Academic literature on the topic 'Leo (Astrology)'
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Journal articles on the topic "Leo (Astrology)"
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Zoller, Robert. "Marc Edmund Jones and New Age Astrology in America." Culture and Cosmos 2, no. 02 (October 1998): 39–57. http://dx.doi.org/10.46472/cc.0202.0207.
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Although astrologers and astrological concepts were instrumental in formulating the core assumptions of the modern New Age movement in the late 19th and early 20th centuries, the increasing number of scholarly studies of the New Age movement pay almost no attention to astrology.1 The only two English language histories of modern astrology set out the role of the English astrologer Alan Leo (1860-1917) in creating an astrology designed to facilitate spiritual evolution and the coming of the New Age.2 This paper examines the foundation of an astrology of spiritual development and psychological growth in the USA and examines the key role played by Marc Edmund Jones (1888-1980). Jones used arguments based on the history of astrology, strongly influenced by theosophical theories of history, to justify his reform of astrology.
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Fradkin, Hillel. "Philosophy and Law: Leo Strauss as a Student of Medieval Jewish Thought." Review of Politics 53, no. 1 (1991): 40–52. http://dx.doi.org/10.1017/s0034670500050191.
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Even a casual glance at the list of Leo Strauss's writings devoted in whole or in part to medieval Jewish texts is sufficient to make clear that in any ordinary sense he left a substantial legacy to this field of study. They include two books, Philosophy and Law and Persecution and the Art of Writing, the monograph length essay which serves as the introduction to the English translation of Maimonides' Guide of the Perplexed done by Shlomo Pines and a number of articles.Moreover it is relatively clear that his study of these texts form an important part of his legacy as such. They remained important to his inquiries through his long scholarly career and do not belong only to one phase. Several of the articles devoted to such texts, he chose to republish in subsequent volumes concerned with major themes of his work. More important still, even towards the end of his life when his work was largely devoted to classical Greek texts, medieval Jewish texts continued to play some important role. The last work planned by Strauss, Studies on Platonic Philosophy, contains new, albeit short, treatments of Maimonides' Treatise on Logic and his Letter on Astrology which are the only essays first published in this book.
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Mayer, Gerhard A. "Astrology and Science: A Precarious Relationship. Part 1: Historical Review of German Astrology in the 20th Century and Current Developments." Journal of Scientific Exploration 34, no. 4 (December 24, 2020): 757–93. http://dx.doi.org/10.31275/20201695.
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This two-part essay illuminates the difficult relationship between astrology and science from different perspectives. While the first part provides a historical review of developments in the 20th century in German-speaking countries, the second part (in the next issue) concerns theoretical and methodological considerations for empirical investigations of the validity of astrology. During the 20th century, astrology in the German-speaking world was influenced by a few people who pursued a special quest for connectivity with scientific findings and models as well as a natural philosophical foundation. The astrologer Thomas Ring developed an elaborate astrological anthropology, the "revised astrology", which claimed to be compatible to other scientific disciplines like biology and psychology. Hans Bender, who was willing to carry out experiments in order to test astrology, became an interested counterpart to Ring. This openness to scientific scrutiny combined with the desire to replace old concepts based on magical-analogical thinking with concepts more compatible with scientific models, met the criticism of several astrologers in the 1990s. The critics found the psychological-scientific aspiration represented too restrictive. This led, besides general socio-cultural developments, to a change in the "astrology scene", which is described, among other things, on the basis of some expert interviews at the end of the first part.
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von Stuckrad, Kocku. "JEWISH AND CHRISTIAN ASTROLOGY IN LATE ANTIQUITY - A NEW APPROACH." Numen 47, no. 1 (2000): 1–40. http://dx.doi.org/10.1163/156852700511414.
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AbstractIn late antiquity astrology held a key position among the accepted and well-reputed sciences. As ars mathematica closely connected with astronomy, it made its way into the highest political and philosophical orders of the Roman Empire and became the standard model of interpreting past, present, and future events. Although this is widely acknowledged by modern historians, most scholars assume that the application of astrological theories is limited to the 'pagan mind,' whereas Jewish and Christian theology is characterized by a harsh refutation of astrology's implications. As can easily be shown, this assumption is not the result of careful examination of the documentary evidence but of a preconceived and misleading opinion about the basic ideas of astrology, which led to an astonishing disregard of Jewish and Christian evidence for astrological concerns. This evidence has been either played down - if not neglected entirely - or labeled 'heretic,' thus prolonging the polemics of the 'church fathers' right into modernity. After having reviewed the biases of previous research into monotheistic astrology and its crucial methodological problems, I shall propose a different approach. Astrology has to be seen as a certain way of interpreting reality. In this regard it is the very backbone of esoteric tradition. I shall sketch the different discourses reflected in some late antiquity's Jewish and Christian documents. It will be shown that the astrological worldview of planetary and zodiacal correspondences was common to most of the sources. Examples will be presented for illustrating different adoptions of this attitude, namely the discourse of cult theology, the magical and mystical application of astrological knowledge, the debates concerning volition and determinism, and, finally, the use of astrology for political and religious legitimization.
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Mayer, Gerhard A. "Astrology and Science: A Precarious Relationship. Part 2: Considerations of Empirical Investigations on the Validity of Astrology." Journal of Scientific Exploration 34, no. 4 (December 24, 2020): 794–830. http://dx.doi.org/10.31275/20201697.
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In Part 2 of “Astrology and Science: A Precarious Relationship”, the results of a population survey are first presented to reveal definitory problems in determining astrology. When investigating "astrology", of crucial importance are which concepts and practices to include. After definitional clarification, the anomalistic aspects of astrology or astrological practice are attended to with a distinction made between the above-below-theorem as the traditional basic assumption of astrology and possible psi phenomena that can occur in astrological counseling practice. Further sections describe problems in scientific studies on the validity of astrology. Such problems could have led to the failure of these efforts. Furthermore, specific methodological problems in the investigation of the above-below-theorem and in matching tests are addressed. In a final step, various scientific approaches to astrology are listed with their respective specific questions, methodological approaches and relevance for the scientific world view or astrological practice.
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Lanuza-Navarro, Tayra M. C. "Astrology in court: The Spanish Inquisition, authority, and expertise." History of Science 55, no. 2 (June 2017): 187–209. http://dx.doi.org/10.1177/0073275317710537.
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Astrology, its legitimacy, and the limits of its acceptable practice were debated in sixteenth- and seventeenth-century Europe. Many of the related arguments were mediated by the work of Giovanni Pico della Mirandola and the responses to it. Acknowledging the complexities of the relationship between astrological ideas and Christian teachings, this paper focuses on the Catholic debates by specifically considering the decisions about astrology taken by the Spanish Inquisition. The trials of astrologers are examined with the aim of understanding the role of experts in astrology in early modern Spain. This study brings into view the specific nature of the debate on astrology in Spain, the consequences of the actions of the Inquisition and the social control it exerted. The historical events discussed comprise a particular case and also mirror the general debates about astrology taking place in early modern Europe. The experts’ opinions expressed in trials and in reports about the discipline received by the Inquisition reveal two key traits of the debate: the dispute about who had the authority to decide on the legitimacy of astrology and the disagreement about what constituted natural and judicial astrological practices. These led to different opinions about what was to be done with each defendant and about what content in their books ought to be forbidden.
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Lanuza Navarro, Tayra M. C. "From Intense Teaching to Neglect: The Decline of Astrology at the University of Valencia and the Role of the Spanish Novatores." Early Science and Medicine 22, no. 5-6 (January 18, 2017): 410–37. http://dx.doi.org/10.1163/15733823-02256p02.
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This article examines the specific traits of the decline of astrology in a scholarly context at the end of the seventeenth century, specifically considering the case of the University of Valencia as a robust center of astrological learning during the sixteenth and seventeenth centuries. The tradition of these university professors of astrology is compared to the attitude of the ‘novatores,’ significant scholars at the beginning of the eighteenth century known for their insistence on introducing the ‘new science’ to Spain. This article ultimately analyzes to what extent there is evidence that the hostile attitude of the novatores of Valencia towards astrology could have led to its decline in the University.
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Winstanley-Smith, Alexa. "Queer Political Astrology." GLQ: A Journal of Lesbian and Gay Studies 27, no. 1 (January 1, 2021): 103–20. http://dx.doi.org/10.1215/10642684-8776890.
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The resurgence of fascism has quickly become an unavoidable fact of the Western world. Perhaps it comes as no surprise to today’s inheritors of cultural studies and critical theory that astrology has made its own comeback; however, it has made its comeback with a difference. The vanguard of today’s astrological movement is led by the queer Left. Uprooted from its role as fate’s theological handmaiden for mounting figures of authority and apparently removed from the (implicitly heterosexual) reproductive model of a mainstream “culture industry,” queer astrology has come to the fore as an antitraditionalist, anticonservative mode of rethinking human biography in community. The queer astrological model of self-understanding and self-analysis has potential: it is not held in thrall to the perpetually outmoded biological paradigms of scientific “fact,” nor does it require cleaving to secularized but still-fraught figures for the self such as the “martyr,” the “saint,” or the “heretic.” Queer astrology unquestionably breaks the fearful mold beheld by critics like Aby Warburg and Theodor Adorno. But is it political? And if it is, how so? What are its potentials? How do we construe a queer astrological politics that is capable of mounting more than a therapeutic alternative to tradition — one that can play an activist role in a political scene that has already donned the kitsch comb-over of that tabloid credential to which tawdry horoscopes once made their claims?
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Lanuza Navarro, Tayra M. C. "Adapting Traditional Ideas for a New Reality: Cosmographers and Physicians Updating Astrology to Encompass the New World." Early Science and Medicine 21, no. 2-3 (June 24, 2016): 156–81. http://dx.doi.org/10.1163/15733823-02123p04.
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This paper aims to demonstrate that astrology was one of the disciplines that most strongly experienced the process that led European natural philosophers, once they were confronted with the nature of the New World, to recognise that previous knowledge was not as complete or absolute as previously assumed, and that the content of several disciplines had to be renewed, both epistemologically and methodologically. This paper focuses on the work by the cosmographer Henrico Martínez, Repertorio de los tiempos (1606), in which he established the astrological influences specific to Mexico, and the work Sitio, naturaleza y propiedades de la Ciudad de Mexico (1618) by the physician Diego Cisneros, who refuted Martínez’s astrology for Mexico and created his own instructions for the use of astrology in the practice of medicine in New Spain.
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Yi-long, Huang. "Court Divination and Christianity in the K’Ang-Hsi Era." East Asian Science, Technology, and Medicine 10, no. 1 (June 25, 1991): 1–20. http://dx.doi.org/10.1163/26669323-01001001.
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It has been said that “ astrological interpretations are neither mumbo jumbo nor unsuccessful science. They are best understood, like modern economic indicators, as a technical framework for policy debates, resolved, as often as not, on other grounds. Faith in the validity of astrological categories, like confidence in extensively manipulated statistics today, persists despite their repeated failure to deliver accurate predictions.” The same might be remarked of divination as an element in the formation of imperial Chinese policy. This study aims to demonstrate that astrology, siting, and hemerology, because they provided a form for resolving opposed interests, played focal roles in great events . Their neglect by historians of science is unwarranted. Conversely, it is impossible without considering the involvement of divination to understand many changes in government policy. Yang Kuang-hsien’s celebrated anti-Christian movement in the K’ang-hsi era deeply influenced the scientific and cultural interchange between China and the West. Most previous studies of these movements have been focused on the calendar controversy between Yang and the Jesuits Johann Adam Schall vo n Bell (T’ang Jo-wang) and Ferdinand Verbiest (Nan Huai-jen). The inquiry summarized in this paper, however, indicates that deliberations in 1658 on the time of burial for Prince Jung, the fourth son of the Shih-tsu. the Shun-chih emperor, were pivotal for the fortunes of Christianity in the late seventeenth century. Hemerology, the choice of lucky days, an art tied to (among other activities) the siting of tombs, has been since the Han one of the most important responsibilities of the court astrologer, who was expected to propose dates for state ceremonies. Two groups of people, led by Yang and Schall respectively , used different traditions of hemerology in their attempts to control the Imperial Board of Astronomy. Both sides used sudden shifts in the political situation to attack their opponents. The controversy prompted the royal astronomers to involve themselves in what had been a long-standing dispute over siting among astrologers serving the common people. This case, previously seldom discussed, was in many ways the most important of the incidents that triggered the anti-missionary agitation in the early K’ang-hsi period. This seemingly trivial polemic over the time of an infant’s burial, in view of its fateful consequences for the introduction of Western thought into China, will serve as an excellent example of the political significance of astrology, siting, and hemerology. A second example discussions of the Dalai Lama's visit to Peking in 1652, in which traditional astrology played a larger role, demonstrates that its uses in political debate were part of a set of roles shared by the divinatory arts.
Dissertations / Theses on the topic "Leo (Astrology)"
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Juste, David. "Alchandreana: les plus anciens traités astrologiques latins d'origine arabe (Xe siècle)." Doctoral thesis, Universite Libre de Bruxelles, 2000. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/211731.
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Sorokina, Maria. "Les théologiens face à la question de l’influence céleste. Science et foi dans les commentaires des "Sentences" (v. 1220-v.1340)." Thesis, Paris Est, 2017. http://www.theses.fr/2017PESC0087.
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Depuis longtemps l’importance des commentaires des Sentences de Pierre Lombard pour les études en histoire de sciences n’est plus à démontrer. Œuvres des théologiens, ces textes traitent pourtant un grand nombre de sujets relevant de la philosophie naturelle. La question de l’influence céleste en est une preuve. Les commentateurs des Sentences l’abordent de deux façons. D’une part, ils parlent de l’influence céleste « normale », celle des sphères, des planètes et des étoiles étudiées dans les ouvrages astronomiques médiévaux. Nos auteurs décrivent en détail le rôle de ces corps supérieurs dans le système des causes, énumèrent et classifient les effets qu’ils produisent, indiquent les limites de leur pouvoir. Tout en se démarquant des astrologues, ils affirment également que les astres sont des signes à interpréter. D’autre part, les commentateurs des Sentences veulent saisir une influence céleste « extraordinaire », celle des corps supérieurs dont l’existence est postulée par les théologiens. Ils cherchent à savoir si le ciel des empyrées, l’ultime sphère de l’univers dans laquelle demeureront à la fin des temps les bienheureux, agit sur les corps terrestres. Ils s’efforcent de comprendre si, après le Jugement dernier, les planètes et les étoiles dont le mouvement cessera et dont la lumière augmentera produiront toujours des phénomènes dans le monde d’ici-bas. Notre étude poursuit un objectif double : d’abord, analyser les deux notions, celle de l’influence des cieux astronomiques et celle de l’influence des cieux théologiques, ensuite, comprendre comment elles s’articulent. Le problème de la causalité des corps supérieurs « hors normes » est-il résolu conformément à la conception de la causalité céleste « ordinaire » d’une période donnée ? Ou, inversement, cette théorie est-elle capable d’évoluer pour inclure les cas limites de l’empyrée et des cieux post-apocalyptiques ? À travers ces interrogations, nous aborderons le complexe sujet des rapports entre la théologie et la physique, entre la foi et la scienceThe importance of the Commentaries on the Sentences of Peter Lombard for the history of science has been well-established for a long time. Although they were written by theologians, those texts deal with many topics coming under natural philosophy. The question of celestial influence is a good proof. The Sentences commentators address it in two ways. On the one hand, they deal with the « normal » influence, that of the spheres, planets and stars which are studied in the medieval astronomical writings. Our authors describe with scrutiny the role of the celestial bodies within the system of causes, they list and classify the effects which they produced, show the limit of their power. While distancing themselves from the astrologers, they also assert those celestial bodies are signs to be interpreted. On the other hand, the Sentences commentators want to grasp an « extraordinary » celestial influence, that of some celestial bodies, whose existence is postulated by the theologians. They seek to know if the Empyrean Heaven, the last sphere of the universe where the Blessed will live, act on terrestrial bodies. They strive to understand if, after the Last Judgement, the stars and the planets, whose motion will cease and whose light will grow, will still produce phenomena on our inferior world. Our study pursues a double goal: first, it aims to analyze the two notions, that of the influence of the astronomical heavens and that of the influence of the theological heavens; then, it aims to understand how these two notions are articulated. Is the problem of the causality of « abnormal » superior bodies solved according to the conception of the « ordinary » celestial causality at a given period? Or conversely is this theory able to evolve so that it may include the borderline cases of the Empyrean Heaven and the Post-Apocalyptic heavens? This questioning will enable us to tackle the complex issue of the relationship between theology and physics, between faith and science
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Tur, Alexandre. "Hora introitus solis in Arietem : Les prédictions astrologiques annuelles latines dans l’Europe du XVe siècle (1405–1484)." Thesis, Orléans, 2018. http://www.theses.fr/2018ORLE1163/document.
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Les prédictions astrologiques annuelles constituent un genre littéraire cohérent qui suscite deplus en plus d’intérêt de la part des historiens du Moyen Âge et de la première modernité. Cettethèse étudie plus particulièrement leur généralisation dans l’Europe latine entre 1405 et 1484,plusieurs siècles après les premières mentions dans les sources théoriques. Une première partieexplore la dialectique interne de ces « jugements », et en particulier les méthodes astrologiques qui,rigoureusement appliquées, soutiennent la prétention scientifique de leurs auteurs. Ceux-ci, leurmilieu social et plus généralement le contexte de production de ces prédictions font l’objet d’unedeuxième partie. Une troisième examine la réception contemporaine et la transmission jusqu’à nosjours de textes pourtant promis à une existence éphémère. Cette étude est complétée et étayée parun catalogue systématique de 111 prédictions manuscrites et 84 incunables rédigées en latin etconservées dans les collections publiques, et des 64 astrologues identifiés comme leurs auteurs.Enfin, les trois prédictions annuelles connues pour 1405, à la fois singulières et caractéristiques,font l’objet d’une édition critique commentée et traduite en françaisAstrological annual predictions form a consistent literary genre. In recent years, interest in thesematerials among Middle Ages and Early Modern Era historians has been increasing. This thesisspecially adresses the spreading of this kind of predictions in Latin-speaking Europe between1405 and 1484, several centuries after they are firstly mentioned in theoretical sources. Our firstpart explores the internal dialectics of these prognostications, and in particular the strictly-followedmethods of astrological calculation provided as support to the authors’ scientific pretensions. Thegeneral context of production, and the social background of these authors, form a second part ofthe thesis. The third part considers the contemporary reception of these astrological predictions,as well as their unlikely transmission until our days in spite of the genre’s ephemeral nature. Acomprehensive catalogue of the 111 handwritten and 84 incunable latin prognostications preservedin public collections, as well as the 64 astrologers potentially identified as their authors, completethis study. Finally, we offer a critical edition, with French translation and commentary, of the threeknown predictions for year 1405 which, in spite of their individual features, constitute model samplesof the genre
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Debenedetti, Ana. "Dans l’antre des nymphes : études sur les rapports entre la pensée magique de Marsile Ficin et les premières théories de l’art à Florence au XVe siècle." Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE4004.
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Au XVe siècle, le philosophe florentin Marsile Ficin (1433-1499) rédige un texte singulier intitulé De vita coelitus comparanda ou « comment obtenir la vie du ciel » qui deviendra le troisième et dernier livre d’un ouvrage médical de plus large envergure, le De vita libri tres, consacré à conserver et à prolonger la santé des hommes de lettres accablés sous le poids de l’étude. Ce texte est tout entier consacré au pouvoir apotropaïque et prophylactique du talisman ou « image astrologique », une notion savante qui apparaît en Occident au milieu du XIIIe siècle, et insiste tout particulièrement sur la matérialité, la forme et l’apparence de ces images. Ainsi Ficin développe-t-il un discours original par rapport à la tradition en se concentrant sur le processus de fabrication, discours qui n’est pas sans rappeler les premières théories de l’art qui apparaissent à la même époque à Florence. Ficin réhabilite la figure du mage antique dans le cadre d’une réflexion plus vaste qui met en exergue le pouvoir créateur de l’homme en tant que savant, humaniste et philosophe. Si le postulat d’une influence tardive du néoplatonisme ficinien sur la littérature artistique du XVIe siècle a donné lieu à de nombreuses études, il apparaît en revanche que les rapports que Ficin était susceptible d’entretenir avec le monde des artistes, et surtout des artistes-théoriciens du XVe siècle, demeure un terrain relativement peu exploré. Tout l’enjeu de notre travail se situe donc dans la triple interrogation que ce concours de circonstances soulève : quel rôle jouent au sein de la pensée magique de Ficin les allusions à l’art et à sa pratique qui traversent l'ensemble de son œuvre? dans quelle mesure la notion d’«image astrologique» qu’il reprend et développe s’est-elle nourrie de la nouvelle littérature artistique alors en pleine formation? et enfin, comment peut-on affirmer que certaines œuvres typiques du Quattrocento florentin relèvent d’un caractère « mixte » oscillant entre le produit de l’art à proprement parler et l’objet magique?In fifteenth-century Florence, the philosopher Marsilio Ficino (1433-1499) wrote the De vita coelitus comparanda, i.e. “how to capture life from the heavens”, which would later form the last and third book of a larger volume titled De vita libri tres. The latter exposes the means to preserve the health and extend the life of man of letters afflicted by their intense studies. The former deals with the apotropaic and prophylactic power of the talismans also called “astrological images”, following a learned concept which appeared in Western Europe in the mid-thirteenth century, and focuses on the materiality, form and appearance of these images. Ficino hence develops a new reflexion that focuses on the process of making which seems to echo new artistic theories devised during the same period in Florence. Ficino redeems the figure of the ancient magus by enhancing man’s creative power and his status as a philosopher and a humanist. The assumption of a late influence of Ficino’s neoplatonic thought on the arts in the sixteenth century has led to several studies but its genesis and its potential links with the artistic world and, especially his fellows artist-theoreticians, remained to be fully investigated. This thesis aims therefore to investigate the role of the artistic references within Ficino’s magic thought, the influence of contemporary ideas on the art practice upon his conception of “astrological image”, and the nature of specific artworks typical of fifteenth-century Florence, which seem to respond to both a magical and an artistic purpose
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Maraldi, Elisa <1986>. "Le stelle di Beatrice. Astronomia e astrologia nella "Vita Nova"." Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2015. http://amsdottorato.unibo.it/7071/.
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Ci sono due luoghi astronomici nella Vita Nova con i quali Dante calcola il tempo in cui si verificano gli episodi principali della storia narrata. Queste nozioni scientifiche contengono implicito un significato astrologico, connesso all’influsso del segno zodiacale dei Gemelli, configurazione astrologica che torna ad ogni anniversario. I Gemelli è il segno zodiacale di Dante, come il poeta afferma nella Commedia: l’invocazione del pellegrino alla costellazione omonima, alla cui influenza egli deve il suo ingegno (Par. XXII, 112-123), riconosce all’astrologia, attraverso il motivo delle qualità personali instillate dagli astri, il compito di esaltare il suo ruolo di poeta divinamente ispirato. L’importanza di questo segno è evidente nella Vita Nova: I Gemelli è probabilmente il segno zodiacale di Beatrice, come il poeta sembra suggerire in VN 1, 3 [II, 2], se si considera il fatto che, al verificarsi del primo incontro tra Dante e Beatrice, la fanciulla non aveva ancora iniziato il suo nono anno di vita («quasi»). Il colore dell’abito di Beatrice, «sanguigno» (VN 1, 4; II, 3), può riferirsi al temperamento della donna, e confermare così la sua appartenenza a quel segno. In seguito, la buona influenza del segno torna in VN 19, 4 [XXIX, 1], il capitolo dedicato alla morte di Beatrice. La donna muore l’8 giugno 1290, così anche la sua morte accade in Gemelli. Tutti gli eventi della Vita Nova sono garantiti dalle stelle, e Dante nel «libello» non fa che esaltare l’importanza dell’azione dei cieli influenti sulla vita umana.There are two places in Dante’s Vita Nova in which the poet count up the time of the main episodes of the love story between himself and Beatrice with astronomical references. These scientific notions conceal an astrological meaning, connected with the retourn, at every anniversary, of the influence of the Gemini astrological sign. Gemini is the Dante’s sign, as the poet assume in the Comedy: the pilgrim’s invocation to the constellation of Gemini, whose influence gave him his genius (Par. XXII, 112-123), reserve to astrology, through the leitmotif of personal qualities instilled by the natal star, the task of enhancing the genius of Dante, in order to vindicate the role of the divinely inspired poet. The importance of this sign is evident in Vita Nova: Gemini was probably Beatrice’s sign too, as the poet seems suggest in VN 1, 3 [II, 2], if we consider that, when Dante met Beatrice for the first time (in 1274), she wasn’t nine years old yet («quasi»). The colour of Beatrice’s dress, «sanguigno» (VN 1, 4; II, 3), seems reference to her sanguineous temperament, so it confirms her affinity with Gemini. Than, Gemini sign retourns in VN 19, 4 [XXIX, 1], the chapter of Beatrice’s death. She died on the 8 June 1290, so her death is under the Gemini too. All the events in Vita Nova are conducts by stars, so in this book Dante shows the importance of the influential heavens in the human life.
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Verardi, Donato. "La science et les secrets de la nature à Naples à la Renaissance : la magie naturelle de Giovan Battista Della Porta." Thesis, Paris Est, 2017. http://www.theses.fr/2017PESC0091/document.
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La thèse propose une reconstruction de la pensée philosophique et scientifique de Giovan Battista della Porta (1535-1615). En particulier, le travail est consacré à la reconstruction de la notion de « secrets naturels » au cœur de la pensée philosophique de Della Porta et de son projet de réforme de la magie naturelle. Comme je l’ai montré, la rationalisation du «secret de la nature» chez Della Porta est reliée d'un côté aux problèmes de démonologie, de l'autre côté à celles de l'astrologie.La recherche est divisée en quatre parties : la première est consacrée à l’historiographie et à la réception de Della Porta. Le sens de la magie naturelle est étudié du point de vue de la réception immédiate de la pensée de Della Porta, et notamment le problème posé par le statut qu’elle accorde à l’action des démons. Il s’agit aussi de montrer comment la question reste discutée dans l’historiographie récente. La seconde partie est consacrée a la relation de la pensée de Della Porta avec le milieu de l’aristotélisme napolitain. Il s’agit de comprendre la notion de « secrets de la nature » à la lumière des débats relatifs à la connaissance du singulier et de montrer que le problème du statut de la magie naturelle rencontre à Naples les discussions autour de l’épistémologie médicale et de la conception avicennienne de la « forme spécifique ». La troisième partie est consacrée à la question de la causalité et au débat relatif à l’astrologie, ainsi qu’ au sens à donner à la sympathie par laquelle est expliqué l’influx céleste. L’un des objectifs majeurs est de montrer comment Della Porta est amené à limiter le sens que Ficin a donné à la sympathie. Della Porta réinterprète ainsi la conception des « images astrologiques » d’Albert le Grand. La quatrième partie porte sur la tension entre amitié et sympathie dans le contexte de l’astrologie, pour reprendre la question de la ressemblance au cœur des traités de physionomie de Della Porta et de sa méthode de recherche relative aux « secrets de la nature ». Cette méthode s’appuie sur la notion d’une causalité qui touche non la substance, mais les accidents, c’est-à-dire des « particularités individuelles », telles que le mouvement, la couleur, la figure etc., sur lesquelles Della Porta fait reposer la connaissance du singulierThis thesis focuses on the scientific and philosophical though of Giovan Battista Della Porta (1535-1615). In particular, the purpose of my thesis is to analyse and “reconstruct” the notion of “secret of nature” in Della Porta’s philosophy and in his project for the reformation of natural magic.As I have shown here, Della Porta’s rationalization of the “secret of nature” is connected either with demonological issues and with astrological problems.The thesis is divided into four parts. In the first part, the historiography and reception of the philosophical thought of Della Porta are discussed. The accent is put on the meaning of natural magic with particular regard to the role he assigns to demons. Here I show that the issue is still debated in the recent historiography. The second part introduces the relationship between Della Porta’s thought and the neapolitan aristotelianism. I proposed, here, to understand the notion of “secret of nature” in light of the debates related to the knowledge of “singular”. I have shown that the matter of the statute of natural magic is related to the discussions on the medical epistemology and on the Avicennean conception of forma speciei. The third part deals with the matter of causality and the debate about astrology. Also, it analyses the meaning of the concept of “sympathy”, interpreted as celestial influence. I have shown that Della Porta reinterprets the concept of “sympathy” of Ficino as well as the notion of “astrological image” of Albert the Great. In the fourth part, I studied the relationship between the concepts of “friendship” and “sympathy” in the astrological debate. Then, I studied the principle of “similarity” in Della Porta’s phisiognomy books and in his research methodology about “secrets of nature”. I have shown that this research methodology is based on a concept of causality not concerning the substance, but the “accidents”, i.e. the “individual particularities”: the movement, the color, the figure, etc. According to Della Porta, the knowledge of the singular is based on these “individual particularities”
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Manuel, Franck. "L'âne astrologue : les Pronostications joyeuses en Europe (1476-1623)." Toulouse 2, 2006. http://www.theses.fr/2006TOU20110.
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À partir de la fin du XVe siècle apparaissent dans toute l'Europe des parodies textes prophétiques, le plus souvent astrologiques, intitulés pronostications. Après une étude des textes sources et du contexte polémique dans lequel ils apparaissent, l'analyse porte sur l'ensemble des parodies, délimitant au sein d'une grande diversité des groupes cohérents : calendriers parodiques, énigmes en prophétie, pronostications joyeuses et pronostications satiriques. La recherche se concentre alors sur le groupe le plus représenté et le plus riche, les pronostications satiriques, pour comprendre les rapports entre satire et parodie qui les caractérisent, notamment la construction d'un éthos satirique original et la mise en place d'une poétique négative fondée sur le truisme et l'équivoque. Nous tentons enfin de décrire quelle fut l'évolution des textes tout au long du XVIe siècle à travers leurs liens avec le théâtre profane, isolant parmi les pronostications satiriques un groupe de textes engagés dans la polémique réformée sur fond de censure, autour des années 1530Since the XVth century appear in Europe parodies of prophetic texts, most of them astrological, called pronostications. Having studied the texts which inspire these parodies and their polemical context, we analyse the whole parodies, delimitating within a great diversity coherent groups : mock calendars, prophetical enigmas, mock pronostications and satirical pronostications. The search then focuse on the most represented and the richest group, the satirical pronostications, to understand the relations between satire and parody, especially the construction of an original satirical ethos and the setting of a negative poetic founded on truism and ambiguity. We try at last to describe the evolution of the texts all along the XVIth century towards their links with profane theatre, isolating between the satirical pronostications a group of texts committed in the reform polemic and which struggles with censorship in the 1530's
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Coderey, Céline. "Les maîtres du "reste" : la quête de l'équilibre dans les conceptions et les pratiques thérapeutiques en Arakan (Birmanie)." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10015/document.
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À partir de l’étude ethnographique de la maladie en milieu arakanais, cette thèse réfléchit sur le rapport individu-cosmos et sur le caractère pluriel, hybride et intégrateur de ce rapport. Une telle approche, innovatrice pour la Birmanie, s’éloigne de toute catégorisation et suggère en revanche que la médecine locale, la médecine d’origine occidentale, le bouddhisme Theravāda, l’astrologie, etc. forment un seul et même système de conceptualisation et de maîtrise de l’état de santé comme fruit du rapport au cosmos. La problématique développée s’appuie sur le postulat selon lequel la cohérence structurelle de l’ensemble – de son hybridité et de sa souplesse – réside dans le fait que les composantes sont liées entre elles par des rapports hiérarchiques et complémentaires. La hiérarchie, visible principalement dans l’hégémonie du référent bouddhique, est nuancée par le fait qu’aucune composante, y compris le bouddhisme, ne se suffit à elle même ; il y a toujours des restes qui échappent et qu’il revient à d’autres composantes de concevoir ou de gérer. Quant au caractère intégrateur du système, il est ici montré à travers l’exemple de la biomédecine dont l’intégration n’a été rendu possible qu’à travers de nécessaires adaptions du système lui-même. La thèse est organisée en cinq parties : la première est dédiée aux conceptions de la maladie ; la seconde partie est consacrée aux approches mises en œuvre par les villageois en vue de maintenir l’équilibre à tous les niveaux ; les troisième et quatrième parties portent sur la diversité des thérapeutes, de leurs formations et de leurs pratiques – aussi bien en termes de prévention que de soin – et de leur statut social ; la cinquième et dernière partie est quant à elle consacrée aux itinéraires multiples et complexes des maladesBased on the author’s personal ethnographic research on sickness-related conceptions and practices in an Arakanese context, this thesis examines the relationship between the individual and the cosmos with particular emphasis on the plural, hybrid and integrating nature of such relationship.This approach, rejecting any form of categorisation, represents an innovation in the context of Burma and suggests that both Burmese and Western medicine, as well as Buddhism, astrology, spirit cult, etc. form a single system of conceptualisation and management of the state of health as a fruit of the relationship with the cosmos. The central point of this structure – its hybridity and plasticity – relies on the fact that the links between the various components are hierarchical and complementary. The hierarchy, notably the hegemony of Buddhism at various levels (conceptual, practical and of values) is counterbalanced by the fact that no component is enough to cope with all factors; there is always something missing, a remainder that other components can conceive and manage. The integrative nature of the system is showed through the example of western medicine, whose integration has produced some changes in the previous system.This thesis is structured in five parts : the first part is dedicated to sickness related conceptions, the second one to the practices the villagers rely upon in order to maintain the balance at all levels, while the third and the forth parts examine different kind of healers, their trainings, their (preventive and healing) practices and their social status; finally in the last one, health seeking behaviours of sick people are discussed
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Maravelia, Amanda-Alice. "Les astres dans les textes religieux en Egypte antique et dans les "hymnes orphiques" helléniques." Limoges, 2004. http://www.theses.fr/2004LIMO2005.
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Cette thèse examine l'évolution de la pensée astronomique ainsi que les idées astronomiques et cosmovisionnelles diverses dans l'Egypte pharaonique (C. 2800 à 1200 BCE), d'après les textes religieux importants comme les "Textes des pyramides" e les "Textes des sarcophages". Plus précisément, nous examinons les conceptions que les Egyptiens se faisaient des astres (étoiles, Soleil, Lune et planètes) ; nous les comparons aux mêmes notions dans les "Hymnes orphiques" ; enfin, nous les comparons avec prudence épistémologique - mutatis mutandis - aux conceptions astronomiques et cosmologiques modernes. Bien que notre étude comparative entre les conceptions des astres chez les Egyptiens et les Orphiques soit complète, notre analyse des sources égyptiennes quant à elles (PT, CT, BD, & C. ) n'est pas exhaustive. Notre étude textuelle des "Hymnes orphiques" et des textes funéraires égyptiens se place dans le cadre interdisciplinaire de l'Egyptologie et de l'Archéoastronomie.
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Letellier, Laurence. "Etude des joints de grains et interphases dans les superalliages Astroloy par microscopie électronique et tomographie atomique." Rouen, 1994. http://www.theses.fr/1994ROUES067.
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La sonde atomique et la microscopie électronique ont été utilisées parallèlement afin d'étudier la microstructure et la composition des joints de grains rectilignes et dentelés d'un superalliage à base nickel Astroloy. Les microanalyses à la sonde atomique ont révélé une ségrégation de bore, molybdène et un peu de carbone aux joints homophases ou hétérophases, dentelés ou rectilignes. Un important enrichissement en chrome est également observé aux joints '/'. La quantification de la ségrégation intergranulaire a pu être réalisée en utilisant la sonde atomique tomographique. L'épaisseur de la zone ségrégée a pu être estimée à environ 5A pour les joints dentelés. Les mécanismes de ségrégation ont été étudiés. En décomposant étape par étape le traitement thermique, nous avons montré que la majeure partie de la ségrégation intergranulaire avait lieu pendant le refroidissement entre 1150°C et 800°C. Concernant la comparaison entre joints rectilignes et joints dentelés, les taux de ségrégation par unité de surface sont les mêmes. Seul un changement dans la répartition spatiale des atomes au joint a été observé. Une étude des interfaces /' et de la composition de la phase dans un superalliage monocristallin (mc2) flué nous a permis de proposer une interprétation de la formation des plaquettes ' sous contrainte
Books on the topic "Leo (Astrology)"
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Aries, Leo, and Sagittarius: All about the fire signs. Mankato, Minn: Snap Books, 2010.
Find full textBook chapters on the topic "Leo (Astrology)"
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Weill-Parot, Nicolas. "Astrologie, médecine et art talismanique à Montpellier: les sceaux astrologiques pseudo-arnaldiens." In L’Université de Médecine de Montpellier et son rayonnement (XIIIe-XVe siècles), 157–74. Turnhout: Brepols Publishers, 2004. http://dx.doi.org/10.1484/m.dda-eb.3.1600.
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Boudet, Jean-Patrice. "Prévision de l'avenir et connaissance du passé: les relations entre astrologie et histoire à la fin du Moyen Age." In Textes et Etudes du Moyen Âge, 299–312. Turnhout: Brepols Publishers, 1995. http://dx.doi.org/10.1484/m.tema-eb.4.00443.
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Panaino, Antonio. "Late Antique Astrology and Uranography:." In Quand les dualistes polemiquaient, 101–24. Peeters Publishers, 2020. http://dx.doi.org/10.2307/j.ctv1q26vfv.10.
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"“Let them be for signs”: Astrology." In Genesis and Cosmos, 148–85. BRILL, 2019. http://dx.doi.org/10.1163/9789004396937_007.
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Crouzet, Denis. "Nostradamus astrologue entre deux chaires ?" In Le bon historien sait faire parler les silences, 273–97. Presses universitaires du Midi, 2012. http://dx.doi.org/10.4000/books.pumi.39161.
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"An Ottoman Astrologer at Work: Sadullah el-Ankarâvİ and the Everyday Practice of Il̇ m-i Nücûm." In Les Ottomans et le temps, 39–59. BRILL, 2012. http://dx.doi.org/10.1163/9789004217799_004.
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Mee, Nicholas. "There’s Magic in the Air." In Celestial Tapestry, 85–95. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198851950.003.0010.
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Carl Friedrich Gauss showed remarkable mathematical ability from a young age. As a child he found a formula for calculating the sum of sequences of consecutive numbers, a type of arithmetic progression. The formula is explained and used in the text. The mythological origins of the 3x3 magic square known to the Chinese as the Luo Shu are discussed. Larger magic squares were introduced to Europe through the book Shams al-Ma’arif, written by sufi mystic al-Buni. In this work, the magic squares were associated with astrology. This association was perpetuated by European writers such as Cornelius Agrippa, and Luca Pacioli included magic squares in his book De Viribus Quantitatis (On the Power of Numbers). The most famous use of a magic square in art is in Albrecht Dürer’s engraving Melancholia I. Here the meaning of this enigmatic work is discussed.
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Montaclair, Florent. "Conclusion. Astrologie, psychanalyse, médecine et autres interprétations." In Le vampire dans la littérature romantique française, 1820-1868, 185–90. Presses universitaires de Franche-Comté, 2010. http://dx.doi.org/10.4000/books.pufc.898.
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"instrument for cultural research as he conceived it, is what I want you to remember most at this centenary of his birth. Both in its arrangement and in its holdings the library was to embody W arburgs faith in m ans need to remember his origins and to come to terms with them. It was thus to be an aid in m ans continuous search for enlightenment, reminding him of past triumphs when astronomy emerged from the dark fears of astrology, chem-istry from alchemy, or mathematics from number mysticism. But it is sym-bolic that Warburg always separated the texts from comment in his library, keeping the evidence from its interpretation. Those who reconsider it are not bound by the reading of the past. Yet, if ever there was an institute that bore the name of its founder with justification, it is ours, for what Aby Warburg left us was not money but tools of research and the impulse to ask questions to which the library may well hold the answer. If I may search the collective memory for a formula which can be used rhetorically but can also be charged with fresh meaning let me say with conviction: Si monumentum , circumspice ... Warburg s real m onument is this library. notes." In Art History as Cultural History, 63–64. Routledge, 2014. http://dx.doi.org/10.4324/9781315078571-12.
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