Готові списки джерел за темами / Religious Hermetism

Добірка наукової літератури з теми "Religious Hermetism"

Автор: Grafiati

Опубліковано: 10 грудня 2022

Оновлено: 28 січня 2023

Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями

Оберіть тип джерела:

Зміст

Статті в журналах
Дисертації
Книги
Частини книг

Ознайомтеся зі списками актуальних статей, книг, дисертацій, тез та інших наукових джерел на тему "Religious Hermetism".

Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.

Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.

Статті в журналах з теми "Religious Hermetism"

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.

Повний текст джерела

Анотація:

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.

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Анотація:

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.

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Анотація:

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.

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Анотація:

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.

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Анотація:

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.

Стилі APA, Harvard, Vancouver, ISO та ін.

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.

Повний текст джерела

Анотація:

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.

Стилі APA, Harvard, Vancouver, ISO та ін.

Kindziuk, Milena. "Problemy użycia języka religijnego we współczesnych mediach." Roczniki Nauk Społecznych 12(48), no. 2 (2021): 67–83. http://dx.doi.org/10.18290/rns20482-4.

Повний текст джерела

Анотація:

In discussions about religious discourse in the media, the tension or discrepancy between the communicative secular and secularized language of contemporary media and the more hermetic and traditional language describing situations related to religious experience, i.e. the sacred is emphasized. This article is an attempt to answer the question of what the religious language of the media should be. The research problem is: is it to be adapted to the contemporary Polish language, taking into account the commonplace, or more archaic, theological, referring to biblical and cultural codes? When discussing the ways of transmitting religious content in the media, two elements should be taken into account: 1) religious language has always been and is the language of communication (proclamation), focused on lively contact with the recipient and caring for communication; to some extent always adapted to the recipient; contemporary media, which are rapidly developing themselves, speed up this adaptation process, but this process is part of the nature of the language; 2) the creators or the first teachers of great religions (excluding small esoteric religions) used spoken language, close to colloquial language, understandable, adapted to the audience (their teaching or revelation was written later); they, too, are a model of inculturation that religious language continues to undergo, without giving up their specificity and sacredness. It should be mentioned that the research questions posed in this article concern only the religious language of media messages, not the language of official religious communication. This article uses the research method based on a critical analysis of the scientific discourse on religious language in the media studies literature from 1998-2020, combined with the presentation of own proposals in this area.

Стилі APA, Harvard, Vancouver, ISO та ін.

Більше джерел

Дисертації з теми "Religious Hermetism"

Lira, David Pessoa de. "O batismo do coração no vaso do conhecimento; uma análise do Corpus Hermeticum IV.3-6a." Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=554.

Повний текст джерела

Анотація:

Conselho Nacional de Desenvolvimento Científico e Tecnológico
A presente pesquisa do Corpus Hermeticum IV.3-6a trata de um objeto da História do Mundo Contemporâneo do Novo Testamento, da História das Antigas Religiões Mediterrâneas e da História da Filosofia. Sendo assim, objetiva-se analisar a concepção de βαπτίζω [baptizō] em Ὁ Κρατήρ (Corpus Hermeticum IV.3-6a), levando em consideração sua intertextualidade e sua correlação histórico-religiosa. Especificamente, analisa-se a concepção de βαπτίζω neste texto, com o intuito de examinar sua correlação com o hino da Aparição Onírica de Háthor (Estela Wien 8390) e sua intertextualidade, por meio da Alegoria da Cratera, com Timaeus 41D, De somniis II. 183, 190, 249, e Provérbios 9.1-6 (LXX). Em particular, esta pesquisa demonstra que o Corpus Hermeticum IV.3-6a descreve um banquete ou um simpósio (symposium). Ademais, ao cotejar frases em que ocorrem os verbos ϰεράννυμι e μίγνυμι em relação ao ϰρατήρ, percebe-se que a acepção do verbo βαπτίζω, na frase βάπτισον σεαυτὴν ἡ δυναμένη εἰς τοῦτον τὸν ϰρατῆρα (do Corpus Hermeticum IV.4a), significa misturar. Por último, a presente pesquisa afirma que o verbo βαπτίζω, nessa frase, com sentido de misturar, tem influência egípcia e correspondência com a palavra jʻj e a palavras tḫ e suas derivações.
The current inquiry into the Corpus Hermeticum IV.3-6a deals with an object of the History of the Contemporary World of the New Testament, the History of the Ancient Mediterranean Religions and the History of Philosophy. As such, it aims to analyze the conception of βαπτίζω [baptizo] in Ὁ Κρατήρ (Corpus Hermeticum IV.3-6a), taking into account its intertextuality and its religious-historical correlation. Specifically, the conception of βαπτίζω is analyzed in this text, with the intention of examining its correlation with the hymn of the Dreamlike Apparition of Hathor (Stela Wien 8390) and its intertextuality, through the Allegory of the Crater, with Timaeus 41D, De Somniis II. 183, 190, 249, and Proverbs 9.1-6 (LXX). In particular, this inquiry demonstrates that the Corpus Hermeticum IV.3-6a describes a banquet or symposium. Moreover, comparing sentences in which the verbs ϰεράννυμι and μίγνυμι take place in connection with ϰρατήρ, one perceives that the sense of the verb βαπτίζω, in the sentence βάπτισον σεαυτὴν ἡ δυναμένη εἰς τοῦτον τὸν ϰρατῆρα (of the Corpus Hermeticum IV.3-6a), means to mix. Finally, the present inquiry asserts that the verb βαπτίζω, in this sentence, with the sense of mixing, has Egyptian influence and correspondence with the word jʻj and the word tḫ and its derivations.

Стилі APA, Harvard, Vancouver, ISO та ін.

Söderhäll, Mari. "Modern Gnosticism - oförnuftig fantasi eller ett ljus i mörkret? : fyra rörelsers tolkningar av myterna om materian, människan och ondskan i världen." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-559.

Повний текст джерела

Анотація:

Den här uppsatsen handlar om modern gnosticism, tolkat utifrån fyra nygnostiska rörelser jag fann på Internet. Efter att ha läst dessa valda rörelsers texter slog det mig att en fundamental förändring hade skett, med tanke på texter om antik gnosticism. Framför allt hade den mörka synen på materian förändrats, och därmed synen på de feminina och maskulina aspekterna samt ondskan också. Om man går på linjen att de var materia- och kvinnofientliga samt ville undfly reinkarnation. De här aspekterna, materian, människan och ondska, reflekteras dock fortfarande i ljuset av de antika gnostiska myterna. Myter som bär upp denna andliga filosofis ramverk kring människans existentiella villkor. Grundtemat är på så sätt detsamma, men tolkningarna om universum, livet och människans livsvillkor är modifierad från äldre skrifters beskrivning av och om gnostikernas världsbild.

Syftet med uppsatsen var att undersöka några nygnostiska rörelser i det sekulära väst, och hitta likheter och skillnader speglat mot den antika gnosticismen. Sättet att finna dem gick via Internet och synliggörandet av dem, och deras mytiska världsbild, gick via deras myter om materian, människan och ondska.

Стилі APA, Harvard, Vancouver, ISO та ін.

Söderhäll, Marie. "Nygnosticism i Matrixtrilogin : en studie av vårt gnostiska arv i dagens mediala berättande." Thesis, University of Gävle, Ämnesavdelningen för religionsvetenskap, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-4379.

Повний текст джерела

Анотація:

Uppsatsen består framför allt av en jämförelse mellan de nygnostiska inslagen i filmerna Matrix, Matrix Reloaded, Matrix Revolutions samt Animatrix och den antika versionen av gnosticism. Jag har speciellt använt mig av Valentinus kosmogoni hämtad ur H. Jonas bok ”The Gnosic Religion”, för denna jämförelse. Hela arbetet sträcker sig dock över flera områden och ämnen som historia, genus, sociala och politiska förändringar, våra media och existentiella spörsmål i västvärlden idag mm.

Eftersom gnosticismen delvis uppstod och formades i nära förhållande till kristendomen, samt levde vidare under ytan av det etablerade fram till nyligen, finns det flera paralleller mellan dåtid och nutid. Idag är ett tydligt tecken på detta New Age, det samlingsbegrepp som rymmer så mycket men som likt gnosticismen delar på många föreställningar. T.ex. människans vilja till förmåga bortanför och utöver materien/kroppen, hennes eget inre gudomliggörande och behovet av en transcendent messias mm. Profana likheter kan vara pessimism, nihilism, känslan av en konstgjord och overklig verklighet, verklighetsflykt mm.

På ett annat plan handlar uppsatsen om människans mytologiserade/andliga psykologi, dels om Jungs arketypiska psykologi och dels om nyandlig mystik. Hur de kliver in och tar över tomrummet i den traditionellt vetenskapliga och rationella värld vi ”mytlösa” lever i. Den religiösa mystiken var en allmän realitet förr i tiden, men blev s.a.s. bortrationaliserad i upplysningens och senare protestantismens era. Människans belägenhet i den tekniskt avancerade världen har förändrat mycket, också hennes psyke. Bröderna Wachowskis filmverk visar också tydligt på den gnostiska versionen av uppdelningen mellan omedvetna, medvetna och upplysta. Att ”felet” med människan är hennes okunskap om den yttre verkligheten, och att räddningen ligger i ett introvert sökande efter sanningen. Uppsatsens helhet rör sig alltså både i det yttre och det inre, likt Matrixtrilogin och ny/gnosticismen, över tid och rum samt mellan olika tekniska mediala medel.

Стилі APA, Harvard, Vancouver, ISO та ін.

Blakeley-Carroll, Grace. "Illuminating the spiritual : the symbolic art of Christian Waller." Phd thesis, Canberra, ACT : The Australian National University, 2017. http://hdl.handle.net/1885/146396.

Повний текст джерела

Анотація:

Australian artist Christian Waller nee Yandell (1894-1954) created artworks that unified her aesthetic and spiritual values. The technical and expressive brilliance of her work across a range of art media - drawing, painting, illustration, printmaking, stained glass and mosaic - makes it worthy of focused scholarly attention. Important influences on her practice included Pre-Raphaelitism, Art Deco and the Celtic Revival. Her spirituality was informed by a range of orthodox and alternative systems of belief, including: Christianity, Theosophy, the Hermetic Order of the Golden Dawn and the international Peace Mission Movement. Acting as an emissary, she included personal symbols - especially the sun, the moon, stars and flowers - in her artworks to encourage spiritual contemplation. In this thesis, I argue that Waller harnessed the decorative and expressive potential of these movements - along with a commitment to Arts and Crafts values - to develop a personal set of symbols that expressed her sense of the spiritual. This encompassed the harmony of word, image and message, which underscored her work. It is for this reason that I locate Waller within the international discourse of spiritual art. Despite her remarkable talents across media and the distinctive quality of her art, Waller has always occupied a peripheral position within Australian art and art history. Even when she is included in significant books and exhibitions, most often it is in relation to her hand-printed book 'The Great Breath: A Book of Seven Designs' (1932) and her relationship with her husband, fellow artist Napier Waller. Key aims of this thesis are to highlight the breadth and depth of Waller's art practice and to demonstrate that she made important contributions to Australian art and to art that addresses the sacred.This thesis introduces a number of Waller's artworks, stories and personal ephemera into scholarship, making a comprehensive study of the artist possible for the first time. It makes a major contribution to scholarship on the artist, especially in relation to the spiritual values that underpinned her practice, as expressed in the key symbols that are identified. By extension, it contributes a more nuanced understanding of art produced between the First and Second World Wars to Australian art history and to scholarship on art that addresses the sacred.

Стилі APA, Harvard, Vancouver, ISO та ін.

Nelson, Marion Jane. "Shakespeare and Christian Hermetism: religio mentis a study of esoteric thought in four plays." Thesis, 2019. http://hdl.handle.net/2440/120750.

Повний текст джерела

Анотація:

This thesis analyses four plays by Shakespeare for evidence of Shakespeare’s familiarity with Hermetic thought. I interpret Love’s Labour’s Lost, King Lear (Quarto and Folio), Othello and The Tempest in the light of the esoteric religious philosophy now known as Christian Hermetism principally, but not solely, as it is articulated in the texts of the Corpus Hermeticum, formerly Pymander. The thesis is in two parts: two contextual chapters, and four exegetical. The first chapter recounts the advent of the pagan texts in Renaissance Florence in the fifteenth century where, purged of magia, they were hailed as a prisca theologia contemporaneous with Moses, translated from Greek into Latin by Marsilio Ficino and reconciled to Christianity. The chapter summarises the theosophy of the Corpus Hermeticum, and the work of the first translators, Marsilio Ficino and Lodovico Lazzarelli, who also authored the dialogic commentary, Crater Hermetis. The second chapter traces the history of the transmission of edited and new translations of the texts in early sixteenth century England, and also in Catholic and Huguenot France where they were favourably received by episcopate and royalty. I establish that the Hermetic texts were known in late Tudor England where much of the doctrine was heretical to the prevailing Calvinism. Those in England familiar with the Hermetic religious philosophy include John Dee, Philip Sidney, and Walter Ralegh and the Durham House set which included George Peele, George Chapman and others whose knowledge of the Hermetic texts is not disputed. Shakespeare was their contemporary and this study asks if there is evidence in some of his plays that he too knew of this eirenic philosophy whose optimistic gnostic doctrine, extolling knowledge and love, brought with it the hope of ecumenism and religious toleration. The exegetical chapters employ a close reading intertextual methodology. I find evidence that Shakespeare has a comprehensive knowledge of Hermetic doctrine not previously recognized. I suggest that the Crater Hermetis may have influenced the dramaturgy of Love’s Labour’s Lost and I find that, by comparison with The Tempest, Shakespeare’s understanding of the Hermetic religious philosophy grows more profound over time. In King Lear I find evidence that the king’s progress toward knowledge of self may be interpreted as the Hermetic ascent toward spiritual rebirth, while a Hermetic hermeneutic reveals Othello to be Lear’s mirror image illustrating his descent into ignorance. I find evidence that connects three of the selected plays to the 1579 French translation and commentary by Bishop Foix de Candale. My study has benefited from translations of works only recently available in English: the translation of the Crater Hermetis by Wouter Hanegraaff and Ruud Bouthoorn, and the translation of Claudio Moreschini’s Hermes Christianus containing his prolegomena to Foix de Candale’s commentary on the Pymander. Fundamental to this study is Brian Copenhaver’s 1992 translation of the Hermetica, which I have supplemented with Foix de Candale’s French translation and commentary. I conclude that, although the Hermetic philosophy, which is both a religion of the mind and a religion of the world, has slipped largely unnoticed through the pages of Anglophone history, the Christianized Hermetic discourse and doctrine has influenced Shakespeare’s thought in ways not previously suspected. Recognizing Hermetic thought in Shakespeare’s plays enriches our appreciation of his dramatic artistry, especially as it pertains to his portrayal of the human mind, and expands our understanding of the contribution which his plays made to religious debate in a tumultuous age.
Thesis (Ph.D.) -- University of Adelaide, School of Humanities, 2019

Стилі APA, Harvard, Vancouver, ISO та ін.

"Sacramental Magic and Animate Statues in Edmund Spenser, William Shakespeare, and John Milton." Thesis, 2012. http://hdl.handle.net/1911/70226.

Повний текст джерела

Анотація:

"Sacramental Magic" explores the animate statue in early modem romance as an emblem of the potential spiritually transformative power of objects. The tendency of New Historicism to "empty out" theology from Catholicism overlooks the continued power of sacred objects in Reformation literature. My dissertation joins the recent turn to religion in early modern studies--Catholic doctrine and religious experience explain the startling presence of benevolent animate statues in Spenser, Shakespeare, and Milton; one would expect these statues to be empty idols, but instead they animate, revealing a real presence of the divine. I first investigate Spenser's Egyptian lexicon for the Catholic veneration of sacred images in the Temple of Isis in the Faerie Queene. Embedding Britomart's dream vision of an English empire in Egyptian mythology creates a translatio imperii from Egypt to Rome to England, transferring not only political but also religious power. The Isis statue's transformation of Britomart bears striking textual and visual correlations to John Dee's hermetic Monas Hieroglyphica. For Shakespeare, ermetic magic emblematizes the sacrament of penance. Shakespeare's claim "to make men glorious" suggests that Pericles transforms its audience by effecting, not merely signifying, grace. The play emblematizes the restorative aspects of reconciliation, the antidote to the seven deadly sins, with alchemical and medical imagery, culminating in Cerimon's reanimation of Thaisa through an Egyptian magic based on the hermetic ritual to ensoul statues. The Winter's Tale continues Shakespeare's meditation upon the emotional metamorphoses produced by reconciliation. I argue that Shakespeare creates an affective communion among the audience members and the characters, an effect similar to the workings of the Holy Spirit in a Mass, emblematized by the hermetic animation of Hermione. The final chapter examines the Catholic and hermetic parallels in Milton's "Il Penseroso" and Comus. In both works, Milton traces a shared system of correspondences underlying Catholicism and hermeticism in order to explore the relationship between objects and the immaterial, through angelology, Ficinian music theory, the contemplative lives of nuns, the Catholic sacrament of Extreme Unction, and ritual exorcism.

Стилі APA, Harvard, Vancouver, ISO та ін.

PLOS, Michal. "TEOLOGIE MAGIE - Magie jako (dosud) nereflektovaná část teologie pozemských skutečností." Doctoral thesis, 2019. http://www.nusl.cz/ntk/nusl-393334.

Повний текст джерела

Анотація:

To open a different perspective on the still-discussed difference between Christian religion and magic is the task of this work. In order to reach the end successfully, that is, the fourth part of this thesis, which deals with the principle of sanctity in the Catholic Church, it was necessary to first develop the following three blocks. 1) Religious-anthropological analysis of magic ? in this part we summarize basic anthropological views on magic according to the individual researchers J.G. Frazer, E.B. Taylor, R.R. Marett, B. Malinowski, and E. de Martino. The subject of this section was the analysis of animism and the inner power of creation. 2) Magic as a part of religion ? in which we analysed the content of the concept of magic, the area where it came from, and how it was perceived in the environment of the Mediterranean European culture of ancient Rome, and how magic was discredited in the ancient "pagan" and Christian environment. 3) The interest of the sages in the phenomenon of magic ? has created a space for the issue of the magic of "barbaric" tribes, whose faith traditions have become a legitimate part of the Catholic faith. This section has also developed a "story of overly" peculiar magic adepts of the "restored" Renaissance Platonic Academy, in which M. Ficino and P. della Mirandola worked. We paid more attention to their life stories and work, for they themselves stood at the birth of an "institutional" association in the area of a sort of "applied" magism in the form of esoteric neoplatonism, hermetism, and theururgy. At this point we also found the historical model of the later Czech hermetic society Universalia, which we mentioned at the end of the work. 4) Ex opere operato et ex opere operantis ? it represents the peak of our work, opening a whole new discussion in the critique of magic and religion. Magic and Christian religion have a common root, they co-exist side by side, complement each other, and even blend in some areas of universal piety as conditions of one and the same Catholic faith.

Стилі APA, Harvard, Vancouver, ISO та ін.

McClymont, John Douglas. "The emergent religiosity of post-traditional African thought." Thesis, 2000. http://hdl.handle.net/10500/18188.

Повний текст джерела

Анотація:

There exists in the modern worlda form of non-Christianised religious thought which develops the basic ideas of indigenous African religion beyond their beginnings, and is represented in authorssuch as Kamalu, Osabutey-Aguedze, etc. The spheres of interest in such authors fiJay be analysed in terms of the following areas: Intervening ideological conditions bearing on African life (particularr; theological and cosmological ideas): The historical background of African life; The roots of African life, as manifested in its traditions, and tts ethical and cultural heritage; Means for the innovative development of African life, found in African concepts of knowledge, mysticism and magic; The perceived destiny of African life. The thesis concludes with an indication of areas of agreement and debate in post-traditional African thought, of problems faced by such thought; and of other possible priorities for future study.
Religious Studies & Arabic
D.Th. (Religious Studies)

Стилі APA, Harvard, Vancouver, ISO та ін.

Книги з теми "Religious Hermetism"

Hermes Trismegistos als Zeuge der Wahrheit: Die christliche Hermetikrezeption von Athenagoras bis Laktanz. Berlin: Philo, 2002.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Dragan, Radu. Muntele înflorit: Contribuții la o hermeneutică a imaginarului. [Romania]: Editura "Jurnalul literar", 1998.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Wilson, Peter Lamborn. Green hermeticism: Alchemy and ecology. Great Barrington, Mass: Lindisfarne Books, 2007.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

410-485, Proclus ca, ed. Fenomen teurgii: Filosofii͡a︡ i magii͡a︡ v antichnosti. Sankt-Peterburg: Izdatelʹskiĭ dom Sankt-Peterburgskogo gosudarstvennogo universiteta, 2003.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Hall, Manly Palmer. An encyclopedic outline of Masonic, Hermetic, Qabbalistic, and Rosicrucian symbolical philosophy: Being an interpretation of the secret teachings concealed within the rituals, allegories, and mysteries of all ages. Los Angeles: Philosophical Research Society, 1988.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Hall, Manly Palmer. Las enseñanzas secretas de todos los tiempos. Madrid, España: Ediciones Martínez Roca, 2011.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Theosophia: Hidden dimensions of Christianity. Hudson, N.Y: Lindisfarne Press, 1994.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Hall, Manly Palmer. The secret teachings of all ages: An encyclopedic outline of Masonic, Hermetic, Qabbalistic, and Rosicrucian symbolical philosophy. Mineola, N.Y: Dover Publications, Inc., 2009.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Hall, Manly Palmer. The secret teachings of all ages: An encyclopedic outline of Masonic, Hermetic, Qabbalistic, and Rosicrucian symbolical philosophy : being an interpretation of the secret teachings concealed within the rituals, allegories, and mysteries of all ages. Sacramento, CA: Murine Press, 2005.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Fowden, Garth. The Egyptian Hermes: A historical approach to the late pagan mind. Princeton, N.J: Princeton University Press, 1993.

Знайти повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Більше джерел

Частини книг з теми "Religious Hermetism"

Moreschini, Claudio. "Hermetism." In A Companion to Religion in Late Antiquity, 369–89. Hoboken, NJ, USA: John Wiley & Sons, Inc., 2018. http://dx.doi.org/10.1002/9781118968130.ch17.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Löw, Andreas. "Hermetik." In Metzler Lexikon Religion, 27–28. Stuttgart: J.B. Metzler, 1999. http://dx.doi.org/10.1007/978-3-476-03703-9_13.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Löw, Andreas. "Hermetik." In Metzler Lexikon Religion, 559–60. Stuttgart: J.B. Metzler, 2005. http://dx.doi.org/10.1007/978-3-476-00091-0_203.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Straface, Antonella. "Simbolismo ermetico e letteratura religiosa shī'ita." In Hermetism from Late Antiquity to Humanism, 339–53. Turnhout: Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.ipm-eb.4.00103.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

"RELIGIOUS HERMETISM IN THE SIXTEENTH CENTURY." In Giordano Bruno and the Hermetic Tradition, 216–36. Routledge, 2014. http://dx.doi.org/10.4324/9780203220054-15.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Robertson, Paul. "Taxonomy Is Epistemology: Theorizing Religion and Hermeticism Polythetically with Wasserstrom’s Theses." In All Religion Is Inter-Religion. Bloomsbury Academic, 2019. http://dx.doi.org/10.5040/9781350062245.ch-005.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Gasparro, Giulia Sfameni. "Religio mentis: The Hermetic Process of Individualization." In The Individual in the Religions of the Ancient Mediterranean, 386–434. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199674503.003.0015.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Nelson, Jane Everingham. "More about the Hermetic Theosophy." In Shakespeare and <i>religio mentis</i>, 259–65. BRILL, 2022. http://dx.doi.org/10.1163/9789004520608_014.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

"Conscience and Catholic Identity." In Fundamentalism or Tradition, edited by Darlene Fozard Weaver, 223–40. Fordham University Press, 2019. http://dx.doi.org/10.5422/fordham/9780823285792.003.0013.

Повний текст джерела

Анотація:

How does a faith community that understands morality as objective and universally valid operate in a secularized world without lapsing into moral fundamentalism? The reactive, oppositional, hermetic character of religious fundamentalism extends to a faith community’s moral convictions and commitments, disposing religiously fundamentalist communities to moral fundamentalism as well. Catholic debates about conscience illustrate internal struggles over the moral presuppositions of modernity and secularism and their import. Taking Catholic responses to the anti-LGBT attack on the Pulse nightclub as an example, Weaver argues that conscience is closely bound with personal and communal moral identity. Catholic responses to secularism and modernity involve morally freighted choices about what to emphasize, defend, and adapt; who to include, empower, or marginalize; and how to interpret internal plurality, external influences, and alternative modes of thought. Indeed, Catholic responses to fundamentalism, secularism, and modernity enact conscience, as individuals and communities decide what sort of ecclesial community the church will be.

Стилі APA, Harvard, Vancouver, ISO та ін.

"Hermeticism, the Cabala, and the Search for Ancient Wisdom." In Magic, Science, and Religion in Early Modern Europe, 13–43. Cambridge University Press, 2021. http://dx.doi.org/10.1017/9781108348232.002.

Повний текст джерела

Стилі APA, Harvard, Vancouver, ISO та ін.

Ми пропонуємо знижки на всі преміум-плани для авторів, чиї праці увійшли до тематичних добірок літератури. Зв'яжіться з нами, щоб отримати унікальний промокод!