Relevant bibliographies by topics / Gnostik

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Gnostik'

Author: Grafiati
Published: 4 June 2021
Last updated: 15 February 2022

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Journal articles on the topic "Gnostik"

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Keller, Carl-A. "Gnostik, Urform christlicher Mystik." Perspektiven der Philosophie 12 (1986): 95–127. http://dx.doi.org/10.5840/pdp1986124.

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Ignaz;çev. ÖZSOY, GOLDZIHER. "HADİS'TE YENİ-EFLATUNCU VE GNOSTİK UNSURLARI." Ankara Üniversitesi İlahiyat Fakültesi Dergisi 36, no. 1 (1997): 1. http://dx.doi.org/10.1501/ilhfak_0000000871.

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Hakima, Fatemeh, Naser Moheseni Nia, Mohammad Shafi Saffari, and Syed Esmail Ghafelehbashi. "From the Mystical Unity to the Pantheism (Oneness of Existence)." Journal of Politics and Law 9, no. 2 (March 31, 2016): 64. http://dx.doi.org/10.5539/jpl.v9n2p64.

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<p>In the gnostic literature of Iran and in the Islamic Gnosis, gnosis has been interpreted as an effort to save the individual by accessing to the real unity. <br />The unity, mystical journey (conduct) and the relation of God with creature are considered as three main axes under the theme of unity or the gnostic unity until before the pantheistic gnosis of Ibn Arabi, the concept's explanation and the definition of unity in terminological and lexical terms, expression of unity concept in the non-Islamic gnosis, explanation of unity concept in the Iranian-Islamic gnosis until the period of Ibn Arabi, expression of the way of mystical journey, explanation of mystics' attitude on the subject of mystic unity based on the belief of Gnostics of Khorasan school, expression of God's relation with creature in the Iranian and Ibn Arabi's gnosis are considered as the most fundamental under considering instances of this research work; in addition, a brief explanation on pantheism of Ibn Arabi is also under consideration. The theoretical pillars of exalted unity from the perspective of Ibn Arabi, are existence, entity and manifestation; Ibn Arabi, contrary to his preceding Gnostics doesn't consider the creatures mirageor hallucination. This view is somewhat different from the views of mystics of Khorasan, and Gnosis of Khorasan, the differences that have led to two ways of Conduct (Mystical journey) in gnosis. The scope of this research begins from the third century AD and continues by the end of the seventh century that is the rise of theoretical gnosis based on the Ibn Arabi's pantheistic opinions.</p>
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Munandar, Siswoyo Aris, Mursalat Mursalat, and Elia Malikhaturrahmah. "Pemaknaan Makrifat oleh Para Sufi dari Zaman ke Zaman." KACA (Karunia Cahaya Allah): Jurnal Dialogis Ilmu Ushuluddin 11, no. 1 (February 9, 2021): 1–29. http://dx.doi.org/10.36781/kaca.v11i1.3176.

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Berbicara tentang mistik Islam, makrifat, tasawuf dan irfan, yang perlu diketahui pertama-tama adalah makna mistisisme dalam konteks Islam, khususnya berkenaan dengan kekaburan makna istilah itu dalam Bahasa inggris sekarang ini. Kita dapat berbicara tentang mistisme Islam jika kita memahami makna orsinal istilah Mistisme, yang berkaitan dengan misteri-misteri ilahi. Secara bahasa makrifat berasal dari bahasa Arab, yaitu kata ‘arafa, ya’rifu, ‘irfan, ma’rifah yang berarti pengetahuan atau pengenalan. Makrifat secara bahasa juga berarti mengetahui sesuatu apa adanya atau ilmu yang tidak lagi menerima keraguan. Sedangkan menurut istilah para sufi, makrifat secara umum diartikan sebagai melihat Tuhan dari dekat dengan menggunakan mata hati. Penyebutan ma’rifah dalam lidah masyarakat Indonesia dikenal dengan sebutan “makrifat”. Dalam bahasa inggris, makrifat dikenal dengan istilah gnosis, sedangkan orang yang telah mencapai tahapan makrifat (‘arif) dikenal dengan gnostik-mistik. Akan tetapi ma’rifah jika diteliti mempunyai pengertian atau makna yang berbeda-beda setiap zaman ke zaman. Oleh karena itu penulis ingin memaparkan makna ma’rifah dari zama ke zaman, yang mana pada masa Rasulullah dan para sahabat sampai kalangan ulama salaf dan khalaf.
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Akalın, Kürşat Haldun. "PAVLOS’UN GNOSTİK MÜJDESİ: KİLİSE CEMAATİNİN SONSUZ ÖLÜMÜ İLE RUHSAL-SEÇİLMİŞLERİN SONSUZ YAŞAMI." Kafkas Üniversitesi İlahiyat Fakültesi Dergisi 2, no. 4 (September 30, 2015): 113–46. http://dx.doi.org/10.17050/kafifd.204058.

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Nosachev, Pavel. "The Gnostic Trope in Contemporary Media Culture." State Religion and Church in Russia and Worldwide 39, no. 1 (2021): 295–315. http://dx.doi.org/10.22394/2073-7203-2021-39-1-295-315.

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The article applies the Gnostic trope as the most suitable tool for analyzing religious components of contemporary mass culture. Christopher Partridge’s theory of occulture serves as a methodological framework. The Gnostic trope includes the following elements: the idea that our world is a prison created for the torment of man; that it is controlled by the evil Creator of this world — the demiurge; that some exceptional persons, the Gnostics, are able to unravel the deceptive nature of reality and offer gnosis — a kind of extra‑rational experience. The way this trope functions is illustrated by examples of the writers such as L. Darell, F. Dick, and V. Pelevin; a rapper Oxymiron; the movies such as “The Matrix” or “The Truman Show”. The article offers an explanation of the popularity of the Gnostic trope. Сurrent global trends and the spread of digital culture led to general uncertainty and disorientation, and people feel imprisoned in a sort of panopticon, as described by Michel Foucault. The Gnostic trope means an attempt to personalize this impersonal power by identifying it with the demiurge.
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Wall, K., E. Müller, A. Roder, R. Staufenbiel, and L. Pieper. "Untersuchungen zur Schwefelversorgung von Milchkühen in Deutschland." Tierärztliche Praxis Ausgabe G: Großtiere / Nutztiere 44, no. 02 (2016): 92–98. http://dx.doi.org/10.15653/tpg-150901.

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Zusammenfassung Gegenstand: Schwefelüber- und -unterversorgung kann bei Nutztieren zu Leistungsminderung und Erkrankungen führen. Über die Dia - gnostik der Schwefelversorgung in Milchviehherden ist allerdings wenig bekannt. Ziele der Studie waren, die alimentäre Schwefelversorgung deutscher Milchviehherden darzustellen, den Zusammenhang zwischen der Schwefelversorgung und Gesundheit und Leistung zu beurteilen, geeignete Probenmedien für die klinisch-chemische Labordia - gnostik zu bestimmen und Referenzwerte zur Beurteilung der Schwe - felversorgung in verschiedenen Untersuchungsmedien vorzuschlagen. Material und Methoden: Zwischen 2006 und 2014 wurden 569 Milchviehbetriebe beprobt. Von je 10 Tieren der Gruppen –3 bis 0, 0–1, 3–5 und 15–18 Wochen post partum (p. p.) (Betriebe > 200 Tiere) bzw. –3 bis 0, 0–5 und 6–20 Wochen p. p. (Betriebe ≤ 200 Tiere) wurden Blut-, Harn- und Haarproben gewonnen. Gepoolte Vollblut-, Serum-, Plasma-, Harn- und Haarproben (n = 5663) wurden mittels ICP-OESMethode analysiert. Die Schwefelkonzentration der Totalen Mischra - tion (TMR) der Vorbereiter (–3 bis 0 Wochen ante partum) wurden in einem zertifizierten Futtermittellabor bestimmt (n = 625). Ergebnisse: Die mediane Schwefelkonzentration in den Futterrationen betrug 2,3 g/kg TM. Schwefelunterversorgung (< 1,6 g/kg TM; 31% der Betriebe) und -überversorgung (> 4,0 g/kg TM; 11% der Betriebe) in den Futterrationen traten regelmäßig auf. Schwefelunterversorgung war mit verringerter Milchleistung (p < 0,001), Retentio secundinarum (OR = 1,74; p = 0,037), Gebärparese (OR = 2,68; p < 0,001) und Stillbrunst (OR = 2,56; p = 0,014) assoziiert. Positive Korrelationen fanden sich zwischen der Schwefelkonzentration in der TMR und den Schwefelkonzentrationen in Harn (r = 0,50), Serum (r = 0,17), Plasma (r = 0,18) und Vollblut (r = 0,16). Schlussfolgerung und klinische Relevanz: Die Diagnostik der Schwefelversorgung ist für praktische Tierärzte relevant und kann mittels TMR-Analyse und klinisch-chemischer Laborparameter erfolgen. Harn ist dabei als kurzfristiger, Serum, Plasma und Vollblut als mittelfristige und Haar als langfristiger Parameter für die Einschätzung der Schwefelversorgung zu werten.
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Franzmann, Majella. "The Concept of Rebirth as the Christ and the Initiatory Rituals of the Bridal Chamber in theGospel of Philip." Antichthon 30 (November 1996): 34–48. http://dx.doi.org/10.1017/s0066477400001003.

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In this article I begin with an outline of the connection between theological concepts related to the person of the Gnostic Christian Saviour and the ritual practice of Gnostic Christian groups. After setting the scene in this general way, I look specifically at theGospel of Philip, investigating the connection between the description of the rebirth of the Saviour at the Jordan and the rebirth of the Gnostic in the ritual of the bridal chamber.The Nag Hammadi corpus, to which theGospel of Philipbelongs, contains many texts which may be identified as Gnostic Christian, partly because of the fact that, in these texts, the key figure of the Saviour or Revealer is identified as Jesus or Christ. The work that Jesus performs in the world for the Gnostics is revelation, for the most part, rather than redemption in the sense in which mainstream Christianity identified his activity. His revelation may involve imparting secret knowledge, especially during that time prior to his final ascent into the heavenly region of light (for those texts which are closely aligned with the mainstream Christian pattern of descent and several stages of ascent for Jesus), but it must be generally categorised as activity designed to awaken the Gnostic to the insight (gnosis) which this person already possesses.
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Białkowska, Anna. "“Prisoners of the Earth, come out”: Links and Parallels between William Burroughs’s Writing and Gnostic Thought." Anglica Wratislaviensia 56 (November 22, 2018): 23–34. http://dx.doi.org/10.19195/0301-7966.56.2.

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William Burroughs’s works are rarely read in relation to any religious context. I would like to present a correspondence between the vision that emerges from his Nova Trilogy and some of the most popular Gnostic ideas. In the cut-up trilogy, mankind is left alone, trapped in a hostile cosmos ruled by antihuman forces. Through the manipulation of words and images, Demiurge-like agents spread their control over an illusory reality. Like Gnostics, Burroughs envisions the physical world, and also the body, as a prison to the transcendent spirit. To him, one way of escape is through cut-ups. The writer shows that by breaking away from arbitrary notions and a routine mode of thinking, one can attain gnosis — saving knowledge. Burroughs creates his own mythology which, like Gnostic teachings, promotes the ideas of self-knowledge, internal transformation and transcendence.
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DeConick, April D. "The Countercultural Gnostic: Turning the World Upside Down and Inside Out." Gnosis 1, no. 1-2 (July 11, 2016): 7–35. http://dx.doi.org/10.1163/2451859x-12340003.

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Because the gnostic heresy is a social construction imposed by the early Catholics on religious people they identified as transgressors of Christianity, scholars are entertaining the idea that ancient gnostics were actually alternative Christians. While gnostics may have been made into heretics by the early Catholics, this does not erase the fact that gnostics were operating in the margins of the conventional religions with a countercultural perspective that upset and overturned everything from traditional theology, cosmogony, cosmology, anthropology, hermeneutics, scripture, religious practices, and lifestyle choices. Making the gnostic into a Christian only imposes another grand narrative on the early Christians, one which domesticates gnostic movements. Granted, the textual evidence for the interface of the gnostic and the Christian is present, but so is the interface of the gnostic and the Greek, the gnostic and the Jew, the gnostic and the Persian, and the gnostic and the Egyptian. And the interface looks to have all the signs of transgression, not conformity. Understanding the gnostic as a spiritual orientation toward a transcendent God beyond the biblical God helps us handle this kind of diversity and transgression. As such, it survives in the artifacts that gnostics and their opponents have left behind, artifacts that help orient religious seekers to make sense of their own moments of ecstasy and revelation.
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Dissertations / Theses on the topic "Gnostik"

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Kaiser, Ursula Ulrike. "Die Hypostase der Archonten : (Nag-Hammadi-Codex II,4) /." Berlin [u.a.] : de Gruyter, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2824265&prov=M&dok_var=1&dok_ext=htm.

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Gallagher, Peter. "Gnosis and intellect : Plotinus's corrections of some Gnostic misunderstandings of his theory of intellect." Thesis, King's College London (University of London), 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300160.

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Randolph, Ellen P. "Gnosticism, Transformation, and the Role of the Feminine in the Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.)." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1686.

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The Gnostic Mass of the Ecclesia Gnostica Catholica (E.G.C.) suggests a heterosexual gender binary in which the female Priestess seated on the altar as the sexual and fertile image of the divine feminine is directed by the male Priest’s activity, desire and speech. The apparent contradiction between the empowered individual and the polarized gender role was examined by comparing the ritual symbolism of the feminine with the interpretations of four Priestesses and three Priests (three pairs plus one). Findings suggest that the Priestess’ role in the Gnostic Mass is associated with channeling, receptivity, womb, cup, and fertility, while the Priest’s role is associated with enthusiasm, activity, phallus, lance, and virility. Despite this strong gender duality, the Priestesses asserted that their role was personally and spiritually empowering, and they maintained heterosexual and polarized gendered roles are necessary in a transformative ritual which ultimately reveals the godlike unified individual.
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Penz, Isolde. "Wege zum Göttlichen : die Sehnsucht nach dem Einssein mit dem Göttlichen in Mythos, Gnosis, Logos und im Evangelium nach Johannes /." Wien : Lit, 2006. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015565478&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Haar, Stephen Charles. "Simon Magus : the first Gnostic ? /." Berlin : W. de Gruyter, 2003. http://catalogue.bnf.fr/ark:/12148/cb39299594j.

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Reynolds, Glen David. "Was George Fox a gnostic?" Thesis, University of Sunderland, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.399190.

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The critique of Quakerism made by John Owen (Puritan Vice-chancellor of Oxford University) in tracts published in 1655 and 1679 was that Quaker theology renewed aspects of Gnosticism, a theology interpreted by patristic commentators as a Christian heresy. Owen's comparison was confined to the Quaker concepts of Light and spiritual perfection (which Owen viewed as being similar to the nature and function of Gnostic revelatory knowledge). This thesis argues that Fox's theological message (and in particular his interpretation of the concept of revelatory Light) incorporated a remarkably similar soteriology and realised eschatology to that found in Valentinian Christian Gnosticism. Gnosis is defined (Chapter 1) as an individual's realisation, arising from revelatory knowledge and spiritual baptism (received in a Christian context from the redeemer figure of Christ) that a divine ontological component exists within the human body which needs to reunite with a consubstantial eternal heavenly Light/Christ. The soteriological and eschatological implications arising from Valentinian Gnostic revelation are therefore: supernatural reunion of the divine element in the individual with Christ (chapter 2) awakening the individual to their divinity, resulting in spiritual perfection and freedom from the power and temptation of sin on earth (chapter 3); 2. the consequential devaluation of calendrical time/events (as significant aspects of theological exegesis) in pursuance of an anti-cosmic/historical emphasis upon inward revelation, thus limiting the authority of a) Scripture and b) communion and baptism to the extent that they are historically particular outward rituals (chapter 4). Fox claimed to restore primitive Christianity, yet unconsciously renewed aspects of Valentinian Christian Gnosticism. His quest for divine union, perfection and a realised eschatology is readily transferable to the early Church context of Valentinian Gnosticism in which (in opposition to the authority of the developing orthodoxy) reunion with God is a realisable eschatological aim on earth. The concept of union with God is a "keystone" of Foxian theology and incorporates the use of "Light" in an eschatologically motivated metaphysical dynamic. Previous scholarship has generally emphasised "Light" and "union" in Fox's theology as merely ethically motivated concepts. The conclusions of this thesis place Fox's quest for divine union and perfection in a Valentinian context, as opposed to the purely apocalyptic framework identified in current research. The thesis detects similarities between the demise of Valentinian Gnosticism and the abandonment of a distinctive Valentinian theology in Fox's message. There is no evidence that Fox used or was influenced by Gnostic mythological texts, save for an isolated reference Fox makes to concepts found in Gnostic-Hermeticism. This fact, together with a difference in scriptural/sacramental exegesis between Fox and Valentinian Gnosticism and the Valentinian reservation of a postmortem element to eschatological completion, results in the thesis concluding that Foxian theology is not Gnostic per se but is nevertheless remarkably similar to Valentinian Gnosticism.
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Kwon, Junghoo. "Gnostic behaviors in Irenaeus' Against heresies." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Ernest, Andrea Louise. "Gnosis." The Ohio State University, 1992. http://rave.ohiolink.edu/etdc/view?acc_num=osu1304006001.

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Konstantinovsky, Julia. "Evagrius Ponticus : the making of a gnostic." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.433365.

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De, Villiers Johannes Albertus. "Joodse Gnostiek in die ‘Evangelie van Judas’." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/2279.

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Thesis (MPhil (Ancient Studies)--University of Stellenbosch, 2007.
Recent studies, especially since the Nag Hammadi discoveries, indicate that “Gnosticism” often functions as a constructed “Other” in attempts to define Christian orthodoxy, as well as a catch-phrase for a range of diverse religious phenomena in late Hellenism. If the unity of Gnosticism is a construct, the search for a single origin of Gnosticism is probably also futile. Rather, the influence of several sources – Platonic, Christian, Iranian, existential and Jewish – to the Gnostic phenomena should be studied. Texts labled Sethian by modern scholars show strong traces of a Jewish cosmology, vocabulary and mythology. Five possible routes for the transmission of Jewish motifs to Sethian Gnosticism are pointed out: failed apocalyptic expectations (Grant); allegorical interpretations of the Law among Philo and Alexandrian Jews (Pearson); Christianity as vehicle for transmission (Pétrement); Palestinian and Samaritan speculation (Perkins); and the influence of the Jewish Wisdom tradition (Rudolph and MacRae). Traces of Judaism in Gnostic Sethian texts can be located using a motif study. Fallon has done such a study of the so-called Sabaoth pericopes. In this thesis a similar study is done of the “Gospel of Judas”. The study shows that this text is Christian, preoccupied with a sectarian Christian debate. The apostolic church is denounced and a Sethian Gnosticism (noticeably influenced by Judaism) is posited as alternative. To that end a Sethian cosmological sermon, with strong Jewish motifs, is attributed to Jesus in which he holds forth Sethian cosmology as an alternative to a discredited rival form of Christianity. The most prominent of Jewish motifs in the cosmological passage of the Judas text are the names, functions and descriptions of angels, but it also includes numerological speculation and figures such as Seth.
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Books on the topic "Gnostik"

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Huvīyat?!: Siyāsī, farhangī va ʻirfānī = Identitet?! : politisk, kulturell och gnostik. Istukhulm: Ārash, 2010.

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Moerland, Bram. Montségur: Gnosis, gnostiek en de katharen. Den Haag: Mirananda, 1992.

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Malachi. Living gnosis: A practical guide to gnostic Christianity. St. Paul, Minn: Llewellyn Publications, 2005.

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Malachi. Gnosis of the cosmic Christ: A gnostic Christian Kabbalah. Woodbury, MN: Llewellyn Publications, 2005.

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Mann, Judith. The trail of Gnosis: A lucid exploration of Gnostic traditions. 4th ed. [Calif.]: Pacific Rim Press, 2012.

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Mann, Judith. The trail of gnosis: An interactive exploration of Gnostic traditions. [United States: Judith Mann], 2002.

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The tree of gnosis: Gnostic mythology from early Christianity to modern nihilism. [San Francisco]: HarperSanFrancisco, 1992.

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Gnostic architecture. New York: Monacelli Press, 1999.

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Gnostic frequencies. New York City: Spuyten Duyvil, 2012.

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Leonard, Schwartz. Gnostic blessing. New York: Goats + Compasses, 1992.

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Book chapters on the topic "Gnostik"

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Miettinen, O. S. "From Gnostic Research to Gnostic Knowledge." In Toward Scientific Medicine, 171–75. Cham: Springer International Publishing, 2013. http://dx.doi.org/10.1007/978-3-319-01671-9_9.

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Pricopi, Victor Alexandru. "Gnostic Libertinism? Gnostic Views on Ethics." In Recent Trends in Social Systems: Quantitative Theories and Quantitative Models, 349–59. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-40585-8_31.

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Pleše, Zlatko. "Gnostic Dualism." In Light Against Darkness, 209–25. Göttingen: Vandenhoeck & Ruprecht, 2010. http://dx.doi.org/10.13109/9783666550164.209.

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Preparata, Guido Giacomo. "Gnostic Fragments." In The Ideology of Tyranny, 23–27. New York: Palgrave Macmillan US, 2007. http://dx.doi.org/10.1057/9780230341418_3.

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Morris, Joe E. "The Gnostic Gospels." In Revival of the Gnostic Heresy, 9–13. New York: Palgrave Macmillan US, 2008. http://dx.doi.org/10.1057/9780230616585_2.

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Howley, Ashton. "Mailer’s “Gnostic” Gospel." In Norman Mailer’s Later Fictions, 55–72. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230109056_4.

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Elias, Natanela. "Introduction: Gnosticism and Late-Medieval Literature." In The Gnostic Paradigm, 1–43. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137465382_1.

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Elias, Natanela. "Pearl’s Patience and Purity: Gnosticism in the Pearl Poet’s Oeuvre." In The Gnostic Paradigm, 45–86. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137465382_2.

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Elias, Natanela. "The Truth about Piers Plowman." In The Gnostic Paradigm, 87–118. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137465382_3.

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Elias, Natanela. "Gower’s Bower of Bliss: A Successful Passing into Hermetic Gnosis." In The Gnostic Paradigm, 119–46. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137465382_4.

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Conference papers on the topic "Gnostik"

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Kanan, Christopher. "Fine-grained object recognition with Gnostic Fields." In 2014 IEEE Winter Conference on Applications of Computer Vision (WACV). IEEE, 2014. http://dx.doi.org/10.1109/wacv.2014.6836122.

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Katsenou, Angeliki V., Joel Sole, and David R. Bull. "Content-gnostic Bitrate Ladder Prediction for Adaptive Video Streaming." In 2019 Picture Coding Symposium (PCS). IEEE, 2019. http://dx.doi.org/10.1109/pcs48520.2019.8954529.

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Bi, Jiancheng. "E. L. Doctorow: A Romantic Gnostic in Postmodern Context." In Proceedings of the 2nd Symposium on Health and Education 2019 (SOHE 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/sohe-19.2019.57.

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Gupta, Ankur, Purnendu Prabhat, Rishi Gupta, Suhail Gulzar, and Deepika Kumari. "GNOSIS: Towards Automated Knowledge Management." In 2017 International Conference on Next Generation Computing and Information Systems (ICNGCIS). IEEE, 2017. http://dx.doi.org/10.1109/icngcis.2017.31.

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Ivanova, Irina Nikolaevna. "The Reception Of Gnostic Philosophy In The Novel By Leonid Leonov «Pyramid»." In SCTCGM 2018 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.03.02.58.

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Utamishi, Amalia, and Sergei Prokhorov. "International Scientific and Educational Centre Gnosis." In 2016 International Conference on Engineering and Telecommunication (EnT). IEEE, 2016. http://dx.doi.org/10.1109/ent.2016.039.

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Khan, Ashfaquzzaman, Richard Neil Pittman, and Alessandro Forin. "gNOSIS: A Board-Level Debugging and Verification Tool." In 2010 International Conference on Reconfigurable Computing and FPGAs (ReConFig 2010). IEEE, 2010. http://dx.doi.org/10.1109/reconfig.2010.71.

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Ellis, S. C., J. Bland-Hawthorn, J. S. Lawrence, J. Bryant, R. Haynes, A. Horton, S. Lee, et al. "GNOSIS: an OH suppression unit for near-infrared spectrographs." In SPIE Astronomical Telescopes + Instrumentation, edited by Ian S. McLean, Suzanne K. Ramsay, and Hideki Takami. SPIE, 2010. http://dx.doi.org/10.1117/12.856348.

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Lawrence, J. S., S. C. Ellis, J. Bland-Hawthorn, J. Bryant, S. Case, L. Gers, R. Haynes, et al. "Atmospheric OH suppression with GNOSIS at the Anglo-Australian Telescope." In 2011 International Quantum Electronics Conference (IQEC) and Conference on Lasers and Electro-Optics (CLEO) Pacific Rim. IEEE, 2011. http://dx.doi.org/10.1109/iqec-cleo.2011.6193886.

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Trinh, C. Q., S. C. Ellis, J. S. Lawrence, A. J. Horton, J. Bland-Hawthorn, S. G. Leon-Saval, J. Bryant, et al. "GNOSIS: a novel near-infrared OH suppression unit at the AAT." In SPIE Astronomical Telescopes + Instrumentation, edited by Ian S. McLean, Suzanne K. Ramsay, and Hideki Takami. SPIE, 2012. http://dx.doi.org/10.1117/12.926483.

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Reports on the topic "Gnostik"

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Leedom, Dennis K. Modeling the Creation of Actionable Knowledge within a Joint Task Force Command System (Project GNOSIS). Fort Belvoir, VA: Defense Technical Information Center, August 2006. http://dx.doi.org/10.21236/ada460815.

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