Journal articles: 'Cabala'

1

Forshaw, Peter J. "Cabala ChymicaorChemia Cabalistica—Early Modern Alchemists and Cabala." Ambix 60, no. 4 (2013): 361–89. http://dx.doi.org/10.1179/0002698013z.00000000039.

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Scliar, Moacyr. "Cabala e modernidade." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 3 (2008): 107–8. http://dx.doi.org/10.17851/1982-3053.2.3.107-108.

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No começo, diz a Cabala luriânica, só existia o Criador; sua presença enchia o universo, mas por um processo de concentração, de retração (tzimtzum, em hebraico), permitiu o surgimento do universo. Foi criado então o homem primordial, Adam Kadmon. Dele, saíam raios de luz divina que deveriam reencher vasos ou recipientes que, contudo, se partiram. É necessário, então, um processo de restauração (tikun). Da mesma forma, quando o Adão bíblico foi criado, continha em si todas as almas; com o pecado, elas se dispersaram, ficando em cativeiro nos corpos humanos, mas ansiosas por retornas à fonte. É a metáfora do exílio, tão compreensível na tradição judaica.

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Parreira, Marcelo Pen. "A Cabala do Maracanã." Magma, no. 6 (December 11, 1999): 55. http://dx.doi.org/10.11606/issn.2448-1769.mag.1999.73434.

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Partindo de uma breve reflexão sobre a atitude da crítica literária diante da problemática do espaço versus tempo na ficção, o autor analisa o desenvolvimento do espaço no conto "A procura de uma dignidade", de Clarice Lispector, cujos pontos de contato com o "Inferno" de Dante, entre outros procedimentos de caráter lírico-simbóli co, subvertem a aparente "normalidade" da narrativa clariceana.

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Morowitz, Harold J. "From Cabala to Entropy." Hospital Practice 20, no. 8 (1985): 157–58. http://dx.doi.org/10.1080/21548331.1985.11703122.

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Idel, Moshe, and Catherine Swietlicki. "Swietlicki's "Spanish Christian Cabala"." Jewish Quarterly Review 78, no. 3/4 (1988): 310. http://dx.doi.org/10.2307/1454647.

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6

Mansour, Mónica. "Jose Gorostiza y La Cabala." Nuevo Texto Crítico 2, no. 3 (1989): 141–56. http://dx.doi.org/10.1353/ntc.1989.0008.

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7

Wolfson, Elliot R. "The Holy Cabala of Changes." Aries 18, no. 1 (2018): 21–53. http://dx.doi.org/10.1163/15700593-01801002.

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8

Cochetti, Maria. "Bibliography and Cabala: A New Perspective." Judaica Librarianship 3, no. 1-2 (1987): 130–31. http://dx.doi.org/10.14263/3/1987/997.

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9

Young, Francis. "Sir Thomas Tresham and the Christian Cabala." British Catholic History 35, no. 2 (2020): 145–68. http://dx.doi.org/10.1017/bch.2020.16.

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The Christian Cabala, a Christianised version of Jewish mysticism originating in Renaissance Italy, reached England in the early sixteenth century and was met with a variety of responses from English Catholics in the Reformation period. While ‘cabala’ was used as a slur by both Protestant and Catholic polemicists, Robert Persons drew positively from the work of the Italian cabalist Pietro Galatino, and in 1597 Sir Thomas Tresham, then a prisoner at Ely, described in detail a complex cabalistic design to decorate a window. While the Christian Cabala was only one source of inspiration for Tresham, he was sufficiently confident in his cabalistic knowledge to attempt manipulations of names of God in his designs for the window at Ely and to insert measurements of cabalistic significance in the gardens on his Lyveden estate. Persons’s and Tresham’s willingness to draw on Christian cabalism even after its papal condemnation suggests the intellectual independence of English Catholics, who were prepared to make use of esoteric traditions to bolster their faith. The evidence for experiments with cabalism by a few English Catholics highlights the need for further re-evaluation of the significance of esoteric traditions within the English Counter-Reformation and the eclectic nature of post-Reformation English Catholic mysticism.

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Harris, Carole K. "On Flying Mules and the Southern Cabala." Renascence 65, no. 5 (2013): 327–49. http://dx.doi.org/10.5840/renascence201365521.

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11

Silva, Vívien Gonzaga e. "A Cabala como teoria da linguagem: transferência e desvio." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 2 (2008): 166–68. http://dx.doi.org/10.17851/1982-3053.2.2.166-168.

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Fernandes, Bruno Loureiro. "Pós-escrito: Cabala e crítica em Umberto Eco." Em Tese 10 (December 31, 2012): 47. http://dx.doi.org/10.17851/1982-0739.10.0.47-52.

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Em O pêndulo de Foucault, Umberto Eco se utiliza da Cabala para a nomeação dos capítulos e de alguns personagens, bem como para a construção do enredo do romance. Pesquisando-se a bibliografia do romancista e professor, demonstrou-se possível a associação entre a fabulação e a teoria literária do italiano, através do conceito que se intitula semiose hermética.

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Beitchman (book author), Philip, and Robert M. Schuler (review author). "Alchemy of the Word: Cabala of the Renaissance." Renaissance and Reformation 35, no. 1 (1999): 83–86. http://dx.doi.org/10.33137/rr.v35i1.10687.

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Delmar, Fernando. "Catherine Swietlicki, Spanish Christian Cabala. The works of Luis de León, Santa Teresa de Jesús and San Juan de la Cruz. University of Missouri Press, Columbia, 1986; 288 pp." Nueva Revista de Filología Hispánica (NRFH) 38, no. 1 (1990): 398–400. http://dx.doi.org/10.24201/nrfh.v38i1.790.

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15

Silva, Vívien Gonzaga e. "A Cabala como teoria da linguagem: transferência e desvio." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 2 (2008): 160. http://dx.doi.org/10.17851/1982-3053.2.2.160-162.

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<div class="column"><p><span>Tratar de uma tradição esotérica como operador teórico não é um empreendimento que se possa abraçar facilmente, mesmo porque há um conjunto de valores que demarcam a cultura ocidental no sentido de distanciar o conhecimento produzido no campo estrito da ciência, particularmente na perspectiva da modernidade, de outros saberes que não se mostram propensos a uma investigação objetiva. </span></p></div>

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Copenhaver, Brian P. "The Secret of Pico's Oration: Cabala and Renaissance Philosophy." Midwest Studies in Philosophy 26, no. 1 (2002): 56–81. http://dx.doi.org/10.1111/1475-4975.261054.

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17

Nascimento, Lyslei. "O Aleph, Beatriz e a Cabala em Jorge Luis Borges." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 2, no. 3 (2008): 26–38. http://dx.doi.org/10.17851/1982-3053.2.3.26-38.

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 O conto “O Aleph”, de Jorge Luis Borges, evidencia o caráter fabulatório da letra hebraica e o de cabalista do escritor argentino. Ao exibir a proliferação de relatos possíveis, diante da complexa e artificiosa reinvenção desse signo enquanto uma metáfora da escritura, Borges faz vislumbrar, também, a criação de replicantes da escritura, clones, às vezes perversos, antagônicos ou tão similares que fazem confundir a própria noção de original.

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De Marsico, Maria, Michele Nappi, and Daniel Riccio. "CABALA—Collaborative architectures based on biometric adaptable layers and activities." Pattern Recognition 45, no. 6 (2012): 2348–62. http://dx.doi.org/10.1016/j.patcog.2011.12.005.

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De Souza Pereira, Rosalie Helena. "A CABALA DO ASNO. ASINIDADE E CONHECIMENTO EM GIORDANO BRUNO." Revista de Filosofia Aurora 21, no. 29 (2009): 593. http://dx.doi.org/10.7213/rfa.v21i29.2632.

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Milititsky Aguiar, Airan, and Ricardo Timm de Souza. "Negatividade e Autolimitação: aproximações entre a cabala e a filosofia hegeliana." Aufklärung: journal of philosophy 9, esp (2022): 33–44. http://dx.doi.org/10.18012/arf.v9iesp.62094.

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Bilonozhko, Lidiia. "LITERATURE AND MUSIC INTERACTIONS IN THE NOVEL OF THORNTON WILDER “CABALA”." Naukovì zapiski Nacìonalʹnogo unìversitetu «Ostrozʹka akademìâ». Serìâ «Fìlologìâ» 1, no. 1(69)/1 (2018): 60–63. http://dx.doi.org/10.25264/2519-2558-2018-1(69)/1-60-63.

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22

Mandosio, Jean-Marc. "Beyond Pico della Mirandola: John Dee’s ‘formal numbers’ and ‘real cabala’." Studies in History and Philosophy of Science Part A 43, no. 3 (2012): 489–97. http://dx.doi.org/10.1016/j.shpsa.2011.12.007.

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23

Forshaw, Peter. "Oratorium—Auditorium—Laboratorium: Early Modern Improvisations on Cabala, Music, and Alchemy." Aries 10, no. 2 (2010): 169–95. http://dx.doi.org/10.1163/156798910x520584.

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AbstractLa gravure du Lab-Oratorium, dans l'Amphithéâtre de la Sagesse Eternelle (1595/1609), du paracelsien Heinrich Khunrath de Leipzig (1560–1605)—'docteur des deux médecines et fidèle amoureux de la théosophie'—est une image bien connue des historiens de l'ésotérisme du début des Temps Modernes, mais peu de choses ont été dites sur la signification des instruments musicaux qui sont au premier plan de l'image. Cet article examine les diverses références qui, dans les écrits de Khunrath, concernent la musique et le thème y relatif de l'harmonie dans le contexte des activités kabbalistiques et alchimiques de Khunrath en son Oratoire et son Laboratoire. Il examine l'influence d'idées pythagoriciennes sur les pratiques théurgiques de Khunrath, identifie la source christiano-kabbalistique de l'hymne polyglotte qu'il relie à l'une des images théosophiques sur la table de son Oratoire, et propose une réflexion sur l'usage de la musique dans cette dimension kabbalistique de son œuvre. Etant donné que Khunrath est connu surtout comme praticien de l'alchimie, la seconde section de l'article traite de quelques exemples de chant et de musique, à commencer par un manuscrit qui a survécu dans le travail de Khunrath, et se termine par un bref examen de la plus célèbre combinaison d'alchimie et de musique; à savoir, l' Atlanta Fugiens (1617), de son admirateur le Comte Michael Maier (1568–1622).

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24

Scliar-Cabral, Leonor. "Borges e o judaísmo." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 12, no. 23 (2018): 71–87. http://dx.doi.org/10.17851/1982-3053.12.23.71-87.

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Este artigo analisa a presença judaica em alguns poemas de Jorge Luis Borges. Essa presença transparece não apenas nas inspirações explícitas de vários de seus poemas, tais como: “Spinoza”, “Paris, 1856”, dedicado a Heinrich Heine, no qual Borges se refere ao destino de ser homem e ser judeu, como em “Rafael Cansinos-Asséns”, mas, sobretudo, pela cosmogonia refletida na estruturação formal, pela temática e pelo método, recortado da Cabala.

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25

Schuchard, Marsha Keith. "Swift, Ramsay, and “the Cabala, as Masonry Was Call’d in Those Days”." English Language Notes 56, no. 1 (2018): 97–118. http://dx.doi.org/10.1215/00138282-4337471.

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26

Clark, S. "John Dee's Conversations with Angels: Cabala, Alchemy, and the End of Nature." Common Knowledge 8, no. 1 (2002): 206–7. http://dx.doi.org/10.1215/0961754x-8-1-206.

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27

Shackelford, Jole, and Deborah E. Harkness. "John Dee's Conversations with Angels: Cabala, Alchemy, and the End of Nature." Albion: A Quarterly Journal Concerned with British Studies 33, no. 2 (2001): 282. http://dx.doi.org/10.2307/4053381.

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Harkness (book author), Deborah E., and Alan G. Arthur (review author). "John Dee’s Conversations with Angels: Cabala, Alchemy, and the End of Nature." Renaissance and Reformation 36, no. 1 (2000): 103–4. http://dx.doi.org/10.33137/rr.v36i1.8596.

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29

Alencar, Katya Queiroz. "Água viva, Clarice Lispector e o cabalismo profético secularizado: especulações na escrita do eu." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 8, no. 14 (2014): 44–68. http://dx.doi.org/10.17851/1982-3053.8.14.44-68.

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Este artigo discute a escrita do eu em Água viva, de Clarice Lispector, a partir de operadores de leitura da cabala profética. Para tanto, tomamos algumas passagens da obra que foram recortadas e analisadas sob o prisma das metáforas do mivtá, michtav e machschav a fim de discutirmos a possibilidade de esse livro ser construído como um tipo de autoficção, em que Lispector investiga na e pela escritura, assim como os cabalistas, o rosto inominável em busca de si mesma.

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Schuyler, Jane. "THE LEFT SIDE OF GOD: A REFLECTION OF CABALA IN MICHELANGELO'S GENESIS SCENES." Source: Notes in the History of Art 6, no. 1 (1986): 12–19. http://dx.doi.org/10.1086/sou.6.1.23202345.

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31

Campion, Nick. "Conversations with Angels: Cabala, Alchemy, and the End of Nature. Deborah E. Harkness." Isis 92, no. 2 (2001): 385. http://dx.doi.org/10.1086/385218.

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AMADOR, U., M. A. SENARIS, E. MORAN, et al. "ChemInform Abstract: (CaBaLa)3(Cu3-yMy)O7-z (M: Al, Pt) Single Crystals." ChemInform 22, no. 36 (2010): no. http://dx.doi.org/10.1002/chin.199136007.

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Powell, Jason. "Building Paper Embassies." Journal of Medieval and Early Modern Studies 50, no. 3 (2020): 541–64. http://dx.doi.org/10.1215/10829636-8626198.

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The late 1640s and 1650s in England witnessed a growing popular interest in letters of state, attested by collections such as Cabala, Mysteries of State, in Letters of the great Ministers of K. James and K. Charles (1653), which promises that ministers of state will be “presented naked, their Consultations, Designs, Policies … exposed to every mans eye.” Then in 1655, Cabala stationers Bedell and Collins arranged for the printing of another volume focused more closely on ambassadorial correspondence: The Compleat Ambassador, which centered on Queen Elizabeth’s potential marriage to successive ducs d’Anjou and negotiations that followed the abandonment of those marriages, as discussed in letters written in 1569–73 and 1581 by Francis Walsingham, Thomas Smith, Henry Norris, and others, often in correspondence with Lord Burghley. The title page describes the Ambassador as having been “Faithfully Collected by … Sir Dudly Digges Knight, late Master of the Rolls.” However, this survey of seventeen of the twenty-six or more extant manuscripts containing the same material raises questions about the work’s connection with Digges. The article shows how the printed book derived from letters that had been widely copied in manuscript long before their dissemination in print. It also discusses unique letters and passages that were omitted from the book and no longer survive in the State Papers. English diplomacy abroad built paper embassies at home, within England, well before the publication of this seminal volume in 1655.

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HRYCYNA, GABRIELA, and GUSTAVO GRACIOLLI. "Hershkovitzia (Diptera: Nycteribiidae): revision, phylogeny, and cophylogeny." Zootaxa 5346, no. 4 (2023): 372–402. http://dx.doi.org/10.11646/zootaxa.5346.4.2.

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Hershkovitzia Guimarães & D’Andretta, 1956 belongs to Nycteribiidae (Diptera), a family of hematophagous and obligate ectoparasites of bats. Hershkovitzia parasitize bats in the Thyropteridae family, which includes only one genus, Thyroptera Spix, 1823. Hershkovitzia species mostly have a one-to-one association pattern with their hosts, except for H. cabala Peterson & Lacey, 1985 and Hershkovitzia autinoae sp. nov., which share the same host. A review is presented of the species known to date, i.e., H. primitiva Guimarães & D’Andretta, 1956, H. coeca Theodor, 1967, H. inaequalis Theodor, 1967, H. cabala, and H. mariae Hrycyna, Santos, Rêbelo & Graciolli, 2022, and a new species, H. autinoae sp. nov., is described herein. A parsimony analysis of Hershkovitzia was carried out based on a matrix of morphological characters. A cophylogenetic analysis of these parasites and their hosts was performed using a phylogeny of Thyroptera based on a modified version of a previously-published character matrix. As a result, both Hershkovitzia and Thyroptera are monophyletic. Hershkovitzia was divided and organized into two morphological groups based on its phylogeny. As the host of H. coeca is not known, five hypothetical coevolutionary scenarios were performed with each species of Thyroptera. For each coevolutionary scenario only one solution was generated, and all scenarios indicate that the hypothetical ancestor of Hershkovitzia emerged together with the hypothetical ancestor of Thyroptera. An identification key to Hershkovitzia species is presented together with schematic drawings of the abdomen, head, and legs of each species.

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Alencar, Katya Queiroz. "Referentes judaicos em A hora da estrela: uma visada cabalística." Arquivo Maaravi: Revista Digital de Estudos Judaicos da UFMG 5, no. 8 (2011): 48–57. http://dx.doi.org/10.17851/1982-3053.5.8.48-57.

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 Este artigo discute os referentes judaico-cabalísticos em A hora da estrela, de Clarice Lispector, a partir de metáforas cabalístico-interpretativas construídas a partir do processo cosmogônico luriânico: Tzimtizum, Sheviráh e Tikún,abordado por Harold Bloom em Cabala e crítica. Para tanto, tomamos algumas passagens de A hora da estrela que foram recortadas e analisadas sob o prisma dessas metáforas, a fim de demonstrar, apesar da resistência de Lispector, um traço do matiz judaico-cabalístico na arquitetura de sua literatura, no caso, A hora da estrela.

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Mateus, Andrea Martins Lameirão. "“Os círculos de abuláfia”: mística judaica e contracultura." Letrônica 9, no. 2 (2016): 391. http://dx.doi.org/10.15448/1984-4301.2016.2.23824.

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Como parte da geração que foi chamada de “os cabalistas da contracultura”, Jerome Rothenberg contempla em sua poesia diferentes aspectos da tradição mística judaica da cabala. O foco deste trabalho é um exemplo, entre tantos, dessa tendência: o poema “Os Círculos de Abuláfia”. Publicado em 1979 e republicado em 1980, este poema longo nos traz três personagens judeus históricos: Abraão Abuláfia, Jacob Frank e Tristan Tzara. Tomados como personagens em uma aventura mística, a estrutura cíclica do poema nos apresenta a visão vertiginosa do amálgama feito por Rothenberg entre sagrado e profano e seu papel de ambos em sua poesia.

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Leitão, José Vieira. "Réplica de José Vieira Leitão à resposta de Manuel Curado acerca da recensão ao texto “Obras Pioneiras da Cultura Portuguesa: Primeiro Tratado de Cabala – Tratado da Ciência Cabala ou Notícia da Arte Cabalística”." Boletim do Arquivo da Universidade de Coimbra 32, no. 2 (2019): 89–101. http://dx.doi.org/10.14195/2182-7974_32_2_4.

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

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

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Pittle, Kevin D. "Jewish Mystical Insights for Christian Anthropologists." OKH Journal: Anthropological Ethnography and Analysis Through the Eyes of Christian Faith 7, no. 1 (2023): 1–16. http://dx.doi.org/10.18251/okh.v7i1.179.

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The Jewish mystical tradition of Kabbalah, as reflected in ethnohistoric documents underwriting the beliefs and practices of contemporary neo-kabbalists, practitioners of shamanic Judaism, Jewitchery, and other para-Judaic spiritualities (including Hermetic Qabalah and Christian Cabala) illustrate a cosmological theory of “kabbalistic perspectivism” analogous to the Amazonian perspectivism reported by Eduardo Viveiros de Castro (1998). Consideration of kabbalistic perspectivism provides Messianic Jewish, gentile Christian, and other religiously committed anthropologists opportunity for practicing comparative theology. It also may serve as a model for developing “methodological possibilianism,” an ontologically-oriented complement to the epistemological model of critical realism popularized by Christian anthropologists Paul Hiebert and Charles Kraft.

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Boni, Fabio. "Tracce veneziane in un manoscritto appartenuto a Maria Casimira Sobieska. Tra Cabala e magia naturale." Italica Wratislaviensia 12, no. 1 (2021): 87–105. http://dx.doi.org/10.15804/iw.2021.12.1.05.

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Gouk, P. "John Dee's Conversations with Angels; Cabala, Alchemy, and the End of Nature, Deborah E. Harkness." English Historical Review 116, no. 467 (2001): 718. http://dx.doi.org/10.1093/ehr/116.467.718.

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Gouk, Penelope. "John Dee's Conversations with Angels; Cabala, Alchemy, and the End of Nature, Deborah E. Harkness." English Historical Review 116, no. 467 (2001): 718. http://dx.doi.org/10.1093/enghis/116.467.718.

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Battaglia, Michael, Peter Sands, Don White, and Daryl Mummery. "CABALA: a linked carbon, water and nitrogen model of forest growth for silvicultural decision support." Forest Ecology and Management 193, no. 1-2 (2004): 251–82. http://dx.doi.org/10.1016/j.foreco.2004.01.033.

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Rius Gatell, Rosa. "De la reforma moral en los diálogos italianos de Giordano Bruno : la apología del esfuerzo y el elogio de las manos." Epos : Revista de filología, no. 23 (January 1, 2007): 181. http://dx.doi.org/10.5944/epos.23.2007.10552.

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Giordano Bruno publicó en Londres, entre 1584 y1585, seis diálogos filosóficos en italiano en los que presenta su nueva cosmología y las consecuencias antropológicas, morales y religiosas de su nueva visión del universo. En la Inglaterra isabelina Bruno se introduce en los círculos de la corte donde el interés por la lengua y la cultura italiana son relevantes. El presente trabajo analiza el elogio que Bruno efectúa sobre el esfuerzo, (fatiga) considerado (en el diálogo Spaccio de la bestia triunfante) como una acción imprescindible en el camino de la conquista del conocimiento, y sobre las manos, concebidas (en Cabala del cavallo pegaseo) como el órgano supremo que permite al ser humano alcanzar los más altos objetivos.

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Maffesoli, Michel. "Arcaísmo, cibercultura e reencantamento do mundo: as dobras do cotidiano tecnológico." Comunicação & Informação 21, no. 2 (2018): 4. http://dx.doi.org/10.5216/ci.v21i2.54305.

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Resumo : O projeto moderno do “tudo-tecnológico” mudou. Paradoxalmente, a tecnologia invade nossas vidas, mas, agora, introduzindo, devido a sua própria forma, características plurais inerentes tanto à magia quanto ao arcaísmo do ser humano. Este artigo, pois, seguindo o que poderíamos denominar “dobras do cotidiano tecnológico”, navega, portanto, por questões que nos remetem aos paradigmas em Thomas Kuhn, à figura mítica do Golem na Cabala Judaica ou à cibercultura de variadas sincronias. Sincronicidade essa que, para Nietzsche, se dá no justo encontro entre nossas origens e o futuro. [1] Tradução: Prof. Dr. Eduardo Portanova Barros. Professor Visitante do PPG em Comunicação da Faculdade de Informação e Comunicação da Universidade Federal de Goiás (UFG).

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Béhar, Pierre. "FROM THE CABALA TO THE GLORIFICATION OF WOMAN: AGRIPPA VON NETTESHEIM'SDE NOBILITATE ET PRAECELLENTIA FŒMINI SEXUS." German Life and Letters 67, no. 4 (2014): 455–66. http://dx.doi.org/10.1111/glal.12053.

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LEITÃO, JOSÉ. "MANUEL DE MELO, D. Francisco (aut.), CURADO, Manuel (coord.), FRANCO, José Eduardo (dir.), FIOLHAIS, Carlos (dir.) (2018) – Obras Pioneiras da Cultura Portuguesa: Primeiro Tratado de Cabala –Tratado da Ciência Cabala ou Notícia da Arte Cabalística. Lisboa." Boletim do Arquivo da Universidade de Coimbra 31, no. 2 (2018): 138–46. http://dx.doi.org/10.14195/2182-7974_31_2_6.

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Rowland, Ingrid D. "Abacus and Humanism*." Renaissance Quarterly 48, no. 4 (1995): 695–727. http://dx.doi.org/10.2307/2863421.

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Renaissance humanism was not, and probably could never have been, permanently confined to the restricted company that had once created it. Even its most esoteric branches — Neoplatonism, magic, cabala, alchemy—had their practical side, for they had been conceived and continued to operate in a world of practical needs. By the first two decades of the early sixteenth century, fundamental concepts of Neoplatonism, though they may have retained their esoteric charm for self-conscious cognoscenti, had also become common coin, the imagery in which merchants, professionals, and technicians couched their own philosophical yearnings. At the same time, humanistic patterns of thought had come to govern actions in the political and financial sphere no less than they governed the progress of letters and art.

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Pedrol Aguilà, Marina. "Anthroponymes littéraires dans Histoires sublimes et allégoriques (1699) de Madame de Murat." Çédille, no. 24 (2023): 357–71. http://dx.doi.org/10.25145/j.cedille.2023.24.19.

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"The Madame Murat’s fairy tales that make up this collection are influenced by various literary traditions whose imprint is visible in the motifs and subjects treated, but also in the anthroponyms chosen by the author. The aim of this study is to investigate these influences by analyzing the names of characters from literary sources. Thus, Constantine / Constantin, Richardin, Fortuné, Lucidan or Isotte belong to the folkloric world of Straparola’s Le piacevoli notti. Pactole or Philomela are indebted to Greek mythology. Princess Ondine and the people of the Ondins are linked to Nordic mythology and to the Cabala, whose main representative from the onomastic point of view is Gabalis. Finally, the Matter of Britain is evoked in the names of Merlin and Merline."

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Mcintyre, John P. "Thornton Wilder on Inculturation." Thornton Wilder Journal 4, no. 1 (2023): 77–85. http://dx.doi.org/10.5325/thorntonwilderj.4.1.0077.

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Abstract Although not an explicit theme except in his essays, the affirmation of the democratic principle in modern society can be found throughout Thornton Wilder’s novels and plays. The hierarchy of class structure is undermined in his first, fifth, and last novels: The Cabala, The Ides of March, and Theophilus North. By the end of all three, the old power structure is at least temporarily suspended. In The Bridge of San Luis Rey, Our Town, and The Eighth Day, not only is it shown that death is the great equalizer, but also that the ordinary has as much value as the extraordinary. Finally, the possibility of transformation—from intolerance to tolerance—is dramatized in The Woman of Andros, Heaven’s My Destination, and The Matchmaker.

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Journal articles on the topic 'Cabala'

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