Статті в журналах: "Hermetism"

1

Hanegraaff, Wouter J. "How Hermetic was Renaissance Hermetism?" Aries 15, no. 2 (January 1, 2015): 179–209. http://dx.doi.org/10.1163/15700593-01502001.

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Vieira, Thiago Barbosa. "MAGIA E HERMETISMO NAS ORIGENS DA CIÊNCIA." Revista Relicário 8, no. 15 (September 23, 2021): 15–31. http://dx.doi.org/10.46731/relicario-v8n15-2021-182.

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Este artigo realiza um estudo introdutório sobre a relação entre Hermes Trismegisto e os textos atribuídos a ele (especialmente o Corpus Hermeticum) com o pensamento filosófico do Renascimento. Conduz uma investigação a respeito da influência dessa eminente figura na mentalidade renascentista sobre a construção de uma ciência moderna. Para este fim, levamos em consideração a sua recepção, leitura e interpretação por parte dos homens do Renascimento. Palavras-chave: Hermetismo. Hermes Trismegisto. Corpus Hermeticum. Filosofia do Renascimento. Ciência. Abstract This article carries out an introductory study on the relationship between Hermes Trismegistus and the texts attributed to him (especially the Corpus Hermeticum) with the philosophical thought of the Renaissance. It conducts an investigation into the influence of this eminent figure in the Renaissance mentality on the construction of a modern science. For this purpose, we take into account its reception, reading and interpretation by Renaissance men. Keywords: Hermetism. Hermes Trismegistus. Corpus Hermeticum. Renaissance Philosophy.

3

Rudbøg, Tim. "Hermetiske reformationer i det 15.-16. århundrede." Religionsvidenskabeligt Tidsskrift, no. 68 (September 14, 2018): 39–50. http://dx.doi.org/10.7146/rt.v0i68.109105.

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ENGLISH ABSTRACT: This article seeks to nuance the classic narrative of the Reformation in which Martin Luther is singled out and the Reformation, directly linked to Luther, is equally portrayed as a very specific singular event. Based on a perspective of pluralism this article shows that several reformative attempts inspired by Hermetism and the notion of a prisca theologia had already begun prior to Luther and was subsequently continued in connection with the Counter-Reformation and in other circles. Persons such as Marsilio Ficino and Pico della Mirandola and later heirs of Hermetism, are for example only very rarely mentioned directly in connection with the ongoing reformations of the Church. The reason why these persons are overlooked might be rooted in the concept of the Reformation itself and the Christian antipathy for the foreign pagan traditions by which these very persons sought to reform the Church. DANSK RESUME: Denne artikel forsøger at nuancere den klassiske fortælling om Reformationen, hvor alene Martin Luther bliver fremhævet, og hvor Reformationen direkte forbundet med Luther ligeledes er afbilledet som en meget specifik og enkeltstående begivenhed. Baseret på et pluralistisk perspektiv viser artiklen, at flere forsøg på reformation af den kristne kirke, inspireret af hermetisme- og prisca theologia-tanken, allerede var begyndt før Luther og fortsatte efterfølgende i forbindelse med modreformationen og i andre kredse. Personer som Marsilio Ficino og Pico della Mirandola samt senere hermetiske arvetagere bliver fx kun meget sjældent nævnt i direkte forbindelse med de fortsatte reformationer af kirken. Grunden, til at disse personer traditionelt bliver overset, er måske rodfæstet i selve reformationsbegrebet og den kristne antipati mod de fremmede hedenske traditioner, som netop disse personer forsøgte at reformere kirken med.

4

Polizzi, Gaspare, and Trina Marmarelli. "Hermetism, Messages, and Angels." Configurations 8, no. 2 (2000): 245–69. http://dx.doi.org/10.1353/con.2000.0017.

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5

Bull, Christian H. "Ancient Hermetism and Esotericism." Aries 15, no. 1 (January 1, 2015): 109–35. http://dx.doi.org/10.1163/15700593-01501008.

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6

Voss, Karen-Claire, and Antoine Faivre. "Western Esotericism and the Science of Religions." Numen 42, no. 1 (1995): 48–77. http://dx.doi.org/10.1163/1568527952598756.

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AbstractThe term “esotericism” refers here to the modern esoteric currents in the West (15th to 20th centuries), i.e. to a diverse group of works, authors, trends, which possess an “air de famille” and which must be studied as a part of the history of religions because of the specific form it has acquired in the West from the Renaissance on. This field is comprised of currents like: alchemy (its philosophical and/or “spiritual” aspects); the philosophia occulta; Christian Kabbalah; Paracelsianism and the Naturphilosophie in its wake; theosophy (Jacob Boehme and his followers, up to and including the Theosophical Society); Rosicrucianism of the 17th century and the subsequent similarly-oriented initiatic societies; and hermetism, i.e. the reception of the Greek Hermetica in modern times.

7

Wouter J. Hanegraaff. "Better than Magic: Cornelius Agrippa and Lazzarellian Hermetism." Magic, Ritual, and Witchcraft 4, no. 1 (2009): 1–25. http://dx.doi.org/10.1353/mrw.0.0128.

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8

Ipinza-Regla, Joaquín, Ana María Fernández, María Angélica Morales, and Jaime E. Araya. "Hermetism between Camponotus morosus Smith and Linepithema humile Mayr (Hymenoptera: Formicidae)." Gayana (Concepción) 81, no. 1 (June 2017): 22–27. http://dx.doi.org/10.4067/s0717-65382017000100022.

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9

Böhler, Michael. "Scientific Writing Between Tabloid Storytelling, Arcane Formulaic Hermetism, and Narrative Knowledge." Journal for General Philosophy of Science 49, no. 4 (February 26, 2018): 551–67. http://dx.doi.org/10.1007/s10838-017-9396-6.

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10

Wilson, R. McL. "Review: From Poimandres to Jacob Bohme. Gnosis, Hermetism and the Christian Tradition." Journal of Theological Studies 53, no. 1 (April 1, 2002): 323–25. http://dx.doi.org/10.1093/jts/53.1.323.

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11

Brakke, David. "From Poimandres to Jacob Bohme: Gnosis, Hermetism, and the Christian Tradition (review)." Journal of Early Christian Studies 10, no. 4 (2002): 546–47. http://dx.doi.org/10.1353/earl.2002.0060.

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12

Beylot, Robert. "Une source nouvelle de l’Histoire de la Reine du Matin et de Soliman, Prince des Génies de Gérard de Nerval." Aethiopica 11 (April 26, 2012): 203–5. http://dx.doi.org/10.15460/aethiopica.11.1.156.

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In his work about Solomon and the Queen of Sheba, Gérard de Nerval brings three characters together, Solomon, the Queen and Adoniram. He was interested in a French author of the XVIIIth century, Nicolas Lenglet-Dufresnoy. Nerval seems to have read in a book of the same, about Hermetism, the title of a work from Michael Maier, German alchemist of the late Renaissance, the Septimana Philosophica which consists of a philosophical dialogue between Solomon, the Queen of Sheba and Hyram, Prince of Tyre, about Nature’s aenigma. It is suggested that the French writer could have known also two other works from Michael Maier.

13

JOOSSE, N. PETER. "AN EXAMPLE OF MEDIEVAL ARABIC PSEUDO-HERMETISM: THE TALE OF SALĀMAN AND ABSĀL." Journal of Semitic Studies XXXVIII, no. 2 (1993): 279–93. http://dx.doi.org/10.1093/jss/xxxviii.2.279.

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14

Ribeiro Ferreira, Maria Luísa. "Cudworth, um filósofo em contra corrente." Philosophica: International Journal for the History of Philosophy 29, no. 58 (2021): 45–68. http://dx.doi.org/10.5840/philosophica2021295815.

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In the European philosophical tradition there is a dialogue between two different guidelines - objectivity and the appeal to symbolic and allegoric thought. In the 17th century science plays a dominant part but mystery and hermetism are also present. Ralph Cudworth represents this line of thought as he deals with the relations between reason and faith, philosophy and theology, spirit and matter, innatism and experience. Cudworth tried to establish links between the Cabala and ancient and modern thought, establishing a dialogue with philosophers such as Descartes, Hobbes, Espinosa, Locke and Leibniz. While trying to conciliate different points of view, he strived in the search of universal truths that would satisfy everybody.

15

Ipinza-Regla, Joaquín, Alejandra Covacevich, and Jaime E. Araya. "HERMETISM VARIATION IN Camponotus morosus (Hymenoptera: Formicidae) WITH THE AGE OF HOMOSPECIFIC INTRUDING ANTS." Chilean journal of agricultural & animal sciences, ahead (2019): 0. http://dx.doi.org/10.4067/s0719-38902019005000204.

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16

Machado, Lino. "Notas sobre um hermético “Jardim”: (ou a poesia como mistério programado)." Aletria: Revista de Estudos de Literatura 13, no. 1 (June 30, 2005): 105–11. http://dx.doi.org/10.17851/2317-2096.13.1.105-111.

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Resumo: Discussão do hermetismo do poema “Jardim”, de Carlos Drummond de Andrade. Enfoque do texto por meio da estética do Simbolismo.Palavras-chave: poesia modernista brasileira; hermetismo; Carlos Drummond de Andrade.Abstract: A discussion of hermeticism in the poem “Jardim”, by Carlos Drummond de Andrade, undertaken in terms of Symbolist aesthetics.Keywords: Brazilian modernist poetry; hermeticism; Carlos Drummond de Andrade.

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Moreschini, Claudio. "The Interpretation of the Sacrament of the Eucharist as Palingenesis According to Foix-Candale." Gnosis: Journal of Gnostic Studies 3, no. 1 (April 4, 2018): 67–83. http://dx.doi.org/10.1163/2451859x-12340049.

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Abstract By means of a dialogue between Hermes, also known as Mercury, and his son Tat, the thirteenth treatise of the Corpus Hermeticum explains how Hermes learned from God what is meant by “palingenesis,” usually translated as “rebirth,” and how, in the aftermath of this explanation, Tat’s soul was transformed. In his lengthy commentary on this treatise, the sixteenth-century Christian Hermetist François Foix-Candale interprets the Hermetic palingenesis as a foreshadowing of the Christian doctrine of rebirth by means of the sacrament of the Eucharist, and explains how this sacrament, which at the time had been rejected by the Lutherans among others, may contain the transformation of the body of Christ and the regeneration of those partaking of it through Communion.

18

Szymański, Tomasz. "« Qu’est-ce que la Religion universelle ? » : étude sur une question posée par Baudelaire." Quêtes littéraires, no. 3 (December 30, 2013): 76–84. http://dx.doi.org/10.31743/ql.4607.

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In “My heart laid bare” Baudelaire writes about the “Universal Religion” devised for “the alchemists of thought,” “a religion that comes from man, considered as a divine memento.” The idea, as we read in the text, was inspired by the writings of Chateaubriand, De Maistre and those of the “Alexandrians”. And indeed, the two former authors wrote explicitly about a „universal tradition” that finds its fulfillment in the Catholic religion. It does not matter if we recognize the “Alexandrians” as representatives of the Neoplatonic school, the Alexandrian Fathers of Church, or disciples of Hermetism, the very term implies a tradition of both syncretic and mystic character that resembles gnosis. Baudelaire’s “Universal Religion,” despite his Catholic convictions, cannot be associated with Catholicism. Based on a universal transmission of myths and symbols, it rather refers to eternal truths about man as well as to the divine source of all beings – also in the modern world, which puts God’s existence in doubt.

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Hanegraaff, Wouter J. "Alan Moore’s Promethea: Countercultural Gnosis and the End of the World." Gnosis 1, no. 1-2 (July 11, 2016): 234–58. http://dx.doi.org/10.1163/2451859x-12340013.

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Alan Moore’s Promethea (1999 to 2005) is among the most explicitly “gnostic,” “esoteric,” and “occultist” comics strips ever published. Hailed as a virtuoso performance in the art of comics writing, its intellectual content and the nature of its spiritual message have been neglected by scholars. While the attainment of gnosis is clearly central to Moore’s message, the underlying metaphysics is more congenial to the panentheist perspective of ancient Hermetism than to Gnosticism in its classic typological sense defined by dualism and anti-cosmic pessimism. Most importantly, Promethea is among the most explicit and intellectually sophisticated manifestoes of a significant new religious trend in contemporary popular culture. Its basic assumption is that there is ultimately no difference between imagination and reality, so that the question of whether gods, demons, or other spiritual entities are “real” or just “imaginary” becomes pointless. As a result, the factor of religious belief becomes largely irrelevant, and its place is taken by the factors of personal experience and meaningful practice.

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Kluba, Agnieszka. "Theory and Its Dissidents." Tekstualia 4, no. 35 (April 1, 2013): 23–36. http://dx.doi.org/10.5604/01.3001.0013.4625.

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The paper explores the intellectual reaction to the growing hegemony of theoretical thinking. „Theory”, the term coined by Jonathan Culler, turned out to be a suitable tool to name the multifaceted phenomenon of numerous theoretical practices dominating in the contemporary academy and thus, for many, corrupting the humanities. The critical current against Theory culminated in the United States in 2005 in the publication of the massive anthology Theory’s Empire – an unprecedented collection of analyses covering all the consecutive stages of Theory – from Saussurean linguistic turn to the so called „anthropological turn” embodied in cultural studies. The anthology could be read as a catalogue of Theory’s faults (epistemological relativism, hermetism, presentism, inertness, fatalism, pessimism, unwillingness to debate, cynicism, institutionalisation of theoretical discourses and professional consolidation, platitudinous politicization/socialization, normativism, moralism and interpretative instrumentalism) but also as impressive evidence of a nonconformist stance of the authors and the editors; a posture that challenges a prevailing compliance.

21

Paganini, Gianni. "Hobbes's "Mortal God" and Renaissance Hermeticism." Hobbes Studies 23, no. 1 (2010): 7–28. http://dx.doi.org/10.1163/187502510x496354.

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AbstractResearch made by Schuhmann and Bredekamp has pointed up the unsuspected links between Hobbes and one of the ancient traditions best loved by Renaissance philosophy: Hermeticism. Our goal will be to proceed further and to stress the Hermetic significance implicit in the formula "mortal God". If Asclepius can act as a source for the theme of the fabrication of gods, it does not fit in with the antithesis ("mortal god/immortal God") typical of the Leviathan. A proper source for this topic can rather be found in treatise X ("Clavis") of the Corpus Hermeticum, well known to Ficino and to Iustus Lipsius. We must also stress one capital difference: whereas in the Hermetic texts man's apotheosis passes through gnosis and the exercise of the intellect, reserved in practice for a few selected people, in Leviathan on the contrary it is the holder of sovereignty who acquires the features of the "mortal god". Divinisation passes through politics, with the delicate artificial process of "generating the state"; knowledge only provides the tools for the rational technique needed to elaborate sovereignty, through stipulating pacts and the convention of impersonation. The "artificial man" as a mortal God is the apotheosis of the common man who enters into the founding pact with his ordinary intellectual and motivational faculties.

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Lira, David Pessoa de. "Glossário dos Hermetica Græca: pesquisa bibliográfica das ferramentas e das fontes secundárias de tradução." Classica - Revista Brasileira de Estudos Clássicos 34, no. 2 (October 3, 2021): 1–35. http://dx.doi.org/10.24277/classica.v34i2.963.

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O Glossário dos Hermetica Græca compreende 500 entradas ou lemas extraídos das ocorrências no Greek-English Lexicon de Liddell-Scott-Jones (LSJ), no Diccionario Griego-Español (DGE) de Francisco Rodríguez Adrados e no Greek Lexicon of the Roman and Byzantine Periods de Apostolides Sophocles. Predominantemente, são palavras que procedem das duas maiores coleções herméticas, a saber, do Corpus Hermeticum e dos Stobaei Hermetica. Este trabalho, por meio de uma pesquisa bibliográfica, objetiva apresentar os instrumentos de trabalho disponíveis para a tradução dos Hermetica Græca. A pesquisa perscruta e examina as fontes secundárias, a saber, dicionários e léxicos gerais da língua grega, com a finalidade de encontrar lemas que remetem aos Hermetica Græca, classificá-los e quantificá-los.

23

Sowińska, Agata Ewa. "Magnum miraculum est homo. . . . The Phenomenon of Man in the Light of Hermetic Excerpts: Lactantius, Div. inst. 7.13.3." Biblical Annals 10, no. 4 (April 3, 2020): 707–34. http://dx.doi.org/10.31743/biban.8260.

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The aim of this paper is to present the question of human nature in a hermetic approach based on the source texts of Asclepius and Corpus Hermeticum. As the reference point for a research on hermetic anthropology serves one of the hermetic fragments found in Lactantius’ Divinae institutiones (i.e. Div. inst. 7.13.3), who focused on a characteristic feature of every human being: their dual nature – both divine and hylic. The analysis of Div. inst. 7.13.3 is preceded by a short study, based on the anthology by M.D. Litwa, of the range of influence of hermetic texts on literature from antiquity to the Middle Ages.

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Crisciani, Chiara. "Hermeticism and Alchemy: the Case of Ludovigo Lazzarelli." Early Science and Medicine 5, no. 2 (2000): 145–59. http://dx.doi.org/10.1163/157338200x00155.

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

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Saldzhiev, Hristo. "Hermetic Influences in the Works of Konstantin Kostenechki." Filosofiya-Philosophy 31, no. 3 (2022): 239–48. http://dx.doi.org/10.53656/phil2022-03-04.

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The present article regards the influence exerted by the Hermetic philosophy on the original works of one of the last representatives of Tarnovo literary school – Konstantin Kostenechki. They are found not only in the explicit mention of Hermest Trismegist in “The Biography of Stefan Larzarević” among philosophes to whom God has partly revealed “the truth” but also in one long and sophisticated syllogism where God Father is presented as “Mind” and “The Sources of the First Mind”. Some specific terms, the description of the Serbian anchorites and one unusual transformation of the Gospel text (Mathew 6:6) also must be ascribed to Hermetic influence. All of these hermetic elements most probably have been loaned from Greek sources having included fragments of “Corpus Hermeticum” and some other hermetic texts.

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Robichaud, Denis J. J. "Ficino on Force, Magic, and Prayers: Neoplatonic and Hermetic Influences in Ficino’sThree Books on Life." Renaissance Quarterly 70, no. 1 (2017): 44–87. http://dx.doi.org/10.1086/691830.

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AbstractThis article analyzes new evidence from the marginalia to Ficino’s Plotinus manuscripts and offers a novel reading of Ficino’s “De Vita” 3. It settles scholarly disagreements concerning Paul O. Kristeller’s manuscript research and Frances Yates’s Hermetic thesis about “De Vita” 3, and reconsiders accepted conclusions regarding the centrality of Hermetic magic in Ficino’s philosophy. It demonstrates the origins and sources for “De Vita” 3 in Ficino’s reading of Plotinus’s explanations of prayer, and also reveals Iamblichus’s overlooked influence on Ficino: on the performative nature of philosophy in “De Vita” 3, and even on Ficino’s acknowledgment of the pseudonymity of the Hermetica.

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Kraye, Jill. "Hermetica: The Greek "Corpus Hermeticum" and the Latin "Asclepius" (review)." Journal of the History of Philosophy 34, no. 4 (1996): 608–10. http://dx.doi.org/10.1353/hph.1996.0087.

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van den Kerchove, Anna. "The Notion of Truth in Some Hermetic Texts and Chaldaean Oracles." Gnosis: Journal of Gnostic Studies 3, no. 1 (April 4, 2018): 34–53. http://dx.doi.org/10.1163/2451859x-12340047.

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Abstract The following paper is an inquiry into the notion of truth in the Hermetic fragment Stobaeus Hermetica 2a and the Chaldaean Oracles fr. 107. In both texts, the truth has an absolute status and is considered not to be present on earth. This conception has consequences for the way of evaluating sciences, divination, philosophy and ritual. In order to study how these four topics are portrayed, the article analyzes other Hermetic passages, in particular that can be found in the Asclepius. The four topics are positively evaluated only when they are related to the “primary truth.” Philosophy encompasses the four topics and is defined as piety. This impacts the attitude that the Hermetic groups might adopt vis-à-vis the civic sacrifices, especially when the Decian edict obliged the citizens to sacrifice.

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Da Silva Gamito, José Aristides. "A relação entre Hermetismo e Cristianismo Primitivo: uma análise de crenças herméticas no Evangelho de Tomé." Protestantismo em Revista 45, no. 2 (July 9, 2020): 124. http://dx.doi.org/10.22351/nepp.v45i2.3587.

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A relação e a possível influência do hermetismo no cristianismo primitivo podem ser verificadas em alusões e em relações intertextuais entre o Evangelho de Tomé e as obras: Corpus Hermeticum e as Definições de Hermes Trismegisto a Asclépio. Este evangelho apócrifo compartilha um material semelhante aos evangelhos canônicos, porém, apresenta as marcas de uma fonte altamente mística e que pode ter sido uma coleção de sentenças herméticas. Neste artigo, discutiremos os temas do autoconhecimento e da ascensão celestial como crenças comuns entre os textos herméticos e o Evangelho de Tomé.

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Zolotukhina, Anastasia. "Elusive Hermes: The Problem of Identification of Hermes and Thoth and the Mystery Aspect of Hermeticism." Ideas and Ideals 14, no. 4-1 (December 27, 2022): 70–82. http://dx.doi.org/10.17212/2075-0862-2022-14.4.1-70-82.

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The article treats the history of the identification of the Greek Hermes and the Egyptian Thoth, which eventually brought to existence the figure of Hermes Trismegistus, the founder of Hermeticism. The treatment of the complex genesis of this figure is connected with the solution of an important question for understanding the phenomenon of Hermeticism: what significance did Hermeticism grant to the mystery component? The problem stems from the structure of the Hermetic Corpus itself, which consists of philosophical texts of Greek origin and esoteric texts dating back to the Egyptian tradition. The history of Hermeticism is traced in the article as the history of the mutual influence of Ancient Egypt and Ancient Greece. Through the figure of Pythagoras I establish a connection between Pythagoreanism, Hermes and Egyptian mysteries. Plato, then, gives an original view of Hermes and Thoth; the next step is a transition to the Hellenistic Egypt, where the two deities were identified. The final step is the first evidence of Hermes Trismegistus and its origin. The article examines the reasons and possibilities for such an identification: the main functions of Hermes and Thoth, which at first glance are identical, present some discrepancies. First, the function of psychopompos: I draw attention to the concept of memory, power upon which is unique to the Greek Hermes; second, the power upon word, logos: while Hermes has the realm of the spoken word, Thoth is associated with the written text and thus magic (magical Egyptian practices are based on the power of the written word). The metamorphosis of Hermes from god to daimon and, finally, to man is also important (on the basis of the evidence of Plato and later hermetic mythology): this provided Hermes with the opportunity to become a central figure and conductor of mystical teachings, like Orpheus.

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Terol Rojo, Gabriel. "The First Contact between the West and China: Sinology´s Origin." Sinología hispánica 7, no. 2 (January 14, 2019): 89. http://dx.doi.org/10.18002/sin.v7i2.5732.

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In this study the first contact between Western and Asia culture, specifically with China, is reviewed. It begins with a reference to the Roman Empire mentioning the most relevant reference works for a more in-depth study. Next, it focuses on the diaspora of Nestorian Christianity towards the East and specifically its location in Chinese territory, considering also the main reference works and following a historical and lineal story. Then, the trips of Benjamín de Tudela, although they did not go beyond Mesopotamia and the Persian Gulf, served to verify the existence of Jewish communities in the Far East. In that frame of reference, the context of the Silk Road would explain its dedication on the one hand and, on the other, it delimits them curiously outside the Chinese territory, delving into the hermetism of the Asian country. In the Middle Ages and the European Renaissance, and anticipating the trips of Spaniards and Portuguese, the figure of Marco Polo is undoubtedly the most outstanding in the task of spreading the knowledge about China in the West. And in that sense also Ibn Battuta, then, is relevant. Finally, and from the stories written by these three travelers, multiple expeditions to Mongolia and China are evinced. A selection of these concludes the present work.

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Giorgi, Artur De Vargas. "Sobre a lâmina: participação e hermetismo em torno de 1945 / On the Blade: Participation and Hermeticism Around 1945." O Eixo e a Roda: Revista de Literatura Brasileira 31, no. 3 (January 1, 2023): 126. http://dx.doi.org/10.17851/2358-9787.31.3.126-151.

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Resumo: No Brasil, na década de 1940, houve uma crescente radicalização das posições ideológicas, fenômeno que se deu em razão tanto da pressão internacional diante do avanço nazista quanto da tensão nacional diante do Estado Novo. Nesse contexto, uma polêmica se instalou, mobilizando poetas e críticos em torno das formas de participação e do hermetismo na poesia. Este texto dedica-se a examinar essa polêmica, dando protagonismo para Oswaldino Marques e Bueno de Rivera, dois personagens que aparentemente são pouco lidos pela crítica na atualidade. Da leitura contrastiva de suas posições e seus poemas sobressai a complexidade da literatura de Bueno de Rivera, poeta de uma estética aporética, profundamente sintonizada com o mal-estar da modernidade e os impasses da suplementação técnica da natureza.Palavras-chave: participação; hermetismo; geração de 45; Bueno de Rivera; Oswaldino Marques; mal-estar.Abstract: In Brazil, in the 1940s, there was a growing radicalization of ideological positions, a phenomenon that took place both as a result of international pressure in the face of the Nazi advance and of national tension in the face of the Estado Novo. In this context, a controversy arose, mobilizing poets and critics around the forms of participation and hermeticism in poetry. This text is dedicated to examining this controversy, giving prominence to Oswaldino Marques and Bueno de Rivera, two characters that seem to be forgotten by critics today. From the contrast of their positions and poems, the complexity of Bueno de Rivera’s literature stands out, a poet with an aporetic aesthetic, deeply in tune with the modernity, its discontents, and the impasses of technical supplementation of nature.Keywords: participation; hermeticism; generation of 45; Bueno de Rivera; Oswaldino Marques; discontent.

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Stroganov, D., and E. Muravleva. "The Hermetic Logo in the Apology of Arnobius the Elder." Bulletin of Science and Practice 6, no. 1 (January 15, 2020): 359–62. http://dx.doi.org/10.33619/2414-2948/50/44.

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This article discusses the attitude of the 3rd-century apologist Arnobius the Elder to the philosophy of ancient Hermeticism and its mythical founder Hermes Trismegistus according to the apologetic essay The Seven Books against the Heathen. Also considered are the reasons for the refusal of the rhetoric from Sikki to abandon the so-called ‘Christian concordism’ with certain provisions of the Hermetic teaching and the dual perception of the image of Hermes Trismegistus.

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Lira, David Pessoa de. "Recepção, tradução, influência e sucesso do Corpus Hermeticum." Nuntius Antiquus 13, no. 1 (August 31, 2017): 149–70. http://dx.doi.org/10.17851/1983-3636.13.1.149-170.

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O presente artigo trata da recepção do Corpus Hermeticum na Renascença, levando em consideração os aspectos da aceitação de evidências literárias da cultura greco-romana antiga nesse período. Assim, analisa-se as relações entre transmissão, interpretação, tradução, influência e sucesso dos textos herméticos do mundo antigo. Este texto objetiva observar a Literatura Hermética na cultura da Renascença para demonstrar como antigas fontes foram submetidas a novas interpretações através da chave hermenêutica da prisca philosophia, prisca sapientia e prisca theologia. Ademais, busca-se evidenciar, por meio de uma análise dos estudos clássicos e dos conceitos de literatura comparada, o modo como o antigo hermetismo modelou as visões e os valores modernos.

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Hanegraaff, Wouter. "Altered States of Knowledge: The Attainment of Gnōsis in the Hermetica." International Journal of the Platonic Tradition 2, no. 2 (2008): 128–63. http://dx.doi.org/10.1163/187254708x335728.

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AbstractResearch into the so-called “philosophical” Hermetica has long been dominated by the foundational scholarship of André-Jean Festugière, who strongly emphasized their Greek and philosophical elements. Since the late 1970s, this perspective has given way to a new and more complex one, due to the work of another French scholar, Jean-Pierre Mahé, who could profit from the discovery of new textual sources, and called much more attention to the Egyptian and religious dimensions of the hermetic writings. This article addresses the question of how, on these foundations, we should evaluate and understand the frequent hermetic references to profound but wholly ineffable revelatory and salvational insights received during “ecstatic” states. Festugière dismissed them as “literary fictions”, whereas Mahé took them much more seriously as possibly reflecting ritual practices that took place in hermetic communities. Based upon close reading of three central texts (CH I, CH XIII, NH VI6), and challenging existing translations and interpretations, this article argues that the authors of the hermetic corpus assumed a sequential hierarchy of “levels of knowledge”, in which the highest and most profound knowledge (gnōsis) is attained only during ecstatic or “altered” states of consciousness that transcend rationality. While the hermetic teachings have often been described as unsystematic, inconsistent, incoherent or confused, in fact they are grounded in a precise and carefully formulated doctrine of how the hermetic initiate may move from the domain of mere rational discourse to the attainment of several “trans-rational” stages of direct experiential knowledge, and thereby from the limited and temporal domain of material reality to the unlimited and eternal one of Mind.

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Vinokurov, V. V. "Prototype Hermetic Teachings: Hermes Trismegistus and Three Hermes." Concept: philosophy, religion, culture 5, no. 1 (April 1, 2021): 60–72. http://dx.doi.org/10.24833/2541-8831-2021-1-17-60-72.

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The paper treats the topic of hermeticism — an esoteric tradition of teachings — with the view to its origins and varying interpretations. In setting research objectives, the text aims at identifying the common structural foundations of myths and ideas of the hermetic genesis and to establish the main vectors of the formation and transformation of esoteric teachings presented in the spiritual domain and reflected in the material culture of Western Europe from the 4th century BC to the present. For the needs of such a comparative study that embraces philosophical, religious and historical phenomena of culture, the following methods are used. As it is mostly the texts that are analyzed, the methodological framework consists of the interpretation of texts and artifacts – all along the line of presentation of historical sequences, of their recursion, of structural and functional aspects. The sources included not only texts, mathematical operations and chemical formulas of previously known alchemic artifacts are also introduced into the comprehensive analysis. The examination of cultural phenomena leads to the systematization of religious origins, historical and philosophical traditions and scientific achievements that underlie the formation of hermeticism. This structuralisation is possible due to the tools for the analysis of the hermetic body developed in this text. The mapping of the historical development of hermeticism is proposed in a three-level paradigm model based on the image of the Thrice-Great Hermes. It is concluded that the basis of the image of Hermes is the invariant of the historical three-level model of cognition of esoteric teachings, for descriptions of which the terms of ABC — paradigm are introduced. Each of the Hermea has own disciplinary paradigm. The first level of Hermes I, the author of cosmogonic visions, A — paradigm, is represented by inner visions (revelations of the cosmic mind or daimonic visions), thus forming the cultural level of mythology, theology. The level of Hermes II, the founder of writing and counting, lies in the realm of concepts of visions ‒ e.g. the Platonic philosophy, geometry, mathematics (B — paradigm). The third level (C — paradigm) is represented by texts and alchemical artifacts (Alexandrian crystal) of Hermes III, the founder of the art of healing and chemistry, that further embodied in empirical sciences, chemistry and astronomy, as well as ancient technological knowledge of the production of metals, glass and dyes. In general, all hermetic disciplines and practices emerge on the basis of this three-level paradigm.

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Krämer, Benedikt. "„Alles ist in Gott“ – Überlegungen zur bestimmenden theologischen Denkform des Corpus Hermeticum." Philologus 165, no. 1 (June 1, 2021): 37–57. http://dx.doi.org/10.1515/phil-2020-0126.

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Abstract Given the Corpus Hermeticum’s history of formation, it has prompted the attempt to separate layers or groups of writings within the collection of treatises. This process of division, which was for the most part undertaken on criteria of content (dualism, pantheism, etc.), has been viewed rather negatively by the more recent research, on grounds of method. Given the discovery of numerous doctrinal contents that remain constant across different treatises, increased efforts are being made to reconstruct the Corpus’s moments of unity. The present paper aims, in this spirit, to provide a more precise identification of the overarching forms of theological thought in the Hermetic writings. The reflections that follow aim to make it plausible that the defining form of theological thought in the Corpus Hermeticum can be classified as panentheism. In addition, the distinctive form of this influential theological paradigm in the Hermetic writings will be considered.

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Lira, David Pessoa de. "A HISTÓRIA DA FORMAÇÃO DO CORPUS HERMETICUM." Protestantismo em Revista 45, no. 1 (December 21, 2019): 177. http://dx.doi.org/10.22351/nepp.v45i1.3643.

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Dezessete tratados herméticos foram conservados em um corpus. Deve-se perguntar a razão pela qual todos os dezessete tratados foram coligidos nesse corpus. Não obstante haver uma incidência de tratados πρὸς Τατ, πρὸς Ἀσϰληπιόν, πρὸς Ἄμμωνα tanto no Corpus Hermeticum como nos Stobaei Hermetica, deve-se salientar três pontos importantes: a) não se pode presumir facilmente nada, além dessa incidência, sobre as fontes que Estobeu empregou sem qualquer tipo de atestação; b) deve-se entender que o próprio Corpus Hermeticum é uma coletânea de textos de que não se pode pressupor uma fonte única e unívoca de todos os tratados ali coligidos; c) ao empregar as mesmas fontes, não está clara a razão pela qual se emprega alguns textos em detrimento de outros. Ao que tudo indica, o Corpus Hermeticum, embora compreendendo um conjunto de textos que remontam aos primeiros séculos da Era Cristã, é uma produção redacional seletiva e arbitrária do Período Bizantino no que diz respeito a sua formação enquanto coletânea de textos herméticos e unidade literária distinta. Assim, o ponto capital é a maneira como os textos herméticos foram reunidos e transmitidos e a motivação pela qual se optou por um conjunto de tratados herméticos, sinalizando, assim, o interesse pelas doutrinas e a sua interpretação em um determinado contexto.

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Bravin, A. "THE GREAT WORK „DMITRY ALEKSANDROVICH PRIGOV”: ALCHEMY IN THE PROJECT OF A CONCEPTUAL POET." Siberian Philological Forum 15, no. 3 (September 30, 2021): 44–68. http://dx.doi.org/10.25146/2587-7844-2021-15-3-84.

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Problem statement. This paper traces the role of hermeticism and alchemy in the artistic production of conceptual poet Dmitry Prigov. Among the different cultural traditions that characterize his project, hermeticism plays a very important role, and especially alchemy, which provided Prigov with material at varying points throughout his artistic career. Purpose of the article. Through several examples taken both from Prigov’s verbal and visual works and from his theoretical texts, the aim of this article is to illustrate not only how the artist managed to use and modify motifs and themes relevant to the alchemical tradition, but also how he retrieved certain philosophical and aesthetic ideas of this hermetic doctrine. Conclusions. As a result, Prigov’s project should be considered a sort of alchemical “Great Work”, which responds to the need for a renewal of culture, the creation of a new concept of art and for a transformation of the role of the artist itself.

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Rocha Parker, Iskander I., and György E. Szönyi. "Classical and Christian Auctoritas in Marsilio Ficino’s preface to the Corpus Hermeticum." Clotho 2, no. 2 (December 18, 2020): 75–87. http://dx.doi.org/10.4312/clotho.2.2.75-87.

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Marsilio Ficino’s fame as a translator, not least due to his contributions to theology and the development of hermeticism, has already been established by Frances Yates and debated by Wouter Hanegraaff. For each of his translations of Greek texts, Ficino wrote a preface to guide and to manipulate the reader. This paper presents an analysis of the auctoritas in the paratext of the Corpus Hermeticum, analyzing it as a rhetorical device used by Ficino to express his ideas, particularly the role of Hermes Trismegistus. Ficino used his rhetorical skill not only to translate from Greek to Latin but also to support his theories in commentaries, letters, or, in this case, prefaces.

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Prophet, Erin. "Hermetic Influences on the Evolutionary System of Helena Blavatsky’s Theosophy." Gnosis: Journal of Gnostic Studies 3, no. 1 (April 4, 2018): 84–111. http://dx.doi.org/10.1163/2451859x-12340050.

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AbstractHelena Blavatsky (1831–1891) developed a program of salvation that she called “double evolution,” which was elaborated in a system known as root race theory. Human souls were seen as traversing through progressive reincarnation a series of seven “races,” or body types, ranging from gigantic amorphous and ethereal bodies and transitioning through hermaphroditic into gigantic gendered ape-like humans, modern humans, and thereafter adepts and divine beings. Although root race theory drew from the scientific racism of its day, it did not equate root races with human races, but to stages of human emanation from and return to divinity. The sources of root race theory have been sought in Eastern contexts due to its use of Hindu and Buddhist terminology, though scholars have noted its Western esoteric influences. This article argues that the primary structure of root race theory is based in the Corpus Hermeticum. It identifies some of Blavatsky’s Hermetic sources, showing that she referred not only generally to a perennialist “Hermetic philosophy” that incorporated Western esoteric tropes, but also to specific Hermetic texts. These texts provided the organizing matrix of root race theory, specifically its creation mythology, support for prior androgyne human existence, a “fall into matter,” and the initial ensoulment of humans with mind, ornous. It also provided a template for the future transformation of humans into divine beings. The article builds on the suggestions of Nicholas Goodrick-Clarke (2013) and Brendan French (2001) to elaborate on the role of Hermetic influence in Blavatsky’s reconfiguring of evolution as a novel form of salvation for an empirically-oriented nineteenth century audience.

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Pacana, Jacek, Dominika Siwiec, and Andrzej Pacana. "Numerical Analysis of the Kinematic Accuracy of the Hermetic Harmonic Drive in Space Vehicles." Applied Sciences 13, no. 3 (January 29, 2023): 1694. http://dx.doi.org/10.3390/app13031694.

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The unfriendly-for-humans environment of space causes automatic or remotely controlled vehicles and devices to be used for its research. In robot and manipulator control systems, and also in mechanisms adjusting antennas and photovoltaic panels, the hermetic harmonic drive can be used. A special advantage of this type of gear is the ability to transfer power to an isolated space separated by physical barriers from external influences. Therefore, the purpose was to design gears that will allow achieving the highest kinematic precision for control systems by simultaneously maintaining their hermetics. The article presented an analysis of the kinematic accuracy of harmonic hermetic drives powered by four different types of wave generators. The generators used differed in construction but also caused other deformations of the flexspline. The calculation of angular displacement was prepared in the computer program Abaqus. The simulations were performed on virtual models of a complete harmonic hermetic drive using the finite element method (FEM). The results from the analysis allow the most favorable solution to be applied to the Mars rover drive or spacecraft control system. It was determined for which of the wave generators the kinematic accuracy is the highest and how high the backlash exists for the reversing rotation. Finally, the proposed design will allow one to increase the accuracy of the working movements and control of space vehicles while ensuring a minimal influence of the external ambient.

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DELVARE, GÉRARD, ROBERT S. COPELAND, and CHRYSANTUS M. TANGA. "Description of Eniacomorpha hermetiae Delvare sp. n. (Hymenoptera, Chalcidoidea, Chalcididae) a pupal parasitoid of Hermetia illucens (L.) (Diptera, Stratiomyidae), and a potential threat to mass production of the fly as a feed supplement for domestic animals." Zootaxa 4638, no. 2 (July 16, 2019): 237–54. http://dx.doi.org/10.11646/zootaxa.4638.2.4.

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Eniacomorpha hermetiae Delvare sp. n. (Hymenoptera, Chalcididae, Dirhininae), reared from pupae of black soldier fly (BSF), Hermetia illucens (Linnaeus, 1758) (Diptera, Stratiomyidae), is described and illustrated from Africa and compared with other similar species newly considered as forming the ehrhorni species-group within Eniacomorpha Girault, 1915. The newly described parasitic wasp may have a negative impact on efforts to mass produce BSF in Africa as a feed supplement for domestic animals. Eniacomorpha is removed from synonymy under Dirhinus Dalman, 1818, revised status, for the Afrotropical species of Dirhininae previously placed in Dirhinus subgenus Pareniaca Crawford, 1913. A checklist of the 10 recognized species of Afrotropical Eniacomorpha is given, of which 9 are new generic combinations.

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Kamsiati, Elmi, Emmy Darmawati, and Yadi Haryadi. "EVALUASI EFEK KEMASAN PLASTIK TERHADAP DAYA SIMPAN BERAS (Evaluation on The Effects of Type of Plastics Packaging on The Storage Life of Rice)." Jurnal Penelitian Pascapanen Pertanian 11, no. 1 (January 18, 2017): 9. http://dx.doi.org/10.21082/jpasca.v11n1.2014.9-18.

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Beras merupakan komoditas penting karena merupakan makanan pokok sebagian besar penduduk Indonesia. Selama penyimpanan, beras dapat mengalami kerusakan karena pengaruh lingkungan, maupun serangan serangga hama pascapanen. Sitophilus oryzae merupakan serangga hama pascapanen yang banyak menyerang beras, menyebabkan susut bobot dan pencemaran kualitas selama penyimpanan. Tujuan dari penelitian ini adalah mempelajari pengaruh jenis kemasan terhadap kematian Sitophilus oryzae dan menentukan kemasan yang sesuai untuk penyimpanan beras. Tiga varietas beras lokal Kalimantan Tengah (Siam Jurut, Siam Unus dan Karang Dukuh) yang diinfestasi dengan Sitophilus oryzae dikemas dengan plastik “hermetik” laminat, polipropilen (PP) dan poli etilen densitas rendah (LDPE). Hasil dari penelitian ini menunjukkan bahwa jenis plastik berpengaruh nyata pada kematian Sitophilus oryzae dalam kemasan. Total kematian Sitophilus oryzae dicapai setelah tiga hari dalam plastik “hermetik” laminat, tujuh hari dalam plastik PP. Sedangkan dalam plastik LDPE, total kematian dicapai setelah 20 hari penyimpanan.Kata kunci :beras, kemasan plastik, Sitophilus oryzae, penyimpananEnglish Version AbstractRice is an important agricultural commodity serves as staple food for most of Indonesian people. During storage, rice can be damaged due to environmental factors as well as postharvest pest. Sitophilus oryzae is insect pest that attacks rice during storage causing quantity and quality losses. The objective of this research was to study the effects of type of packaging on the S.oryzae mortality and determine the appropriate packaging for rice during the storage. Three varieties of Central Kalimantan local rice (Siam Jurut, Siam Unus and Karang Dukuh) that infested by S.oryzae were packaged using three types of packaging, i.e “hermetic” laminat, polypropilen (PP) and low density polyetylen (LDPE) plastics. The result of showed that the type of packaging significantly effected the S.oryzae mortality. Total mortality of S.oryzae reached after three days, seven days, and 20 days in hermetic, PP, LDPE respectively.Keywords :rice, plastics packaging, Sitphilus oryzae, storage

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Soranzo, Matteo. "A New Look at Spirituality." Journal of Religion in Europe 8, no. 2 (October 13, 2015): 185–209. http://dx.doi.org/10.1163/18748929-00802003.

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The article examines the theme of spiritual transformation in three poets (Lazzarelli, Augurelli, Mantuanus) writing in the context of hermeticism, alchemy and monastic spirituality. Building on current scholarship on Western Esotericism and religious pluralism, the article argues that: 1) whether it occurs in hermetic, alchemical, or hagiographical contexts, spiritual transformation is characterized by recurring linguistic features and motifs consistent with Antoine Faivre’s definition of esotericism; 2) the presence of spiritual transformation and its corresponding language outside of proper esoteric contexts, suggests approaching this theme as a discursive strategy, whose features correspond to von Stuckrad’s definition of ‘language of experiential knowledge’. In a dialogue with Michel Foucault and Pierre Hadot, the article suggests taking this phenomenon as part of the Renaissance rediscovery of philosophy as a way of life, and an instance of a broader notion of spirituality.

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Santana Vieira, Otávio. "O Argumentum de Ficino ao Pimander de Mercúrio Trismegistos." Sacrilegens 14, no. 1 (March 3, 2017): 142–59. http://dx.doi.org/10.34019/2237-6151.2017.v14.26971.

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Neste artigo buscamos apresentar o Argumentum de Marsílio Ficino à sua tradução da Hermetica Teórica, intitulada por ele de Pimander De Potestate et Sapientia Dei, conhecido modernamente como Corpus Hermeticum. Buscamos compreender a visão de Ficino acerca destes escritos e seus pressupostos. Podemos perceber neste curto texto como Ficino organiza todo o seu argumento em torno da teologia antiga ou prisca theologia, e quais são as suas fontes. Mercúrio Trismegistos é colocado como o mais antigo teólogo e divinamente inspirado. Neste texto, Ficino nos apresenta uma das versões da genealogia dos antigos teólogos que culmina no seu divino Platão. Esta composição é fundamental tanto para se compreender a forma que a prisca theologia se conforma entre os renascentistas, quanto para se perceber a importância assumida por Mercúrio Trismegistos no decorrer dos séc. XV e XVI. As fontes de Ficino neste breve empreendimento são Platão, Lactâncio, Cícero e Agostinho de Hipona.

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Bull, Christian H. "Wicked Angels and the Good Demon: The Origins of Alchemy According to the Physica of Hermes." Gnosis: Journal of Gnostic Studies 3, no. 1 (April 4, 2018): 3–33. http://dx.doi.org/10.1163/2451859x-12340046.

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AbstractThe alchemist Zosimus of Panopolis, writing around 300ce, is our only source for a series of treatises by Hermes called the Physica, which reportedly spoke about angels who had intercourse with women, as in 1 Enoch, and which credited the revelation of alchemy to an enigmatic figure called Chemeu. The present contribution aims to show that Zosimus has in fact harmonized the account of 1 Enoch with the Physica of Hermes, identifying the Watchers of the former treatise with wicked angels who perverted the authentic art of alchemy, originally revealed to Hermes by Chemeu, who should be identified with Agathodaimon. It is further argued that the Physica likely served as a source for the Hermetic treatises the Perfect Discourse (Ascl. =nhcvi,8) and Kore Kosmou (Stob. herm. 23). This indicates that the literary relationship between the technical and theoretical Hermetica is tighter than hitherto assumed.

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Beltrán Almería, Luis. "Sobre hermetismo y confesión." Revista de literatura 65, no. 130 (December 30, 2003): 533–38. http://dx.doi.org/10.3989/revliteratura.2003.v65.i130.158.

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Lira, David Pessoa de. "A influência dos aforismos sapienciais no mito cosmogônico do Ἱερὸς Λόγος Hermético". Classica - Revista Brasileira de Estudos Clássicos 29, № 2 (30 травня 2017): 99. http://dx.doi.org/10.24277/classica.v29i2.389.

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A despeito de Charles Harold Dodd ter afirmado que o Corpus Hermeticum III, intitulado Ἱερὸς Λόγος, não é um tratado hermético, mas judaico-estoico e que não tem nenhuma afinidade com a Literatura Hermética, mesmo que Walter Scott tenha considerado o Corp. Herm. III como um tratado sem ou quase inteiramente sem sentido, é plausível que esse texto tenha sido escrito sob a influência dos aforismos sapienciais ou das sentenças gnômicas, apresentando semelhanças com vários tratados herméticos, apresentando similaridades monistas. O mito cosmogônico do Ἱερὸς Λόγος é influenciado pelas sentenças iniciais e finais do tratado, que formam uma moldura e orientam todo texto. Embora seja considerado um tratado judaico-estoico, o Corp. Herm. III tem relações com os temas do hermetismo mágico-astrológico dos Papyri Graecae Magicae, tais como ϰοσμιϰὴ σύγϰρασις, ἀνάγϰη, ἐνέργεια e δύναμις ϑεία. Ademais, o Ἱερὸς Λόγος propõe o conhecimento das potências astrais divinas (εἰς γνῶσιν ϑείας δυνάμεως). O presente artigo objetiva, por meio de uma análise do gênero literário das γνῶμαι ou ἀφορισμοί e suas tipologias, demonstrar que o Corp. Herm. III é um tratado cujo monismo faz parte de toda uma tradição mágico-astrológica que subjaz ao texto religioso.

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Almeida, Jorge De. "Hermetismo & Alienação." Magma, no. 1 (December 15, 1994): 41. http://dx.doi.org/10.11606/issn.2448-1769.mag.1994.84909.

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