Relevant bibliographies by topics / Human transformation and spiritual maturation

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

Academic literature on the topic 'Human transformation and spiritual maturation'

Author: Grafiati
Published: 4 June 2021
Last updated: 7 February 2022

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Journal articles on the topic "Human transformation and spiritual maturation"

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Tassell-Matamua, Natasha A., and Karen E. Frewin. "Psycho-spiritual transformation after an exceptional human experience." Journal of Spirituality in Mental Health 21, no. 4 (June 8, 2018): 237–58. http://dx.doi.org/10.1080/19349637.2018.1481487.

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Harrison, Victoria S., and Rhett Gayle. "Self-transformation and Spiritual Exemplars." European Journal for Philosophy of Religion 12, no. 4 (December 30, 2020): 9. http://dx.doi.org/10.24204/ejpr.v12i4.3520.

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This paper focuses on the process of self-transformation through which a person comes to embody the ideal of her religion’s vision of the divine, as far as that ideal is expressible in a human life. The paper is concerned with the self as the subject of religious commitments, traits, religious aspirations and religiously inspired ideals. The self-transformative journey that people are invited to undertake poses a number of philosophical and practical difficulties; the paper explores some of these difficulties, concentrating on those that arise in connection with the notion of potential future selves. This paper suggests that imaginative reflection upon exemplary individuals provides one way through these difficulties, for these individuals can show us what it looks like when someone achieves, or draws close to, the ideal.
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Thornhill, Anthony C. "The Resurrection of Jesus and Spiritual (Trans)Formation." Journal of Spiritual Formation and Soul Care 5, no. 2 (November 2012): 243–56. http://dx.doi.org/10.1177/193979091200500205.

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What does Paul envision as the basis for the spiritual (transformation of the believer? Several key passages in the Pauline epistles reveal that Paul envisions a vibrant connection between the resurrection of Jesus and the expected character qualities and behaviors of those who are in Christ. In examining this connection between resurrection and Christian maturation, three distinct, though interrelated, emphases may be identified: 1) identification with Jesus in his resurrection, 2) submission to the lordship of Jesus and the expectations of his kingdom, and 3) hope in the future resurrection of those who are “in Christ.” While these form the “ground” for spiritual (trans)formation, Paul further offers a model for applying this resurrection identification in the “here and now” life of the believer.
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Shuhayeva, Liudmyla M. "Origins and Transformation of the Hristovers: Features of the Doctrine." Ukrainian Religious Studies, no. 33 (February 22, 2005): 55–66. http://dx.doi.org/10.32420/2005.33.1564.

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In the XVII-XVIII centuries. socio-political contradictions in the Russian empire led to the separation from orthodoxy of a number of communities, commonly known as "spiritual Christians," or the old Russian sectarianism. Declaring the doctrine of Orthodoxy authoritarian, they advocated the profession of faith "in the spirit and in the truth," for a spiritual interpretation of Scripture. All spiritual Christians are characterized by: the rejection of the Orthodox Church and the whole institute of the church hierarchy, the basic Orthodox dogmas, sacraments, the cult of the saints, icons, as well as the belief in the incarnation of the Holy Spirit in living people, the "spiritual" baptism which is the teaching of the word of God, human self-communication with God. They declared the whole world spiritual, condemned luxury, preached severe asceticism.
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Helminiak, Daniel A. "Spiritual Concerns in Eric Fromm." Journal of Psychology and Theology 16, no. 3 (September 1988): 222–32. http://dx.doi.org/10.1177/009164718801600302.

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This article summarizes Erich Fromm's understanding of human nature and pinpoints his account of the human tendency ever to seek further perfection: biological dichotomy results in contradictions that produce existential needs whose various resolutions determine passions and strivings, which are incessant and inherently unquenchable. Though not wholly unambiguous, his position is basically correct. Empirical evidence and logical argument support it. It presupposes a spiritual component in human nature that strives toward what is objectively correct and truly worthwhile, and so it is not only useful as a secular transformation of many traditionally religious concerns but is also open to easy theistic and, ultimately, Christian interpretation. Here is the basis for an account of spirituality that cuts across cultures and religions. Fromm's account of the matter squares well with the more detailed and profound analysis of dynamic human consciousness–-“spirit”–-presented by Bernard J.F. Lonergan (1957, 1972) and used by Daniel Helminiak (1987) to provide a technical nontheistic definition of spiritual development.
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Pruzan, Peter, and Laszlo Zsolnai. "An interview with Peter Pruzan on spiritual transformation in management." Journal of Management, Spirituality & Religion 16, no. 2 (November 29, 2018): 221–30. http://dx.doi.org/10.1080/14766086.2018.1548972.

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Kudryashova, M. S. "Spiritual Values in the Context of Modernity." RUDN Journal of Political Science, no. 4 (December 15, 2015): 59–67. http://dx.doi.org/10.22363/2313-1438-2015-4-59-67.

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The problem of moral values in the modern world. is considered in the article. The author makes the emphasis is on the transformation of value tendencies and contemporary socio-political context of the problem through the prism of human values, especially of humanism and justice.
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Kırca, Beyza. "Spiritual Dimension in Art Therapy." Spiritual Psychology and Counseling 4, no. 3 (October 15, 2019): 257–74. http://dx.doi.org/10.37898/spc.2019.4.3.071.

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Spiritually-oriented art therapy interventions are based on a holistic, therapeutic approach that aims to enable people who are in fragmented states to achieve integrity, unity, harmony, and balance by taking all the mental, emotional, physical, and spiritual dimensions of human nature into account using the medium of art and its creative processes. Art is considered intrinsically spiritual by many artists and art therapists, and the history of art and its relationship to treatment is as old as human history; however, open consideration of the spiritual dimension in therapeutic settings, particularly in art therapy interventions, is relatively new. Reviewing the emergence of spiritually-oriented art therapy interventions and their mechanisms of change is considered useful for seeing how they enable holistic transformation. These mechanisms have been determined as self-realization and understanding, transcendence, meaning-making and searching for a purpose, and achieving integrity through the holistic wellbeing approach.
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MEHTA, ANKUR. "Strategic Business Unit to Spiritual Business Unit: A complete Organizational Transformation." Dev Sanskriti Interdisciplinary International Journal 4 (July 31, 2014): 87–96. http://dx.doi.org/10.36018/dsiij.v4i0.49.

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In the fast changing business dynamics and ever growing challenges, organizations are seeking for developmental solutions on both technical and human front. As technical solutions can be a quick fix approach, human challenges takes time to be resolved and transform into a culture statement. The crisis of ethics and moral values while practicing the Corporate Governance1 due to the prevailing mindset and the practices has evolved new scams and scandals leading to bankruptcies and recessions. On one hand we talk about Human Rights commission and at the same time layoffs, harassment, back stabbing, whistle blowing and practices like moonlighting are becoming a culture statement. This paper focuses upon creating a proper blend of learning from the East and the ongoing practices from the West to build Spiritual Business Units by applying the Yug Nirman postulates propagated by Yugrishi Pt. Sriram Sharma Acharya. It is an attempt to bridge the gaps in the existing practices and basic principles. Also, it tries to address the need to look back at our native models of development and avoid the alarming situations of the Wall Street or Times Square, which is a consequence of their glamorous looking materialistic yet hollow business models, by revitalizing and rejuvenating the value based Indian approach, which made us prosperous and lead the world economy. As a matter of fact Maddison notes that India was contributing 32.9% of the Global GDP during the beginning of the Common Era, i.e 2009 years back. An economy that remained as the most prosperous one for many centuries with successful businesses must have had very good management systems. We have to remember here that India was not just the major economic power, but also the premier centre for educational, scientific, intellectual and spiritual activities with pioneering contributions in diverse fields.
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Bullitt-Jonas, Margaret. "Climate Change, Addiction, and Spiritual Liberation." Religions 12, no. 9 (September 1, 2021): 709. http://dx.doi.org/10.3390/rel12090709.

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Climate scientists have sounded the alarm: The only way to preserve a planet that is generally habitable for human beings is to carry out a transformation of society at a rate and scale that are historically unprecedented. Can we do this? Will we do this? Drawing on her long-term recovery from addiction and on her decades of ministry as a climate activist, the author reflects on how understanding the dynamics of addiction and recovery might inform our efforts to protect the web of life and to bear witness to the liberating God of love who makes all things new.
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Dissertations / Theses on the topic "Human transformation and spiritual maturation"

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McKechnie, Allan. "The use of developmental stages as a model for addressing and assessing spiritual formation and maturity." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p046-0069.

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McKechnie, Allan D. "The use of developmental stages as a model for addressing and assessing spiritual formation and maturity." St. Paul, MN : Bethel Seminary, 2008. http://dx.doi.org/10.2986/tren.046-0069.

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Lam, Judy Elise. "The Canticle of spiritual direction : a transformative approach to the Song of Songs." Diss., 2012. http://hdl.handle.net/10500/8103.

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This dissertation suggests the Song of Songs as a biblical paradigm for Christian spiritual direction based on the poem’s human dynamics, theological poetics and mystical aesthetic. The Song of Songs is paradigmatic as a journey from a state of self-neglect (depletion), through dynamic encounters of love (transformation), to living who I am in union with the divine I AM (deification). Identifying the human beloved as archetypal seeker and positing transformation in love as the raison-d’être for spiritual direction, the research delineates important implications for spiritual praxis, namely: the human subject (locus); human yearning (focus); the human search (journey); dynamics of human transformation and spiritual maturation (process); aspects of life-integration and union with God (purpose); and becoming a living sacrament in the world (epiphany). With its experiential-existential approach, The Canticle of Spiritual Direction serves as an interdisciplinary and intercultural resource on the Song of Songs, Christian spiritual direction, and Christian mysticism.
Christian Spirituality, Church History & Missiology
M. Th. (Christian Spirituality)
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Lyons, Kimberly. "This Peregrina's Autoethnographic Account of Walking the Camino Via de la Plata: A Feminist Spiritual Inquiry in Human Transformation." Thesis, 2013. http://hdl.handle.net/10012/7795.

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This is an autoethnographic account of my 1000km journey across The Camino Via de la Plata, framed within transpersonal theory. From my personal account of a peak experience on The Way, this spiritual inquiry attempts to connect myself and the reader to insights into transformation and living through embodied writing while contributing to the exploration of personal flourishing and growth in leisure studies. This process involved moving into and through Romanyshyn’s (2007) six orphic moments found in re-search processes with soul in mind. I then unfold my journey along the Camino and deepen this inquiry by engaging literature that help to explore spiritual aspects of my journey on the Camino. Leisure inquiry frames this transpersonal peak experience in a number of ways: it is an act of empowerment (Arai, 1997), focal practice (Arai & Pedlar, 2000), resistance (Shaw, 2001, 2007), and an experience of liminality (Cody, 2012) with transformation occurring at the flux of it all.
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Books on the topic "Human transformation and spiritual maturation"

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Opening to inner light: The transformation of human nature and consciousness. Los Angeles: J.P. Tarcher, 1986.

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Irwin, Ronald R. Human development and the spiritual life: How consciousness grows toward transformation. New York: Kluwer Academic/Plenum, 2002.

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Mack, John E. Passport to the cosmos: Human transformation and alien encounters. New York: Crown Publishers, 1999.

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Passport to the cosmos: Human transformation and alien encounters. Largo, USA: Kunati, 2008.

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Rights, religion, and reform: Enhancing human dignity through spiritual and moral transformation. London: Routledge, 2002.

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Flynn, Charles P. After the beyond: Human transformation and the near-death experience. Englewood Cliffs, N.J: Prentice-Hall, 1986.

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Sams, Jamie. Dancing the dream: The seven sacred paths of human transformation. [San Francisco, Calif.]: HarperSanFrancisco, 1998.

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Sams, Jamie. Dancing the dream: The seven sacred paths to human transformation. San Francisco, Calif: HarperSanFrancisco, 1998.

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Gay spirituality: The role of gay identity in the transformation of human consciousness. Maple Shade, NJ: Lethe Press, 2004.

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Gay spirituality: The role of gay identity in the transformation of human consciousness. Los Angeles, CA: Alyson Books, 2000.

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Book chapters on the topic "Human transformation and spiritual maturation"

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Parsons, Meg, Karen Fisher, and Roa Petra Crease. "Remaking Muddy Blue Spaces: Histories of Human-Wetlands Interactions in the Waipā River and the Creation of Environmental Injustices." In Decolonising Blue Spaces in the Anthropocene, 121–79. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-61071-5_4.

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AbstractThis chapter focusses on the state-sponsored ecological transformation of Aotearoa New Zealand’s wetlands into grasslands under the auspices of settler colonialism, agricultural productivism, and public health. The physical removal of wetlands, we argue, were a constitutive part of the mechanisms of settler colonial domination. We demonstrate how the destruction of wetlands diminished the resilience of Indigenous Māori communities and contributed to a reduction in Māori wellbeing. We demonstrate that wetland loss was an environmental injustice that had specific implications for Māori peoples due to their material, socio-cultural, and spiritual connections. Lastly, we highlight how Māori agency whereby individuals used settler-colonial political and legal processes to try to mitigate damage to their wetlands, to exercise their responsibilities as kaitiaki (environmental guardians) and demand environmental justice.
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Quintero-Ángel, Mauricio, Andrés Quintero-Ángel, Diana M. Mendoza-Salazar, and Sebastian Orjuela-Salazar. "Traditional Landscape Appropriation of Afro-Descendants and Collective Titling in the Colombian Pacific Region: Lessons for Transformative Change." In Fostering Transformative Change for Sustainability in the Context of Socio-Ecological Production Landscapes and Seascapes (SEPLS), 175–93. Singapore: Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-6761-6_10.

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AbstractThe Colombian Pacific region is one of the most biodiverse areas in the world, but several anthropic pressures threaten its ecosystems and the ethnic groups who live there. Since the colonial era, the region has experienced two different key strategies of landscape appropriation: (1) diversification of activities in the landscape; and (2) specialisation focusing on a few landscape products. These two strategies fall at opposite ends of a modified continuum over time, including a range of intermediate situations that combine elements of the diversified and specialised strategies. The first strategy is characteristic of Afro-descendant communities, based on harmony with nature and favoring human well-being, while providing multiple ecosystem services and cultural or spiritual values.In this context, this chapter reviews the relationship of Afro-descendants with their environment in the Colombian Pacific region, taking as an example the San Marcos locality. Through interviews with key informants and participant observation, we investigate the productive and extractive practices in San Marcos. Results show that the appropriation strategy combines different sources of income. This denotes a great local ecological knowledge geared to maintenance of biodiversity. Despite Law 70 (1993) stipulating Afro-descendant communities to have guaranteed autonomy and the right to collectively manage their ancestral lands, this socio-ecological production landscape is endangered due to pressures from the dominant society towards conversion to a specialised strategy. Finally, we also analyse “transformative change” in the context of governance of San Marcos. Such change could guide a profound transformation in conservation strategies based on a fundamental reorientation of human values.
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Gutierrez, Alejandro, and A. Thomas Look. "Cell and molecular biology of human leukaemias." In Oxford Textbook of Medicine, 4214–21. Oxford University Press, 2010. http://dx.doi.org/10.1093/med/9780199204854.003.220301.

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The human leukaemias arise when haematopoietic stem and progenitor cells acquire genetic alterations that lead to malignant transformation, following which affected cells can exhibit differentiation arrest in any lineage and at any stage of maturation. Genetic alterations leading to leukaemia—a recurring theme is that the genes most frequently altered are those with evolutionarily conserved roles in the embryological development of various cell lineages and organ systems, including (but not limited to) genes that control normal haematopoiesis. The molecular genetic alterations that drive leukaemogenesis can generally be characterized into lesions affecting transcription factors and those that aberrantly activate signal transduction pathways, which often occur via activating mutations in tyrosine kinases....
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Edet, Victor Bassey. "Historic-Phenomenological Evaluation of the Christian Experience in the Threshold of Human Development in Nigeria." In Phenomenological Approaches to Religion and Spirituality, 132–52. IGI Global, 2021. http://dx.doi.org/10.4018/978-1-7998-4595-9.ch007.

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Evolving discourses within the sphere of Christian experience and social development reveals that social transformation in the society cannot be separated from spiritual transformation. Religion as a social phenomenon has therefore become an acknowledged and strategic dimension in the development thinking and practice in contemporary society. But despite apparent contributions of religion to the development of many societies such as Nigeria, the role of religion, especially Christianity, has not been given due recognition in the history and development of a number of societies such as Ibesikpo Asutan of Akwa Ibom State. This study therefore examines the religious experience of the people towards development between 1912 when Christianity arrived and 2019. The method adopted for this work is the phenomenological and descriptive designs. Findings reveal that besides the consciousness of the transcendent and the question of God's existence, Christian missions in Ibesikpo Asutan have contributed immensely toward the development of the area.
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Glanzer, Perry L., Nathan F. Alleman, and George Marsden. "Thinking and Acting Christianly in the Classroom." In The Outrageous Idea of Christian Teaching, 80–102. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190056483.003.0005.

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This chapter examines what Christian identity means for actual classroom practice with regard to pedagogy, ethics, and modeling. The survey respondents’ approaches fell into the categories of spiritual addition and Christian transformation described in the previous chapter. The spiritual addition professors mentioned that they added a particular spiritual practice such as devotional Bible reading or prayer, or shared the personal story of their own Christian conversion to their classes. In contrast, Christian transformation educators demonstrated three unique pedagogical approaches related to: (1) their meaning and purpose, (2) their content, and (3) their method of interpretation. Fundamentally, the chapter argues that Christian teachers must view their task as more than helping advance a profession, providing students with academic capacities, or creating citizens. They must understand themselves and their students as God’s image bearers, helping them to experience human flourishing both inside and outside of the classroom.
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Martel, Heather. "Health." In Deadly Virtue, 35–61. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813066189.003.0003.

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According to early European understandings of the body and identity, love could cause a fundamental transformation: a personality change or a change of cultural, spiritual, and political allegiance. With a change in hygienic customs, the human body would change form, color, and even gender. This chapter explains the larger framework of health and identity common to all early modern Europeans, humoralism (or Galenic medicine), an ancient science that defined human bodies as mutable and expected to change with the environment, diet, behavior, and emotion. Seemingly ethnographic descriptions of Indigenous people applied this framework in order to anticipate and prevent the transformation of Christians by Indigenous people and the environments of the Atlantic world and Florida.
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Hole, Sam. "The ‘dark night of the soul’ and the purification of desire." In John of the Cross, 132–62. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198863069.003.0005.

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Chapter 4 examines John’s account of the initial stages of the transformation of the soul in The Ascent of Mount Carmel and The Dark Night of the Soul. The appetites that dominate the untransformed soul, giving rise to the sin that permeates ordinary human existence, must be stilled and purified before the soul can be united with God—and so strong is John’s commitment to divine transcendence that this process of transformation is, he believes, best depicted as the undergoing of a process of noetic, sensual, and spiritual ‘darkness’. Yet despite this vision of the apparent human separation from God, and despite John’s insistence throughout the ascent on the negation of all desire for the created order, his account does not present a pessimistic view of the desiring self. Instead, it relentlessly sets out (by means of his own distinctive, although at root Thomist, anthropology of the sensual and spiritual faculties) the stages by which the soul is progressively transformed. This chapter traces John’s account of the purification of these desires through the two stages of the ‘dark night of the soul’, and the associated passage of the soul from meditation to contemplation. In doing so, it attends both to John’s description of the deeply ascetical performance required in the ‘active night’ and the disorienting loving graced interventions of God (a prime example of his thoughtful and complex theory of the affections) in the ‘passive night’.
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Lane, Belden C. "Mountains." In The Great Conversation, 199–215. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190842673.003.0013.

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Does a mountain topography lend itself to group solidarity, ecstatic spiritual experience, and social isolation? The author asks this question as he compares Pentecostal communities in the Arkansas Ozarks to the rise of the Hasidic movement in Carpathian Mountains of eighteenth-century Ukraine. Mountains have been universally revered as places of divine/human encounter—from Machu Picchu in Peru and Mount Olympus in Greece to Mount Sinai in Egypt and the five sacred mountains of China. Mountains are places of transformation. Alchemists in the Middle Ages regarded the mountain peak as “the philosopher’s oven.” The Baal Shem Tov, founder of the modern Hasidic movement, argued that authentic spiritual knowledge was best found among the simple, unpretentious people of the mountain villages. These were the shoemakers, chicken farmers, tailors, and innkeepers who made up his followers. He pointed out that God had appeared to Moses in an ordinary thorn bush, set aflame in the desert. “It is in the simple folk—the ‘lowly’ thorn-bush,” he said, “that this insatiable Divine flame is found.”
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Naas, Michael. "Plato and the Invention of Life Itself." In Plato and the Invention of Life. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823279678.003.0008.

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The final chapter takes many of the insights from the previous chapters in order to show, through a more general reading of Plato’s dialogues, how Plato attempts always to move from what is commonly called life, that is, from a more biological conception of life, a life of the body or of the animal, to a spiritual life or a life of the soul, that is, from something like bare life to real life, from particular life-forms to an essence or form of life itself, the only life, in end, worthy of the name for Plato. This chapter thus concentrates on several later dialogues in which Plato begins to distinguish two different valences of life, human life in the polis (bios) as opposed to what Giorgio Agamben calls “bare life” (zōē), but also, and more importantly, human life as opposed to something like real life. It is the initial distinction between human life and bare life that allows for this reinscription or transformation of bare life into something like real life or life itself, a transformation, it is argued, that is decisive not just for Plato but for the entire neo-Platonic and Christian tradition that takes its inspiration from him.
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Tudor, Adrian P. "Sex, the Church, and the Medieval Reader." In Shaping Identity in Medieval French Literature, 121–36. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056432.003.0010.

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Analyzing the interaction between sex, the Church, and the medieval reader, this chapter by Adrian Tudor highlights the conflicts and sense of “marginality” that underpin the message of conversion in the Vie des Pères. The study demonstrates that sex is a motif rather than a lesson in itself: characters from many backgrounds can shape their own identity or have their identity shaped by a third party, overcoming the pitfalls of carnal sin in the process. The characters’ eventual conversion comes less often through divine intervention than through human agency: their spiritual transformation—to be imitated by the medieval reader when positive—arises generally from compassion rather than compunction. By creating a world where, under the right circumstances, sex and salvation can coexist, the Vie des Pères invites the audience to reassess their own conduct.
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Conference papers on the topic "Human transformation and spiritual maturation"

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Caballero, Andrés. "V. Eusa’s Intervention in the 2nd Expansion of Pamplona: The artistic transformation of a technical model." In 24th ISUF 2017 - City and Territory in the Globalization Age. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/isuf2017.2017.5996.

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V. Eusa’s Intervention in the 2nd Expansion of Pamplona: The artistic transformation of a technical model. Andrés Caballero Lobera Departamento de Arquitectura. Escuela Técnica Superior de Arquitectura de San Sebastián. Universidad del País Vasco (UPV/EHU) Pza. Oñati, 2, 20018 Donostia. E-mail: ander.caballero@ehu.eus Keywords (3-5): Eusa; Pamplona; Ensanche; Sitte; Propileos. Conference topics: City transformations.It is inevitable to be disappointed when we consciously compare today’s city with yesterday’s. Territorial occupancy was an arduous task which confronted man and nature. It was a collective act, the cultural manifestation of a society that aspired to artistically represent itself in the cities it built, both in buildings and public spaces. The city of the past, so conceived, successfully raised through time, and even today we can appreciate, in the human affection it brings about, the plastic value of its buildings and the ambient quality of its public spaces. Currently the contemporary city is just incapable of meeting a profound spiritual demand if it does not pursues a practical goal. In the Ensanche, one of its most renowned examples, the idea of the city imposes a restriction to the artistic or monumental value of the historic city in favour of a technical efficiency that facilitates the economic and administrative management of the new city. The unidentified reticular mesh so characteristic of the urban morphology of the Ensanche evinces the distortion of the hippodamian model which in past ages and also throughout time probed its validity to provide magnificent examples of cities thought and built also from artistic principles. In the late example of the 2nd Ensanche of Pamplona, we attend to the solitary labour of an architect such as Victor Eusa Razquin, who knew how to transform with his buildings the “technical” uniformity of the Ensanche by transforming, qualifying and enriching it with the incrustation of architectural episodes of elevated artistic value. References COLLINS, George R. y Christiane C. Camillo Sitte y el nacimiento del urbanismo moderno. Barcelona: Editorial Gustavo Gili, 1980. LYNCH, Kevin. La imagen de la ciudad. Barcelona: Gustavo Gili, 1998. ORDEIG CORSINI, José María. Diseño y normativa en la ordenación urbana de Pamplona (1770-1960). Pamplona: Dpto. de Educación y Cultura. Dirección General de Cultura - Institución Príncipe de Viana, 1992. SICA, Paolo. Historia del urbanismo, siglo XIX. Madrid: I.E.A.L. 1981. SITTE, Camilo. “Introduction” en, L’art de batir les villes. L’urbanisme selon ses fondements artistiques. Paris: Livre et communication, 1990.
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