Journal articles: 'Cosmogony'

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Naitana, Filippo, and Ann Lauinger. "Cosmogony of Shame, and: Cosmogonia del pudore." Massachusetts Review 58, no. 3 (2017): 442–43. http://dx.doi.org/10.1353/mar.2017.0067.

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Kelly, Peter. "CRAFTING CHAOS: INTELLIGENT DESIGN IN OVID, METAMORPHOSES BOOK 1 AND PLATO'S TIMAEUS." Classical Quarterly 70, no. 2 (2020): 734–48. http://dx.doi.org/10.1017/s0009838821000094.

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Many attempts have been made to define the precise philosophical outlook of Ovid's account of cosmogony from the beginning of the Metamorphoses, while numerous different and interconnected influences have been identified including Homer, Hesiod, Empedocles, Apollonius Rhodius, Lucretius and Virgil. This has led some scholars to conclude that Ovid's cosmogony is simply eclectic, a magpie collection of various poetic and philosophical snippets haphazardly jumbled together, and with no significant philosophical dimension whatsoever. A more constructive approach could see Ovid's synthesis of many of the major cosmogonic works in the Graeco-Roman tradition as an attempt to match textually his all-encompassing history of the universe that purports to stretch from the first beginnings of the world up to the present day (Met. 1.3−4). Furthermore, if the beginning of the Metamorphoses is designed to be both cosmologically and intertextually all-encompassing, it is surprising that the influence of arguably the major philosophical work on cosmogony from the ancient world, Plato's Timaeus, remains to be evaluated.

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Schaffer, Laura. "Cosmogony." Appalachian Heritage 47, no. 2 (2019): 63. http://dx.doi.org/10.1353/aph.2019.0033.

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Ahmedovich, Mammadov Sabir. "The Real Unıverse Model." European Journal of Engineering Research and Science 5, no. 8 (2020): 846–48. http://dx.doi.org/10.24018/ejers.2020.5.8.2007.

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The developed cosmogonic theory and laws explain the objective solution of the problem of cosmogony - the universe, antiquity, solar system, planets and their satellites the origin and development, as well as their structure and chemical composition. At the same time, objective reasons for the formation of water and life in the solar system are given.

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Ahmedovich, Mammadov Sabir. "The Real Un?verse Model." European Journal of Engineering and Technology Research 5, no. 8 (2020): 846–48. http://dx.doi.org/10.24018/ejeng.2020.5.8.2007.

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The developed cosmogonic theory and laws explain the objective solution of the problem of cosmogony - the universe, antiquity, solar system, planets and their satellites the origin and development, as well as their structure and chemical composition. At the same time, objective reasons for the formation of water and life in the solar system are given.

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Nunes Pereira, Daniel. "Political Cosmogony." Politikon: The IAPSS Journal of Political Science 19 (April 30, 2013): 45–54. http://dx.doi.org/10.22151/politikon.19.5.

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This essay intends to draw parallels between theories concerning the origins of the State and religion. The similarities are evident in three different matrices, namely, the Myth, the Domination and the Unconscious, studied, respectively, by Phenomenology, Sociology and Psychoanalysis, whereupon, from the perspective of Political Philosophy, the importance of rituals and signs is investigated. Furthermore, this essay undertakes to understand to what extent State and political organization can be parallelized to various cosmogonic and theogonic myths.

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Serpa, Nilo, and Richard Brook Cathcart. "Magna Cosmogony." CALIBRE - Revista Brasiliense de Engenharia e Física Aplicada 6, no. 3 (2021): 1. http://dx.doi.org/10.17648/calibre.v6i3.1984.

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Abstract: This article aims to show that science and faith have always walked closer than is usually thought, and that they can even coexist harmoniously in the same individual. It also seeks to show the sterility of the debate that puts both in direct confrontation, evidencing the often prejudiced and disdainful position of current science towards faith as a characteristic of the human condition, whether or not it is associated with a religion. In a broader approach, it discusses currently existing beliefs about the existence of intelligent life outside the Earth in contrast to the possibilities that science offers in our actual state of technological development. In addition, the work intends to convey the perception that it would be much more constructive to accept faith as a natural manifestation of consciousness that recognizes the limits of knowledge, rather than rejecting it through scientific arguments that, being faith, is manifestly inapplicable.Key-words: science, faith, cosmogony, cosmology.================================================================ Resumo: Este artigo tem como objetivo mostrar que ciência e fé sempre estiveram mais próximas do que normalmente se pensa, e que podem até coexistir harmoniosamente no mesmo indivíduo. Também busca mostrar a esterilidade do debate que as coloca em confronto direto, evidenciando a posição muitas vezes preconceituosa e desdenhosa da ciência atual em relação à fé como característica da condição humana, associada ou não a uma religião. Em uma abordagem mais ampla, discute-se as crenças atualmente existentes sobre a existência de vida inteligente fora da Terra em contraste com as possibilidades que a ciência oferece em nosso atual estado de desenvolvimento tecnológico. Além disso, o trabalho pretende transmitir a percepção de que seria muito mais construtivo aceitar a fé como manifestação natural da consciência que reconhece os limites do conhecimento, do que rejeitá-la por meio de argumentos científicos que, para ela, sendo fé, não se aplicam.Palavras-chave: ciência, fé, cosmogonia, cosmologia.

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Lloyd, Geoffrey. "Book Review: Cosmogony in Antiquity, Ancient Greek Cosmogony." Journal for the History of Astronomy 40, no. 2 (2009): 220–21. http://dx.doi.org/10.1177/002182860904000208.

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Yoo, Byungwoo. "A Comparative Study of Cosmogony in the Ancient World: Focusing on Mesopotamia, Judaism, and Plato." Korean Society of Culture and Convergence 45, no. 10 (2023): 1165–77. http://dx.doi.org/10.33645/cnc.2023.10.45.10.1165.

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The purpose of this study is to compare the ancient Mesopotamian cosmogony, the Jewish cosmogony centered on the Book of Ezekiel, and Plato's cosmogony centered on the myth of Er, and reveal their commonalities and causes. Although academic interest in civilizational exchanges in the ancient world is increasing due to the excavation of ancient Near Eastern literature, the aim is to trace the cultural fusion between the three cultures representing ancient times in a situation where the Western Greek cultural tradition, which claims to be a purely indigenous culture, is still dominant. Among these, it is largely accepted that the Mesopotamian civilization had a great influence on Greece, especially in astronomy. Regarding Judaism, only its uniqueness is still emphasized. Thompson's view that Babylonian literature compares the universe to a furnace proves that there are significant similarities between the cosmogony of Ezekiel and the Mesopotamian cosmogony. Bergren's research also provided a link to connect the Greek cosmogony with the cosmogony of the Book of Ezekiel.

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10

Ding, Sixin. "Huo 或 in Heng Xian of the Shanghai Museum’s Edition of Chu Bamboo Slips". Journal of Chinese Philosophy 46, № 3-4 (2019): 182–90. http://dx.doi.org/10.1163/15406253-0460304006.

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“Huo” 或 in “Heng Xian” 恆先 of the Chu bamboo slips in the Shanghai Museum is a significant concept in cosmology and cosmogony. “Huo,” as a cosmogonic period, is after “heng” 恆 (the permanent), but prior to qi 氣 (material force), hence it is relatively important. This term in the manuscript is used as an indefinite pronoun, meaning “something”, rather than “exist” (as a verb), “indefinitely/ maybe” (as an adverb) or “a state between being and nothingness”. However, in the cosmogonic sequence, it is indeed intermediate between nothingness (“heng xian”, the permanent beginning) and being (qi, or you 有, being/to be). That “huo,” as an indefinite pronoun, can be used as a philosophical concept is testified by “Bai Xin” 白心(Purifying the Heart-mind) in the Book of Guanzi 管子 and “Ze yang” 則陽 in the Book of Zhuangzi, in which the term “huo” also means “something.” “Heng Xian” uses an indefinite pronoun “huo” to refer to a stage in the genesis of the cosmos. This shows, on the one hand, that its author has contemplated cosmology more profoundly; on the other hand, it shows that the author’s knowledge about the structure of cosmogony has not yet been fully developed. Moreover, the concepts “huo” and “heng xian” both develop the notion implicit in the concept of “heng.”

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Rocher, Ludo, F. B. J. Kuiper, and John Irwin. "Ancient Indian Cosmogony." Journal of the American Oriental Society 106, no. 2 (1986): 346. http://dx.doi.org/10.2307/601602.

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12

Gregory (book author), Andrew, and Daniel W. Graham (review author). "Ancient Greek Cosmogony." Aestimatio: Critical Reviews in the History of Science 5 (December 21, 2015): 179–84. http://dx.doi.org/10.33137/aestimatio.v5i0.25875.

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Cruz-Uribe, Eugene. "The Khonsu Cosmogony." Journal of the American Research Center in Egypt 31 (1994): 169. http://dx.doi.org/10.2307/40000676.

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14

Taylor, Jonathan. "Poetry, Cosmology, Cosmogony." Interdisciplinary Science Reviews 39, no. 1 (2014): 85–98. http://dx.doi.org/10.1179/0308018813z.00000000067.

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15

Pegis, Anton C. "Cosmogony and Knowledge." Thought 65, no. 3 (1990): 359–75. http://dx.doi.org/10.5840/thought199065319.

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Cameron, A. G. W. "Adventures in Cosmogony." Annual Review of Astronomy and Astrophysics 37, no. 1 (1999): 1–36. http://dx.doi.org/10.1146/annurev.astro.37.1.1.

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17

Poole, M. W. "Cosmogony and creation." Physics Education 22, no. 1 (1987): 20–26. http://dx.doi.org/10.1088/0031-9120/22/1/003.

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Bernabé, Alberto, and Julia Mendoza. "Pythagorean Cosmogony and Vedic Cosmogony (RV 10.129). Analogies and Differences." Phronesis 58, no. 1 (2013): 32–51. http://dx.doi.org/10.1163/15685284-12341241.

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Abstract Allusions to a cosmogony contained in a Vedic hymn (RV 10.129) present striking analogies to a cosmogony attributed to the Pythagoreans by Aristotle, Simplicius and Stobaeus. The aim of the paper is to evaluate the extent to which they are similar and to which their differences respond to different cultural premises.

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19

Kozák, Jan A. "Echo of Creation." Temenos - Nordic Journal of Comparative Religion 57, no. 1 (2021): 103–26. http://dx.doi.org/10.33356/temenos.100075.

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The article explores the idea of an echo, both literal and structural, that connects Old Norse cosmogony and eschatology. The motif of a bellowing sound or cry appears in cosmogony in the figure of Ymir, “Crier”, who is killed by the Æsir, and from his body the world is created. During the eschatological events the booming sound recurs when Heimdallr blows his horn shortly before the Æsir themselves are killed by their adversaries. A cry is also emitted by Óðinn when he sacrifices himself on the Cosmic Tree. The booming bellow is thus associated with death, especially in the context of implicit or explicit sacrifice. The structural resonance between cosmogony and eschatology is composed of a series of five motifs that reappear in the same sequence at both liminal moments. The eschatology seems to be structurally a repetition of the cosmogony, but with inverted roles: the victims are the gods and the sacrificers are the giants, which is the inverse of the situation during cosmogony. The present analysis sheds light on the sacrificial pattern hidden behind the two events, and helps contextualize the motif of the mighty sound that reappears at both moments in the cosmic history.

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20

Small, Sharon Y. "Creativity and Diversity: Generating a Universe in Early Daoist Texts." Journal of Chinese Philosophy 46, no. 3-4 (2019): 236–52. http://dx.doi.org/10.1163/15406253-0460304010.

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Early Daoist thought, beginning from the Laozi, can be roughly divided into three sections: cosmology, politics and bodily practices. I argue that cosmogony is the root, offering a basis for both political and bodily practices. The questions I raise concentrate on cosmogony—what are the models suggested by these texts, what are the key concepts, and do the texts discussed develop from and expand Laozi’s philosophy of Dao? To answer the last question, I take a step further and look not only at cosmogony but also at political practices.

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Hossain, Sabbir, Mazlan Ibrahim, and Indriaty Ismail. "Quranic Cosmogony: The Perspectives of Contemporary Muslim Commentators." ICR Journal 10, no. 2 (2019): 213–28. http://dx.doi.org/10.52282/icr.v10i2.43.

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The origin of the cosmos is one of the most intriguing queries facing mankind. The Qur’an presents substantial information pertaining to this matter. In this paper, a Qur’anic cosmogony, comprising physical as well as metaphysical aspects, is presented based on a number of prominent contemporary Qur’anic translations and commentaries. It is revealed that commentaries on Qur’anic cosmogonical verses vary significantly. The paper then presents the qualitative and quantitative features of Qur’anic cosmogony, and deduces some general features and principles pertaining to cosmogony. It also suggests an integrated multidimensional approach in order to articulate cosmological notions from the Qur’an.

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22

Peerenboom, R. P. "Cosmogony, the Taoist Way." Journal of Chinese Philosophy 17, no. 1 (1990): 157–74. http://dx.doi.org/10.1163/15406253-01701002.

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Peerenboom, R. P. "Cosmogony, the Taoist Way." Journal of Chinese Philosophy 17, no. 2 (1990): 157–74. http://dx.doi.org/10.1163/15406253-01702002.

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Karpowicz, Tymoteusz, and Frank Kujawinski. "Tri-Lateral Lullaby (Cosmogony)." Chicago Review 46, no. 3/4 (2000): 67. http://dx.doi.org/10.2307/25304550.

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PEERENBOOM, R. P. "COSMOGONY, THE TAOIST WAY." Journal of Chinese Philosophy 17, no. 2 (1990): 157–74. http://dx.doi.org/10.1111/j.1540-6253.1990.tb00406.x.

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Kim, Youngmin. "Cosmogony as Political Philosophy." Philosophy East and West 58, no. 1 (2007): 108–25. http://dx.doi.org/10.1353/pew.2008.0004.

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27

Palmquist, Stephen. "Kant's cosmogony re-evaluated." Studies in History and Philosophy of Science Part A 18, no. 3 (1987): 255–69. http://dx.doi.org/10.1016/0039-3681(87)90021-5.

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Petrushko, Vitalii. "Cosmogonic views in the mythology of the Korean people." Ethnic History of European Nations, no. 67 (2022): 123–27. http://dx.doi.org/10.17721/2518-1270.2022.67.16.

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The traditional culture of the Korean people is not considerably studied in Ukrainian historiography, compared to Chinese or Japanese mythologies. While Korean traditional culture has much in common with the nations of the East Asia region, it also has many unique socio-cultural phenomena that are very perspective for research. The mythology of the Korean people has come down to our time thanks to traditional Korean shamanism, which was greatly influenced by Buddhism and Taoism. This unical confluence of religious systems deserves attention from researchers. Korean mythology does not have a strict hierarchy of gods, as is the case in Western mythologies. Despite this, it is full of original plots and characters, which can have many different versions. Cosmogonic legends in Korean mythology are represented in many variations of sacred shamanic stories, recorded from the mouths of Korean shamans Mu. After the partition of the Korean Peninsula in 1945, ethnographic science suffered greatly. While traditional Korean shamanism still exists legally in South Korea, it is outlawed in the North, and many shamans – important carriers of ethnographic material – have been subjected to political repression. Most of the stories studied in this article were written before the partition of Korea in the 1920–1930s. Some of the stories were also recorded in South Korea in the 1970–1980s. The article analyzes in detail the cosmogony narratives in Korean sacred shamanic stories; classifies, explores and compares various legends about the creation of the universe and highlights the main features of traditional Korean cosmogony. Also, the article reveals the chronological and geographical boundaries of ethnographic research in Korea, during which stories were recorded that contain traditional cosmogonic plots.

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Graf, Fritz. "Creation in the Poimandres and in Other Creation Stories." Archiv für Religionsgeschichte 21-22, no. 1 (2020): 411–21. http://dx.doi.org/10.1515/arege-2020-0021.

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AbstractMy paper develops from the observation that the cosmogonies in Ovid’s Metamorphoses and the Hermetic Poimandres are related to each other. After an analysis of Ovid’s text as an example of a diakrisis cosmogony in which the world is created by the sorting out of its originally confused elements, I give a short overview of the history of this type of cosmogony before Ovid. I then analyze the respective cosmogony in the Poimandres as another example of the same typology. A look at the use of diakrisis cosmogonies in late antiquity, including in the first ‘Moral Poem’ of Gregory of Nazianzus, closes the paper and demonstrates the attraction of this cosmogonical model in the Imperial epoch.

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Richey, Jeffrey L. "Daoist Cosmogony in the Kojiki 古事記 Preface". Religions 12, № 9 (2021): 761. http://dx.doi.org/10.3390/rel12090761.

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A close reading of the cosmogony found in the preface to Ō no Yasumaro 太安萬侶’s Kojiki 古事記 (Record of Ancient Matters, 712 CE) reveals the ways in which Japan’s early Nara period elites appropriated aspects of China’s Daoist traditions for their own literary, mythological, and political purposes. This debt to Daoism on the part of the oldest Shintō 神道 scripture, in turn, reveals the extent to which Daoist traditions were eclectically mined for content that early Japanese elites found useful, rather than transmitted as intact lineages. This also raises questions about whether and how “Daoism” has functioned as a systematic body of doctrines and practices, whether in China or overseas. The essay argues that Ō no Yasumaro’s appropriation of the Daoist cosmogonic repertoire is consistent with Daoist traditions as they developed during China’s Six Dynasties and Tang periods—that is, with Daoism as it existed contemporaneously with the early Nara period, when the Kojiki was compiled.

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Mondi, Robert. "Xaos and the Hesiodic Cosmogony." Harvard Studies in Classical Philology 92 (1989): 1. http://dx.doi.org/10.2307/311351.

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32

Fukunaga, Masaaki. "The Cosmogony of Hindu Pilgrimage." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 1 (1986): 450–47. http://dx.doi.org/10.4259/ibk.35.450.

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Boss, Alan P. "Cosmogony: Moon's birth shocked Earth?" Nature 324, no. 6093 (1986): 110–11. http://dx.doi.org/10.1038/324110a0.

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Mukherjee, Pia, A. J. Banday, Alain Riazuelo, Krzysztof M. Gorski, and Bharat Ratra. "COBEDMR–normalized Dark Energy Cosmogony." Astrophysical Journal 598, no. 2 (2003): 767–78. http://dx.doi.org/10.1086/378951.

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35

Souza, Tania Conceição Clemente de. "LÍNGUA, MATERIALIDADE DISCURSIVA E COSMOGONIA." Linguagem em (Dis)curso 22, no. 3 (2022): 501–11. http://dx.doi.org/10.1590/1982-4017-22-03-501-511.

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Resumo Ao se trabalhar com a relação língua e cosmogonia do ponto de vista discursivo, esbarramos em diferentes aspectos inerentes à organização social dos Kurâ Bakairi, materializada na forma como se pode, ou não se pode, lançar mão do conjunto de formativos da língua. As línguas são constituídas por sua historicidade, forjada, sobretudo, por textos fundadores da identidade do povo e da língua. Trata-se de pôr em pauta uma interdição fundadora da própria estrutura da língua em si. Em termos teóricos, abraçamos pressupostos oferecidos pela escola francesa de Análise de Discurso. E aí destacar que essa organização do mundo num viés político-cosmogônico vem a constituir a materialidade discursiva da língua em vários componentes gramaticais.

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Walker, Malik J. M. "Terraforming Religious Consciousness: Race as a Signifier in New World Religious Cosmogony." Religions 11, no. 8 (2020): 408. http://dx.doi.org/10.3390/rel11080408.

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What is the connection between race and religious diversity? This question has emerged as particularly important in recent times, following heightened discussions on racial justice, equity, and the organization of society with regard to racial oppression. The terms race and religious diversity imply distinct points of contact that have within them diverse perspectives and worldviews, that carry with them assumed foundational understandings of the world and unexamined understandings of how the universe functions. This article explores the connection between race and religious diversity by discussing the physical and intellectual landscape and by raising concerns about the historical and religious-symbolic background of the Atlantic World. This background assumes the fact that the Atlantic World is more than just a historical phenomenon. Instead, the formation and operation of the Atlantic World reveals the construction of a cosmogony that informs racial (social/relational) and religious discourse (imagination/intellectual). The Atlantic World cosmogony arose from the conquest of the Americas by European interests, resulting in a terraforming process that adapted the New World to European sensibilities. The story of the Atlantic World cosmogony and the terraforming of the Americas serve as two points of reflection that call for assessing the connection of race and religious diversity. Concomitantly, considering the foreground of the Atlantic World cosmogony and terraforming opens the possibility of resituating the way we critically approach the discourse on race and religious diversity, allowing for communities to candidly express efforts to move beyond the history of the effects generated by the conquest of the Americas.

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Anderson, Douglas R. "Realism and Idealism in Peirce’s Cosmogony." International Philosophical Quarterly 32, no. 2 (1992): 185–92. http://dx.doi.org/10.5840/ipq19923221.

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Vukovic, Ivan. "Kant's early theology, cosmology and cosmogony." Theoria, Beograd 47, no. 1-2 (2004): 51–78. http://dx.doi.org/10.2298/theo0402051v.

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The author of this paper analyses the theological, cosmological and cosmogonical ideas that Kant defended in his first book, The General History of Nature and Theory of Heavens, and claims that they were the result of his attempt to synthetise Leibnitzian theology with Newtonian physics. Furthermore, the author claims that these early ideas are the source of Kant's later conceptions of morality, law and history of human race.

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Schröder, W., and H. Treder. "Cosmology and cosmogony with geophysical applications." Acta Geodaetica et Geophysica Hungarica 43, no. 1 (2008): 105–11. http://dx.doi.org/10.1556/ageod.43.2008.1.8.

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Steavu, Dominic. "Cosmogony and the Origin of Inequality." Medieval History Journal 17, no. 2 (2014): 295–335. http://dx.doi.org/10.1177/0971945814545008.

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The present article examines how classical, early medieval and medieval Taoist sources theorise inequality as an outcome of cosmogonic processes, and how these same sources project eliminating inequality through a reversal of those processes. The first part of the article considers utopias from the Laozi daode jing [Formula: see text] (Laozi’s Scripture on the Way and its Virtue) and Zhuangzi [Formula: see text] (Book of Master Zhuang) and from the early medieval writings of Ji Kang [Formula: see text] (223–262) and Bao Jingyan [Formula: see text] (3rd to early 4th centuries). From these, a number of themes common to Taoist utopias emerge, namely communitarian primitivism, the condemnation of knowledge, and the endorsement of a de-civilising programme of cosmogonic reversion which aims for a return to the golden age of natural spontaneity. The second part of the article is devoted to the mature utopian vision of the ninth-century Wunengzi [Formula: see text] (The Incapable Master). In addition to elaborating on previous themes, the Wunengzi contributes two new ideas to Taoist utopian discourse: first, the distinction between intelligence, which develops naturally, and human knowledge, which is an artificial contrivance; and second, the conviction that an ideal society is achievable through engagement with existing political structures. The conclusion examines basic similarities between Taoist utopias and early modern to modern European counterparts, challenging the validity of Eurocentric notions of a ‘Taoist anarchism’.

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McDonough, Richard. "Wittgenstein’s Augustinian Cosmogony in Zettel 608." Philosophy and Literature 39, no. 1 (2015): 87–106. http://dx.doi.org/10.1353/phl.2015.0004.

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HARDIE, ALEX. "PINDAR'S ‘THEBAN’ COSMOGONY (THE FIRST HYMN)." Bulletin of the Institute of Classical Studies 44, no. 1 (2000): 19–40. http://dx.doi.org/10.1111/j.2041-5370.2000.tb00597.x.

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Duschl, Wolfgang J., and Peter A. Strittmatter. "The cosmogony of supermassive black holes." Monthly Notices of the Royal Astronomical Society 413, no. 2 (2011): 1495–504. http://dx.doi.org/10.1111/j.1365-2966.2011.18232.x.

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Edwards, M. J. "Philo or Sanchuniathon? A Phoenicean Cosmogony." Classical Quarterly 41, no. 1 (1991): 213–20. http://dx.doi.org/10.1017/s0009838800003670.

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Herennius Philo of Byblos is the subject of a notice in the Suda, which states that he was a grammarian born in Nero's time who lived to such an advanced age that he was still composing works in the reign of Hadrian. The titles listed include: On the Acquisition and Choice of Books; On Cities and their Eminent Citizens; and On the Reign of Hadrian (= Fr. 1 Jacoby). His name, like that of Flavius Josephus, could imply the patronage of a Roman family; we may suppose that, like Porphyry and Maximus of Tyre, he was a Phoenicean by origin who had adopted the tongue and culture of the Greeks.

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Mirjalili, Farânak. "A Psychological Approach to Zoroastrian Cosmogony." Journal for the Academic Study of Religion 37, no. 1 (2024): 89–107. http://dx.doi.org/10.1558/jasr.28593.

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Creation stories at times intertwine cosmogonic narratives of both creation and destruction, grounding the human psyche in its origins and providing cultural or faith-based meaning to the workings of the universe. The Zoroastrian creation story stands out with its unique dance between opposites, reflecting the stark dualities in Zoroaster’s teachings. Noteworthy is the place of ‘evil’ as Ahriman, the Zoroastrian evil twin of the truthful God Ohrmazd, is not only destructive but becomes the catalyst for the transfiguration and regeneration of earthly life. This article explores a new perspective on this cosmic drama by drawing on the insights from analytical psychology (psychoanalysis C. G. Jung) and its symbolic and introverted approach to ancient mythology. The work of Donald Kalsched, a contemporary Jungian author and clinician, offers a compelling psychological lens for interpreting these archetypal dichotomies that have captivated humanity for millennia through integrating recent studies on trauma and developmental psychology.

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Hefner, Robert W. "From Cosmogony to Exorcism in a Javanese Genesis.:From Cosmogony to Exorcism in a Javanese Genesis." American Anthropologist 104, no. 4 (2002): 1242. http://dx.doi.org/10.1525/aa.2002.104.4.1242.1.

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Bradu, Fabienne. "Octavio Paz y Mesoamérica: un himno entre ruinas." Literatura Mexicana 32, no. 1 (2021): 193–211. http://dx.doi.org/10.19130/iifl.litmex.2021.1.26858.

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Octavio Paz’s essays on Mesoamerica —a facet little studied by critics and poorly known by the general public— reveal the penetrating gaze of the poet, not of a specialist, on the ancient world of Mexico, its cosmogony and artistic productions always linked to a religious dimension. But the poet goes beyond anthropology and knowledge in itself, to underline the persistence of this cosmogony in Mexicans at present and also as encountered in the main foundations of his poetics. It is through this constancy that two different Mexicos emerge, as Octavio Paz interprets the events of 1968 and the Zapatista insurrection of 1994.

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Rose, Philip. "C.S. PEIRCE’S COSMOGONIC PHILOSOPHY OF EMERGENT EVOLUTION: DERIVING SOMETHING FROM NOTHING." SCIO: Revista de Filosofía, no. 12 (November 30, 2016): 123–42. http://dx.doi.org/10.46583/scio_2016.12.596.

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 Peirce’s cosmogonic philosophy of Nature represents a radical rethinking of the idea of emergence, replacing the traditional metaphysics of mechanism that was dominant within the science of the day with the idea of a chance world as the base or grounding condition of the general order of Nature. The result is a novel and potentially revolutionary account of emergent evolution that sees both the conditions of mechanism and generalized conformity to law as emergent conditions that come into being through evolutionary processes operating at a cosmological scale. By grounding evolutionary cosmogony in the idea of chance Peirce’s philosophy of Nature represents a radical and important departure from much of the emergentist tradition. Most importantly, it offers the groundwork for a general theory of emergence that would see emergent phenomena as generally predictable and explicable part of the general order of Nature as such.

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Yakovlev, Mikhail Vladimirovich. "WORD COSMOGONY IN ANDREY BELY’S POEM “GLOSSOLALIA”." Philological Sciences. Issues of Theory and Practice, no. 7-1 (July 2018): 82–85. http://dx.doi.org/10.30853/filnauki.2018-7-1.18.

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Guardiano. "The Categorial Logic of Peirce’s Metaphysical Cosmogony." Pluralist 10, no. 3 (2015): 313. http://dx.doi.org/10.5406/pluralist.10.3.0313.

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Journal articles on the topic 'Cosmogony'

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