Статті в журналах: "Pagani"

1

Kania, Wojciech. "Pierwsza rodzinna katecheza domowa w ujęciu św. Jana Chryzostoma." Vox Patrum 8 (August 16, 1985): 215–22. http://dx.doi.org/10.31743/vp.10431.

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2

Remus, Harold. "The end of "paganism" ?" Studies in Religion/Sciences Religieuses 33, no. 2 (June 2004): 191–208. http://dx.doi.org/10.1177/000842980403300204.

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Early Christians' sectarian custom of marking themselves off from other groups through distinctive terminology continued on into the later periods when they constituted a significant minority, and then ultimately a majority, in the Roman Empire. "Pagan," one of these . demarcating terms, came into Christian usage as a pejorative synonym of the earlier, similarly negative term "Gentile." This article examines the use of the term paganusla, pagani/ae in ancient sources, notes the divisions among scholars regarding its application by Christians to polytheists as well as the persistently negative denotations and connotations of "pagan" and "paganism" in everyday speech in the modern period, questions the appropriateness of continuing to use the term in present-day scholarly discourse, and suggests "polytheist" and "polytheism" as a possible alternative while also recognizing the ambiguities attending demarcating terms.

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3

Infussi, Francesco. "Thomas Pagani: "Confini"." TERRITORIO, no. 64 (February 2013): 170–81. http://dx.doi.org/10.3280/tr2013-064027.

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4

Stefanelli, Giovanna. "Cristiani, giudei e pagani." Augustinianum 57, no. 1 (2017): 81–105. http://dx.doi.org/10.5840/agstm20175715.

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This article analyses the Tractatus in psalmos 82, 83 and 84, reported in the two series that transmit Jerome’s homilies. The first part analyses the polemical terminology employed in regard to heretics and Jews, and the juxtaposition between the simplicity of the Christian style and the eloquence of rhetoricians. In the second part, the homilies of the two series are compared, and exegetical differences are pointed out. Lastly, an overview of a possible chronology of the Tractatus is proposed.

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5

Tronina, Antoni. ""Oto lud, który mieszka osobno i nie zalicza się do narodów" (Lb 23,9b)." Verbum Vitae 10 (December 14, 2006): 25–42. http://dx.doi.org/10.31743/vv.1414.

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"Ecco un popolo, che dimora solo e tra le nazioni non si annovera" (Nm 23,9b).Partendo dal primo oracolo di Balaam, l'autore si concentra sulla differenza tra "il popolo" di lsraele e "le nazioni" pagane. La rifflessione corre in tre tappe: A. Il contesto letterario e storico degli antichissimi oracoli "pagani" (Nm 22-24); B. Le riletture bibliche delia frasi "il popolo solitario" (Dt 33,28; Ger49,31; Mi 7,14). Infine (C.) si aggiungono alcune questioni teologiche riguardanti la relazione "lsraele - genti".

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6

Stefani, Massimo. "Sull'antropologia di Mario Vittorino." Scripta Theologica 19, no. 1-2 (March 6, 2018): 63–111. http://dx.doi.org/10.15581/006.19.18498.

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1. Introduzione.- 2. I testi di Vittorino.- 3. Paralleli con alcuni autori pagani speculativamente prossimi a Vittorino .- 4. Le realtà ilemorfiche e la nozione di «summitates puriores tes hyles» .- 5. La discesa in senso astronomico e la dottrina dell' ochema-pneuma .- 6. La dottrina della discesa dell'anima in Vittorino ed il rifiuto della nozione di pneuma «quo consistit fluens corpus».- 7. La 'doxa' del nous doppio. Paralleli nella riflessione pagana.- 8. La esegesi alessandrina di Gen 2, 7 come fonte del dualismo di anima e nous (Filone, Teodoto, Clemente, Origene, Ambrogio).- 9. La ricezione della esegesi di Gen 2, 7 in Vittorino

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7

Chang, W. N. "Reply to: L. Pagani et al." Infection 30, no. 3 (May 2, 2002): 183. http://dx.doi.org/10.1007/s15010-002-3033-x.

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8

Cho, Eun-Kyung, and Kook-Hwan Cho. "The Ground Investigation Technique of Railway Using Pagani Cone Test." Journal of the Korean Society for Railway 19, no. 6 (December 31, 2016): 792–801. http://dx.doi.org/10.7782/jksr.2016.19.6.792.

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9

Zocca, Elena. "Acerba funera. “Pagani” e cristiani di fronte alla morte infantile." Augustinianum 61, no. 2 (2021): 527–52. http://dx.doi.org/10.5840/agstm202161231.

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The Funus acerbum is a rite typical of traditional Roman religion and therefore it should not be related to the Christian attitude in the face of the death of children. However, although Christians and Pagans had different ideas about the afterlife, they shared rules about respect for graves, a similar timing in the cult of the dead, and often also the same burial places. This article examines the Pagan sphere and the Christian sphere and highlights similarities and differences. Concerning more specifically Christians, it shows their wide range of attitudes towards infant death, also in relation to thorny question of the paedobaptism. In this sense, the influence of Augustine is reduced at both the theoretical level and, especially, at the level of burial practices.

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10

Carr, Mike. "Ecology, Witchcraft and the Enchanted World." UnderCurrents: Journal of Critical Environmental Studies 1 (April 1, 1989): 33–39. http://dx.doi.org/10.25071/2292-4736/37639.

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Pagans, or more properly neo-pagans have been growing in numbers and influence over the past decade or so in the U.S. and Canada. This is evidenced in the feminist, peace, green (or ecology), and anarchist movements. Margot Adler, author of Drawing Down the Moon, an examination of contemporary neo-paganism, has estimated that there are about 100,000 people in the U.S. alone who describe themselves as pagan or neo-pagan. Over the past 5 or 6 years, I have developed a strong sympathy, more, an empathy with the neo-pagan sensibility and earth centredness. Apart from reading Dreaming the Dark by Starhawk, I had not studied paganism or ritual practice. This summer however, both at the North American Anarchist Survival Gathering and the North American Bioregional Congress the presence of pagans was very obvious to me. At the Bioregional Congress I had the chance to experience paganism directly, through earthbonding rituals which had a powerful effect on many participants.

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11

جاسم حسين, شيماء, та جميل سعد السراي. "دراسة تأثير بعض العوامل البيئية على توزيع وانتشار يرقات البرغش غير الواخز(Diptera;Chironomidae) في نهر الجنابي/مدينة الحي / واسط /العراق". Journal of Education College Wasit University 1, № 29 (16 січня 2018): 424–67. http://dx.doi.org/10.31185/eduj.vol1.iss29.163.

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تم اجراء دراسة بيئية لنهر الجنابي في مدينة الحي لمعرفة تأثير بعض العوامل البيئية علي توزيع وانتشار عويله البرغش غير الواخز Chironominae ولمدة ستة اشهر من (تشرين الاول 2016-أذار2017)تم من خلال الدراسة تشخيص عشرة انواع وهي:- 1-Paralauter bornilla 26% 2- Einfelida pagani 18% 3- Crypto Chironomus 16% 4- Chironomus luconarus 10% 5- Procladius sp 9% 6- Chironomus melanseence 8% 7- Tanytarsus sp. 6% 10-2Glepto tendipus%; Chironomus piger 2% 8- Poly podilum aviseps 3% 9-اظهرت نتائج التحليل الإحصائي Gretl (2012) وجود ارتباط بين انواع البرغش غير الواخز والعوامل البيئية السائدة ،النوع Proclades اظهر علاقة معنوية سلبية بدرجة P=O.05 مع الأملاح الذائبة الكلية وعلاقة معنوية سلبية بدرجة P=0.05,0.01 مع Nacl والحرارة وعلاقة سلبية بدرجة P=0.01 مع العكورة والمتطلب الحيوي للأوكسجين والتوصيلية الكهربائية وعلاقة معنوية ايجابية بدرجة P=0.01,0.05 مع الأوكسجين المذاب وعلاقة معنوية سلبية بدرجة P=0.05 مع العمق ،اما النوع ; Paralauter bornilla اظهر علاقة معنوية سلبية بدرجة P=0.05 مع PH اما Tanytarsus sp اظهر علاقة معنوية سلبية بدرجة P=0.01 مع PH ،اما النوعين Einfelida pagani و Chironomus piger لقد اظهرا علاقة معنوية ايجابية بدرجة P=0.01,0.05 مع العكورة والBOD5 ،اما النوعين Chironomus luconarus و Chironomus melanseence اظهرا علاقة معنوية ايجابية بدرجة P=0.05 مع الBOD5 كذلك اظهر النوع Einfelida pagani علاقة معنوية سلبية بدرجة P=0.01,0.05 مع DO ، واظهر النوعينPolypodilum aviseps و Glepto

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12

Nappi, Marella. "Chiara Aceti, Daniela Leuzzi, Lara Pagani: Eroi nell’Iliade. Personaggi e strutture narrative. A cura di Lara Pagani. Prefazione di Franco Montanari." Gnomon 82, no. 6 (2010): 481–85. http://dx.doi.org/10.17104/0017-1417_2010_6_481.

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13

Fumagalli, Mario. "Ricerca geografica, impegno culturale e civile di Lelio Pagani." TERRITORIO, no. 49 (July 2009): 166–70. http://dx.doi.org/10.3280/tr2009-049024.

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- Lelio Pagani was a geographer well-known to the staff of this faculty. He was open to multi-disciplinary approaches which led him to work with urban planners, architects and Slavic students and he was also able to combine research with service to the community. This article gives a rapid profile of his very varied activities and is also a tribute to his human qualities, a fond memory of a friend and a colleague. A full professor at the University of Bergamo, Lelio Pagani filled an important role there: he was amongst other things the director of the department of letters, arts and multi-media studies and of the urban planning studies centre of the university, which today bears his name and which was founded by him. He brought the contribution of geography to the analysis and solution of problems in urban planning and landscape issues and to research into architectural design. He placed his specific expertise and uncommon knowledge of the province at the service of the community. He was president of the Consortium of the Regional Park of the Colli di Bergamo and of the University of Sciences, Letters and Arts, Provincial Councillor for the Environment and a leading figure in the Cultural Heritage Documentation Centre of the Province.

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14

Edgar, S. B. "A note on a paper by Massa and Pagani." General Relativity and Gravitation 19, no. 11 (November 1987): 1149–50. http://dx.doi.org/10.1007/bf00759151.

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15

Królikowski, Janusz. "Napięcie między świeckością i sakralnością w wizji władcy w "De vita Constantini" Euzebiusza z Cezarei." Vox Patrum 42 (January 15, 2003): 151–60. http://dx.doi.org/10.31743/vp.7150.

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Nella "De vita Constantini" Eusebio di Cesarea ha realizzato una grande sistematizzazione degli elementi cristiani e pagani riguardanti la visione dell'imperatore e dell'impero, dalla quale - in conseguenza - e sorta la prima visione teologica dell'imperatore cristiano. Una caratteristica specifica di questa visione consiste nella sacralizzazione dell'imperatore e del suo ufficio. Essa non e del tutto univoca poiche si confronta continuamente con la sua mondanita ma - in fin dei conti - il suo elemento dominante e determinante diventa la sacralita. Le sue fonti si trovano sia nella dottrina cristiana che in quella pagana. Eusebio non e riuscito di evitare l'ideologizzazione nella sua impostazione poiche ha trascurato in questa questione - nonostante fosse un grande esegeta - la sensibilita esegetica. La visione di Eusebio dovrebbe essere l'oggetto delle ulteriori ricerche e delle purificazioni poiche continuamente rimane il punto di riferimento del cristianesimo orientale nella sua teologia politica. In ogni caso Eusebio continua ad essere il primo teologo politico del cristianesimo.

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16

Smorzhevska, Oksana. "NEOPAGANS IN UKRAINE AS A "SOURCE OF CONFLICT": ACCORDING TO INTERNET MEDIA." Almanac of Ukrainian Studies, no. 25 (2019): 100–109. http://dx.doi.org/10.17721/2520-2626/2019.25.16.

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Virtual media like television or other types of media influence the audience from year to year more and more powerful. The role of social networks as a source of information and its interpretation is growing especially rapidly. Modern pagans (neo-pagans) in Ukraine represent a small part of religiously oriented citizens of Ukraine. However, they are also present in the information virtual space. And not only in their social groups and pagan sites. Quite often, representatives of the pagan movement of Ukraine and their worldview and lifestyle became the objects of news related to conflict situations. Typically, in virtual media, information was conveyed through the prism of “pagans and others”. Thus, voluntarily or involuntarily, there is the perception of the pagans in Ukraine and the pagan movement as a whole is somehow exotic, extravagant, sometimes dangerous and even hostile. Although paganism is not widely known in Ukraine, it is also not informationally isolated. For the majority of the population of Ukraine, paganism is more associated with “Ivan Kupala”, jumping over a fire and spectacular historical reconstructions. However, the media covers not only holidays and interesting rituals, but also conflict situations related one way or another with the rejection of the pagans and their worldview. I focused only on the most resonant cases, which received quite noticeable and lengthy coverage in the Internet media. Among them: the destruction (burning, logging, dousing) of the shrines of the pagans. Such cases became especially resonant on Khortytsya island in Zaporizhzhia, where one of the centers of the pagan movement of Ukraine, the Ruske Pravoslavne Kolo, was deployed. The acts of vandalism and religious hatred also took place in the other cities of Ukraine. Among the most high-profile cases is the destruction of a wooden statue of Perun and a stone sculpture of Svitovid (a copy of the Zbruchansky idol) in Kyiv. Also publicized was the case of the taking away by social services of children from pagan parents in Buki willage in the Zhytomyr region and their return through the court. Relations between pagans, Ukrainian Greek Catholics, and the local population of the Gusyatinsky district in the Ternopil region were difficult, too. Stormy discussions on social networks caused the burial of the pagan who died in the war, Marian Nayda.

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17

Jiménez Sánchez, Juan Antonio. "«Isti non christiani, sed pagani sunt»: pervivencias paganas y críticas eclesiásticas en Hispania durante la Antigüedad tardía." Hispania Sacra 73, no. 147 (June 29, 2021): 77–87. http://dx.doi.org/10.3989/hs.2021.007.

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En el presente trabajo, analizamos algunos de los principales testimonios concernientes a la idolatría en Hispania entre los siglos IV y VII para comprobar cuánto de los rituales paganizantes pertenecía a la esfera del culto y cuánto al espectro de lo meramente folclórico. Asimismo, nos interesa sobremanera captar la visión del eclesiástico, quien, independientemente de la verdadera naturaleza de estas manifestaciones, las interpretó siempre en clave politeísta. En efecto, fueran o no un fenómeno cultual, tales expresiones de la religiosidad popular resultaban del todo ajenas a la fe de Cristo, por lo que para las autoridades religiosas constituían el fruto de los engaños de Satán y de sus ángeles y, por tanto, eran siempre condenables.

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18

Kovalchuk, Andriy, and Andriy Man’ko. "Paganism in Ukraine as a potential for the development of religious tourism." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 132–42. http://dx.doi.org/10.30970/vgg.2018.52.10179.

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An artificial term “pagan” is used to denote someone who believes in his/her authentic religion different from Abrahamic religions: Judaism, Christianity, and Islam. There are 400–500 millions of pagans in the world. They are divided into such groups: 1) aboriginal or autochthonous cults are widespread mostly among indigenous peoples of Asia, Africa, America, Australia and Oceania, and have not only deep historical roots, but also have kept the polytheistic religious worldview of their ethnos; 2) representatives of “vernacular” paganism, which combines some elements of ancient beliefs (magic, cult of nature, cult of ancestors, fortune telling etc.) with a specific Abrahamic religion; 3) groups of supporters of healthy lifestyle and living well in the harmony with nature, pagan religions characterized by substantial syncretism with environment-oriented teachings; 4) religious denominations, which combine an autochthonous religion of its people with its current political aims. Overall paganism is one of the least aggressive religions in the world. Ukrainian pagans (Ridnovirs, rodovirs (Slavic Native Faith)) have approximately 120 communities in all regions of Ukraine. The biggest amount of them is concentrated in Vinnytska, Khmelnytska, Zaporizka, Dnipropetrovska, Poltavska, Lvivska oblasts and the city of Kyiv. There are no foreigners among all clerics-pagans, which is unusual for most Ukrainian denominations. Paganism is an indigenous religion of the Ukrainians, which stands up for the authenticity of our society and country. According to our calculations, there are more than 100 pagan sacred places in Ukraine: ancient and functional, more or less preserved and managed, attractive for tourists. Podillia, Podniprovia, the Carpathians, Pollissia are characterized by the greatest concentration of pagan sacred sites - places of worship of anthropogenic and natural origin: sanctuaries, temples, sacrificial altars, caves, cliffs, megaliths (dolmens, cromlechs, menhirs), petroglyphs, burial mounds, trees, idols, springs, pantheons etc. However, most of these places are not widely known or they are known only as natural or historical and cultural objects. In order to make those facts well known, it is necessary to organize an advertising campaign in support of this issue and to stop an adversary, biased attitude of the whole society or some representatives of separate religions towards paganism. In addition, it is important to stop destroying pagan sacred places and to turn them into touristic spots. Multiple highlights of the ethnical religious and cultural significance of Ukrainian pagan sacred sites will augment already known information about them and will add religious tourists and pilgrims to the general flow of travellers. Key words: paganism, Abrahamic religions, organization of religious tourism, paganism in Ukraine, organization of pilgrimage, religious tourism in Ukraine.

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19

von Stuckrad, Kocku. "Visual Gods: From Exorcism to Complexity in Renaissance Studies Sichtbare Götter: Komplexitát statt Exorzismus in der Renaissanceforschung." Aries 6, no. 1 (2006): 59–85. http://dx.doi.org/10.1163/157005906775248743.

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AbstractAcademic research into the cultural changes that took place in Europe between 1400 and 1650 is notoriously fraught with terminological difficulties. With regard to the place of paganism and polytheism in Western culture, three questions in particular stand in the foreground: Most generally, is it adequate to isolate a period as "Renaissance" or "early modernity" and what is gained by doing so? Is the period called "Renaissance" characterized by a continuity of pagan and polytheistic elements or do we have to address the presence of pagan semantics as reception, revival, or, rather, invention? And finally, in terms of concepts of "religion", is the presence of pagan deities in public spheres an expression of "lived religion" or of a Renaissance "dream" of a pagan past that is syncretistically built into Christian "religion"?After a survey of influential contributions to this discussion, the article approaches the problem of Renaissance polytheism and paganism from a different point of view. Under the headline of material and visual culture, cultural studies have recently broken grounds for a new understanding of religious dynamics in public spheres. Major contributions to medieval and early modern visual culture are presented and subsequently applied to examples of what can be called a Renaissance pagan discourse. Arguing mainly methodologically, the article aims at introducing visual and material aspects into the study of Western esotericism and reflecting on the underlying discourses of inclusion and exclusion that so often have characterized academic study of religion.Focusing on the visual presence of pagan deities challenges common notions of a "Christian occident" with a monotheistic creed that in late antiquity won the upper hand over a pagan past. This narrative is dependent on a conceptualization of "religion" that is based on "faith", inner states of mind, belief-systems, and (holy) texts. On a deeper level of analysis, these conceptualizations correspond to two strong currents in the academic study of religion: a religionist conviction and a philological orientation. It is argued that both currents reflect strategies of distancing or even purgation and exorcism. If we take seriously the notion that religious ideas, convictions, and traditions are "acted out" in the public sphere, that they form part of people's identities in a unity of image, message, and body, and that the materiality of religion is something to move to the center of scrutiny, we will perhaps arrive at a better understanding of the status of paganism in post-ancient Europe. From the perspective of visual culture, the pagan gods are not a "dream", nor do they belong to a system outside "religion". They form a crucial element of people's identities. It is precisely the strategies of distancing, singularization, and exorcism that academic study of religion has to engage. Die wissenschaftliche Erforschung der kulturellen Veränderungen in Europa zwischen 1400 und 1650 ist bekanntermaßen mit terminologischen Schwierigkeiten behaftet. Was den Ort von Paganismus und Polytheismus in der westlichen Kultur betrifft, kommt drei Fragen besondere Bedeutung zu: Ist es überhaupt angemessen, eine Periode als ,,Renaissance" oder ,,Frühe Neuzeit" zu isolieren, und was ist damit gewonnen? Ist die Epoche der ,,Renaissance" durch eine Kontinuität paganer und polytheistischer Elemente gekennzeichnet oder ist die Präsenz paganer Semantiken als Rezeption, Revitalisierung oder gar als Erfindung anzusprechen? Und schließlich lässt sich im Hinblick auf den wissenschaftlichen Religionsbegriff fragen, ob die Präsenz paganer Gottheiten im öffentlichen Raum Ausdruck einer ,,lebenden Religion" ist oder eines ,,Traums" von einer paganen Vergangenheit, den die Renaissance synkretistisch in die christliche ,,Religion" integrierte?Nach einer Übersicht über einflussreiche Beiträge zu dieser Diskussion bringt der Artikel eine neue Sicht auf das Problem von Polytheismus und Paganismus in der Renaissance ins Spiel. Unter den Stichworten Materialität und Visualität haben die Kulturwissenschaften in jüngster Zeit neue Analyseinstrumente zum Verständnis religiöser Dynamiken im öffentlichen Raum entwickelt. Wichtige Deutungsansätze mittelalterlicher und frühneuzeitlicher visueller Kultur werden vorgestellt und anschließend auf Beispiele für einen ,,paganen Diskurs" der Renaissance angewandt. Die Ausrichtung des Artikels ist in erster Linie methodisch: er möchte die Elemente Visualität und Materialität in die Esoterikforschung einführen; damit ist eine kritische Reflexion auf die Diskurse von Inklusion und Exklusion verbunden, die über lange Zeit die Religionswissenschaft geprägt haben.Die methodische Ausrichtung auf die visuelle Präsenz paganer Gottheiten stellt überkommene Auffassungen eines ,,Christlichen Abendlands" in Frage, mit einer monotheistischen Überzeugung, die in der Spätantike die pagane Vergangenheit überwunden habe. Ein solches Narrativ ist eng verbunden mit einem Religionskonzept, welches auf ,,Glauben", inneren Bewusstseinszuständen und (heiligen) Texten beruht. Hinter solchen Konzepten stehen wiederum zwei einflussreiche Tendenzen der Religionswissenschaft: eine religionistische Überzeugung und eine philologische Orientierung. Der Beitrag argumentiert, dass beide Strömungen Ausdruck von Strategien der Distanzierung oder gar der Purifizierung und des Exorzismus sind. Wenn wir jedoch davon ausgehen, dass religiöse Ideen, Überzeugungen und Traditionen im öffentlichen Raum ,,ausagiert" und kommuniziert werden, dass sie Ausdruck von Identitäten in einer Einheit von Bild, Botschaft und Körper sind, und dass die Materialität von Religion vom Rand ins Zentrum der Aufmerksamkeit zu rücken ist, werden wir den Status des Paganismus im nachantiken Europa besser bestimmen können. Aus Sicht von visual culture sind die paganen Gottheiten weder ein ,,Traum", noch gehören sie einem System jenseits der ,,Religion" an. Sie sind ein zentrales Element von Identitäten. Es ist die Aufgabe der Religionswissenschaft, eben jene Strategien der Distanzierung, der Singularisierung und des Exorzismus zum Gegenstand ihrer Analyse zu machen.

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20

Nocoń, Arkadiusz. "Przyjaźń w ujęciu Jana Kasjana." Vox Patrum 49 (June 15, 2006): 471–81. http://dx.doi.org/10.31743/vp.8229.

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Dal punto di vista antropologico, l’amicizia fu sempre considerata come una delle relazioni necessarie della natura umana. Di tale relazione scrissero vari autori pagani e cristiani, ma tra i Padri e Dottori della Chiesa nessuno ne aveva fatto un trattato speciale prima di Giovanni Cassiano, grande maestro di ascesi monastica.

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21

Lepage, Martin. "Queerness and Transgender Identity." Studies in Religion/Sciences Religieuses 46, no. 4 (August 2, 2017): 601–19. http://dx.doi.org/10.1177/0008429817710971.

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Contemporary Paganism portrays gender in an array of different ways and, as such, is very inclusive of sexual diversity. Much if this phenomenon happens through what Pagans call witchcraft. But how does witchcraft help queer and transgender Pagans take part in the Pagan community? This article will examine different kinds of negotiations regarding the notion of gender. It will give a brief definition of the Pagan movement as found in Montreal and examine how the Montreal traditions of Wicca and Reclaiming Witchcraft develop opposite views on gender. This research suggests that queer negotiations dealing with gender norms in Wicca, and in society at large, position participants in different ways in regards to religious and magical practices, as well as to the Montreal Pagan community. Mainly, these negotiations, rooted in the practice of magic, allow the participants to gain power, in terms of gender identity, over the Wiccan binary and, to some extent, to contest gender stereotypes outside the Pagan community.

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Loconsole, Mario. "I ‘pagani’ come problema filosofico: un modello di ‘sintesi storica’." Quaestio 16 (January 2016): 247–57. http://dx.doi.org/10.1484/j.quaestio.5.112344.

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23

Fennell, Julie, and Laura A. Wildman-Hanlon. "The children of converts: Beyond the first generation of contemporary Pagans." Social Compass 64, no. 2 (April 28, 2017): 288–306. http://dx.doi.org/10.1177/0037768617704165.

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Very little is known about the adult religious retention of children and adolescents in New Religious Movements (NRMs). The current study seeks to examine the factors that determine the success of one NRM, contemporary Paganism, at retaining the children of its first generation of converts. Using a small convenience internet sample (n=183), we found that 45% of our sample continued to practice Paganism as adults, and a further 25% remained spiritually Pagan. We find that children and adolescents who were very religious Pagans are much more likely to remain members of the religion as adults, controlling for age, gender and sexual orientation. We also find that children who grew up in more specifically defined Pagan paths, such as Wicca or Druidism, are more likely to remain Pagan and in those paths, than children who were raised in more vaguely defined ways such as ‘eclectic Pagan’.

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24

Pollastri, Alessandra. "Emanuele Di Santo, L’apologetica dell’Ambrosiaster. Cristiani, pagani e giudei nella Roma tardoantica." Augustinianum 49, no. 2 (2009): 543–49. http://dx.doi.org/10.5840/agstm200949215.

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25

Dyckman, Ivy. "Man or Citizen: Anger, Forgiveness, and Authenticity in Rousseau by Karen Pagani." French Review 91, no. 1 (October 2017): 234–35. http://dx.doi.org/10.1353/tfr.2017.0435.

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26

Traverso, Lucio, and Juan Quiroga. "Luis Pagani, chairman of Grupo Arcor, on the globalization of Argentine firms." Academy of Management Perspectives 17, no. 3 (August 2003): 56–59. http://dx.doi.org/10.5465/ame.2003.10954745.

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27

Marzanna Farnicka. "Review of Diversity and Complexity, written by Camilla Pagani, Nova Science, 2019." Acta Medicinae et Sociologica 11, no. 30 (May 8, 2020): 141–42. http://dx.doi.org/10.19055/ams.2020.11/30/11.

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28

Covolo, Enrico Dal. ""Religio" e "pietas" nell'età classica. Incontri e scontri tra pagani e cristiani." Vox Patrum 49 (June 15, 2006): 125–34. http://dx.doi.org/10.31743/vp.8201.

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29

Neidleman, Jason. "Man or Citizen: Anger, Forgiveness, and Authenticity in Rousseau . By Karen Pagani." French Studies 71, no. 1 (December 13, 2016): 114–15. http://dx.doi.org/10.1093/fs/knw275.

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30

Payton, Robert. "The Pagani panels: The conservation and display of painted wall‐mounted linoleum." Conservator 23, no. 1 (January 1999): 3–10. http://dx.doi.org/10.1080/01410096.1999.9995133.

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31

Du, Haixiao, Mingrui Xia, Kang Zhao, Xuhong Liao, Huazhong Yang, Yu Wang, and Yong He. "PAGANI Toolkit: Parallel graph-theoretical analysis package for brain network big data." Human Brain Mapping 39, no. 5 (February 7, 2018): 1869–85. http://dx.doi.org/10.1002/hbm.23996.

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32

Noce, Esteban Leopoldo. "Gentilitas y paganismus en el sermón XLVIII de Máximo de Turín." Anales de Filología Clásica 1, no. 33 (May 30, 2020): 49–60. http://dx.doi.org/10.34096/afc.i33.9585.

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En base al análisis de las líneas 78-102 del sermón 48 de Máximo de Turín, este trabajo tiene un doble objetivo: por un lado, examinar la pertinencia de la acríticamente aceptada sinonimia que, de acuerdo a los investigadores, habría existido en la prédica del obispo entre los términos paganismus y gentilitas; por otro, determinar la especificidad semántica que a cada uno de ellos correspondió a partir de la consideración de las características que el autor atribuyó respectivamente a pagani y gentiles en dicha homilía.

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33

Catalano, Sarah. "Lina Bo [Bardi] in Italy New research brings back Bo-Pagani’s forgotten designs for the staging of two events in the city of Milan during World War II." Risco: Revista de Pesquisa em Arquitetura e Urbanismo (Online), no. 20 (July 12, 2014): 65. http://dx.doi.org/10.11606/issn.1984-4506.v0i20p65-73.

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Esta contribuição mostra que o período italiano de Lina Bo Bardi é um tema ainda suscetível de aprofundamento e que a pesquisa de arquivo e bibliográfica, a ser realizada principalmente na Itália, mas também no Instituto Lina Bo e P.M. Bardi, pode restituir materiais inéditos. Seguindo essa linha de pesquisa, a análise cuidadosa da revista Lo Stile restituiu dois projetos realizados pelo ateliê Bo-Pagani que remontam a 1942 e caídos no esquecimento, exemplos de “arquitetura efêmera” por eventos políticos na cidade de Milão.

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34

Horák, Pavel. "“If the Base Fundamentals Are Too Much for You…”." Nova Religio 26, no. 2 (November 1, 2022): 30–48. http://dx.doi.org/10.1525/nr.2022.26.2.30.

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This article deals with the possible existence of doctrines in modern Paganism. Generally, Pagan studies scholars widely consider modern Paganism a religion without doctrines. Furthermore, Margot Adler, one of the early researchers of modern Paganism, established a narrative that practice is more important than beliefs in modern Paganism. However, based on ethnographic research conducted among modern European Pagans between 2014 and 2017, along with additional secondary data, this article argues that doctrines may emerge in situations of pressure or conflict, or while delineating boundaries and gatekeeping Paganism against other religions. In such situations, beliefs become enforced and turn into the basis of potential doctrines. Doctrines are authoritatively defined theoretical components of religion, comprising teaching, beliefs, and confessions. Their authoritative character has its historical roots in Christianity and tries to keep the doctrinal contents fixed using a dynamic of truth and falsity, which determines orthodoxy—distinguishing right faith from error.

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35

Cuvigny, Hélène. "The Amount of Wages Paid to the Quarry-Workers at Mons Claudianus." Journal of Roman Studies 86 (November 1996): 139–45. http://dx.doi.org/10.2307/300426.

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O.Claud, inv. 4751; 14.5 × 10.5 cm; A.D. 136–146.Instructions from Pachoumis for the month of Thoth. Wages: 47 drachmae. Deductions: advance 20 drachmae (you get a receipt); 3 cotylae of oil; I mation of lentils; I mation of onions; I amphora of wine; symbole: 3 drachmae. My wheat to the desert. Dapane: 4 obols. The rest to the desert.Pachoumis worked in the imperial quarries at Mons Claudianus. He was either a quarryman, a stone-mason, or a smith. He belonged to the group of workers called pagani.

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36

Bosco, Gabriella. "Cendrine Pagani-Naudet, Histoire d’un procédé de style. La dislocation (XIIe-XVIIe siècles)." Studi Francesi, no. 147 (XLX | III) (December 1, 2005): 701. http://dx.doi.org/10.4000/studifrancesi.34006.

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37

Fabrizi, Angelo. "Le Delizie del Genio. Una iniziativa ignorata di Anton Giuseppe Pagani." Giornale storico della letteratura italiana 198, no. 663 (July 2021): 450–53. http://dx.doi.org/10.1484/j.gsli.5.130300.

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38

FUMAGALLI, A., G. GIAGNONI, and E. GORI. "The pseudo-affective reflex of pagani-sherrington as screening test for serotoninergic drugs." Pharmacological Research 31 (1995): 270. http://dx.doi.org/10.1016/1043-6618(95)87340-6.

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39

Romero-Trillo, Jesús. "Musolff, A., MacArthur, F., & Pagani, G. (Eds.). (2004). Metaphor and intercultural communication." Review of Cognitive Linguistics 16, no. 1 (May 31, 2018): 299–304. http://dx.doi.org/10.1075/rcl.00011.rom.

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40

Alekseevna-Titova, Tatyana, Kseniya Jurievna-Khusnutdinova, Elena Valeryevna-Frolova, and Elena Gennadyevna-Gushchina. "Kryasheny pagans: a cultural and psychological study of old tyaberdino village, the republic of Tatarstan." Revista de Investigaciones Universidad del Quindío 34, S2 (August 9, 2022): 223–30. http://dx.doi.org/10.33975/riuq.vol34ns2.930.

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Based on the expedition materials received by the authors in 2014, the article reveals the cultural and psychological characteristics of the sub-ethnic group of Kryashen-pagans in the village of old Tyaberdino, the Republic of Tatarstan. The purpose of the article is to study the ethnocultural characteristics of the Kryashen pagans. The main attention in the article is paid to the traditional rituals and customs of the life cycle, and the issues of ethnic self-awareness and self-identification of “unbaptized Kryashens” are raised. The article demonstrates the way paganism and Christianity are closely intertwined in the Kryashen calendar, festive and everyday traditions, folk beliefs and customs. First of all, such a synthesis of pagan and Christian rituals is due to the geographical location of the area and interaction with neighboring peoples. Secondly, during the periods of mass Christianization, paganism was not completely ousted from the consciousness of the Kryashen people, and Christianity was not fully understood yet. The authors of the article also describe the sacred rituals and places of worship that have survived at present among the Kryashen pagans. The materials of this article can be useful for ethnologists, social and cultural anthropologists, historians, museologists and culturologists, as well as anyone interested in this topic.

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41

Green, Dave. "Death, Nature and Uncertain Spaces: A Commentary from Paganism." OMEGA - Journal of Death and Dying 44, no. 2 (March 2002): 127–49. http://dx.doi.org/10.2190/8ur5-ma2l-lmfr-h1vb.

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Contemporary theorists have hypothesized that individuals seek to maximize feelings of ontological security against a modern background of increasing risk, fragmentation, and uncertainty. For some, modernity has become an epoch of death denial consciously divorced from nature through the legacy of the Enlightenment project. Conversely, celebrations of mortality are central to contemporary paganism, particularly where linked to the honoring of the regenerative cycles of nature. For pagans, mortality is often linked to carnivalesque celebration taking place in ambivalent spaces, termed heterotopia, where symbols of life and death meet. In these spaces death is sublimated into a nurturing, rather than life-denying force, strengthening pagan identity and solidarity. Effectively, death becomes interiorized by pagans. Ritualization around “death” becomes not merely a way of assuaging fears about one's own mortality, but an opportunity for insight and self-transformation.

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42

Di Muro, Paolo, Laurence Lecoeuvre, and Rodney Turner. "Ambidextrous strategy and execution in entrepreneurial project-oriented organizations: The case of Pagani supercars." International Journal of Project Management 39, no. 1 (January 2021): 45–58. http://dx.doi.org/10.1016/j.ijproman.2020.09.006.

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43

Pałucki, Jerzy. "Jezus jako Zbawiciel w nauczaniu Paulina z Noli." Verbum Vitae 1 (June 15, 2002): 253–69. http://dx.doi.org/10.31743/vv.1321.

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La teologia di Paolino di Nola nasce dalla sua contemplazione della persona di Cristo-Salvatore. E una teologia tutta centrata sul ruolo di Ges nella storia della salvezza e nella vita di ogni uomo battezzato. Per ogni cristiano Gesu Salvatore Fonte della grazia, paragonata all'acqua che purifica e d la vita. Cristo come una pietra della quale costantemente zampilla per loro l'acqua viva dello Spirito Santo. Nel Cristo-Salvatore si rivela anche la misericordia di Dio verso le sue creature. La sua morte salvifica unisce il popolo eletto con i popoli pagani, creando un unico popolo di Dio; vince pure la dicotomia generata dal peccato originale nel'uomo.

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44

Lloris, Francisco Beltrán. "An Irrigation Decree from Roman Spain: The Lex Rivi Hiberiensis." Journal of Roman Studies 96 (November 2006): 147–97. http://dx.doi.org/10.3815/000000006784016242.

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The article presents an edition of and commentary on a Latin bronze inscription (152 lines long) from the time of Hadrian, found at Agón, near Caesaraugusta (Zaragoza), in ancient Hispania Citerior. The inscription contains a set of regulations (lex riui Hiberiensis) governing an irrigation community consisting of rural districts (pagi) from two different cities (Caesaraugusta and Cascantum) which shared a canal, the riuus Hiberiensis. The lex was produced in accordance with an agreement of the pagani after the intervention of the provincial governor [—Fun]ndanus Augustanus Alpinus. It provides information about the pagus institutions (magistri pagi, concilium, curatores, publicani?) as well as procedural aspects such as iusiurandum, uadimonium, and judicial formulae.

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45

Amendola, Adriano. "The warrior collector." Journal of the History of Collections 32, no. 1 (January 18, 2019): 13–24. http://dx.doi.org/10.1093/jhc/fhy064.

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Abstract The essay focuses on the military commander Giovanni Battista Castaldo (1493–1563), aiming to reconstruct this figure as a collector and patron. The author analyses the reasons that led Castaldo to found the monastery of Santa Maria ad Montem in Nocera de’ Pagani, where can still be found his portrait bust, here attributed to Annibale Fontana. In the monastery was exhibited the Madonna d’Alba by Raphael, here identified for the first time as the source of a work by Dirk Hendricsz, the presence of Raphael’s canvas in Nocera clarifies the pivotal role played by the painting for the artists working in the Spanish Viceregno.

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46

Tomasi, Franco. "«Questa che ’l vulgo appella morte»: il martirio (e la morte) degli eroi nella "Gerusalemme liberata"." AOQU (Achilles Orlando Quixote Ulysses). Rivista di epica 2, no. II (December 30, 2021): 183–204. http://dx.doi.org/10.54103/2724-3346/17267.

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Il pensiero della morte quale esito possibile del destino di un eroe costituisce un momento cruciale nella definizione etica dei cavalieri della Gerusalemme liberata. È in particolare la fortitudo di marca aristotelica a guidare alcuni cavalieri cristiani che dimostrano di affrontare la morte con piena consapevolezza in nome della logica del martirio: Sofronia, Goffredo e Sveno rappresentano tre diverse manifestazioni di questa ideologia in nome della quale la morte si configura come una vittoria. Anche i cavalieri pagani, soprattutto la figura di Solimano, illustrano spesso una visione pienamente consapevole della propria morte in nome di un valore collettivo, alternando così la partecipazione allo spettacolo orroroso della guerra con momenti di introspettiva riflessione.

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47

Wong, R. Bin. "Reviews of Books:"Eastern Magnificence & European Ingenuity": Clocks of Late Imperial China Catherine Pagani." American Historical Review 108, no. 1 (February 2003): 173–74. http://dx.doi.org/10.1086/533076.

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48

Isaichev, S. A. "Theoretical Paganism." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 36 (2021): 118–25. http://dx.doi.org/10.26516/2073-3380.2021.36.118.

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The topic of this article is very important and relevant today due to a rapid process of the revival of neo-paganism not only in Russia but in other countries as well. While in Western countries the problem of neo-paganism worsened sharply in the 50-60s of the twentieth century, in the Soviet Union such organizations started to appear en masse since the end of the 80s of the last century. And in 90s there were people who wrote in the genre of folk history. This study is relevant as it considers the problem of the activity of prolofic writers belonging to neo-paganism of the relatively recent past and present. This article focuses on the people who do not belong to any pagan community, even treating them negatively, but share a pagan worldview and devote many books to it. These books are very popular and can be found in most conventional bookstores. The article analyzes the genre of folk history. The biographies are described briefly with reference to scientific regalia. It is mentioned that the scientists are engaged in research which is not in their field of competence. Pseudoscientific theories about history and language are discussed in detail. In conclusion, it is emphasized that modern pagans are usually busy not reconstructing ancient beliefs and finding the lost heritage of their ancestors, but inventing illiterate hoaxes in order to create a name for themselves.

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McLoughlin, Lisa A. "US Pagans and Indigenous Americans: Land and Identity." Religions 10, no. 3 (March 1, 2019): 152. http://dx.doi.org/10.3390/rel10030152.

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In contrast to many European Pagan communities, ancestors and traditional cultural knowledge of Pagans in the United States of America (US Pagans) are rooted in places we no longer reside. Written from a US Pagan perspective, for an audience of Indigenous Americans, Pagans, and secondarily scholars of religion, this paper frames US Paganisms as bipartite with traditional and experiential knowledge; explores how being transplanted from ancestral homelands affects US Pagans’ relationship to the land we are on, to the Indigenous people of that land, and any contribution these may make to the larger discussion of indigeneity; and works to dispel common myths about US Pagans by offering examples of practices that the author suggests may be respectful to Indigenous American communities, while inviting Indigenous American comments on this assessment.

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De Carvalho Godoy Castanho, Gabriel. "O texto polêmico ou a polêmica do texto: eremitismo, literatura e sociedade na Chartres do século XII." SIGNUM - Revista da ABREM 12, no. 2 (February 25, 2012): 100. http://dx.doi.org/10.21572/2177-7306.2012.v12.n2.06.

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O presente artigo aborda os versus Pagani Bolotini de falsis heremitis qui vagando discurrunt, escrito por um cônego de Chartres (atual França) no início do século XII. Redigido em um momento de grande efervescência sócio-religiosa marcada pelo recrudescimento ascético e moral da chamada “reforma gregoriana”, o poema nos oferece a possibilidade de abordar a temática eremítica medieval segundo um enfoque renovador: a dinâmica entre literatura e sociedade. Inserido em uma abordagem mais ampla que visa compreender a sociedade como uma totalidade (cujas partes estão sempre em movimento), o procedimento de pesquisa empregado nesse artigo busca conciliar metodologias históricas, literárias e codicológicas a fim de explicitar os fundamentos do processo argumentativo através do qual o poeta construiu a imagem social do falso eremita.

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