Готові списки джерел за темами / Spiritual image

Зміст

  1. Статті в журналах
  2. Дисертації
  3. Книги
  4. Частини книг
  5. Тези доповідей конференцій

Добірка наукової літератури з теми "Spiritual image"

Автор: Grafiati
Опубліковано: 30 травня 2022
Оновлено: 31 травня 2022

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Статті в журналах з теми "Spiritual image"

1

POPESCU, Leontin. "THE IMAGE OF GOD WITHIN MAN – THE FOUNDATION OF SPIRITUAL PERFECTION." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (December 7, 2020): 69–75. http://dx.doi.org/10.26520/mcdsare.2020.4.69-75.

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Анотація:
The human being is a mystery, he is not only nature, and he is not only soul, but these two together and more than that, he represents the divine seal on the individual. The human being can only be defined as a being impossible to define. Man created in God’s image is immortal, unique, non-recurring and we can even say impossible to clone. Beyond these statements, deep within himself, man discovers himself as a being animated by light and grace that do not come from within, but from the outside, as tension that is above all laws and mechanisms caused by it and which could be altered. Not only by means of his soul, but also by means of his body can any man achieve uniqueness, which makes it so that no body is completely identical to another. We find proof in finger prints or even in the composition of strands of hair, which differ from man to man. With each body, as with each soul, God wanted to make one of His special thoughts come alive. That is why it is not allowed to treat people as simple, identical copies of the same reality, but each person should be considered and treated as a unique value in time and space.
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2

Pędrak, Anna. "Interpretation of Spiritual Life According to the “Imago Dei”." Teologia w Polsce 14, no. 1 (September 25, 2020): 169–84. http://dx.doi.org/10.31743/twp.2020.14.1.08.

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Анотація:
This article is the result of theological research on the subject of life. The phenomenon of life is multifaceted, but often it cannot be defined because it is a mystery. The author of the article, based on the truth that man is a biological-psycho-spiritual unity, interprets these spheres in the key of St. Bonaventure’s idea, describes them as vestigium, umbra, and imago Dei. The issue of spiritual life in the category of Imago Dei is analyzed in detail. The author tries to answer the questions that arise by using not only theological fields: or is there an openness to transcendence only in a man? What does it mean to be an image of God? How to achieve a full life? The sphere of bios, psyche, and zoe in the human person are permeating each other, but this spiritual life transcends the previous two planes. This distinguishes man from other creatures and gives him a unique character. God, in His goodness and freedom, grants man life, creates him as a free being and in His image. But the perfect image of the Father is Jesus Christ. In His Incarnation, He showed us the fullness of humanity and through imitation and union with Christ, man can become conformed to the image of God. In this way, it is finally possible to obtain full participation in the communion with God in the Holy Trinity.
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3

Ivakhiv, Adrian. "Image Ecologies, Spiritual Polytropy, and the Anthropocene." Journal for the Study of Religion, Nature and Culture 13, no. 4 (November 5, 2019): 479–509. http://dx.doi.org/10.1558/jsrnc.39183.

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4

Shemyakin, Iakov. "Image of reality and reality of image: the problem of civilizational identity in the light of the experience of socio-cultural “Frontier”." Przegląd Wschodnioeuropejski 11, no. 1 (June 30, 2020): 219–29. http://dx.doi.org/10.31648/pw.5982.

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Анотація:
The article deals with the problem of civilizational identity in the light of the experience of socio-cultural “borderland”. The author defines identity as a state of community or personality that has acquired the meaning of existence and, thus, integrity. Under the condition of identity differ in the image of identity and the identificational pivot-invariant. The image of identity is a spiritual reality, the basis of the “spiritual body” of civilization, reflecting its ideas about itself, its place in history. Identifying a core-invariant is the reality of the connection of the spiritual and the material “body” of civilization. In its spiritual aspect it is either the same as (fully or partially) with the image of civilization, or is in conflict (to varying degrees). The key characteristic of civilizations of the “borderline” type-the dominant of diversitydetermined the specificity of their identification sphere: relatively frequent (in comparison with the great “classical” civilizations of the East and the West) change of identity images while maintaining the same identification invariant – the process of interaction of diverse traditions. According to the author, the experience of civilizational “borderland” is especially valuable in modern conditions. The main conclusions that can be drawn from the study of this experience. First, it is possible to achieve the unity of the civilizational system in the conditions of the dominant diversity. Secondly, it is possible to preserve the identificational core-invariant with a relatively frequent (again, in comparison with the great “classical” civilizations of the East and the West) change in the images of the identity of civilizations of the “border” type.
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Brovko, M. M. "CULTUROLOGICAL DIMENSIONS OF ARTISTIC IMAGE." UKRAINIAN CULTURAL STUDIES, no. 1 (2017): 12–18. http://dx.doi.org/10.17721/ucs.2017.1.03.

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Анотація:
Research of the cultural artistic image is the issue of the nowadays of contemporary aesthetics. As a result, of that value that is acquired by artistic images in a modern culture, and new creative opportunities of cultural development, in the sphere of arts that is predefined by new realities in the field of cultural existence of man in the world. In Ukrainian scienctific research withstand and accept thesis the point that art, mainly in the formof image, becomes active, culturecreative force that acts directly on spiritual-emotional world of a person. At the sametime, culture-creative activity of art can appear beyond and pose vivid embodiment of artistic idea. A work of art is able to reflect theoretical, moral, legal and other public ideas that can influence on people exactly in such their hypostasis. To a large extent relying on modern, and not only modern, artistic practice, and taking into account theoretical works, we can confidently talk about the levels of vividness of art and levels of activity, cultural-creative nature of art. An important moment in terms of clarifying the cultural specificity of the artistic image is that it, thanks to its content, is constantly includedin the structure of social practice. In order to outline the way of analyzing the artistic image as a special phenomenon of culture the essential features of which are expressed in its cultural potential, it is firstly necessary to understand what the image represents an integral cultural and spiritual formation that has certain properties and qualities distinguishing it from all other spiritual phenomena. It is necessary to clarify the structuraland typological features, which, on the one hand, characterize it as a specific element of art, and on the other – contain something that constantly displays the artistic image beyond the boundaries of art. The concept of the "image-action" is able to grasp by its content a number of artistic features that characterize it, on the one hand, as a way of spiritual and practical mastering by a person of reality in accordance with all the consequences that stem from this feature ofart. With the other – with the possibilities of analysis open from the standpoint of its active being in society as a phenomenon of culture, its cultural dimensions.
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Reuland, Jamie. "Voicing the Doge’s Sacred Image." Journal of Musicology 32, no. 2 (2015): 198–245. http://dx.doi.org/10.1525/jm.2015.32.2.198.

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Анотація:
During the fourteenth century, Venetian chronicles, art, and ceremony fostered provocative analogies between angelic annunciation and the political voice of the Venetian populace. Such analogies imagined a city whose civic and heavenly members were united through the sound of unanimity. At the intersection of the state’s civic and celestial bodies stood the doge, considered to be the image of the Republic and of its patron, Saint Mark. A complex of sung ceremonies and musical compositions addressed to the doge dramatized the notion that the voice, as a ritual instrument, could engender real political or spiritual change in the state and its leaders. Performances of acclamations to the doge positioned him within Venice’s sacred and civic hierarchies, while state art and ceremony forged symbolic resemblances between ducal acclamation and angelic annunciation. A repertory of occasional motets evidences polyphonic play with the notion that vocal rituals centered on the doge could activate the spiritual ideals of the state: the anonymous Marce, Marcum imitaris (c. 1365) draws a sonic analogy between spiritual likeness and musical imitation in order to dramatize the concept of the doge as Mark’s image, whereas Johannes Ciconia’s Venecie mundi splendor/Michael qui Stena domus elides a text dedicated to the Annunciate Virgin with one addressed to the doge, creating musical echoes and simultaneities in its praises of Venice’s temporal and celestial leaders.
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7

Goch, V. P. "About work in cause-effect relationships." Ukrainian Religious Studies, no. 7 (February 24, 1998): 146–51. http://dx.doi.org/10.32420/1998.7.160.

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Анотація:
The main task of man at the turn of the epoch is the transformation of himself into a new one, "which is renewed in knowledge in the image that created it" (Colossians 3:10). A person should fall in love, discover his spiritual self, learn to see, hear and feel the Spiritual World - that is, quite differently than now, to see the Reality. It is very important for a person to know the hidden meaning of things, and to introduce vague feelings and ideas of his inner world into images and words. Our eyes in the Spiritual are knowledge: a person transformed by knowledge can enter into the vibrations of the Spiritual World where, acting by consciousness, according to the words of the apostle Paul, becomes a co-worker of God (1 Corinthians 3.9).
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Gultom, Joni Manumpak Parulian, Fransiskus Irwan Widjaja, Martina Novalina, Ester Lina Situmorang, and Yohana Natassha. "Pastoral Strategy in Developing the Dimension of Understanding Generation Z." Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 6, no. 1 (January 31, 2022): 47. http://dx.doi.org/10.46445/ejti.v6i1.472.

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Анотація:
The research center numbers released the results of the 2021 survey, where generation Z has the smallest spiritual index of 3.50, while the spiritual index of Indonesia is 3.79. The index of understanding dimensions is low, namely 3.13 for self-image and 3.40 for motivation. This paper aims to find a new pastoral strategy in reaching generation Z for self-image restoration and motor development. The next goal is to build synergy with parents in spiritual growth. This study uses a qualitative method with data collection through literature study and observation. The argument is that shepherds play an essential role in developing the understanding dimension of Generation Z. The first step is to restore self-image with the Family Healing Movement with parents. The second thing is that pastors provide spiritual assistance to develop motivation and improve pastoral services on social media through counseling and training guidance. Her contribution; 1) pastors work together with parents to become inspirations and mediators in recovery, 2) spiritual practitioners take a fundamental part in social media, 3) maximize the pioneering of shepherding young people by new shepherds.
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Agarwal, Swati, and K. V. N. Tanmayi. "Role of BMI in Spiritual Intelligence, Narcissism, and Body Image of College Students." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 11, no. 1 (April 27, 2018): 35. http://dx.doi.org/10.21013/jmss.v11.n1.p4.

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Spiritual intelligence is our capacity for developing meaning, vision and value and allows us to dream and to strive. Narcissism is characterized by indulgence in excessive self-love, selfishness, feelings of superiority, disregard for others, lack of empathy, illusions of grandiosity, and the use of people for one’s self gain. Body image relates to a person’s perceptions, feelings and thoughts about his or her body. A 3x2 factorial design was employed to observe the main and interaction effects of BMI (low, normal and high) and gender on spiritual intelligence, narcissism and body image in college students. Further, a correlational design was used to determine the predictors of the dimensions of body image from spiritual intelligence and narcissism. A non probability purposive sampling technique was used to gather data from 360 college students (180 boys and 180 girls) of low, normal and high BMI. There was a significant influence of BMI on fatness evaluation and negative effect. Significant gender differences were seen in some of the dimensions of all the three variables. Also, interaction effect between BMI and gender were reported in certain cases. Results also showed that spiritual intelligence, critical existential thinking, personal meaning production, transcendental awareness, conscious state expansion and narcissism were found to be significant predictors of various criterion variables. Spiritual intelligence can be explored in more than one population in order to gain a better understanding of its influence over body image. Based on the results of the current research study, interventions could be designed which aim at enhancing the understanding of spirituality and spiritual intelligence. This would, in turn, contribute to the fostering of a desirable body image in college students.
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Zarzycka, Beata. "Parental Attachment Styles and Religious and Spiritual Struggle: A Mediating Effect of God Image." Journal of Family Issues 40, no. 5 (November 17, 2018): 575–93. http://dx.doi.org/10.1177/0192513x18813186.

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Анотація:
The ideas that religion capitalizes on the operation of the attachment system and that believers’ perceived relationships with God can be characterized as symbolic attachment relationships have been well established in the psychology of religion. This study aims to explore the relationships between early caregiver experiences and religious and spiritual struggle and whether loving, distant, and cruel God images are mediators of these relationships. The Experiences in Close Relationship Scale, God Image Scale, and Religious and Spiritual Struggle Scale were applied to the research. Correlations of parent–child attachment with religious and spiritual struggle measures support a correspondence between working models of parents and God. The study has shown that a distant God is a mediator of the relationship between avoidant attachment to one’s parents and divine, meaning making, and religious doubt struggle. A cruel God is a mediator in the relationship between avoidant attachment to one’s parents and interpersonal struggle.
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Дисертації з теми "Spiritual image"

1

Rose, Patricia Elizabeth. "The Role of medieval and matristic romance literature in spiritual feminism /." [St. Lucia, Qld.], 2001. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe16284.pdf.

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Kusina, Jessica R. "Eating, Body Image, and Attachment to God: Religious and Spiritual Responses to Body Image Distress as Intervening Processes." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1499118813060619.

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Bartz, Jeremy Daniel. "A 17-year longitudinal study of spiritual development and psychological correlates in a sample of college students /." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd2108.pdf.

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Olds, Victoria Sikes. "The relationships between object relations development, God image, spiritual maturity, and religious fundamentalism among Christians." Diss., Texas A&M University, 2008. http://hdl.handle.net/1969.1/86014.

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Анотація:
This study attempts to incorporate religious fundamentalism into an existing framework for understanding spiritual variables from an object relations perspective of development. Out of this theory have emerged two constructs-image of God and spiritual maturity-which are both spiritually and developmentally oriented. Based on theoretical considerations, it was hypothesized that religious fundamentalism would be connected to lower levels of object relations development and spiritual maturity, and more negative God images. Eighty-five Christians from 18-68 years old were therefore administered four inventories that measured these four constructs. Although mainly weak correlations for the overall sample were found, for students religious fundamentalism was linked to lower levels of object relations development, as hypothesized. Implications of this and other findings are explored.
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5

Rice, Sue. "The golden thread : an exploration of the relationship between social workers' spirituality and their social work practice /." [St. Lucia, Qld.], 2005. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe18665.pdf.

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6

Bergmann, Therese. "Catholic identity a sharper image of discipleship /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Kriso, Kevin J. "God as we understood God a program which can help Roman Catholics who are in twelve step recovery to find a healthy God representation /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Bowens, Ruby Jean. "The impact of the practice of spiritual disciplines on the self-image of adult male substance abusers in treatment." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0255.

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Crane, Amy L. "The relationship of social support and spiritual well-being to body dissatisfaction among college women." Virtual Press, 2008. http://liblink.bsu.edu/uhtbin/catkey/1390654.

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Анотація:
The purpose of this study was to assess whether spiritual well-being and social support functioned as protective variables (moderators) for body dissatisfaction among college women. A hierarchical regression analysis was used to determine whether spiritual well-being and social support predicted body dissatisfaction, as well as if there was an interaction between the two variables. Approximately 100 female participants between the ages of 18 and 31 were recruited from the psychology department to participate in this study. Expanding the knowledge base on spiritual well-being, social support, and body dissatisfaction can facilitate awareness of preventative measures that may be beneficial to young women experiencing body dissatisfaction.
Department of Counseling Psychology and Guidance Services
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Schreiber, Judith Anne. "IMAGE OF GOD: EFFECT ON COPING, PSYCHO-SPIRITUAL WELL-BEING AND FEAR OF RECURRENCE IN EARLY BREAST CANCER SURVIVORS." Lexington, Ky. : [University of Kentucky Libraries], 2009. http://hdl.handle.net/10225/1065.

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Анотація:
Thesis (Ph. D.)--University of Kentucky, 2009.
Title from document title page (viewed on October 27, 2009). Document formatted into pages; contains: ix, 141 p. : ill. Includes abstract and vita. Includes bibliographical references (p. 108-138).
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Книги з теми "Spiritual image"

1

Stewart, Elizabeth-Anne. Image guidance: A tool for spiritual direction. New York: Paulist Press, 1992.

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2

Murro, Jonathan. The divine image: The life of devotion to holy laws and virtues leading to the divine-image conscieousness. Glendale, Calif: Ann Ree Colton Foundation, 1990.

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3

Stablein, William. Healing image: The great black one. Berkeley: SLG Books, 1991.

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4

Promey, Sally M. Spiritual spectacles: Vision and image in mid-nineteenth-century Shakerism. Bloomington: Indiana University Press, 1993.

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5

Cravings: A Catholic wrestles with food, self-image, and God. Notre Dame, Ind: Ave Maria Press, 2012.

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6

The image of God: Disappearing into the divine nature. Mahwah, NJ: Paulist Press, 2010.

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7

Plaiss, Mark. The image of God: Disappearing into the divine nature. Mahwah, NJ: Paulist Press, 2010.

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8

From image to likeness: The Christian journey into God. New York: Continuum, 1997.

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9

Spiritual seeing: Picturing God's invisibility in medieval art. Philadelphia: University of Pennsylvania Press, 2000.

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10

Break through: Unearthing God's image to find the real you. Colorado Springs, CO: NavPress, 2007.

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Частини книг з теми "Spiritual image"

1

Maguire, Henry. "Earthly and Spiritual Authority in the Imperial Image." In L'icône dans la pensée et dans l'art, 177–216. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.sbhc-eb.5.111931.

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Virenque, Naïs. "Dendrites' and Preachers' Trees: A Literary and Iconographic Study of Mnemonic Images." In Spiritual Vegetation, 27–48. Göttingen: V&R unipress, 2022. http://dx.doi.org/10.14220/9783737014267.27.

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Little, Lester K. "3. Spiritual Sanctions in Wales." In Images of Sainthood in Medieval Europe, edited by Timea Szell, 67–80. Ithaca, NY: Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501745508-005.

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Kessler, Herbert L. "Corporeal Texts, Spiritual Paintings, and the Mind’s Eye." In Reading Images and Texts, 9–61. Turnhout: Brepols Publishers, 2005. http://dx.doi.org/10.1484/m.usml-eb.3.4324.

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"The Spiritual Image." In Where Heaven and Earth Meet, 187–210. Brill | Rodopi, 2012. http://dx.doi.org/10.1163/9789401208185_008.

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Rudd, Margaret. "‘With all the Fury of a Spiritual Existence’." In Divided Image, 68–112. Routledge, 2015. http://dx.doi.org/10.4324/9781315675152-4.

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Blanton, IV, Thomas R. "Symbolic Goods as Media of Exchange in Paul’s Gift Economy." In A Spiritual Economy. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300220407.003.0002.

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Анотація:
Using the concept of the “economy of symbolic goods” developed by sociologist Pierre Bourdieu, this chapter shows how Paul construes linguistic “goods,” in the form of promises and assurances of gifts and benefits posited as proceeding from the god of Israel, as exchangeable with currency, material goods, and labor services within an ethic of reciprocity. Seneca the Younger uses the image of the dancing Graces to illustrate reciprocity. Paul’s letters indicate that he construes a benefit (charis) from the god of Israel as eliciting a countergift, whether in the mode of “paying it forward” by donating to a collection for the early Christian assembly in Jerusalem, or by “repaying” Paul himself through granting him the use of a slave, Onesimus.
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"11 A Variety of Spiritual Pleasures: Anthonis Sallaert’s Glorification of the Name of Jesus." In Jesuit Image Theory, 318–51. BRILL, 2016. http://dx.doi.org/10.1163/9789004319127_012.

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"2. From the Image to the Spiritual Passions." In Instruments of the Divinity, 35–48. BRILL, 2014. http://dx.doi.org/10.1163/9789004260054_004.

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Pickstock, Catherine. "Spiritual Perception and Liturgy." In Perceiving Things Divine, 117–37. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780198802594.003.0008.

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The notion that speculative metaphysics must be performed as well as theorized is applied to a discussion of liturgical enactment, especially with regards to its links with integrated, ‘synaesthetic’ bodily sensation and spiritual formation. Truth is presented as an all-encompassing witness and realization, in accordance with a specifically Christian patristic and medieval realization of the inherently sensing character of thought itself. This chapter explores the heuristic nature of the sacraments; the sensorial nature of liturgical enactment as itself part of the work of saving mystery; the redemptive intensification of the senses; and the liturgical transformation of the human body into transparent image. Features of liturgy of particular interest in this chapter are the realising of an aspiration to the redeemed unification of the several senses, through common sensing synaesthesia, spiritual sensing, and the gestural, chanted fusion of sensory attentiveness with ecstatic verbal utterance.
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Тези доповідей конференцій з теми "Spiritual image"

1

Sanzhieva, L. N. "THE IMAGE OF GESER IN MUSICAL COMPOSITIONS." In The Epic of Geser — the spiritual heritage of the peoples of Central Asia. BSC SB RAS, 2020. http://dx.doi.org/10.31554/978-5-7925-0594-0-2020-126-128.

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Batmunkh, G., and B. Munh-Erdene. "THE CULTURE OF CLOTHING AND THE IMAGE OF CLOTHING IN THE GESER AND JANGAR EPICS." In The Epic of Geser — the spiritual heritage of the peoples of Central Asia. BSC SB RAS, 2020. http://dx.doi.org/10.31554/978-5-7925-0594-0-2020-78-82.

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Purevsuren, Ya. "ON THE IMAGE OF GESER KHAN IN THE PLAY “THREE SHARAGOL KHAN” BY WRITER D. NAMDAG, LAUREATE OF THE STATE PRIZE." In The Epic of Geser — the spiritual heritage of the peoples of Central Asia. BSC SB RAS, 2020. http://dx.doi.org/10.31554/978-5-7925-0594-0-2020-147-151.

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Gallik, Ján. "Death as radical border. About Jan Čep’s novel The Border of a Shadow." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-4.

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The Czech Catholic writer Jan Čep (1902–1974) belonged to the group of authors who built their work on spiritual-religious motifs. Literary critic František Xaver Šalda stated in the bookmark of Čep’s novel The Border of a Shadow (1935) that he is a “poet of death”, namely “a very special, possessing a very special, unusual view of things of life and death”. The language and imagery of his artistic work are based on philosophical-reflexive and meditative lyricism, often with a contemplative overlap. We consider the image of a double home to be one of the key images of Čep’s poetics. Its development can be traced from the author’s juvenile prose work to the latest texts, which are mainly essay-like. In addition to this image, however, in Čep’s work, reflecting on the phenomenon of life and death also appears to be the mainstay, while it is obvious that these entities are very closely related to the image of a double home. In this context, it will be important to observe how the phenomenon of death is depicted in Čep’s only novel The Border of a Shadow.
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Cook, J. "HUNT THE SYMBOL. SOME THOUGHTS ON IMAGE MAKING, IMAGES AND SIGNS IN THE PALAEOLITHIC." In Знаки и образы в искусстве каменного века. Международная конференция. Тезисы докладов [Электронный ресурс]. Crossref, 2019. http://dx.doi.org/10.25681/iaras.2019.978-5-94375-308-4.10.

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The expression symbolic behaviour has become a familiar term in the archaeological literature of the last twenty-five years. It is generally used to refer to surviving evidence for the use of colour, ornaments, image making and signs to distinguish them from the material remains of subsistence activities. Understanding what such items represented symbolically to the makers is unknown but it is a reasonable assumption that symbolizing or making thoughts visible as objects, images or signs was generally intended to influence relationships between people, to sustain relationships with the environment and establish relationships with spiritual powers. In this respect, symbolic labour, the effort of producing symbolic items, is a worthwhile activity that is a vital part of the social and economic viability of human groups. Consequently, images and signs need to be considered in context and in relation to the diverse activities indicated by other artefacts and remains. This paper uses objects from different times and cultures to review these aspects of image making, images and signs. It poses more questions than it offers answers. A 1.4 million-year-old handaxe from Olduvai Gorge, Tanzania is used to consider the significance of the materialization of thoughts into objects and the shaping of objects beyond utilitarian requirements and with unnecessary symmetry. Is this symbolic behaviour in the Early Stone Age Did natural selection favour tool using hominins who were able to combine the functions of the brains amygdala to memorize, interpret and process all kinds of sensory signs in seconds and instantly make behavioural reactions with new responses connected to planning, creativity and other executive functions driven by the pre-frontal cortex Did a developing function of symbolising thought improve social bonding and contribute to the survival of early hominin groups who were the hunted rather than the hunters Is it correct to regard symbolic behaviour as an evolutionary threshold rather than part of the long continuum of human evolution The talk will refer briefly to other objects from the Upper Palaeolithic of Europe and include discussion of the image of a creature that does not exist in nature, the Lion Man from Stadel Cave, Germany, and the significance of deliberate breakage as a sign or symbol, animal images associated with signs, as well as marked tools and weapons from the French Magdalenian.
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Стрікаленко, Т. В. "ОБРАЗ-СИМВОЛ «ВОДА» В МЕНТАЛЬНОСТІ, КУЛЬТУРІ ТА ЕТИЦІ УКРАЇНСЬКОГО НАРОДУ". У Proceedings of the XXVI International Scientific and Practical Conference. RS Global Sp. z O.O., 2021. http://dx.doi.org/10.31435/rsglobal_conf/25022021/7421.

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The article analyzes the features in mentality, culture and ethics of the Ukrainian people in theirs attitude to image-symbol of "water". Opoetization of water, of the water world is some kind of narodnopoetichesky dominant which is shown in folklore, the art word. Opoetization of water often defines outlook of Ukrainians, gets into national consciousness, speaks about valid and her even solemn perception. The respect of water and its mystified image can be tracked in all components of spiritual culture of Ukrainians: in folklore, ceremonial songs, Christmas carols, etc. It is proved that such relation has historical roots, but today it is necessary to create new ethics of relationship of the person and water. It is of great importance taking into account new relationship of the person with the nature in general. This relationship demands new responsibility of the person to the nature, new culture of the relations of the person with water and its sources, new ethics of relationship of the person and water.
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Juhásová, Jana. "Sanjuanist motifs in the poetic work of Erik Jakub Groch." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-19.

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One of the key poets of Slovak post-November poetry was shaped in the Komúna dissent group headed by philosopher and artist M. Strýko during the communist regime. Operating in dissent supported the radicality of his poetic gesture and lifestyle, the image of an active, evolving individual freed from the senselessness of civilization, and also the idea that it is possible to integrate evil into a higher good. These ideas also form branches to the sanjuanist motifs and intellectual solutions that are close to Groch. The article seeks these penetrating places with special attention on the symbol of the journey and pilgrimage, and at the same time points to Groch’s creative updates of one of the most famous spiritual teachings of the West.
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Spiricheva, Svetlana. "THE PATH TO THE LIGHT IMAGE THROUGH THE ACCOMMODATION OF SPIRITUAL AND MORAL VALUES ON THE LESSONS OF RELIGIOUS CULTURES AND SECULAR ETHICS BASICS." In ORTHODOXY AND DIPLOMACY IN THE ASIA-PACIFIC REGION. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0756-5-134-137.

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Tipa, Violeta. "The world of the fair: cinematographic interpretations / challenges (reflections based on films inspired from Ion Creangă’s works)." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.08.

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The article focuses on the analysis of the fair, which is a reflection of the image of society, its material and spiritual values. The market, which in the Middle Ages attributed to its role as a commercial market an arena of social, political and cultural life as well, becomes a significant space in the dramaturgy of some films. We will research, in particular, the role and functions of the fair in films inspired from Ion Creanga’s works, starting with Amintiri din copilărie/ Childhood Memories (1965) and Mama/Mother (1976) – both directed by Elisabeta Bostan, Povestea dragostei/The Love Story (1977) and Rămășagul/The Wager (1984) directed by Ion Popescu-Gopo and ending with the film Dănilă Prepeleac (1998) in the vision of Tudor Tătaru. The fair with its full spectrum of elements becomes a phenomenon specific to our Romanian space, which identifies with a mundi axis of the world. All the more so in the film, the fair is assigned determining functions in its dramaturgical structure: the drama of the plot is woven, which provokes the characters to new actions; an identity landscape of space and time is prefigured.
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Príhodová, Edita. "Ignatius of Loyola’s literary work as an expression of his experience in life and spirituality." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-14.

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The paper compares key life and spiritual experiences of St. Ignatius of Loyola with his literary works (the Spiritual Exercises, Constitutions and Spiritual Diary). It primarily focuses on events that influenced the “birth of a mystic” especially his stays in Loyola, Manresa and by the river of Cardoner. The paper also discusses a phenomenological description and interpretation of Ignatius’ spiritual metaphors and parables (God’s soldier – knight, life as a spiritual struggle, vocation as the call of the King, Christian life as a choice of Christ’s robe and its adornments). What is typical for Ignatius is that he radically shifted and spiritualized the semantics of this “secular” images. There is a spiritual theme that runs through Constitutions and which is based on a motif of spiritual love and not fear or discomfort. In Spiritual Diary Ignatius moves from spiritual metaphors and seeks new words to describe his mystical experience.
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