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Journal articles on the topic 'Imagio dei'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Kline, Peter. "Imaging Nothing: Kierkegaard and the Imago Dei." Anglican Theological Review 100, no. 4 (2018): 697–719. http://dx.doi.org/10.1177/000332861810000403.

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When considering what makes the human being uniquely human, or how it “images God” within the created order, Søren Kierkegaard does not turn to Genesis 1:27, the privileged passage of the Western theological tradition. He turns instead to Matthew 6, a passage in which the reader is instructed to “consider the lilies of the field and the birds of the air.” In several rounds of “upbuilding discourses” on this passage, Kierkegaard develops an “apophatic” approach to the imago Dei. The imaging of God that the human being is called to enact does not consist in any self-possessed capability, nor doe

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2

Welz, Claudia. "Imago Dei." Studia Theologica - Nordic Journal of Theology 65, no. 1 (2011): 74–91. http://dx.doi.org/10.1080/0039338x.2011.578372.

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3

Tiwery, Weldemina Yudit. "Imago Dei." Indonesian Journal of Theology 5, no. 2 (2019): 147–77. http://dx.doi.org/10.46567/ijt.v5i2.23.

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This paper examines the close connection between the domain of biblical interpretation and the communal sphere, which is comprised of living data that serves as starting point for scriptural interpretation. The yield of such interpretations serves as an important contribution for a church seeking proactively to address and resolve various urgent concerns in the current context. This essay considers one such crisis needing to be addressed: the issue of human trafficking in East Nusa Tenggara, with specific regard to how female victims of human trafficking have been torn apart by the variegated

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4

Kunstmann, Joachim. "Imago Dei." Evangelische Theologie 75, no. 6 (2015): 459–69. http://dx.doi.org/10.14315/evth-2015-0608.

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Abstract Theological anthropology determines the human being as image of God. He/she is a social being directed towards a counterpart. This is plausible from a psychological perspective as well: the experiences of meaning, happiness, longing and love define the life of the individual in an essential way; these sentiments can be experienced primarily in relation with others or with nature and culture. Based on such existential considerations, religious pedagogy can devote itself to (more) concrete questions and human experiences. It is thereby leaving the traditional scheme of given teaching co

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5

Cassidy, Laurie. "Affirming Imago Dei." Journal of Catholic Social Thought 3, no. 1 (2006): 39–55. http://dx.doi.org/10.5840/jcathsoc2006316.

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6

Bao, Yuan, Yan Wang, Panyun Li, et al. "A novel crystal-analyzer phase retrieval algorithm and its noise property." Journal of Synchrotron Radiation 22, no. 3 (2015): 786–95. http://dx.doi.org/10.1107/s1600577515003616.

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A description of the rocking curve in diffraction enhanced imaging (DEI) is presented in terms of the angular signal response function and a simple multi-information retrieval algorithm based on the cosine function fitting. A comprehensive analysis of noise properties of DEI is also given considering the noise transfer characteristic of the X-ray source. The validation has been performed with synchrotron radiation experimental data and Monte Carlo simulations based on theGeant4toolkit combined with the refractive process of X-rays, which show good agreement with each other. Moreover, results i

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7

Calzolari, F. "I prelievi venosi nella sindrome di Cushing." Rivista di Neuroradiologia 7, no. 1 (1994): 81–95. http://dx.doi.org/10.1177/197140099400700112.

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I prelievi venosi dai seni petrosi inferiori sono utilizzati nella diagnostica differenziale della sindrome di Cushing per dimostrare l'origine ipofisaria o ectopica dell'ipersecrezione di ACTH. Il drenaggio venoso dell'adenoipofisi avviene attraverso due plessi venosi, il destro ed il sinistro, che coprono la superficie della ghiandola e scaricano nel seno cavernoso omolaterale, direttamente o attraverso i seni intercavernosi. I seni petrosi inferiori rappresentano le principali vie di deflusso dei seni cavernosi; essi sono cateterizzabili con relativa facilità, allo scopo di eseguire preliev

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8

Layman, C. Stephen. "The Recalcitrant Imago Dei." Faith and Philosophy 28, no. 2 (2011): 243–46. http://dx.doi.org/10.5840/faithphil20112829.

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9

Argüello, Santiago. "IMAGO ET SIMILITUDO DEI." Tópicos, Revista de Filosofía 33, no. 1 (2013): 37. http://dx.doi.org/10.21555/top.v33i1.159.

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La obra más madura de Tomás de Aquino es la Summa theologiae. Allí filosofía y teología se conjugan de manera exquisita. Los estudios más rigurosos hechos sobre esta obra han mostrado que el origen de la misma fue establecer un curso de teología moral firmemente arraigado en una metafísica teológica. Así, la clave —más o menos explícita— de esta monumental obra es el tema de la imagen y semejanza divinas, puesto que, tal como estaba quasi canónicamente establecido en la tradición medieval y patrística, él permite una adecuada interacción entre filosofía y teología, moral y metafísica.

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10

Jaeger, Andrew. "The Recalcitrant Imago Dei." American Catholic Philosophical Quarterly 85, no. 3 (2011): 507–10. http://dx.doi.org/10.5840/acpq201185336.

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11

Børresen, Kari Elisabeth. "Imago Dei, privilège masculin?" Augustinianum 25, no. 1 (1985): 213–34. http://dx.doi.org/10.5840/agstm1985251/215.

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12

Joustra, Jessica. "An Embodied Imago Dei." Journal of Reformed Theology 11, no. 1-2 (2017): 9–23. http://dx.doi.org/10.1163/15697312-01101015.

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This paper argues that Herman Bavinck’s understanding of the Imago Dei is an important resource in conversations on race. While Bavinck does not specifically discuss racial differences within the context of the Imago Dei, his theology provides valuable resources for constructive conversations on race and diversity. Bavinck’s rejection of unilateral conceptions of the Imago Dei, alongside his understanding of the whole person as the image of God, leads to an affirmation of the spiritual and physical aspects of humanity. Bavinck’s view, a necessarily embodied understanding, has an explicit beari

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13

Cochran, Elizabeth Agnew. "The Full Imago Dei." Journal of Religion, Disability & Health 9, no. 3 (2006): 21–46. http://dx.doi.org/10.1300/j095v09n03_03.

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14

Insausti, Gabriel. "Brodsky y la Navidad: “Dec 24, 1971”." IMAGO. Revista de Emblemática y Cultura Visual, no. 11 (January 28, 2020): 7. http://dx.doi.org/10.7203/imago.11.16018.

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ABSTRACT: Throughout his life, Joseph Brodsky clung stubbornly to a set of habits and tastes. One of his most outstanding and surprising loyalties was his writing a Christmas poem every year, which in time produced around thirty different pieces. Among these is the remarkable «Dec 24, 1971», his last Christmas poem before he left the Soviet Union, which contains a reference to his idea of «empire» –a criticism of totalitarian regimes– plus an idea of Christianity as a religion of hospitality and brotherhood. KEYWORDS Brodsky; Christmas; Modernism; Empire; Hospitality. RESUMEN

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15

Tiyono, Dolf. "Memahami Imago Dei Sebagai “Golden Seed”." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 1, no. 1 (2018): 39. http://dx.doi.org/10.33991/epigraphe.v1i1.8.

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Abstract: Golden moment is a term that refers to someone’s or church’s achievement and glory. It is not the utopian concept, yet a conviction and expectation based on God’s promise for His people. Some factors are required to achieve the golden moment, one of them is a Golden Seed. Imago Dei is a golden seed which gives an opportunity to the golden moment. This article has a purpose to gice a biblical view of imago Dei which is inside of every human. This article used a bible exposition method on Genesis 1:26, which explained that human was created in a frame of Imago Dei. The conclusion is, t

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16

Ku, Cha-Yong. "Imago Dei, dominium terrae, Missio Dei: A Mission Theological Study on Human Creation Narrative in Genesis." Theology of Mission 43 (July 30, 2016): 9–36. http://dx.doi.org/10.14493/ksoms.2016.3.9.

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17

Yoneyama, Akio, Thet Thet Lwin, and Masahide Kawamoto. "Fast diffraction-enhanced imaging using continuous sample rotation and analyzer crystal scanning." Journal of Synchrotron Radiation 27, no. 2 (2020): 468–71. http://dx.doi.org/10.1107/s1600577519016795.

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Diffraction-enhanced imaging (DEI) has high sensitivity and a wide dynamic range of density and thus can be used for fine imaging of biological and organic samples that include large differences in density. A fast DEI method composed of continuous fast sample rotations and slow analyzer crystal scanning was developed to shorten the measurement period. Fine sectional images of a biological sample were successfully obtained within a half measurement period of the conventional step-scanning method while keeping the same exposure time. In addition, a fine three-dimensional image of a rat tail was

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18

Choi, Michael Jin. "Consciousness and Intentionality in AI and the imago Dei." Canon&Culture 10, no. 2 (2016): 69–90. http://dx.doi.org/10.31280/cc.2016.10.10.2.69.

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19

Li, Jun, Zhong Zhong, Roy Lidtke, et al. "Radiography of Soft Tissue of the Foot and Ankle with Diffraction Enhanced Imaging." Journal of the American Podiatric Medical Association 94, no. 3 (2004): 315–22. http://dx.doi.org/10.7547/0940315.

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Non-calcified tissues, including tendons, ligaments, adipose tissue and cartilage, are not visible, for any practical purposes, with conventional X-ray imaging. Therefore, any pathological changes in these tissues generally necessitate detection through magnetic resonance imaging or ultrasound technology. Until recently the development of an X-ray imaging technique that could detect both bone and soft tissues seemed unrealistic. However, the introduction of diffraction enhanced X-ray imaging (DEI) which is capable of rendering images with absorption, refraction and scatter rejection qualities

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20

WAAIJMAN, K. "Imago Dei dans la Bible." Studies in Spirituality 1 (January 1, 1991): 153–80. http://dx.doi.org/10.2143/sis.1.0.2014718.

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21

Ales Bello, Angela. "L'antropologia duale come imago Dei." Teresianum 69, no. 2 (2018): 391–410. http://dx.doi.org/10.1484/j.ter.5.116708.

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22

Manfrè, L., R. Lagalla, A. Mangiameli, et al. "Su di un caso di Schwannoma primitivo intraorbitario." Rivista di Neuroradiologia 7, no. 4 (1994): 643–46. http://dx.doi.org/10.1177/197140099400700411.

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Gli Schwannomi costituiscono il 6,8% dei tumori intracranici ed originano solitamente dai nervi sensitivi, con particolare predilezione per il V e VIII nervo cranico. Uno schwannoma a partenza da un nervo oculomotore costituisce invece una evenienza piuttosto rara, e solo 17 casi di s. del III n.c. sono stati documentati in letteratura. Sono da considerare ancora più rari gli schwannomi ad esclusiva localizzazione intraorbitaria (1–5, 7% dei tumori orbitari). Solitamente tipico dell'uomo adulto, con l'eccezione dei soggetti affetti da Neurofibromatosi di tipo 2, lo schwannoma orbitario esordis

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23

Astell, Ann W. "Biblical Images of God and the Reader's “I” as Imago Dei." Interpretation: A Journal of Bible and Theology 59, no. 4 (2005): 382–91. http://dx.doi.org/10.1177/002096430505900405.

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24

Tsuchiya, Masahiro, and Takahiro Shiozawa. "Detached electrooptic imaging (DEI)." Applied Physics Express 8, no. 4 (2015): 042502. http://dx.doi.org/10.7567/apex.8.042502.

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25

Szczerba, Wojciech. "The Concept of Imago Dei as a Symbol of Religious Inclusion and Human Dignity." Forum Philosophicum 25, no. 1 (2020): 13–36. http://dx.doi.org/10.35765/forphil.2020.2501.2.

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This article aims to examine how the concept of Imago Dei can serve as a symbol for the broadly understood idea of religious inclusion and human dignity. The article explores the concept of Imago Dei primarily from a protological perspective, analyzing its usage in biblical writings, theological tradition and modern philosophy. The substantial, relational and functional—which three usages of the concept can be found in the inclusive theology of Gregory of Nyssa—are analyzed in this article. Arguably, in the context of religious inclusion, the relational angle of Imago Dei seems to be the most

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26

Doppman, J. L. "Inferior Petrosal Sinuses Sampling." Rivista di Neuroradiologia 7, no. 1 (1994): 17–26. http://dx.doi.org/10.1177/197140099400700102.

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Quando il prelievo dei seni petrosi inferiori (IPS) per la diagnosi differenziale della sindrome di Cushing fu introdotto negli ultimi anni 70, la sua validità fu sottostimata a causa della non compresa necessityà di un prelievo bilaterale. Oltrettutto, il valore di una emiipofisectomia cieca quando nessun tumore sia identificato al tavolo operatorio non è stato apprezzato fino a che non e stato introdotto il prelievo simultaneo bilaterale. Il prelievo dei seni petrosi è meglio eseguito mediante puntura bilaterale delle vene femorali, sebbene in particolari circostanze, le vene giugulari inter

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27

Todorova, Rotislava. "Orthodox Cosmology and Cosmography." Eikon / Imago 3, no. 2 (2014): 77–94. http://dx.doi.org/10.5209/eiko.73399.

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Orthodox iconography is focused on the idea of representing the cosmos, the essence of God’s creatio ex nihilo, thus serving as a visual cosmology and thence - as a cosmography of all being. Icons depict the image of the archetypal world in its integrity, unachievable for the limited human abilities, and are ontologically inseparable from this archetype. Therefore, iconography has been always related with the idea of representing the world trough symbolic images. In this context, it becomes a visual cosmology, and hence - a kind of cosmography of all being. Although not identical to cartograph

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28

Marais, Nadia. "“Imaging the Image of God”: David H. Kelsey oor die Imago Dei." Nederduitse Gereformeerde Teologiese Tydskrif 54, no. 1-2 (2013): 1. http://dx.doi.org/10.5952/54-1-2-314.

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29

Kohara, K. "An Observation on the “ Imago Dei ”." THEOLOGICAL STUDIES IN JAPAN, no. 37 (1998): 33–54. http://dx.doi.org/10.5873/nihonnoshingaku.1998.33.

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30

Bryant, David J. "Imago Dei, Imagination, and Ecological Responsibility." Theology Today 57, no. 1 (2000): 35–50. http://dx.doi.org/10.1177/004057360005700104.

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31

Werther, David. "Animal Reason and the Imago Dei." Religious Studies 24, no. 3 (1988): 325–35. http://dx.doi.org/10.1017/s0034412500019405.

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David Hume is widely known as a critic of natural theology. Hence he is referred to as ‘the great infidel’. Moreover, when one thinks of Hume's criticisms of natural religion one often thinks of Philo's criticisms of various theistic arguments presented by Cleanthes and Demea in Dialogues Concerning Natural Religion. In his preface to the Hackett edition of the Dialogues Richard H. Popkin writes,Many consider it the most decisive modern critique of some of the major arguments concerning the existence and nature of God.

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32

Largen, Kristin Johnston. "Disability, Sexuality, and the Imago Dei." Dialog 52, no. 3 (2013): 176–78. http://dx.doi.org/10.1111/dial.12040.

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33

Turner, James T. "Identity, incarnation, and the imago Dei." International Journal for Philosophy of Religion 88, no. 1 (2019): 115–31. http://dx.doi.org/10.1007/s11153-019-09716-z.

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34

de Carvalho, Mario Jorge. "Bilder-wahrnehmen und Bild-sein." Fichte-Studien 47 (2019): 105–28. http://dx.doi.org/10.5840/fichte20194710.

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Images are usually understood as something perceived: as something presented to us and different from us. But since Antiquity the concept has also been given a different meaning: it has been used to describe our own being, and indeed so much so that it also stands for our essential nature: we are ourselves an image (we are ourselves but an image); and being an image (being but an image) is what is what really defines us. The experience of being oneself an image (as opposed to just perceiving something else as an image) – or, as one might also say, this basic understanding of oneself as being j

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35

Groody, Daniel G. "Crossing the Divide: Foundations of a Theology of Migration and Refugees." Theological Studies 70, no. 3 (2009): 638–67. http://dx.doi.org/10.1177/004056390907000306.

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Examining theological reflection in an age of migration, the author focuses on four foundations of a theology of migration and refugees: (1) Imago Dei: Crossing the Problem—Person Divide; (2) Verbum Dei: Crossing the Divine—Human Divide; (3) Missio Dei: Crossing the Human—Human Divide; and (4) Visio Dei: Crossing the Country—Kingdom divide. As a call to cross borders and overcome barriers, migration is a way of thinking about God and human life and an expression of the Christian mission of reconciliation.

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36

Lumbon, Yusdian, Ermin Alperiana Mosooli, and Oskar Sopang. "NILAI PENGANTIN PEREMPUAN DALAM MAS KAWIN SUKU BANGGAI DITINJAU DARI KONSEP IMAGO DEI DALAM KEJADIAN 1:26-27." Jurnal Misioner 1, no. 1 (2021): 41–59. http://dx.doi.org/10.51770/jm.v1i1.3.

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This study aims to examine the bride's value in the Banggainese (in Central Sulawesi Province, Indonesia) dowry tradition from the concept of man and woman as Imago Dei in Genesis 1: 26-27. The method used is a literature study with content analysis as a data analysis technique. The results showed that the prospective bride's value in the Banggainese dowry tradition contradicts the human concept as Imago Dei in Gen 1: 26-27. As Imago Dei, women and men are created equal and are equally servants of Allah whose position is above other creations. The bride's value in the Banggainese dowry traditi

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37

Lee, Seung Gyu. "A Investigation on Imago Dei for missiological Implication through Agency Theology." Mission and Theology 53 (February 28, 2021): 269–95. http://dx.doi.org/10.17778/mat.2021.02.53.269.

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38

Pellicanò, G., M. Nistri, D. Beccani, M. Cellerini, P. Gallina, and G. Dal Pozzo. "La RM nelle sequele dei traumi cranici." Rivista di Neuroradiologia 10, no. 2_suppl (1997): 241–44. http://dx.doi.org/10.1177/19714009970100s2109.

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Given the higher sensitivity of MRI and the recent advances in faster imaging techniques the purpose of the study was to obtain MRI findings in 70 patients who had suffered from a head injury with transient consciousness loss or prolonged coma at least 24 months before entering the study. Multiplanar MRI offers invaluable advantages in the identification of the precise location of the sequelae of cranial traumas. In case of hemorrhagic lesions, the information capacity of CT progressively diminishes in relation to the absorption of the edema and bleeding, whereas MRI increases its sensitivity

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39

Smaltino, F., S. Cirillo, F. Di Salle, and L. Simonetti. "Mezzi di contrasto in risonanza magnetica." Rivista di Neuroradiologia 1, no. 2 (1988): 201–5. http://dx.doi.org/10.1177/197140098800100213.

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I mezzi di contrasto (mdc) consentono un miglioramento delle possibilità diagnostiche della Risonanza Magnetica (RM) mediante una modificazione differenziale dei parametri tissutali di rilassamento. Tra i mdc paramagnetici accanto al Gadolinio-DTPA, che ha dimostrato una buona efficacia ed una tossicità trascurabile, altre molecole si candidano ad un esame clinico più approfondito. Ottime prospettive sono offerte dai mdc superparamagnetici nello studio RM dell'addome. Le moderne biotecnologie possono consentire di produrre mdc dotati di tropismo di organo, tessuto o lesione.

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40

YEŞİLYURT, Muhammet. "Hıristiyanlığın “Imago Dei” Öğretisinin Transhümanizmle Uzlaştırılmasının İmkânı." İnsan ve Toplum Bilimleri Araştırmaları Dergisi 9, no. 5 (2020): 3624–50. http://dx.doi.org/10.15869/itobiad.797477.

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Scott Hubbard. "The Refiner's Fire and the Imago Dei:." Interdisciplinary Literary Studies 14, no. 1 (2012): 38. http://dx.doi.org/10.5325/intelitestud.14.1.0038.

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Henriksen, Jan-Olav. "Embodied, Relational, Desiring, Vulnerable – Reconsidering Imago Dei." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 3 (2020): 267–94. http://dx.doi.org/10.1515/nzsth-2020-0014.

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SummaryGod is always experienced in the mode of representations. The fundamental representation of God is Jesus Christ, the true image of God. In order to specify this designation further, with reference to all of humanity, it is suggested that the basic features of such representation can be identified in the features of desire and vulnerability, as manifestations of interconnectedness and dependence. These features are not only expressing themselves as that with which humans need to come to terms, but they also manifest the deeply relational character of humanity and its internal connection

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Secor, Christy. "Imago Dei—In the Image of God." Journal of Christian Nursing 37, no. 4 (2020): 201. http://dx.doi.org/10.1097/cnj.0000000000000773.

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44

Peters, Ted. "Imago Dei, DNA, and the Transhuman Way." Theology and Science 16, no. 3 (2018): 353–62. http://dx.doi.org/10.1080/14746700.2018.1488529.

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45

Thompson, Thomas L. "Imago Dei: A Problem in Pentateuchal Discourse." Scandinavian Journal of the Old Testament 23, no. 1 (2009): 135–48. http://dx.doi.org/10.1080/09018320902898918.

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46

Coan, P., A. Bravin, M. Stößel, C. Muehleman, J. Mollenhauer, and A. Wagner. "Diffraction Enhanced Imaging." Osteologie 19, no. 01 (2010): 18–23. http://dx.doi.org/10.1055/s-0037-1619920.

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ZusammenfassungDiffraction Enhanced Imaging (DEI) ist ein auf Röntgenstrahlen basierendes neues Bildgebungsverfahren, das als Phasenkontrasttechnik eine brillante Darstellung der Knochen, Gelenke und Weichteile ermöglicht. Die Potenz dieses Verfahrens als DEI-CT zur Diagnostik von Veränderungen der Spongiosaarchitektur wird am Beispiel der Femurkopfnekrose dargestellt. Das Verfahren beruht auf einer selektiven Aufzeichnung von gebeugten Röntgenstrahlen und der anschließenden Berechnung von Differenzoder Summationsbildern. Diese Sekundärbilder stellen nicht nur eine physikalische Abbildung des

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47

Junker-Kenny, Maureen. "Human Dignity or Social Contract as Normative Frameworks in Applied Ethics?" Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (2020): 74–89. http://dx.doi.org/10.30965/23642807-00601005.

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Abstract The enquiry whether human dignity as the translation of the biblical designation of the human person as imago Dei should continue to be the framework used to ground human rights and specify their realisation, is developed in five parts. The first identifies two understandings of dignity in the public realm, one inherent-transcendental, the other empirically verifiable. The second section compares the use of “dignity” in three traditions of Catholic Theological Ethics: virtue, natural law, and autonomy. In view of doubts whether theological anthropology should still be the primary loca

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48

Keenan, James F. "Linking Human Dignity, Vulnerability and Virtue Ethics." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 1 (2020): 56–73. http://dx.doi.org/10.30965/23642807-00601004.

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Abstract An ethics of vulnerability, that develops out of an imago Dei/human dignity presupposition, can provide a foundation for a virtue ethics that orients us toward the right responsiveness to contemporary challenges. It explores a vulnerability rooted in imago Dei language and then further develops a vulnerability foundation that is based not primarily on need but on capacity. It concludes offering particular virtues (humility, vigilance, mercy and hospitality) that help in the practice of recognizing human dignity.

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49

Basso, G., M. L. Gorno-Tempini, G. Calandra-Buonaura, et al. "Localizzazione cerebrale funzionale delle aree del linguaggio per mezzo di un compito di decisione lessicale." Rivista di Neuroradiologia 13, no. 1 (2000): 139–47. http://dx.doi.org/10.1177/197140090001300125.

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La metodica di risonanza magnetica funzionale (fMRI) permette di esplorare le funzioni cognitive in vivo sull'uomo in modo non invasivo. In questo studio presentiamo i primi risultati di un progetto volto alla localizzazione delle aree cerebrali del linguaggio a scopo clinico per la valutazione prechirurgica e per il controllo riabilitativo di pazienti cerebrolesi. Sono stati studiati 10 soggetti sani destrimani e un paziente cerebroleso sinistro. È stata valutata la differenza di segnale di risonanza registrato con sequenza ecoplanare gradient-echo sensibile al segnale T2* comparando volumi c

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Beltramello, A., G. Mansueto, G. Taddei, et al. "Circoli collaterali da occlusione dell'arteria carotide comune." Rivista di Neuroradiologia 6, no. 1 (1993): 35–42. http://dx.doi.org/10.1177/197140099300600105.

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Abstract:

L'occlusione spontanea dell'arteria carotide comune è rara; lo sviluppo della circolazione collaterale recluta vasi intra- od extra-cranici. A livello extra-cranico la rivascolarizzazione avviene sfruttando i rami dell'arteria carotide esterna (aa. occipitale e tiroidea superiore) percorsi in via retrograda dal flusso ematico proveniente dai principali tronchi dell'a. succlavia: aa. vertebrale, cervicale ascendente e profonda, tiroidea inferiore. L'Angio-RM, pur dotata di minor risoluzione rispetto all'angiografia digitale, consente una buona visualizzazione del tipo e dell'entità dei circoli

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