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Journal articles on the topic 'Demonologia'
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1
Zowczak, Magdalena. "Ostrożnie z wyobraźnią. Uwagi o antropologii i demonologii." Stan Rzeczy, no. 1(1) (November 1, 2011): 131–45. http://dx.doi.org/10.51196/srz.1.9.
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Demonologia w antropologii a refleksyjność zwrotna. Teodycea jako kosmologiczna egzegeza i strategia społeczna: zrzucenie na kogoś–coś winy za niesprawiedliwość świata; punkt wyjścia oskarżeń o praktyki magiczne (Michael Herzfeld). Teodycea ślepym zaułkiem racjonalizacji wiary religijnej w hermeneutyce Paula Ricoeura: krytyka schematu odpłaty. Przemiany w polskiej etno-antropologii ostatnich 30 lat na przykładzie stosunku do demonologii. Systematyka demonów Kazimierza Moszyńskiego a doświadczenie „niewidzialnego ludu” Kirsten Hastrup: opozycja wyjściowa dla konstrukcji typu idealnego, przedstawiającego stosunek badacza do zjawisk nadnaturalnych: pomiędzy rejestracją faktów a ich konstruowaniem, irracjonalną fantazją ludu a wyobraźnią jako potencjalnym czynnikiem społecznej zmiany. Mechanizm bricolage’u techniką wyobraźni – i myśli symbolicznej. Uniwersum demonologii opracowane w polskiej etnologii lat 70/80. otwarte na analizę w kategoriach faktów społecznych.
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Rosa, João Marcos de Lima, and José Fernandes Weber. "Demonologia e filosofia." Alamedas 12, no. 1 (June 13, 2024): 141–57. http://dx.doi.org/10.48075/ra.v12i1.32803.
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Este artigo tem como objetivo analisar o demoníaco como propriamente um conceito, no sentido de exprimir o aspecto de incógnita e não-saber problemático que se fundamenta o criar filosófico. Desse ponto de vista, nos pautamos no estudo de Fabián Ludueña Romandini da espectrologia como base para pensar uma exterioridade objetiva desse tipo de ser que se caracteriza pela invasividade e acosso ao ser do humano. Num segundo momento, analisamos a ligação fundamental do demoníaco com o destino, e a relação de pagamento de uma dívida espiritual do homem com seu daimon. Nos debruçamos, ainda, nesse estudo, nas noções de mana, tragédia e extraordinário a partir de alguns autores diversos da tradição filosófica e antropológica como pressupostos para pensar uma conceituação do que seria o demoníaco.
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Henriques, Rogério Paes. "Demonologia e Psicanálise:." Revista Nós, no. 01 (July 4, 2024): 25–32. http://dx.doi.org/10.9771/rn.v0i01.62277.
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Discorre-se sobre as relações entre possessão demoníaca e histeria, tomando-se como referente a psicanálise freudo-lacaniana. A histeria, tanto para Freud quanto para o "primeiro Lacan" (déc. 1950), apontava para aquilo que - futuramente no ensino lacaniano (déc. 1970) - se designaria como uma das posições femininas sexuadas. Freud localiza tal posição no pintor protagonista de "Uma neurose demonológica do século XVII" reescrevendo sua história como um caso paradigmático de histeria masculina. Freud o "historisteriza" [hystorise] - conforme o neologismo de Lacan - e, portanto, o despatologiza.
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Peressotti, Giuseppe. "Demonologia in area aquileiese." Augustinianum 59, no. 1 (2019): 101–27. http://dx.doi.org/10.5840/agstm20195915.
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The present work focuses on some particular demonological texts attributed to Fortunatianus (mid-IV century) and Chromatius (between the IV and the V century), both bishops of Aquileia. It also includes Victorinus, bishop of Poetovium (in present-day Slovenia, second half of the III century), who shared the same geographical-cultural milieu of the Aquilean bishops. We have considered primarily their biblical commentaries and, in the case of Chromatius, also his liturgical sermons. In these texts, the devil is characterized by a broad range of expressions in relation to his spiritual struggle against humanity, a struggle already won by Jesus and now entrusted to Christians. The three bishops highlight both the devil’s ability to deceive the sons of God, leading them to idolatry and heresy, and also the victory over him achieved by means of evangelical preaching.
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Danciu, Petru Adrian. "Motivul Avestiței în demonologia populară românească / The motif of Avestiția in popular Romanian demonology." Swedish Journal of Romanian Studies 1, no. 1 (January 23, 2018): 146–68. http://dx.doi.org/10.35824/sjrs.v1i1.16805.
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Our research follows the demonic perspective on Avestiția′s activity and life. Considered today as a demonic character, she is highlighted by an activity defined almost exclusively against the killing of a pregnant woman or a baby, through appearances that cause fright (the disease called samcă) and the disfigurement of the "touched" by the demon. Because her history is unknown, the recent popular tradition has made one, Avestiția being the sister of Saint Sisoe, a murderer of children, and hence the generation of his witchcraft activity, which is why she is punished by her brother and by Archangel Michael. Newer theories claim a Semite origin (Lamashtu and Lilith), but we come with another, a totemic one, generated by the demon's descriptions. Thus, by systematizing the researched elements, we affirm that, starting from a totem (of the bear), dethroned by the masculine cults of Dacia, deity turns into a demon and encounters the demonological Semite elements, prior to Christianity in our country. Subsequent intervention of Christianity "corrects" the history of the character, turning her into a legend, when Sisoe and Archangel Michael appear. This final formula is known by Romanian ethnologists. Christian syncretism almost immediately generates the incantations of samcă and the "Book of Avestiția," a charm that reveals the name and the real history of the demon, which aroused the attention of Christian syncretism when attempting to kill baby Jesus, defrauded by Michael. Sacred folk literature describes her as an extremely dangerous being, Satan's right wing.
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Kochaniewicz, Bogusław. "Demonologia w Sermones św. Piotra Chryzologa." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 131–47. http://dx.doi.org/10.14746/pst.2019.34.08.
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The article presents the role of evil spirits in the history of salvation according to Saint Peter Chryso- logus. This argument has not been examined so far though it is to be found in many homilies of the Bishop of Ravenna. His sermons explain the reason for the fall of the angels created by God as wonderful heavenly beings. They explain the devil’s role in temptation, indicating the cause of evil to the world. The preacher emphasizes the victory of Christ over Satan and points to him as a source of hope for Christians in their spiritual struggle, in which practice of prayer and fasting are helpful.
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Schmidt Capela, Carlos Eduardo. "A DEMONOLOGIA DISJUNTIVA DE GARCÍA LORCA." Revista Iberoamericana 86, no. 270 (March 9, 2020): 33–54. http://dx.doi.org/10.5195/reviberoamer.2020.7886.
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Ribeiro, Felipe Augusto, and João Guilherme Lisbôa Rangel. "Da heresia à “caça às bruxas” no final da Idade Média ocidental." Revista de História, no. 176 (December 5, 2017): 01. http://dx.doi.org/10.11606/issn.2316-9141.rh.2017.127324.
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Resenha do livro: BOUREAU, Alain. Satã herético: o nascimento da demonologia na Europa medieval (1280-1330). Tradução de Igor Salomão Teixeira e revisão técnica de Néri de Barros Almeida. Campinas: Unicamp, 2016.
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Moreschini, Claudio. "Divinazione e Demonologia in Plutarco e Apuleio." Augustinianum 29, no. 1 (1989): 269–80. http://dx.doi.org/10.5840/agstm1989291/315.
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Basosi, Duccio. "Fidel Castro tra storia, mito e demonologia." PASSATO E PRESENTE, no. 101 (May 2017): 7–16. http://dx.doi.org/10.3280/pass2017-101002.
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Bosisio, Matteo. "Meraviglioso, fantastico e demonologia nell’Ecerinis di Mussato." MLN 129, no. 1 (2014): 1–21. http://dx.doi.org/10.1353/mln.2014.0004.
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Konieczna, Agnieszka. "Literacka demonologia Paula Coelho w świetle teologicznej krytyki." Teologia w Polsce 3, no. 2 (April 6, 2020): 319–37. http://dx.doi.org/10.31743/twp.2009.3.2.08.
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Artykuł w pierwszej części prezentuje poglądy Coelho odnośnie szatana. W czterech paragrafach omówione zostały następujące aspekty: pojawienie się szatana na świecie, jego cechy, wpływ na człowieka, związek szatana z istnieniem zła oraz problem utożsamiania szatana ze złem. Druga część zawiera natomiast poglądy pisarza zestawione z nauką Kościoła Katolickiego zawartą w nauczaniu Papieży, dokumentach wydanych przez sobory, a także w pracy współczesnych teologów.
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Kobus, Justyna. "Cioty, duchy, zmory jako ginący element języka i kultury ludowej okolic Gniezna." Polonistyka. Innowacje, no. 9 (June 9, 2019): 155–70. http://dx.doi.org/10.14746/pi.2019.9.11.
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W artykule zostały zaprezentowane wyniki badań dialektologiczno-etnograficznego projektu edukacyjnego dotyczącego świąt wierzeń i przesądów w okolicach Gniezna. Omówiono założenia projektu oraz problemy związane z badaniami terenowymi. Dzięki wspólnym badaniom dialektologów i uczniów udało się uzyskać materiał umożliwiający opis zmian między innymi w mikropolu tematycznym magia i demonologia ludowa. Analiza wybranych przykładów została przedstawiona w artykule.
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Banoet, Fiktor Jekson. "Shamanisme dan Kesurupan: Teologi Demonik—Eksplorasi Demonologi Sosial dengan Demonologi Spiritis dalam Perspektif Non-Barat dan Implikasi Pastoral Lintas Budaya dan Agama." Aradha: Journal of Divinity, Peace and Conflict Studies 1, no. 1 (February 17, 2021): 19. http://dx.doi.org/10.21460/aradha.2021.11.534.
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Abstract
As a social and cultural phenomenon, shamanism and possession are often mistakenly understood. The point of view at issue in these two forms of demonology is how we monitor the beginning of its proposition, not just the preposition that departs from the practice of pastoral, but its context-based epistemology. This is due to the difference in the peculiarities of the counseling model in the West and the East, especially Asia. Second, from theological heritage, we rarely understand both phenomena from demonology theology. Third, this paper aims to clarify the pathology of understanding of shamanism and bleakness that is always chaotic, namely sharpening the diff erence between spiritist and social demonology, by using the cross-cultural dan religion-based pastoral.
Abstrak
Sebagai fenomena sosial dan kultural, shamanisme dan kesurupan sering dipahami secara keliru. Titik pandang yang menjadi persoalan pada dua bentuk demonologis tersebut ialah bagaimana kita memantau awal preposisinya, bukan hanya sekadar preposisi yang bertolak dari praktek pastoralia, tetapi dari epistemologinya yang berbasis konteks. Hal ini disebabkan ada perbedaan kekhasan model konseling di Barat dan di Timur, khususnya Asia. Kedua, dari sudut warisan teologi, kita jarang memahami kedua fenomena tersebut dari titik pandang teologi demonology. Ketiga, tulisan ini bertujuan untuk memperjelas patologi pemahaman atas shamanisme dan kesurupan yang selalu kaotik, yaitu menajamkan perbedaan antara demonologi spiritis dan sosial, dengan menggunakan bingai pastoral lintas budaya dan agama.
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SILETSKYI, Roman. "Forest in Ukrainian Traditional Folk Beliefs." Наукові зошити історичного факультету Львівського університету / Proceedings of History Faculty of Lviv University, no. 23 (June 8, 2022): 473–92. http://dx.doi.org/10.30970/fhi.2022.22-23.3644.
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Folk demonology is an important component of the traditional outlook of the Ukrainian people. Demonologic beliefs retain valuable information about cultural realities of far removed from present-day historical eras. Different demonological phenomena, characters and their loci are important material for the reconstruction of the ancient life of Ukrainians and their ancestors - early Slavic tribes of the 1st millennium AD. The object of the presented research is The Forest as one of the traditional loci of a number of demonological characters and phenomena. The subjects are ancient burial customs, ceremonies, beliefs about different categories of endless dead and their influence on the formation of the image of The Forest in the national outlook of the Ukrainian people. Ukrainian researchers have overlooked this aspect of demonological beliefs, usually limiting their researches to the beliefs about trees as much as possible. The sources of the publication are based on new field ethnographic materials discovered in recent decades during ethnographic expeditions to Polissya, Volyn, Ukrainian Carpathians and Pokuttya, as well as published (at different times and in various scientific publications) information about the subject of authors scientific interests. The proposed publication is a kind of introduction to the study of a broader topic that attracted the attention of ethnologists, folklorists, archaeologists for a long time – Ethnic Dendrology.
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Nadbrzeżny, Antoni, and Małgorzata Dowlaszewicz. "Antropomorficzna demonologia kontekstualna w niderlandzkim romansie rycerskim "Jonathas ende Rosafiere"." Teologia w Polsce 11, no. 2 (March 24, 2020): 45–63. http://dx.doi.org/10.31743/twp.2017.11.2.04.
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Średniowieczne utwory niderlandzkie stanowią interesujący przedmiot badań interdyscyplinarnych. Ich wyraźnie moralizatorski charakter nie wyklucza istnienia głębszych wymiarów teologicznych, których odkrycie i twórcze zinterpretowanie może pobudzić współczesnego czytelnika do bardziej odważnego poszukiwania śladów Transcendencji w nierzadko tragicznym ludzkim losie.
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Soares, Elizangela A. "Quem é você? Um prólogo sobre magia, astrologia e demonologia no Testamento de Salomão." Caminhando 25, no. 1 (May 11, 2020): 63. http://dx.doi.org/10.15603/2176-3828/caminhando.v25n1p63-86.
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Considerado exótico e ignorado por estudiosos no passado, o Testamento de Salomão é uma obra listada entre os textos conhecidos como pseudepígrafos do Antigo Testamento. Trata-se de um escrito curioso, que agrega temas como magia, demonologia, angelologia, medicina primitiva e astrologia. Além de introduzir a obra, este artigo se ocupa da conjugação de três dos temas nela revelados: seus aspectos mágicos, astrológicos e demonológicos. Ainda que, para efeitos didáticos, as linhas gerais desses aspectos tenham sido traçadas separadamente, eles estão em relação estreita uns com os outros e devem ser lidos como um conjunto, possibilitando a compreensão da lógica subjacente ao texto.
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Innamorati, Marco, Ruggero Taradel, and Renato Foschi. "Psicopatologia e demonologia. La "diagnosi" di possessione nel corso del XX secolo." PSICOTERAPIA E SCIENZE UMANE, no. 1 (February 2018): 31–46. http://dx.doi.org/10.3280/pu2018-001003.
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Zdebskyi, Janaina De Fátima. "Resenha: Satã herético - O nascimento da demonologia na europa medieval (1280-1330)." Mandrágora 23, no. 1 (June 30, 2017): 125. http://dx.doi.org/10.15603/2176-0985/mandragora.v23n1p127-132.
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O livro “Satã herético: O nascimento da demonologia na Europa medieval (1280-1330)” é uma publicação do ano de 2016, pela Editora da Unicamp de São Paulo, de autoria de Alain Boureau e traduzido do original em francês para o português por Salomão Teixeira. A obra é composta por 252 páginas e subdividida em prefácio à edição brasileira, introdução, sete capítulos, epílogo, bibliografia selecionada e índice onomástico. A temática central abordada na obra se refere à questão de que até o século XIII os demônios não representavam um problema de fato para o mundo dos humanos, visto que não havia possibilidade de intervenção desses demônios entre/nas pessoas. Depois do século XIII é que a heresia passa a englobar outras questões como, por exemplo, a possibilidade de pacto e de possessão com os demônios e é isso que dá alicerces para a caça às bruxas e bruxos no século XV. Alain Boureau faz essa pesquisa com base em documentos da Europa medieval, sendo que sua fonte inicial, apresentada ainda na introdução, é um inquérito sobre a santidade de Tomás de Aquino que se desenvolveu em Nápoles, em 1319.
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Paolozzi Sérvulo da Cunha, Mariana, and Marcus Vinicius De Souza Nunes. "A psicologia de Evágrio Pôntico: o caminho da práxis." Griot : Revista de Filosofia 20, no. 3 (October 20, 2020): 274–83. http://dx.doi.org/10.31977/grirfi.v20i3.1895.
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Os escritos de Evágrio Pôntico, monge do século IV, embora não constituindo um sistema filosófico, são de capital importância para compreendermos o desenvolvimento da cultura ocidental. No presente trabalho, todavia, operamos um corte epistemológico diferente. Buscamos na sua obra Tratado Prático, primeira parte de uma trilogia de teologia espiritual, elementos de uma doutrina psicológica que, é o que pretendemos demonstrar, se constitui em verdadeira terapêutica. Assim, exploramos alguns conceitos fundamentais dessa obra, tais como os de impassibilidade (apatheía), de pensamentos passionais (logismoí), e o de paixões (páthos), e também doutrinas importantes, como a da divisão tripartite da alma e a demonologia evagriana (onde os demônios, a nosso ver, representariam facetas inconscientes do desejo).
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FORMANOVA, Svetlana, Olena MATUZKOVA, Tetiana YABLONSKA, Volodymyr OLEKSENKO, Evelina BOIEVA, and Serhi DMYTRIEV. "Demonolexis In Mykola Gogol’s Works: Philosophical and Linguocultural Perspectives." WISDOM 16, no. 3 (December 28, 2020): 172–87. http://dx.doi.org/10.24234/wisdom.v16i3.386.
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The peculiarities of functioning of demonological lexis in the works of Mykola Gogol in the philosophical and linguocultural perspectives are considered in the article. Demonological lexis is determined to be one of the essential segments of ethnocultural representation. It is projected on linguistic culture and creates a peculiar semiotic culture of a particular ethnic group. Ukrainians’ belief in non-Christian culture various mystical forces along with sincere faith in one God, promotes active development of their spiritual culture and philosophical worldview. It is reflected in the artistic heritage. The purpose of the article is the analysis of Ukrainian demonology in Mykola Gogol’s works. The subject of the research is demonological lexis in Mykola Gogol’s works. The methods such as analysis and synthesis, descriptive, observation, contextual-interpretive, linguistic-stylistic were used for achieving the goal. Ukrainian demonology is proved to be a part of Slavic mythology identity and its attributive element. The philosophical aspect of the article is realized in demonological magic, the connection of the corporeal, spiritual, soul with the body, psychophysiological phenomena, altered states of reality etc. The authors analyzed the existing classifications of demonological lexis and defined that the Ukrainian demonological lexis forms structural, impaired, open microsystem in its constant development.
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Santana, Fabricio De. "Entre anjos e demônios: a dialética demonológica de Francisco de Vitoria (1486-1546)." Revista de História da UEG 11, no. 01 (January 31, 2022): e112208. http://dx.doi.org/10.31668/revistaueg.v11i01.12060.
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Este trabalho analisa alguns pontos importantes acerca do pensamento demonológico do dominicano espanhol quinhentista Francisco de Vitoria (1486-1546), os quais nos auxiliam na compreensão das raízes do ceticismo ibérico quanto à magia e à feitiçaria, alicerçado na vigorosa fé nas insígnias católicas entregues pela Providência aos homens como remédio aos males do mundo, além de reinseri-lo no âmago da lista de importantes escritores humanistas que se debruçavam sobre o tema no ambiente europeu no mesmo período. Para tanto, estudamos a sua Relectio Sobre a magia (1539-1540), proferida em 1540 na Universidade de Salamanca, buscando compreender a sua perspectiva sobre a magia e a feitiçaria a partir das heterodoxas práticas das artes mágicas.
Palavras-chave: Magia. Demonologia. Península Ibérica.
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Trento, Francisco Beltrame. "Vivendo sob os murmúrios de Atlas." Galáxia (São Paulo), no. 35 (August 2017): 132–39. http://dx.doi.org/10.1590/1982-25540132766.
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Resumo Em La Ascensíon de Atlas, Fabian Ludueña discute a obra de Aby Warburg, pensando-a como uma demonologia da contemporaneidade midiática. Além disso, pensa seu atlas imagético, a Mnemosyne, como, em termos lacanianos, o sinthome de Warburg, após os anos que passara na clínica psiquiátrica de Ludwig Biswanger. Continuando seu trabalho de pesquisa na filosofia antiga, segue nessa obra, paralela aos seus dois tratados sobre espectrologia, discutindo como a construção do que consideramos humano acabou por descartar – ou disfarçar nos discursos – quase toda entidade que não se enquadre na normopatia patológica construída pelo que ele denomina a máquina antropotécnica (LUDUEÑA, 2012, 2016). Para tanto, além dos filósofos antigos, discute também questões sobre imagem e subjetividade e, em diálogo com Roland Barthes e Alfred Gell, a re-emergência de mitos e gestos.
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Barros, Valquiria. "DEMONIZAÇÃO DO FEMININO E MISOGINIA A PARTIR DO MOVIMENTO DE CAÇA ÀS BRUXAS." Revista Prâksis 1 (January 3, 2024): 219–37. http://dx.doi.org/10.25112/rpr.v1.3500.
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Tomando a demonização da mulher como elemento central de análise sobre as representações do feminino e suas relações com a religião, esta investigação objetivou compreender como foi amalgamado o discurso de inferiorização da mulher no Ocidente a partir da publicação do Malleus Maleficarum (Kramer; Sprenger, 1486) durante a perseguição dos Tribunais do Santo Ofício da Igreja Católica, no período conhecido como caça às bruxas. O objetivo geral deste estudo foi analisar a construção do discurso de subalternização da mulher no Ocidente, tomada a partir das ideias de pecado e culpa previstas no episódio do Pecado Original, relatado na Bíblia Cristã, e da noção de demonização originária dos tratados de demonologia escritos durante a Idade Média. Os resultados destacam a construção simbólico-discursiva como elemento distintivo que relacionam a mulher com o mal, perpetuando a misoginia culturalmente até os dias atuais.
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Castro, Matheus Felipe de. "Freud: da perversão à pulsão de morte um percurso criminológico." Seqüência Estudos Jurídicos e Políticos 43, no. 90 (July 4, 2022): 1–38. http://dx.doi.org/10.5007/2177-7055.2022.e87182.
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O artigo apresenta a psicanálise como uma possibilidade subversiva diante dos campos antagônicos das criminologias etiológicas e interacionistas, reducionistas dos problemas da subjetividade ao corpo biológico e às interações do corpo social. É recuperada a transição do problema de uma “teoria geral do mal” da demonologia à criminologia e a psiquiatria positivistas, transitando de uma gramática fundada na religião, na alma e no mal, para outra fundada na ciência, no corpo e no desvio. É apresentado como o problema foi abordado por Freud partir dos seus estudos sobre a perversão polimorfa e a pulsão de morte. Reflete a busca pelo entendimento do problema agressividade/violência/crueldade como dimensão própria dos seres-falantes e os efeitos das abordagens mencionadas para o imaginário da sociedade punitiva. O método de abordagem foi dedutivo, partindo de teorizações selecionadas de Freud. O método de procedimento foi a organização ensaística desses argumentos.
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McPhail, Eric. "Jean Bodin and the Romance of Demonology." Análisis. Revista de investigación filosófica 4, no. 2 (January 5, 2018): 265–76. http://dx.doi.org/10.26754/ojs_arif/a.rif.201722473.
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This article proposes a comparison between the French Renaissance demonologist Jean Bodin and the fictional character Don Quijote. Like the hero of Cervantes’ novel, Bodin believes everything he reads. Consequently, Bodin makes his own discipline of demonology a species of romance that eagerly blurs the boundary of fact and fiction. This type of credulity can be usefully juxtaposed to Michel de Montaigne’s understanding of the imagination and to his more philosophical exploration of the realm of possibility.Keywords: Demonology, fiction, imagination, Jean Bodin, Cervantes, Montaigne.
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Oporto Valencia, Lucy. "Violeta Parra y el problema del mal." Hermenéutica Intercultural, no. 23 (September 7, 2016): 181. http://dx.doi.org/10.29344/07196504.23.526.
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Violeta Parra y el problema del malVioleta Parra and the problem of evilResumenEl presente ensayo aborda la relevancia filosófica de la obra de la poli- facética artista Violeta Parra, en lo concerniente al problema del mal, sus vínculos con la demonología vetero y neotestamentaria, y el “fin de la teodicea”. De El gavilán, su obra maestra, inicialmente concebida para ballet y prefiguración del ascenso del fascismo en Chile a partir de 1973, y otras composiciones musicales suyas, como Pupila de águila,Una copla me ha cantado y Cantores que reflexionan, se desprende una concepción histórico-política del mal y lo demoníaco, unida a una alta valoración del arte en cuanto forma de conocimiento y ampliación de la conciencia.Palabras clave: expulsión intelectual - fascismo - fin de la teodicea- problema del mal - relevancia filosóficaAbstractThis essay addresses the philosophical relevance of the work of the mul- tifaceted artist Violeta Parraconcerning the problem of evil, its links with the Old and New Testaments demonologyand the “end of theodicy.” From El gavilán, his masterpiece, originally designed for ballet and fores- hadowing the rise of fascism in Chile since 1973, and her other musical compositions, as Pupila de águila, Una copla me ha cantado y Cantores que reflexionan, it is possible to see a historical and political conception of evil and the demonic, together with a high value of arts as a form of knowledge and expansion of consciousness.Keywords: intellectual expulsion – fascism - end of theodicy –the problem of evil - philosophic pertinenceResumoO presente ensaio aborda a relevância filosófica da obra do artista polifa- cética Violeta Parra, no que concerne ao problema do mal, seus vínculos com a demonologia vétero e neotestamentário e o “fim da teodicéia”. Do Gavião, sua obra-prima, inicialmente concebida para balé e prenúncio da ascensão do fascismo no Chile a partir de 1973 e outras composições musicais, como Pupila de águila, Una copla me ha cantado y Cantores que reflexionan, desprende-se uma concepção histórica e política do mal e do demoníaco, unida a uma estimação elevada da arte, assim como forma de conhecimento e extensão da consciência.Palavras-chave: Expulsão Intelectual - Fascismo - Fim da Teodicéia - Pro- blema do Mal - Relevância Filosófica
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Guiscafrè Danús, Jaume. "L’imaginari de la por al segle XIX català: costums, creences, supersticions i llegendes." Estudis de Literatura Oral Popular / Studies in Oral Folk Literature, no. 8 (December 18, 2019): 43. http://dx.doi.org/10.17345/elop201943-56.
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Marià Aguiló, com altres folkloristes del segle XIX, va arreplegar materials escrits i testimonis orals —encara inèdits— sobre creences, supersticions i costums relacionats amb les creences populars, singularment amb la bruixeria i la demonologia. En aquest treball n’aprofit alguns exemples per reflexionar sobre els límits de la rondalla i la llegenda i sobre les relacions complexes que mantenen amb altres gèneres etnopoètics com les supersticions, els costums, els dites o els memorates. Tant aquestes relacions com els diversos graus d’elaboració narrativa que poden tenir les creences populars estan condicionats per la vigència que té la creença entre els membres de la comunitat reduïda i pel grau d’identificació emocional que l’informant té amb el contingut del que relata o reporta. Així mateix, hi planteig la hipòtesi que els contrafacta carnavalescos d’alguns relats no s’han d’entendre com el resultat de la pèrdua de vigència de la creença o la superstició que els suscita, sinó més aviat com una manera alternativa de gestionar els temors que provoquen les forces i els mons sobrenaturals.
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Martins, Jaziel Guerreiro. "Uma reflexão sobre as igrejas isocristãs à luz do pensamento sobre o “demônico” em Paul Tillich." Revista Pistis Praxis 11, no. 2 (August 30, 2019): 522. http://dx.doi.org/10.7213/2175-1838.11.002.ao06.
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Este artigo tem como objetivo fazer uma análise teológica de dois grupos religiosos em solo brasileiro identificados como “isocristãos”, a partir do pensamento do “demônico” em Paul Tillich. Principia-se argumentando como poderiam ser classificados determinados grupos dentro do neopentecostalismo, identificando as Igrejas Universal do Reino de Deus e Mundial do Poder de Deus como grupos não cristãos. Tenta-se demonstrar de forma introdutória que grupos religiosos como estes não podem mais ser considerados como neopentecostais, mas como algo parecido; destarte, estas seriam igrejas isocristãs. Em seguida, inicia-se uma elocubração teológica a partir da ideia de Tillich sobre o “demônico”, explicando a relação deste pensamento tillichiano com estas igrejas isocristãs, haja vista que a demonologia e a demonopráxis tem sido o elemento hermenêutico central comum ao redor do qual gravitam todas as doutrinas e práticas litúrgicas do movimento. Por fim, ao se demonstrar à luz do pensamento de Paul Tillich as ambiguidades destas, acaba por apresentar que uma igreja é uma comunidade de paz e amor, diverso do pensamento das duas igrejas em análise as quais procuram diabolizar e esconjurar a religião do outro.
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O’Donnell, S. Jonathon. "Damned Ecologies." Environmental Humanities 14, no. 3 (November 1, 2022): 543–63. http://dx.doi.org/10.1215/22011919-9962849.
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Abstract This article uses a queer ecocritical methodology to analyze constructions of the environment and subjectivity in American spiritual warfare demonologies (discourses about the reality and activity of demons) published in 2008–18. There has been a surge in critical research on evangelical climate skepticism, the ecological thought of far-right movements, and the growing influence of Christian nationalism and charismatic evangelicalism on the US political landscape. Spiritual warfare, which constructs reality as a battle between divine and demonic forces, is a key part of this landscape. This article shows how spiritual warfare demonology operates as a tool for the construction of entwined social, political, and environmental ecologies, combining notions of deviant nature and deviant culture. Such ecologies both reinforce and destabilize biopolitical hierarchies that enshrine a normative (white, settler, cisheteropatriarchal) model of the human over both other (racialized, queered) humans and the nonhuman world. Critically rereading spiritual warfare demonologies through queer ecology, the article shows that such texts frame the fights against climate change and for queer and racialized subjects as prongs of a demonic assault on the futurity of white Christian America. Such texts reveal spiritual warfare demonology to rest on an ecological ultimatum: that nature will be normative or it will not be at all.
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Borghesi, Massimo. "Il daímon o Cristo? La demonologia antica e la critica di Agostino al demone “mediatore” tra umano e divino." Quaestio 6 (January 2006): 103–29. http://dx.doi.org/10.1484/j.quaestio.1.100065.
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Valentsova, Marina, and Ludmila Vinogradova. "Folk Carpathian-Ukrainian demonology: motivational-functional research method." Journal of Ethnology and Culturology 29 (August 2021): 44–52. http://dx.doi.org/10.52603/rec.2021.29.06.
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The traditional way of describing and researching national demonological systems is the character approach. The article attempts to substantiate another possibility of studying Slavic demonology – through the concept of a mythological motive. The motive is understood as a semantic predicate of demonological narratives of various kinds, the minimal meaningful unit of plot composition (including motives-actions, motives-situations, motives-descriptions etc.). The composition of motives in each mythological tradition is unique and can be used to understand the mentality of the people, their way of perception of the world and their attitude to the world. The article describes, with varying degree of detail, some of the motives characteristic of the Carpathian-Ukrainian demonology: motives “to scare a person”, “to lead astray”, telling fairy tales as a protective charm, substitution of babies by demons, motives of double-mindedness, gaining magical power against hail, a circular dance of forest demons and a number of others. Among them, there are world-known, all-Slavic, actually Carpathian-Ukrainian and also Carpathian-Balkan motives. An analysis of these, as well as of other motives, contained in mythological narratives from the collections of V. Hnatiuk, V. Shukhevych, A. Onyschuk and others, allows us to realize the specificity and uniqueness of the Carpathian Ukrainian tradition, and can also provide material for conclusions of an ethnogenetic nature.
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Piwowarczyk, Przemysław. "Demonologia jako źródło do badań nad pochodzeniem i przeznaczeniem tekstów i kodeksów z Nag Hammadi = Demonology as a source for research of the provenance and purpose of the Nag Hammadi texts and codices." U Schyłku Starożytności : studia źródłoznawcze, no. 17/18 (April 2, 2020): 3–38. http://dx.doi.org/10.36389/uw.uss.18-19.1.1.
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The article contains qualitative and quantitative analyses of the names of spiritual beings in the Nag Hammadi codices and two codices of similar content: the Berolinensis Gnosticus and Tchacos. The investigation shows that the majority of the names in the Nag Hammadi texts are original and find no attestations in Greek, Jewish, and even Egyptian tradition; neither are they attested in the Graeco-Roman magical repertoire. The creation of the Nag Hammadi collection was obviously not motivated by an interest in demonology; certain texts, however – especially the longer redaction of the Apocryphon of John and the sub-collection encompassing codices IV and VIII – could be created by a person or a group interested in ritual power.
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Walsh, Brendan C. "“The Boy of Tocutt” and the Demonic Covenant in Seventeenth-Century New England Demonology." Preternature: Critical and Historical Studies on the Preternatural 12, no. 2 (September 1, 2023): 107–35. http://dx.doi.org/10.5325/preternature.12.2.0107.
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ABSTRACT The New England demonic possession narrative, “A Confession of a Boy at Tocutt,” remains conspicuously absent from the rich scholarship on diabolic affliction in seventeenth-century North America. Appearing in Cotton Mather’s 1689Memorable Providences, Relating to Witchcrafts and Possessions, this narrative details the torments of one settler, known only as “The Boy of Tocutt,” in Branford Connecticut (ca. 1645–1666). While incomplete, this account is marked by a unique emphasis on the demonic pact and offers a valuable insight into the development of this demonological concept in New England. Through a close reading of “A Confession of a Boy at Tocutt” in the context of Protestant demonic covenant theology, this article establishes the demonological and narrative function of the pact in New England diabolical literature. In doing so, it reconciles this possession narrative with succeeding cases and establishes the versality of the demonic pact in New England demonology.
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Campagne, Fabián Alejandro. "The Most Moderate of Radical Demonologists? The Amphibian Nature of Jean Bodin’s Démonomanie des sorciers." Parergon 40, no. 1 (2023): 99–130. http://dx.doi.org/10.1353/pgn.2023.a905416.
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Abstract: The ‘Démonomanie des sorciers’ by Jean Bodin is, along with the ‘Malleus maleficarum’, not only one of the most famous demonologies ever written but one of the most commercially successful. However, one aspect of its argumentation seems to have been overlooked by scholars so far: the paradoxical coexistence of the providentialist foundations of Bodin’s doctrine, typical of the moderate demonology of the Church Fathers, and the merciless brutality of the suggested judicial procedure for the extermination of witchcraft. In other words, the harsh repressive stance associated with Bodin’s book does not follow logically from the Augustinian basis of his anti-scholastic demonology. The key to understanding this inconsistency lies in Bodin’s non-confessional political theory, for which atheism (one of whose evergreen incarnations is witchcraft) should be seen as the most dreadful enemy of any state, regardless of its Christian or non-Christian origins.
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Reed, Annette Yoshiko. "When did Daimones become Demons? Revisiting Septuagintal Data for Ancient Jewish Demonology." Harvard Theological Review 116, no. 3 (July 2023): 340–75. http://dx.doi.org/10.1017/s0017816023000196.
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AbstractRecent research on Jewish demonology has been significantly advanced by evidence from the Dead Sea Scrolls. In light of these advances, this article revisits the use of daimones and related terms in the Greek translations of Jewish scriptures commonly called the Septuagint (LXX). Against the tendency to conflate these LXX data into one intermediate stage in the development of the demonology of the New Testament, it calls for further attention to the particular dates and translational tendencies in specific LXX texts, as well as further attention to contemporaneous Aramaic and Hebrew sources. Accordingly, it situates the daimones of LXX Deuteronomy, the Greek Psalter, and LXX Isaiah alongside the emergent demonologies in the Aramaic Enoch literature, Jubilees, 4Q560, and 11Q11. Taken together, these sources attest new literary creativity surrounding transmundane powers among Jews in the Hellenistic period, shaped by distinctive concerns that cannot be reduced to a transitional, proto-Christian moment.
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Hernández Valencia, Juan Sebastián. "Influence of the Enochic tradition on Qumran: reception and adaptation of the Watchers and Giants as a case study." Perseitas 12 (February 2, 2024): 34–71. http://dx.doi.org/10.21501/23461780.4671.
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The confluence of different Jewish traditions in the Qumran library is evident. The Enochic traditions are not only counted as the oldest influences in Qumran, they also give it a certain theological unity. This is even more true in the case of demonology. Belial’s figure brings together a rich lexicographic heritage in which different traditions are integrated under the characteristics of the Watchers and Giants of the Enochic tradition (1 En 6—8). This study analyzes the theological characterization of the demonological figures found in Qumran to specify the Enochic influence on it.
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Frankfurter, David. "Amente Demons and Christian Syncretism." Archiv für Religionsgeschichte 14, no. 1 (September 2013): 83–102. http://dx.doi.org/10.1515/arege-2012-0006.
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Abstract Drawing on a range of apocalyptic and magical texts from Roman and Byzantine Egypt, this paper argues that the Coptic Christian depiction of vicious underworld demons, so often cited as evidence of “Egyptian survivals,” in fact owes more to Jewish apocalyptic literature than ancient Egyptian mortuary texts - that scribes only recalled Egyptian traditions in the course of reutilization and interpretation of para-biblical apocalyptic traditions. Secondly, the paper attributes the development of this Coptic underworld demonology to the creative agency of scribes in late antique Egyptian Christianity, in whose own subcultures and practices any model of demonological syncretism must be situated.
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Silva, Matheus Victor, and Adalberto Luis Vicente. "Mater Daemoniorum: heterotopia e demonização em Miguel e os Demônios, de Lourenço Mutarelli." A Cor das Letras 22, Esp. (February 17, 2022): 35–48. http://dx.doi.org/10.13102/cl.v22iesp..7278.
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O presente artigo busca refletir acerca das configurações heterotópicas da espacialidade na obra Miguel e os Demônios, de Lourenço Mutarelli, com especial atenção às figurações subterrâneas dos espaços por onde transita a personagem Cibele e que se relacionam diretamente à demonização de seu corpo. Logo, a espacialidade surge como um dos feixes principais da expressão do grotesco na obra. De um rico repertório, a obra dialoga diretamente com a cultura das maravilhas e a demonologia medievais, assim como com os processos inquisitoriais dos séculos XV e XVI, responsáveis pelos surtos de caça às bruxas. Através de uma reconstrução da arcaica figura da feiticeira, a narrativa permite uma releitura da discriminação da travestilidade na atualidade. Consonante a isso, a estética grotesca reforça-se ainda pela irrupção de uma violência incisiva aliada a elementos de um bizarro absurdo sem, com isso, recair ou intentar efeitos rasos de choque ou de um realismo meramente representativo. Pelo contrário, alienando a realidade da obra de qualquer verossimilhança racional, a ambivalência grotesca incide sobre o processo metamórfico do protagonista, no qual tais índices contribuem para o estabelecimento do que chamamos “cosmovisão grotesca”, abolindo as limitações de uma compreensão dualista e racional da existência, refletida na superação final das culpas que atormentam Miguel ao longo de toda a narrativa. As configurações desse espaço em que se desencadeia o processo de transformação de Miguel estabelecem, desse modo, um espaço à parte, profundamente expressivo de uma visão grotesca do mundo.
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Brakke, David. "The Making of Monastic Demonology: Three Ascetic Teachers on Withdrawal and Resistance." Church History 70, no. 1 (March 2001): 19–48. http://dx.doi.org/10.2307/3654409.
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Although in recent years fourth- and fifth-century Egyptian monasticism has received much scholarly attention of increasing methodological and theoretical sophistication, conflict with demons, a primary metaphor for the ascetic life in the literature of the period, has been left relatively unexplored. One reason for this lack of attention is a shift in the intellectual paradigms through which scholars approach ascetic literature: as they have moved from psychological and theological models to social and performative ones in interpreting ascetic theory and practice, seemingly subjective or theological themes such as demonological theory have given way to more cultural topics, such as constructions of the body and formations of ascetic institutions and practices, with their accompanying politics. But the neglect of demons is a function also of the weighty influence exercised by two fourth-century demonologists, Athanasius of Alexandria and Evagrius of Pontus, and of the powerful modern explications of monastic demonology based on these important sources. Together the Life of Antony and the works of Evagrius construct, it seems, the monastic demonology, upon which later sources only elaborate.
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Halaichuk, Volodymyr. "Traditional Demonology of Khmilnyk District." Scientific Papers of the Vinnytsia Mykhailo Kotsiubynskyi State Pedagogical University. Series: History, no. 36 (June 2021): 82–92. http://dx.doi.org/10.31652/2411-2143-2021-36-82-92.
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The purpose of the article is a comprehensive description of demonological ideas and beliefs of the inhabitants of Khmilnyk district of Vinnytsia region, made on the basis of their own records from this part of the historical and ethnographic Volyn. The research methodology is based on a combination of general scientific (analysis, synthesis, generalization) and special-historical (historical-typological) methods with the principles of historicism, systematization, scientificity and verification. When recording demonological materials, the main thing was to use the method of field ethnography. The works of famous Ukrainian ethnographers devoted to demonological ideas and beliefs of specific localities were used as role models. The scientific novelty of the work in the first situation was due to the publication of a large array of field ethnographic materials, which the author collected in 2014 in the villages of Voronivtsi, Zozulyntsi, Morozivka, Pagurtsi, Petrykivka, Pustovity, Rybchyntsi, Filiopol and town Khmilnyk. Most of them are published for the first time. In addition, the demonological tradition of Khmilnyk district has not yet been the subject of such accumulated attention. With the exception of some publications, the authors of which are the participants of the mentioned expedition in 2014 R. Siletsky, M. Bahlay and A. Kryvenko, these areas in this context were unknown to researchers of folk spiritual culture. Conclusions. Demonological tradition of Khmilnyk district at the beginning of the 20th century remains quite rich. Its main characters are witches and sorcerers, vampires, hobgoblins, mermaids, «potеrchatа», dead-«revenаnts», actually devils. In general, the demonology of the Khmilnyk district resembles the East Volyn region, which is natural. At the same time, there is a rapprochement with the Podillia tradition, in particular in the beliefs about vampirеs, about mermaids, about the elderberry as a «devil's tree» and so on. It is worth noting that the local population, sometimes clearly feeling the difference between their speech and Podillian, today identifies itself with Podillya.
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Korolyova, Svetlana Yu. "6TH INTERNATIONAL CONFERENCE “DEMONOLOGY AS A SEMIOTIC SYSTEM” (RSUH, MAY 19–21, 2020)." Folklore: structure, typology, semiotics 3 (2020): 156–69. http://dx.doi.org/10.28995/2658-5294-2020-3-3-156-169.
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The sixth international conference “Demonology as a semiotic system” was held at the Russian State University for the Humanities, on May 19–21, 2020. Once every two years, it becomes a scientific forum for folklorists, ethnolinguists, anthropologists, historians, culturologists and other specialists who study the “lower” level of mythology. The aims of the conference include the exchange of experience gained in the study of various data: ancient texts, medieval literature, ethnographic sources of the 19th – 20th centuries, the new field interview. The theme of that event is demonological plots and motives, nominations of mythological characters, their visual images, ritual forms of communication with spirits, social practices of various cultures and eras connected with witchcraft.
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Vinogradova, Ludmila. "Carpathian Ukrainian Folk Demonology. Part 1. Natural and Domestic Spirits; Souls of Deceased People; Images-Personifications." Slavianovedenie, no. 4 (2022): 97. http://dx.doi.org/10.31857/s0869544x0021162-1.
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The article is a short version of one of the sections of the future collective monograph on folk demonology of all Slavic peoples, which is currently being worked on by the staff of the Department of Etnolinguistics and Folklore of the Institute of Slavic Studies of Russian Academy of Sciences. The aim of the project is a systematic description according to a unified scheme of the entire circle of the most famous demonological images and the establishment of their regional specificity in order to obtain comparable data for further research on comparative Slavic demonology. This work is devoted to the Carpathian Ukrainian ethno-cultural tradition and is published in two parts. The first part considers the regional features of beliefs about the spirits of natural and domestics space, about characters genetically related to the souls of deceases people, about the personification of death, diseases, days of the week, good and bad human fate. In the second part, folk beliefs about the devil and about people with supernatural properties are analyzed. The main objective of the article is to determine the regional particularity of the Carpathian data against the background of the Ukrainian mythology
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Vinogradova, Ludmila. "Carpathian Ukrainian Folk Demonology. Part 2. Beliefs About the Devil, Sorcerers and Witches." Slavianovedenie, no. 6 (2022): 85. http://dx.doi.org/10.31857/s0869544x0023503-6.
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The article is a short version of one of chapter of the collective monograph on folk demonology of all Slavic peoples, which is currently being worked on by the staff of the Department of Ethnolinguistics and Folklore of the Institute of Slavic Studies of the Russian Academy of Sciences. The aim of the project is a systematic description according to a unified scheme of the entire rang of the most famous demonological images and the establishment of their regional specificity in order to obtain comparable data for further research on comparative Slavic mythology. In the first part of this article (published in the journal «Slavic Studies», 2022, no. ...), three major blocks of Carpathian demonology were considered: the category of spirits of the domestic and natural sphere; characters belonging to the group of «walking» dead, and personified images (death, diseases, days of the week). The second part is devoted to the analysis of the regional features of the Carpathian beliefs about devils, ghosts, «fears» and people with supernatural properties. In conclusion, the original features of the Carpatho-Ukrainian lower mythology that distinguish it from the East Slavic tradition are listed.
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Carvalho, Cláudio Alexandre S. "O tratamento da melancolia em Ficino." Revista Filosófica de Coimbra 28, no. 56 (October 6, 2019): 297–354. http://dx.doi.org/10.14195/0872-0851_56_1.
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A partir da leitura dos escritos de Ficino dedicados à melancolia, a presente investigação considera o modo como, combinando elementos de diversas fontes, o filósofo florentino contribuiu decisivamente para compreensão dessa condição e para a constituição de um medium terapêutico diferenciado. O enquadramento do De Vita Libri Tres na longa sucessão de teorias (e práticas) médico-‑filosóficas relativas à constituição melancólica revela a sua participação na dimensão incremental de uma densa semântica, mas também, de modo decisivo, a ausência de uma evolução unívoca das ideias de melancolia. Assim o demonstra a recuperação de uma vertente favorável do temperamento melancólico, combinando Ficino a ortodoxia médica relativa ao equilíbrio humoral com a possibilidade, enunciada no Problema XXX, de uma forma superior de equilíbrio. O eclodir da genialidade contemplativa, tida como característica central dos maiores feitos humanos, em particular no domínio dos estudos académicos, tem lugar na forma de êxtase, adaptando Ficino traços da mania [furor] platónica. O papel de Ficino na evolução das conceções de melancolia é também evidenciado na sua exploração das suas formas amorosa e religiosa, indicando uma sensibilidade às condições sociais da individuação, mas também a tentativa de compreender e mitigar as tribulações existenciais associadas ao seu próprio temperamento. Já no que se refere ao manancial terapêutico proposto pelo filósofo florentino, o aspeto mais inovador reside na sua mobilização da astrologia e da magia, pro- curando demonstrar que as mesmas são um recurso natural baseado num conceito de simpatia entre os elementos da hierarquia cósmica e, como tal, distintas da necromancia e da demonologia.
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Perplies, Helge. "Americana bei Jean Bodin und Johann Fischart, Hexen bei Jean de Léry." Scientia Poetica 26, no. 1 (November 21, 2022): 1–18. http://dx.doi.org/10.1515/scipo-2022-001.
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Abstract The scope of Early Modern Demonology is universal, for the perceived threat of the devil is omnipresent, stretching through time and space. This article examines various utilizations of the description of central and south American indigenous peoples in demonological discourse. By means of three closely related examples, I will demonstrate the discursive conflation of deviant behavior in Europe and in America through comparisons and transferences: Jean Bodin’s Démonomanie des Sorciers (1580), its German translation by Johann Fischart (1581/1586), and Jean de Léry’s writings, especially his Histoire d’un voyage (1578/1585). Within this discursive nexus, Léry compares the American Indigenes to European Catholics, whereas Bodin compares them to European witches - and Fischart completes this argumentative triangle by calling for European Catholics to be held accountable for comparable acts in the same way as European witches.
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Maccaro, Alessia. "Matto da slegare. Bioetica tra rispetto della prassi tradizionale e diritti umani / Madmen to untie. Bioethics between respect of cultural practices and human rights." Medicina e Morale 65, no. 2 (September 21, 2016): 155–65. http://dx.doi.org/10.4081/mem.2016.432.
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Demonologia, culti, ritualità e miti religiosi molto spesso in territorio africano si congiungono con questioni relative alla cura. Ad oggi ancora diffusissima è la sovrapposizione tra insanità mentale e possessione diabolica, tipica della mentalità animista che conduce al gravoso problema dell’emarginazione e della contenzione del paziente psichiatrico. Il malato mentale incute paura alla comunità che ne teme il contagio, sicché il più delle volte, si affida il malato a sette religiose o a centri di preghiera, in cui i sedicenti guaritori, sciamani e santoni si fanno pagare cifre molto elevate per imprigionare all’interno di tronchi di albero o incatenare a ceppi o blocchi di cemento l’ammalato, così da neutralizzare la potenza maligna. La vita in catene rende gli ammalati storpi, talvolta li porta alla morte per malnutrizione ed incuria. In questo modo questioni relative alla salute, alla cura, incrociandosi con ritualità religiose, chiamano irrimediabilmente in causa la bioetica ed i diritti rispetto ad un problema non più posponibile. Si tratta di una barbarie che avviene nel completo disinteresse dell’OMS e delle grandi organizzazioni internazionali che conoscono l’incubo di questi “prigionieri” almeno da 30 anni, da quando il beninese Gregoire Ahongbonon, il “Basaglia nero” ha fondato in Costa d’Avorio la sua “Saint Camille de Lellis di Bouaké” e ha cominciato – letteralmente – a liberare i malati di mente dalle catene. L’analisi proposta intende precisare che, pur nel rispetto delle differenti culture, c’è un limite che non è possibile valicare: quello del rispetto dei diritti umani che è la base ed alla base di ogni discorso sul pluralismo e sull’Intercultura. ---------- In Africa, demonology, cults, rituals and religious myths are very often combined with issues related to health care. Today the overlap between insanity and demonic possession is still widely widespread. It is typical of the animist mentality that leads to the serious problem of psychiatric patient marginalization and restraint. The mentally ill arouses dread in the community that fears the contagion, so in most cases, the patient commits herself/himself to religious sects or to prayer centers, where the healers, shamans and gurus charge very high prices to imprison the patient in tree trunks or to chain up the patient to stumps or concrete blocks, in order to neutralize the evil force. Life in chains makes the sick patients lame, and sometimes leads them to death for malnutrition and neglect. In this way, issues related to health and health care, intersecting with religious rituals, involve bioethics and rights compared with a problem that cannot be postponed any further. It is a matter of barbarity that takes place in the complete disregard of WHO and of the major international organizations, aware of the nightmare experienced by these “prisoners” since at least 30 years, when Gregoire Ahongbonon from Benin, the “black Basaglia”, established in the Ivory Coast his “Saint Camille de Lellis of Bouaké” and – literally – began to release the mentally ill patients from the chains. The proposed analysis aims to clarify that, even if respecting the different cultures, there is a limit that cannot be crossed: the respect of human rights that is the basis and the foundation of every discourse on pluralism and interculture.
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Reitii, Halyna. "THE MOTIVE OF WITCH IDENTIFICATION IN THE CONTEXT OF THE CALENDAR RITUALS TRADITION OF TRANSCARPATHIAN DOLINIANS." Scientific Herald of Uzhhorod University. Series: History, no. 1 (50) (July 2, 2024): 147–56. http://dx.doi.org/10.24144/2523-4498.1(50).2024.305705.
Full textAbstract:
Among the various characters of folk demonology, the witch (boszorkány) is one of those popular mythological images. Beliefs and discoveries about her remain rather widespread among Ukrainians these days. Many such beliefs have been preserved in the areas where the ethnographic group of Transcarpathia Dolinians lived. This problem is little studied and requires further research.This thesis is justified by the fact that the outlined problem is usually a constituent part of broader topics - folk demonology and calendar rituals, that is, our question is usually investigated in these contexts in a fragmentary manner. The article, based on the published sources and materials of field works, dwells upon the mythological and ritual expression of the demonological motive of witch (boszorkány) identification in the calendar tradition of the Transcarpathian Dolinians. It shows distribution, preservation, ethnic and local features of folk beliefs and magic practices related to the traditional ideas about the methods of exposure and neutralization of witchcraft bearers and their acts of enchantment. It views the main functions of this character of the folk demonimicon of the ethnographic group of Transcarpathian Dolinians within the structure of the greatest Christian holidays on the folk calendar: Christmas Eve (Christmas Day), Easter, Annunciation, Saint George’s Day, Trinity (Green week), Kupala’s Night, etc. It traces the activation periods of a witch’s behavior according to the time of the day, and moon’s phases on the available information based. Based on field research author discovers a complex of different ways to see the witch in the church, they are indicated by original local features. The practical value of the obtained results consists in the fact that the factual information can be used for the preparation of summarizing papers on folk demonology, worldview beliefs, calendar ritualism of the Transcarpathian Dolinians and Ukrainians as a whole. Also, this topic can be incorporated into the development of separate aspects and problems of ethnologic science.
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Campagne, Fabián Alejandro. "Demonology at a Crossroads: The Visions of Ermine de Reims and the Image of the Devil on the Eve of the Great European Witch-Hunt." Church History 80, no. 3 (September 2011): 467–97. http://dx.doi.org/10.1017/s000964071100059x.
Full textAbstract:
From November 1, 1395, until August 25, 1396, Ermine de Reims, a peasant widow from Northern France, was systematically beaten and tortured by the devil almost every night. This is at least what the woman told her confessor, Jean le Graveur. This story takes place only thirty years before the formal beginning of the witchcraft repression in the Continent. For that reason I have opted to explore in this article a historical problem that lies at the very heart of the strange case of Ermine: the image of the devil on the eve of the great European witch-hunt. In particular, Jean le Graveur's narration can provide new evidence for assessing the continuities and ruptures between radical demonology and the previous theological conceptions of the devil. The overlap we find in Jean's manuscript between different traditions, contributes to demonstrate that the image of the devil that prevails in times of the early modern witchcraft persecution was not necessarily built in opposition to previous demonological paradigms. The new science of demons that began to emerge during the thirteenth century merely remarked certain traits of the devil of the Fathers, and therefore the differences between both mythologies arose from the decision of emphasizing different components of the very same demonological complex. The Satan of scholasticism, then, was not only an enhanced, revised and expanded version of the Augustinian devil, but the true consummation of the Patristic model, its fullest expression: one that would begin to emerge only at the end of time, on the eve of the Second Coming of Christ.
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Trefilova, Olga V. "Bulgarian Folk Demonology: A Brief Overview." Slavic World in the Third Millennium 15, no. 3-4 (2020): 160–81. http://dx.doi.org/10.31168/2412-6446.2020.15.3-4.11.
Full textAbstract:
This paper attempts to present Bulgarian demonology holistically and structurally in accordance with the scheme proposed by representatives of the Moscow Ethnolinguistic School to describe mythological characters: their nominations, genesis, functions, and areal characteristics. Bulgarian folk spiritual culture is characterized by a certain integrity, but ethno-cultural differences can divide the tradition into Eastern and Western or Northern and Southern; the Bulgarian-Serbian-Macedonian border area is distinguished as a special area where mythological beliefs and ethno-cultural vocabulary are more fully represented compared to other regions of Bulgaria. When describing the Bulgarian tradition, it is important to keep in mind that many categories of Bulgarian demons are semantic Balkanisms – ethno-cultural terms common in the Balkan area and semantically different in local traditions. In this paper, mythological characters are grouped into four sections: 1) spirits of home and natural space, which includes such spirits as owners of loci, samodivi (fairies), “wild people”; 2) mythologized natural phenomena and human states (with such subgroups as atmospheric demons; demons of fate; personalized diseases, human states, jinxes; spirits-intimidators); 3) spirits of dead people (wandering dead, spirits of dead unbaptized children); 4) people with supernatural properties. Additionally, demonological characters are divided into calendar and non-calendar demons. The boundaries between groups are permeable; in addition, for non-calendar demons, in some cases, it is also possible to talk about their seasonal activity. The article is divided into two parts. In the first part of the article we offer a brief overview of the literature which attempts to systematically study Bulgarian demonology.