na Iniciação Científica, do primeiro livro da obra; tradução do segundo livro; elaboração de notas explicativas; estudo introdutório acerca da prática da adivinhação Antiguidade e da posição de Cícero a respeito do tema
Abstract: Cicero's On Divination is the main work from antiquity on the subject of divination. The practice aimed at the contact between men and gods to know the divine will and it was so important that it was considered part of the official religion of Rome. Cicero composed the work over a period of crisis and change in Roman religion, caused by the influence of Hellenistic philosophy and skeptical ideas and the growing superstition in the midst of his people. The work is formulated in the form of a dialogue, divided in two books: the first book is presented to the defense of divination and the second book, a speech against divination. The research was divided in four phases: review of the translation of the first book of the work, done in the Scientific Initiation; translation of the second book; compilation of notes; introductory study about the ancient practice of divination and Cicero's position on the subject
Mestrado
Linguistica