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Journal articles on the topic 'Divination'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Stojanovic, Pavle. "On the status of natural divination in Stoicism." Theoria, Beograd 63, no. 1 (2020): 5–16. http://dx.doi.org/10.2298/theo2001005s.

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Cicero?s De divinatione portrays the Stoics as unanimous in advocating both natural and technical divination. I argue that, contrary to this, the earlier leaders of the school like Chrysippus had reasons to consider natural divination to be significantly epistemically inferior to its technical counterpart. The much more favorable treatment of natural divination in De divinatione is likely the result of changes introduced later, probably by Posidonius.

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Mitruev, Bembya L., та Zhargal D. Dugdanov. "Гадание, опирающееся на ламу Цонкапу". Монголоведение (Монгол судлал) 12, № 1 (2020): 105–21. http://dx.doi.org/10.22162/2500-1523-2020-1-105-121.

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Introduction. Rosary divinations used to be most widespread in Tibet, Mongolia, Buryatia, Kalmykia and other Buddhist regions. Various types of this divination include ones implying appeals to Yidam deities, Buddhist protector deities, and prominent spiritual teachers. The latter are rare enough, and such rosary divinations are of particular interest. Goals. The article introduces into scientific discourse a Tibetan text of the Lama Tsongkhapa rosary divination. This is an example of divination text based on a religious figure. Materials. The rosary divination text was received from Rev. Zharg

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3

Hahmann, Andree. "Cicero Defining the Stoic Science of Divination." Apeiron 52, no. 3 (2019): 317–37. http://dx.doi.org/10.1515/apeiron-2017-0078.

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AbstractThis paper is devoted to the Stoic definition of divination as reported by Cicero. It proposes a novel reading that coherently combines the distinct versions offered inDe divinatione. Especially important is the proper understanding of the close relationship between providence, fate, and chance. I argue that the Stoic understanding of chance already contains a reference to divine will, which is why the Stoics can equally claim that divination is devoted to chance and providence. This sheds new light both on the Stoic science of divination and the systematic involvement of providence, f

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Hahmann, Andree. "Cicero on Natural and Artificial Divination." Ancient Philosophy 44, no. 1 (2024): 225–46. http://dx.doi.org/10.5840/ancientphil202444112.

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Cicero distinguishes between two forms of divination: natural and artificial divination. Most contemporary scholars assume that Cicero presents a Stoic division and some even draw far-reaching conclusions about the scientific status of divination based on this distinction. However, his justification for the division is apparently contradictory and neither fits with Stoic nor Peripatetic claims that are found elsewhere. This paper examines the exact meaning of the division and sheds light on its Stoic and Peripatetic origin. In this way, we will not only be able to better understand the overall

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Graw, Knut. "Shells that Speak: Divination and Its Author." Magic, Ritual, and Witchcraft 19, no. 2-3 (2024): 199–211. https://doi.org/10.1353/mrw.2024.a957211.

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Abstract: In Senegalese and other West African divination systems, it is not the diviner, but the divination system itself, that is considered the author of divinatory enunciation. This article traces the externalizing terminology used in Mandinka to refer to the source of divinatory authority and explores the significance of emic perspective within the larger ritual process. The question of the origin or source of the messages embedded in divinatory procedures is easily overlooked by anthropologists when experiencing the complexity of divinatory ritual systems, despite the fact that it concer

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SHIETOVA, N. I. "THE DIVINATION IN THE NEW YEAR PERIOD OF THE RUSSIANS OF GORNY ALTAI (THE 2ND HALF OF THE ХХ C.)". Ethnography of Altai and Adjacent Territories 12 (2024): 117–20. https://doi.org/10.37386/2687-0592-2024-12-117-120.

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The article is devoted to the study of folk divination traditions typical for New Year celebrations. During the studied period, they were usually associated with Old New Year. Based on field materials provided by the author, various methods of divination using roosters and hens, different objects (rings, logs, stones, threads, etc.), dreams interpretation and belief in magic words are presented. The paper also focuses not only on unmarried maidens’ divinations but also those of young men and married women.

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Shaughnessy, Edward L. "The Origin of an Yijing Line Statement." Early China 20 (1995): 223–40. http://dx.doi.org/10.1017/s0362502800004491.

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This essay begins by examining divination records from the Zhou dynasty (such as those from Zhouyuan and Baoshan, as well as records in traditional texts) showing that the topic of divination was invariably announced in the form of a “charge” indicating the desire of the person for whom the divination was being performed. Next, other accounts of turtle-shell divination (in the Shiji, Guo yu and Zuo zhuan) are examined to determine how the results of the divinations were interpreted. The author shows that the diviner was responsible for producing a yao 竊 or “omen-text” that was composed of thre

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8

Sukhishvili, Tamar. "Logic of Divination on the Evidence of De divinatione by Cicero." Kadmos 1 (2009): 84–95. http://dx.doi.org/10.32859/kadmos/1/84-95.

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This paper demonstrates the logical basis of the philosophic opinions of the Stoics and New Academy on divination; it focuses on the essence and needs assessment of divination phenomenon in general. Cicero’s treatise has been studied for the following reasons: it provides valuable information not only about the ancient practice of divination but also the Stoic divination theory. The paper discusses both the arguments that back up divination practice and the counter arguments based on the logical ground. Though the popular arguments supporting divination are hardly convincing and in Cicero’s op

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Adegbindin, Omotade. "African Divinatory Systems and The Modern Debate On African Philosophy." Advances in Multidisciplinary and scientific Research Journal Publication 29 (December 15, 2021): 243–60. http://dx.doi.org/10.22624/aims/abmic2021-v2-p19.

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In classical literature, we read of a serious debate surrounding the possibility of divination. More specifically, we read of Cicero’s alleged denunciation of divination as superstitio, leading to divergent reactions and also urging the need to provide justification for the possibility of divination. Although it is often said that Cicero’s de Divinatione has suffered different interpretations since his time to date, the suspicion still remains that, perhaps, the text itself assumes that science—and, by extension, the imposition of certain cognitive modes on others— is the hēgēmon in matters co

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Singleton, Michael. "Divination ? Vous avez dit « divination » ?" Anthropologie et Sociétés 42, no. 2-3 (2018): 331. http://dx.doi.org/10.7202/1052649ar.

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11

Virolle-Souibes, M. "Divination." Encyclopédie berbère, no. 15 (April 1, 1995): 2353–67. http://dx.doi.org/10.4000/encyclopedieberbere.2265.

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12

Freedgood, Elaine. "Divination." PMLA/Publications of the Modern Language Association of America 128, no. 1 (2013): 221–25. http://dx.doi.org/10.1632/pmla.2013.128.1.221.

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What if in the final minutes of your heavyingdescendingthe landing strip kept lyingchanging you backinto the air the way a whitebacks away in anger when you approach with the directions you've been asked?—Ed Roberson, “The Aerialist Narratives”The fate of the nation is foretold in the arcs of birds, in the flight patterns of the ruling class, in the strip of runway hard to see in the fog. Only through the scrutiny of all such lines will our fates grow clear.—Joseph Donahue, “Metaphysical Shivers: Reading Ed Roberson”

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Robertson, Robin. "Divination." Psychological Perspectives 61, no. 2 (2018): 170–93. http://dx.doi.org/10.1080/00332925.2018.1461501.

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Ferner, R. "Divination." BMJ 346, mar07 1 (2013): f1536. http://dx.doi.org/10.1136/bmj.f1536.

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Shearin, Faith. "Divination." Fourth Genre 26, no. 1 (2024): 181–93. http://dx.doi.org/10.14321/fourthgenre.26.1.0181.

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Smith, Duane E. "Portentous Birds Flying West: On the Mesopotamian Origin of Homeric Bird-Divination." Journal of Ancient Near Eastern Religions 13, no. 1 (2013): 49–85. http://dx.doi.org/10.1163/15692124-12341245.

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Abstract Drawing on the Akkadian omen series Šumma Ālu and its predecessors, this essay argues for a Mesopotamian origin of Homeric bird-divination. Against the suggestion of Högemann and Oettinger that Greek bird-divination has its closest parallels with Hittite bird-divination, I argue that both in its function as a tool for divination and in its specific content, Homeric bird-divination, if not all such ancient Greek divination, finds much closer parallels in Mesopotamian divination traditions than it does in Anatolian traditions. I suggest that the late 8th century B.C.E. and the decades b

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17

Zeitlyn, David. "Divination and Ontologies." Social Analysis 65, no. 2 (2021): 139–60. http://dx.doi.org/10.3167/sa.2021.650208.

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The way types of divination move round the planet means it is not helpful to simply attribute one unitary ontology to specific techniques or to groups of practitioners. Explaining divination in terms of ‘ontology’ homogenizes cognitive and conceptual multiplicity, and pre-empts the possible outcomes of divination. Moreover, this contradicts the fundamentally open nature of divination, and the fact that in many forms of divination the reformulation of questions helps keep futures open. With examples drawn from Mambila spider divination, I suggest what an epidemiology of beliefs and ontologies t

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Peralta, Dan-El Padilla. "Ecology, Epistemology, and Divination in Cicero De Divinatione 1.90–94." Arethusa 51, no. 3 (2018): 237–67. http://dx.doi.org/10.1353/are.2018.0011.

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19

Denyer, Nicholas. "The case against divination: an examination of Cicero's De Divinatione." Proceedings of the Cambridge Philological Society 31 (1985): 1–10. http://dx.doi.org/10.1017/s0068673500004715.

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Ancient divination had something of the status of modern science. Diviners, like scientists, were expected to offer public comment on all manner of subjects, from strange meteorological phenomena to proposals for military campaigns, from shooting stars to Star Wars. In both cases this public responsibility is based upon a supposed expertise in prediction. And the arguments of those ancient philosophers who attempted to justify such a status for divination run in some ways remarkably parallel to those of modern philosophers who have attempted to justify such a status for science. Thus we are to

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20

Ling, Li. "Formulaic Structure of Chu Divinatory Bamboo Slips." Early China 15 (1990): 71–86. http://dx.doi.org/10.1017/s0362502800005010.

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In recent decades, divination records written on bamboo slips have been discovered at such sites as Wangshan, Tianxingguan and Baoshan, all in Hubei province. These slips derive from the ancient state of Chu and date between 350 and 300 B.C. In this paper, the author suggests that these divination records are of two types: an “initial divination” and a “follow-up divination.” He also demonstrates that the “initial divination” type, which is the fuller form, usually consists of five discrete portions: a Prologue, First Charge, First Prognostication, Second Charge, and Second Prognostication; an

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Bello, Olajide Emmanuel. "The Concept of Divination in Ancient Israel and Its Implications for Contemporary Christians." History and Cultural Innovation 2, no. 1 (2025): 1–7. https://doi.org/10.54536/hci.v2i1.3519.

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Divination is an interaction and relationship between Divinity and humanity. It is a religious phenomenon that could be initiated by either of the parties involved. When the Divine initiates divination, it is called intuitive/inspired divination. But when humans initiate it, it is inductive divination. Divination is often initiated by humans because of their sense of limitation, thereby desiring the Divine to help them proffer solutions to their challenges. There are prohibitions against divination in the Pentateuch (Lev. 19:26 and Deut. 18:10). But the nations that surrounded Israel fully eng

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22

Gruber, Christiane. "The ‘Restored’ Shīʿī muṣḥaf as Divine Guide? The Practice of fāl-i Qurʾān in the Ṣafavid Period". Journal of Qur'anic Studies 13, № 2 (2011): 29–55. http://dx.doi.org/10.3366/jqs.2011.0019.

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This study argues that the exponential growth of divinatory texts variously attributed to ʿAlī and Jaʿfar al-Ṣādiq included at the end of Qur'ans produced during the Ṣafavid period provides further evidence for the widespread interest in divination during the tenth/sixteenth and eleventh/seventeenth centuries in Iran. Treatises on ‘divination by the Qur'an’ (fāl-i Qurʾān) indicate that it was considered permissible to seek guidance by means of holy scripture at this time. On a more symbolic level, fāl-i Qurʾāns can be understood as a kind of restoration of the ‘defective’ ʿUthmānic codex by re

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23

Cook, Constance A. "A Fatal Case of Gu 蠱 Poisoning in Fourth-Century BC China?" East Asian Science, Technology, and Medicine 44, № 1 (2016): 123–49. http://dx.doi.org/10.1163/26669323-04401006.

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This essay reexamines the fourth century BC divination records found in the tomb of Shao Tuo 邵佗 in Baoshan 包山, Jingzhou 荊州, Hubei. Using charts, rules, and examples for divination from a newly discovered trigram divination text, called by modern scholars, the Shifa 筮法 (Stalk Method), and preserved in the Tsinghua University collection of Warring States period bamboo manuscripts, the author suggests a radical new way to interpret stalk divination results and speculates upon a possible diagnosis. Essentially, the author unpacks the Baoshan results according to the rules of trigram divination giv

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Preus, J. Samuel. "Secularizing Divination." Journal of the American Academy of Religion LIX, no. 3 (1991): 441–66. http://dx.doi.org/10.1093/jaarel/lix.3.441.

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Bear, Laura. "Capitalist Divination." Comparative Studies of South Asia, Africa and the Middle East 35, no. 3 (2015): 408–23. http://dx.doi.org/10.1215/1089201x-3426265.

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Hamzelou, Jessica. "Digital divination." New Scientist 206, no. 2758 (2010): 45. http://dx.doi.org/10.1016/s0262-4079(10)61083-4.

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Boyer, Pascal. "Why Divination?" Current Anthropology 61, no. 1 (2020): 100–123. http://dx.doi.org/10.1086/706879.

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Yoo, Kwang Suk. "Evolutionary Adaptation of Korean Divination to Religious Markets." Asian Journal of Social Science 45, no. 4-5 (2017): 548–67. http://dx.doi.org/10.1163/15685314-04504009.

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Although divination is admittedly the oldest religious tradition constructed in human societies, there are few sociological researches on divination. This article explains different features of three divination communities in the Seoul Metropolitan Area (SMA) in contemporary Korea and then analyses their theoretical significance and implication in terms of religious market theory. Different patterns of competition that each divination community faces in a religiously pluralistic market are influenced by a religio-economic rationality and a socio-structural limitation specific to each niche mar

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SHIN, Jungwon. "A Primitive Cultural Study about Zhōuyì(周易) Divination(占筮)". Tae Dong Institute of classic research 49 (31 грудня 2022): 9–34. http://dx.doi.org/10.31408/tdicr.2022.49.9.

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This thesis studies about divinatory statements in Zhōuyì(周易). First of all, it introduces ‘mythical thinkings’ and explains them in association with ‘divination’ and ‘play’. Both of them survived primitive culture and permeated into modern lives. For human beings in ancient, divination was used to explain uncomprehensible and fearful phenomena and applied to every matters to prepare for the future. Divination was also a kind of play to bet for uncertainty. This thesis studies divination of Zhōuyì as a survived primitive culture through long scientific transition. Human being made Zhōuyì with

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JOUNG, Do-Hee. "The Study on Toegye Yi Hwang's Perspective on Divination(占筮) and Divinatory Methods". Tae Dong Institute of classic research 53 (31 грудня 2024): 123–53. https://doi.org/10.31408/tdicr.2024.53.123.

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This study examines Yi Hwang's views on divination texts and methods to explore his perspective on divination. As widely recognized, Yi Hwang's research was rooted in Zhu Xi's Confucianism, with a focus on the I Ching a nd its divinatory interpretations. However, his interest in divination was deeply tied to his belief that divination manifested the divine (神), which he understood as the expression of li (理) carried by qi (氣). Thus, Yi Hwang perceived divination not merely as a tool for predicting the future but as a means of exploring moral practice and the fundamental principles of the unive

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Wang Xi. "Chenwei - Rhetorical Techniques in the Text of the Romance of the Three Kingdoms." Journal of Information Systems Engineering and Management 10, no. 29s (2025): 614–21. https://doi.org/10.52783/jisem.v10i29s.4541.

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Introduction: This article takes the use of rhetorical devices of divination and divination in "Romance of the Three Kingdoms" as the research object, and systematically examines the language form, narrative function, and cultural connotations of divination and divination in the novel text through qualitative research methods. As a unique cultural system of ancient Chinese prophecy, Chenwei integrates mysticism and political metaphor, and is widely used in plot construction, character development, and theme deepening in "Romance of the Three Kingdoms". Objectives: The aim of this study is to r

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Zhao, Lu. "Should I Be Worried? Worry in Dunhuang Divination." International Journal of Divination and Prognostication 5, no. 2 (2024): 209–39. http://dx.doi.org/10.1163/25899201-bja10016.

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Abstract The emotional aspect of divination has rarely been systematically addressed in the history of Chinese divination. Focusing on divination manuals from Dunhuang 敦煌, this article examines the interaction between emotions, especially worry, and divination in medieval China. It explores, on the one hand, how worry in the medieval context drove individuals to seek divinatory practices. On the other hand, it examines how the divination manuals used worry and other emotive words as part of their technical language to measure uncertainty. Surveying different usages of the terms for worry in th

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Mastrocinque, Attilio. "The divinatory kit from Pergamon and Greek magic in late antiquity." Journal of Roman Archaeology 15 (2002): 173–87. http://dx.doi.org/10.1017/s1047759400013891.

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Divination was one of the most important features of the learned magical arts in the Imperial period. Not only do the Graeco-Egyptian ‘magical papyri’ contain an abundance of recipes which claim to enable the practitioner to know the future, but several ancient authors attest that divination was of special interest to occultists. Recent scholarship has indeed recognised the importance of divination in ritual-magical practice, but the relevant archaeological evidence has not been much discussed since the publication of the second volume of Th. Hopfner'sGriechisch-ägyptischer Offenbarungszauberi

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Ruah-Midbar, Marianna. "The Sacralization of Randomness: The Theological Imagination and the Logic of Digital Divination Rituals." Numen 61, no. 5-6 (2014): 619–55. http://dx.doi.org/10.1163/15685276-12341345.

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An abundance of divination rituals, primarily Tarot card reading, are widespread in cyberspace. These new phenomena are accompanied by a new rationale that is described in the article under the title “the sacralization of randomness.” The shift of religion and magic to the virtual realm brings about changes in theology, cosmology, ethics, practice, and religious/spiritual values, and these are demonstrated and discussed via the test case of digital divinations. Further implications of these innovations on the spiritual-cultural scene outside the Internet are also examined.

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Kim, Seong U. K. "Kwanŭm (Avalokiteśvara) Divination: Buddhist Reconciliation with Confucianism in the Late Chosŏn." Religions 11, no. 4 (2020): 209. http://dx.doi.org/10.3390/rel11040209.

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This paper looks at the interactions between Buddhism and Confucianism in the late Chosŏn era through a case study of Kwanŭm (Avalokiteśvara) divination and, thereby, attempts to demonstrate how Buddhist monks navigated their religion in a Confucian-dominant society. In particular, it discusses how Chosŏn Buddhist monks incorporated Confucian ethical values into the practice of Avalokiteśvara divination, which developed in the late Chosŏn era, based on the Kwanŭm yŏnggwa, the first Korean Buddhist manual for Avalokiteśvara divination. The unique amalgam of the Avalokiteśvara cult and divinatio

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Silva, Sónia. "Taking Divination Seriously: From Mumbo Jumbo to Worldviews and Ways of Life." Religions 9, no. 12 (2018): 394. http://dx.doi.org/10.3390/rel9120394.

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The peripheral role of divination in religious studies reflects centuries of misrepresentation and depreciation in the textual record. This long history dates back to the travel literature of early modern times, particularly in West Africa, where two stereotypical themes took form: divination as mumbo jumbo, and the diviners as charlatans who shamelessly deceive their credulous clients. These two stereotypical themes persisted through the anthropological discourse about African divination until the 1970s. To undo this long history of misrepresentation and depreciation, a change of analytical f

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Schmiedl, Anne. "Written in Stone? Creative Strategies for Struggling with Fate in Chinese Character Divination (cezi 測字)". International Journal of Divination and Prognostication 1, № 1 (2019): 75–99. http://dx.doi.org/10.1163/25899201-12340004.

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Abstract This paper analyzes how fate is understood in imperial Chinese anecdotes on character divination (cezi 測字). It demonstrates that character divination, due to its qualities as a script-based method, allows the protagonists of divination anecdotes to intervene creatively in the predictive process. The protagonists use this opportunity to seize agency and attempt to influence or change their fate through different strategies. The paper explores these strategies in detail. To transform the outcome of the predictions, protagonists make use of apotropaism, repetition, mimesis, name changing

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Poupard, Duncan J. "How the Turtle Lost its Shell." HIMALAYA 38, no. 2 (2018): 4–19. https://doi.org/10.2218/himalaya.2018.7903.

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This article is a pan-Himalayan story about how the turtle, as a cultural symbol within Sino-Tibetan divination iconography, came to more closely resemble a frog. It attempts a comparative analysis of Sino-Tibetan divination manuals, from Tibetan Dunhuang and Sinitic turtle divination to frog divination among the Naxi people of southwest China. It is claimed that divination turtles, upon entering the Himalayan foothills, are not just turtles, but become something else: a hybrid symbol transformed via cultural diffusion, from Han China to Tibet, and on to the Naxi of Yunnan. Where borders are c

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Истомина, П. А., та Ю. А. Крашенинникова. "Спиритические гадательные практики в русских заводских поселениях Республики Коми". ТРАДИЦИОННАЯ КУЛЬТУРА 26, № 1 (2025): 108–20. https://doi.org/10.26158/tk.2025.26.1.008.

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Изначально в России спиритические ритуалы возникают в городской среде, активно проникая в сельскую культуру в начале XX в. В статье рассматриваются рассказы о спиритических гаданиях, записанные в 2008–2022 гг. от русского населения заводских поселений Республики Коми — потомков переселенцев из Вологодской, Вятской, Костромской и других губерний России: авторы описывают процедуру спиритических гаданий с блюдцем, бытующих в местных традициях, атрибуты, перечень вызываемых духов. Анализ материалов показывает, что такие гадания, несмотря на их городское происхождение, более приближены к святочным

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Nikulina, Nadezhda А. "Traditional and Modern Book Divination Practices in the Context of Literary Discourse." Izvestia Ural Federal University Journal Series 1. Issues in Education, Science and Culture 30, no. 1 (2024): 63–75. http://dx.doi.org/10.15826/izv1.2024.30.1.006.

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The article presents an analysis of traditional and modern book divination practices in their significance perspective as philological research objects. The author believes that the study of such practices is relevant, since it opens up the possibility of consistent perception of the mechanisms of human interaction with the book in the perspective of this relationship’s growth, which determines the essence of culture and the meaning of human science. The field of inquiry includes all stages of book divination, from selecting a folio volume to interpreting the request results. The author suppos

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Peng, Liangyu. "Divination Reimagined: The Impact of Online Platforms on Traditional Beliefs among Chinese Netizens." Lecture Notes in Education Psychology and Public Media 73, no. 1 (2024): 118–23. http://dx.doi.org/10.54254/2753-7048/73/20241055.

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Abstract: The culture of divination has a large fan base from ancient times to the present day. Whether it's offline fortune-telling or online through the so-called "a few cards to tell your future fortune", people are fascinated by the ability to "foretell the future" brought by divination. With the help of social media, the fame of fortune-telling has skyrocketed. The enthusiasm of Chinese netizens for the current online craze for divination is only increasing, from seeking guidance from online gurus to consulting AIs themselves for divination and interpretation, and as the Internet continue

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Silva, Sónia, and Anne-Hélène Kerbiriou. "Temps, prédiction et avenir dans la divination rétrospective." Anthropologie et Sociétés 42, no. 2-3 (2018): 107–26. http://dx.doi.org/10.7202/1052639ar.

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Les conceptions actuelles du temps dans l’étude de la divination en Afrique nous contraignent à choisir entre les techniques prophétiques et les techniques rétrospectives. Confrontés au fait que la divination prophétique est peu fréquente en Afrique subsaharienne, nous nous tournons vers la divination que l’on appelle rétrospective. Et cependant, ces méthodes africaines qualifiées de rétrospectives sont orientées vers l’avenir. En se basant sur ses recherches sur les paniers de divination au nord-ouest de la Zambie, ainsi que sur les travaux de Bourdieu, Gell, Guyer et Zeitlyn, Silva démontre

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Tsendina, Anna D. "Гадание по хулилам среди монголов". Oriental Studies 14, № 3 (2021): 550–67. http://dx.doi.org/10.22162/2619-0990-2021-55-3-550-567.

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Introduction. Various collections of Mongolian xylographs and manuscripts may contain works on divination practice with eight khulils. What does the word khulil mean? Why does one use eight khulils? What are the texts devoted to the khulil divination? This article deals with the practice of khulil divination in Mongolia, while introducing a Mongolian text devoted to this form of divination. Results. The divination practice goes back to the oldest Chinese source on divination Yijing (I Ching, Book of Changes, about the seventh century BC). Divination is carried out with the help of the trigram,

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Ofuasia, Emmanuel csp. "The Socio-Economic Pedagogy of Computerised Ifá Divination: A Conversation with Professor Danoye O. Laguda." International Scientific Journal of Universities and Leadership, no. 12 (December 20, 2021): 160–69. http://dx.doi.org/10.31874/2520-6702-2021-12-2-160-169.

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In recent times, there has been the general public admission that it is possible for Ifá divination to be performed via smartphones and laptops. The implication is not far-fetched – the extinction of the babaláwo/ìyanifá, in the trio communication which comprises them, the client and Ọ̀rúnmìlà, the Yorùbá deity. What kind of education regarding the use of African ritual archives for contemporary problems can thrive? What are the possible educational problems and challenges that computerised Ifá divination may encounter in the long run? Will this make Ifá divination more effective and

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ROCHE, PAUL. "Cicero on Divination: De Divinatione Book I - Edited by David Wardle, trans." Journal of Religious History 35, no. 2 (2011): 291–93. http://dx.doi.org/10.1111/j.1467-9809.2010.01007.x.

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Schwartz, Adam Craig. "A Glimpse of China’s Earliest Decision-Making: The Meaning of Zhēn 貞 ‘Test’ in the Huāyuánzhuāng East Oracular Inscriptions". Old World: Journal of Ancient Africa and Eurasia 2, № 1 (2022): 1–35. http://dx.doi.org/10.1163/26670755-01010012.

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Abstract Statistics drawn from the Shāng oracle bone inscriptions discovered in Pit H3 at Huāyuánzhuāng East challenge an assumption that all divination statements, or ‘charges’ mìng cí 命辭, be classified as zhēn cí 貞辭, and question an inflexible practice that systematically reads the prefatory word zhēn 貞 ‘test (the correctness of)’ into a divination account when it is absent. The restricted use of zhēn in this unified corpus of inscriptions implies that it had a particular and focused application in the process of decision-making. The Huāyuánzhuāng East inscriptions thus reveal a complex divi

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Shen, Jie, Katherine Brunson, and Rowan Flad. "Japanese Oracle Bone Divinations during the Yayoi to Heian Periods: A Review of Studies of the Last Seventy Years." Asian Perspectives 63, no. 2 (2024): 274–300. https://doi.org/10.1353/asi.2024.a948120.

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abstract: Although often thought to be mostly relevant to Bronze Age China, oracle bone divination also has a rich history in Japan, primarily documented through literature and ethnographic records. In recent decades, the discovery of oracle bones spanning from the Early Yayoi (1000–400 b.c.) to Heian (a.d. 794–1185) periods has opened new avenues for research in pyro-osteomancy. These archaeological findings provide fresh perspectives on the social and cultural influences on oracle bone divination in Japan and East Asia more broadly. In this study, we review the historical, ethnographic, and

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Johnston (book author), Sarah Iles, and Joshua J. Reynolds (review author). "Ancient Greek Divination." Aestimatio: Critical Reviews in the History of Science 6 (December 21, 2015): 139–44. http://dx.doi.org/10.33137/aestimatio.v6i0.25901.

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Lapointe, Guy. "Superstition et divination." Théologiques 8, no. 1 (2000): 5. http://dx.doi.org/10.7202/005013ar.

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Struck, Peter. "Plato and Divination." Archiv für Religionsgeschichte 15, no. 1 (2014): 17–34. http://dx.doi.org/10.1515/arege-2013-0003.

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Abstract Plato uses the idea of divinatory knowledge as a metaphorical descriptor for a variety of kinds of daytime, waking knowing. What unites these examples is that they all include discussion of a kind of knowing that cannot account for itself, and that is tentative, imagistic and non-discursive. These metaphorical uses can further be illuminated by his more detailed discussion of divinatory knowledge itself in Timeaus.

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