Academic literature on the topic 'Magická Morava'
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Journal articles on the topic "Magická Morava"
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Mattia, Delmondo. "La natività din Alberto Moravia tra «realismo magico» e «irrealtà quotidiana»." ACTA IASSYENSIA COMPARATIONIS 24, no. 2 (2019): 73–82. http://dx.doi.org/10.47743/aic-2019-2-0007.
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Wojtucki, Daniel. "“The Living Dead” in Modern Era Parish Records in Silesia and Moravia." Krakowskie Studia z Historii Państwa i Prawa 13, no. 3 (2020): 273–87. http://dx.doi.org/10.4467/20844131ks.20.020.12516.
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Parish records are an interesting source material for researching the issue of beliefs in returning dead. Parish records of deaths rarely relate the funerals of people other than the God-fearing citizens who rested in the parish necropolis or those killed in tragic circumstances, usually as a result of an accident. From the end of the 16th century, the areas of the Silesian-Moravian borderland, or northern Moravia itself, were the scene of fierce struggles against the dead rising from their graves. Later, mainly eighteenth-century publications began to use the term defining these phenomena as magia posthuma. The intensity of beliefs in posthumous magic peaked in late 17th and early 18th centuries. It was widely thought at the time that a deceased person whose body does not show normal, post-mortem changes (rigidity) was a witch or a sorcerer. In Silesia and Moravia effective forms of dealing with harmful deceased people were developed in the period of 16th-18th centuries. Based on the analysis of existing source material, we know that the most frequent course of action was to find the grave of the “undead”in the cemetery, exhume the corpse and destroy it. All these measures against corpses who rose from their graves had to leave a trace in the parish books. In the discussed area, the oldest entries from records of death concerning the beliefs in dead who returned to plague the living can be found in the volume for the Silesian city of Strzegom (German: Striegau) covering the years 1589–1715. Some interesting research material is also provided by entries made in the records of death in the small town of Ryžoviště(German: Braunseifen) for the years 1583–1640 and 1640–1717. One of the last entries in the death records was made on 1 March 1755, when the Empress Maria Theresa issued a decree forbidding the persecution of people accused of witchcraft, treasure hunts with the aid of magic and also the exhumation or burning of the bodies of people accused of posthumous magic.
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Mokshina, Elena N., and Mikhail I. Svyatkin. "Religious Rites and Holidays of Mordovian-Erzya, Related to Housing and Economic Buildings." Humanitarian: actual problems of the humanities and education 20, no. 2 (August 20, 2020): 145–53. http://dx.doi.org/10.15507/2078-9823.050.020.202002.145-153.
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Introduction. The article discusses the religious rites and holidays of the Mordovian-Erzya associated with housing and outbuildings. The venue for a large number of them was the house (kudo). Currently, many of these traditions have been lost or transformed under the influence of Christianity. The authors pay attention to the relics of the ordinary culture of the Mordva-Erzya surviving at the present stage. Materials and Methods. The research is based on traditional methods of ethnographic science, such as field observation, questioning and interviews, and an integrated approach. Of the methods of historical science, comparative-historical, historical-genetic, problem-chronological, structural-system were used. Among the general scientific research methods, logical, descriptive-narrative, generalization, classification and systematization were involved. To achieve the results of the study, we mainly used materials collected by the authors during field surveys conducted in Erzya-Mordovian villages. Results and Discussion. In the traditional rituals of the Mordovian-Erzya, housing and outbuildings play an important role. They are not only the venue for many ceremonies and festivals, but also have their divine patrons, so people have endowed many buildings with sacred and magical properties. Structural and architectural details of the home have always tried to decorate. At the same time, the traditional decor bore a sacred and protective meaning. Since ancient times, Mordovian has been in contact with many peoples, which has affected its material and spiritual culture. Currently, many Mordovian-Erzya traditions have transformed, but have not completely disappeared. Co-stored, for example, are some wedding and, especially, funeral and memorial rites. The desire to bury and commemorate relatives according to the rules established in the popular milieu became the reason for the existence and passing on of this ritual to subsequent generations. Conclusion. Basically, the dwelling was the venue for maternity, wedding and funeral ceremonies. Therefore, the Mordovian-Erzya especially appreciated and protected her house (kudo) from evil spirits. On holidays, they sought to decorate the house, and ozks prayers were dedicated to the housekeepers, which often ended in offering them sacrificial food. Currently, many rituals and traditions are forgotten, others exist in a transformed form. However, housing and farm buildings play an important role in the life and culture of the Mordovian people.
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Devyatkina, T. P., and D. N. Zhatkin. "THE FUNCTION OF WATER IN RELIGIOUS AND MAGIC BELIEFS AND RITES OF THE MORDVA." University proceedings. Volga region. Humanities, no. 1 (2017). http://dx.doi.org/10.21685/2072-3024-2017-1-12.
Full textDissertations / Theses on the topic "Magická Morava"
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Mohelník, Ladislav. "Kořeny moravské urbanistické struktury." Doctoral thesis, Vysoké učení technické v Brně. Fakulta architektury, 2014. http://www.nusl.cz/ntk/nusl-233261.
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The thesis has been written on the basis of main architectural concepts and their application in real life within a historical context investigation. Main architectural concepts are represented in a harmony of architectural composition that deals with relations among form, structure and space in the unique art work. Genius loci play very important role in the architectural creation - it represents a special and extra-ordinary urban locality and its architectural value in the historical, geographical and cultural context. The origin of Ostravice village within the historical frame concept of Moravia domain is the topic of this thesis. Other historical documents gave information about Bruneswerde as the Brno Castle. That means Brno Castle had to be founded not in Brno (as it has been consid-ered for many years) but it was located in Beskydy at Ostravice. The sacred city – Civitas Dei had been located in Bruneswerde region in early ages as the centre of European culture, education and spiritual life. Civitas Dei – divine Jerusalem in the transcription of St. Augustine's book De civitate Dei – is not only glorification of God and religious fantasy. It is also one of significant clues for recognition of historical architecture. The depiction of unknown settlement from the book of unde-fined origin is a superb testimony about extinct architectural works. They are legible from cadastral maps. Brno Castle - residence of nobility and power served shelter to St. Vojtěch, St. Prokop, St. Václav and St. Ludmila as it is obvious for the mentioned picture. Three major temples, three com-position axes symbolized by three towers on coins are in analogical relation to Brno triangle of four saints - the Saint family of Brno temples. Powerful ambitions of Brno City principals and clergy are inscribed into the urban structure in the way of composition relations which are legible to them who devoted themselves to the mystery of harmony. The absence of historical continuity affects personal attitudes and also identity of the whole community. The architecture truly reflects the past state of polis and it is eloquent even after its death. The architectural composition relations influence the natural environment for long time, longer than the architectural work existence. The geometric order of Renaissance Brno existence has not been in attention of architects so far. The features were discovered in characteristic paintings by Albrecht Durer. They are evidently secret works of the genius. A meaningful collaborator and follower in the extensive project was also his friend Jan Čert from Brno and lately from Vienna. His noble genealogy played a significant role in history of Silesia and Moravia for centuries. It is tendency to consider him as Austrian or even German architect. It is because of the fact that the genealogy tree of his noble family had roots in Moravia. It is supposed that Durer with Jan Čert´s support created the extraordinarily monumental architectural and urban works in Brno. A remarkable consensus in the urban composition of two squares and transition of traditional urban structure of Ostravice Civitas Dei into the modern Brno is also confirmed due to the identification of noble creators and owners, who were at the foundation, transformation and extinction of elements of the Moravian urban structure.
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Krištofová, Tereza. "Čarodějnické procesy na severní Moravě." Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-323551.
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In the territory of the current Czech Republic, the first written mention of the negative perception of magic appeared as early as in the 11th century, but it was only in the 14th century when the prohibitions to practice magic got more precise contours. Legally, the offense of witchcraft in Municipal and Capital Crime Codes only was defined in the 16th and the 17th century. It was at the turn of these centuries when we saw increase in processes with persons accused of abusing spells. However, in most prosecutions of that time, the abuses of megic only were secondary charges and the perpetrators were condemned, only occurred in the Czech Kingdom rarely. Only the persecution of witches in some of the Silesian principalities and in northern Moravia during the 17th century got out these trends. In northern Moravia, the largest witch trials took place in the years 1679 - 1696 in the Velké Losiny estate and in the town of Šumperk, where 81 alleged sorcerers and witches were killed. Like in many other cases, also here the outbreak of local witch trials was inspired by a stolen host. Court proceedings took place under the direction of Judge Heinrich Franz Boblig of Edelstadt, who for many years gained the trust of the local nobility. Although the legislation continued to contain criminal offense against witchcraft...
Books on the topic "Magická Morava"
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Los encantos acambarenses y sus moradas: Un estudio de la tradición oral desde la antropología simbólica. México, D.F: Instituto Nacional de Antropología e Historia, 2011.
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Fantacci, Silvia, ed. Ruggero Jacobbi. Florence: Firenze University Press, 2008. http://dx.doi.org/10.36253/978-88-8453-688-4.
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"Ah, if only I were not so alive and so crowded with things, what a book I would write […] but there's so little time […]. There's lots of time to map them out, that's true, but it's not enough." This is the voice of the protagonist of Convalescenza, one of the stories in this book that – thanks to the painstaking editorial attention of Silvia Fantacci – presents the prose written by Ruggero Jacobbi starting from his precocious youth through to the Sixties. The nine sections, recording fragments of memories, vestiges of mystery and bitter solitude, meander between cinema and theatre, revoke the faces of the war, recall the figures of writers and friends, suggest new approaches to reading. The evocation of Brazil, where Jacobbi spent the most important fifteen years of his life, is not lacking: a country "so big as to drive you crazy" with its magical rites, its rhythm, its culture (the music of Villa-Lobos, Vinícius de Morais and Dorival Caymmi and the poetry of his friend Murilo Mendes). The meticulous notes and the appendix at the end of the book illustrate the history of each text and offer a reconstruction of the projects for novels and stories that were left unfinished and have now finally been transferred from the mind and desk of the writer into book form.
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Lipkowitz, Daniel. LEGO Knights' Kingdom: Lost Kingdom. New York, USA: Scholastic Inc., 2005.
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Hom, Christopher, and Robert May. Pejoratives as Fiction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198758655.003.0006.
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Fictional terms have null extensions, and in this regard pejorative terms are a species of fictional term: although there are Jews, there are no kikes. The central consequence of the Moral and Semantic Innocence (MSI) view of Hom and May (2013) is that for pejoratives, null extensionality is the semantic realization of the moral fact that no one ought to be the target of negative moral evaluation solely in virtue of their group membership. In having null extensions, pejorative terms are much like mythological terms like “unicorn horn” that express concepts with empty extensions: people who believed the mythology were misled into thinking that ordinary objects (i.e., whale tusks) were magical objects, and pejorative terms work likewise. In this chapter, the consequences of this parallelism are explored, with an eye to criticisms of MSI. The chapter concludes with meta-semantic reflections on the nature of word meanings.
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Beckford, William. Vathek. Edited by Thomas Keymer. Oxford University Press, 2013. http://dx.doi.org/10.1093/owc/9780199576951.001.0001.
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Woe to the rash mortal who seeks to know that of which he should remain ignorant; and to undertake that which surpasseth his power!’ The Caliph Vathek is dissolute and debauched, and hungry for knowledge. When the mysterious Giaour offers him boundless treasure and unrivalled power he is willing to sacrifice his god, the lives of innocent children, and his own soul to satisfy his obsession. Vathek’s extraordinary journey to the subterranean palace of Eblis, and the terrifying fate that there awaits him, is a captivating tale of magic and oriental fantasy, sudden violence and corrupted love, whose mix of moral fable, grotesque comedy, and evocative beauty defies classification. Originally written by Beckford in French at the age of only 21, its dreamlike qualities have influenced writers from Byron to H. P. Lovecraft. This new edition reprints Beckford’s authorized English text of 1816 with its elaborate and entertaining notes. In his new introduction Thomas Keymer examines the novel’s relations to a range of literary genres and cultural contexts.
Book chapters on the topic "Magická Morava"
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Tosi, Justin, and Brandon Warmke. "Moral Talk Is Not Magic." In Grandstanding, 1–12. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190900151.003.0001.
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Moral talk is our primary means of bringing morality to bear on practical problems. It is an incredibly valuable tool for making the world a better place. Moral talk can be used well, but it can also be abused. Instead of using moral talk for morally worthy aims, many use it to humiliate, intimidate, and threaten people they dislike, impress their friends, feel better about themselves, and make people less suspicious of their own misconduct. This chapter introduces one common way of abusing moral talk: moral grandstanding, the use of moral talk for self-promotion.
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Hingston, Kylee-Anne. "Fairy-Tale Bodies: Prostheses and Narrative Perspective in Dinah Mulock Craik’s The Little Lame Prince." In Articulating Bodies, 139–60. Liverpool University Press, 2019. http://dx.doi.org/10.3828/liverpool/9781789620757.003.0006.
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As a literary fairy tale, Dinah Mulock Craik’s The Little Lame Prince and His Travelling Cloak: A Parable for Young and Old (1874) employs a fantasy setting and magical circumstances to depict the moral, psychological, and physical development of its hero, Prince Dolor. The hybrid story combines fairy tale, Bildungsroman, and parable, defies conventional narrative closure, and produces incongruous understandings of disability. The story’s narrative trajectory moves towards closure, first reinforcing Dolor’s physical deviance and the eradicating it through magical prosthetic gifts; as such, the outer structure creates a story of disability as abnormal, restricting, and in need of compensation if not cure. However, by making readers aware first of the narrator’s physical limitations and of their own roles as spectators, and then by focalizing through the disabled hero while he is a spectator, The Little Lame Prince undermines its earlier use of Dolor as a sentimental spectacle. Moreover, moments in which readers focalize with Dolor through his magical prostheses reveal the limitations of all bodies and speculate on the beauty and infinite variety of physical difference. These colliding views of disability in The Little Lame Prince exhibit the complex, shifting role of the body in Victorian thought.
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Chignell, Andrew. "Evil, Unintelligibility, Radicality." In Evil, 18–42. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199915453.003.0002.
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This chapter articulates two concerns that Karl Jaspers raised (with Hannah Arendt) about the common practice of viewing moral evil as unintelligible. The first is that this involves exoticizing the act and/or perpetrator in such a way that moral condemnation becomes difficult. The second is that it can lead us to treat the perpetrator, place, or victim as tainted or stained by a force whose motives we cannot grasp; this in turn can lead to magical thinking about evil as somehow contagious or contaminating. After distinguishing some of the main categories of evil discussed in the western tradition, I examine ways in which moral evil, in particular, has been characterized as unintelligible, and try to discern which of them raises these Jaspersian concerns. I argue that there are at least two conceptions of “radical evil”—not the Kantian one, but the ones articulated by Hannah Arendt—that do so.
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Zhang, Jing. "Chinese Snake Woman Resurfaces in Comics: Considering the Case Study of Calabash Brothers." In Monstrous Women in Comics, 207–20. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496827623.003.0013.
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This chapter provides a study of a transgressive female figure from Chinese legend who may enjoy lasting popularity, but who also has a dubious moral standing when one examines her relationship to the eponymous young brothers. Snake Woman’s monstrous qualities are revived alongside the magical brothers as the proper counterpart to their superhuman feats in a Shanghai Animation Studio revival from 1986. This chapter shows this to be part of a history that reveals what Chinese culture holds to be both repugnant and appealing about a woman embedded in a children’s narrative.
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Round, Julia. "A Taxonomy of Terror." In Gothic for Girls, 151–86. University Press of Mississippi, 2019. http://dx.doi.org/10.14325/mississippi/9781496824455.003.0009.
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This chapter develops the previous discussion by examining Misty’suse of Gothic themes in its stories. It discusses the typical themes of the Misty tales, using qualitative and quantitative research into the entire corpus of 443 stories. This chapter reflects on various claims about Misty’s content, and applies Pat Mills’ girls’ comics formulae (slave, Cinderella, friend, mystery) to its stories. It then suggests an alternative approach developed from the author’s analysis of plot summaries to produce an inductive list of common plot tropes (such as external magical, internal power, backfiring actions, and more). It relates these tropes to established Gothic themes (ambivalence, redemption) and concludes that, although the fare of Misty was not as consistently negative as readers might remember, it was perhaps more shocking due to inconsistency with moral ‘rules’.
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Schreiber, Ian, Bryan Cash, and Link Hughes. "Ethical Dilemmas in Gameplay." In Designing Games for Ethics, 72–82. IGI Global, 2011. http://dx.doi.org/10.4018/978-1-60960-120-1.ch005.
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This chapter discusses ethical dilemmas and their role in game design. The chapter first defines what ethical dilemmas are and then argues for why they are compelling in games. This argument will analyze the role of decisions in games, what makes for interesting decisions, and then address how avatars and the magic circle nature of games indulge several kinds of fun while still having players experience a sense of moral residue. Finally, the chapter will provide recommendations on how designers can incorporate and analyze ethical dilemmas into their own games, tying our recommendations to examples to show how ethical dilemmas can provide interesting gameplay.
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Threadgold, Steven. "The Affectivity of the Forms of Capitals." In Bourdieu and Affect, 81–100. Policy Press, 2020. http://dx.doi.org/10.1332/policypress/9781529206616.003.0005.
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Chapter Four develops the understanding that Bourdieu’s forms of capitals have affective properties and propensities, arguing that they need to be understood as skills and capacities for lubricating success in a particular field, and emphasizing how capitals work in the specific everyday moments and encounters where relationality matters and class is made, patrolled and reproduced. The forms of capitals that Bourdieu and others have developed are themselves ‘affective’ in that how they work stems from an assemblage of material, temporal, spatial, and relational factors and their affects. Affective competence is the embodiment of hierarchical social relations that explain how social magic happens. The chapter also argues that what is traditionally theorised as capital convergence is an affective transference that transmit relations of distinction and the maintenance of who gets to define morals, ethics and values.
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Shaw, Dan. "Stanley Cavell: Emersonian Individualist." In Stanley Cavell and the Magic of Hollywood Films, 25–41. Edinburgh University Press, 2019. http://dx.doi.org/10.3366/edinburgh/9781474455701.003.0003.
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Ralph Waldo Emerson was Cavell’s most significant intellectual mentor. He claimed that Emerson made a singular contribution to the history of American thought with a clarion call to humanity to become who we are. Emerson sought to revolutionize moral thought by making self realization as central to that enterprise as the Kantian concern for duty or the Utilitarian calculus of what will best serve the greatest number. Cavell situates Emerson’s perfectionism at the heart of his genre theories, and of his account of what “The Good of Film” really amounts to. The chapterl illustrates Cavell’s notion of this Emersonian paragon by discussing Steven Spielberg’s recent treatment of the ascendency of Kay Graham (Meryl Streep), as she takes the reins at The Post and decides it should publish the Pentagon papers despite the legal ban on doing so.
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"An Early Form of the Witchcraft Ritual Maqlû and the Origin of a Babylonian Magical Ceremony." In Lingering over Words: Studies in Ancient Near Eastern Literature in Honor of William L. Moran, 1–57. BRILL, 1990. http://dx.doi.org/10.1163/9789004369559_002.
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Christian, Margaret. "“Waues of weary wretchednesse”: Florimell and the sea." In Spenserian Allegory and Elizabethan Biblical Exegesis. Manchester University Press, 2016. http://dx.doi.org/10.7228/manchester/9780719083846.003.0006.
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This chapter examines sermon uses of the image of the sea and the ship to demonstrate that the ocean, for Elizabethans, represented not only a realm of magic and fertility but also the spiritual dangers of the world, the flesh, and the devil. Sermons by Stephen Gosson, Richard Madox, Robert Wilkinson (among others) as well as Geneva Bible illustrations and glosses, provide parallels for Britomart’s lament at III.iv and a key to the moral meaning of the various settings of Florimell’s adventures: her near-rape by the fisherman, imprisonment by Proteus at III.viii-ix, and rescue by Cymoent in IV.xii. The sea setting sharpens the point of narrative references to divine intervention, and the sermons show how these episodes’ sea settings make sense for Spenser’s dramatizing the incompleteness of the single life that propels men and women toward their destiny of married love.