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Journal articles on the topic 'Medieval cosmology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Obrist, Barbara. "Wind Diagrams and Medieval Cosmology." Speculum 72, no. 1 (1997): 33–84. http://dx.doi.org/10.2307/2865863.

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2

Buonanno, Roberto, and Claudia Quercellini. "The equations of medieval cosmology☆." New Astronomy 14, no. 3 (2009): 347–48. http://dx.doi.org/10.1016/j.newast.2008.10.005.

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Carolina, Sparavigna Amelia. "The Ten Spheres of Al-Farabi: A Medieval Cosmology." International Journal of Sciences Volume 3, no. 2014-06 (2014): 34–39. https://doi.org/10.5281/zenodo.3348739.

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Abu Nasr Al-Farabi, who lived in the ninth century, left a valuable heritage for Islamic thinkers after him. In the framework of his metaphysics, he developed a theory of emanation describing the origin of the material universe. Ten intellects or intelligences are coming in succession from the First Being, and, from each of them, a sphere of the universe is produced. The first intellect created the outermost sphere and a second intellect. From this second intelligence, the sphere of the fixed stars and a third intellect had been generated. The process continues, through the spheres of the plan

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4

Hodges, Richard. "The cosmology of the early medieval emporia?" Archaeological Dialogues 10, no. 2 (2004): 138–44. http://dx.doi.org/10.1017/s1380203804221213.

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This characteristically thoughtful essay by Frans Theuws illustrates how far our analysis of central places in the early Middle Ages has advanced. Like his study of Maastricht (2001), it reveals a close reading of the archaeological and historical sources. Indeed, as Michael McCormick's encyclopaedic volume (2001) on the origins of the medieval economy shows with stunning authority, as archaeologists we have taken huge strides since Philip Grierson quipped, ‘It has been said that the spade cannot lie, but it owes this merit in part to the fact that it cannot speak’ (1959, 129). Hence it comes

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Carolina, Sparavigna Amelia. "Robert Grosseteste's Thought on Light and Form of the World." International Journal of Sciences Volume 3, no. 2014-04 (2014): 54–62. https://doi.org/10.5281/zenodo.3348697.

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Robert Grosseteste was one of the most prominent thinkers of the Thirteenth Century. Philosopher and scientist, he proposed a metaphysics based on the propagation of light. In this framework, he gave a cosmology too. Here we will discuss the treatise where Grosseteste proposed it, that entitled "De luce, seu de incohatione formarum", "On Light and the Beginning of Forms".Read Complete Article at ijSciences: V3201403486 AND DOI: http://dx.doi.org/10.18483/ijSci.486

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Abdul, Malek. "Quō Vādis theoretical physics and cosmology? from Newton’s Metaphysics to Einstein’s Theology." Annals of Mathematics and Physics 6, no. 1 (2023): 065–70. http://dx.doi.org/10.17352/amp.000081.

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The crisis in modern theoretical physics and cosmology has its root in its use, along with theology as a ruling-class tool, since medieval Europe. The Copernican revolution overthrowing the geocentric cosmology of theology led to unprecedented social and scientific developments in history. But Isaac Newton’s mathematical idealism-based and on-sided theory of universal gravitational attraction, in essence, restored the idealist geocentric cosmology; undermining the Copernican revolution. Albert Einstein’s theories of relativity proposed since the turn of the 20th century reinforced Newtonian ma

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Rudavsky, T. M. "Philosophical Cosmology in Judaism." Early Science and Medicine 2, no. 2 (1997): 149–84. http://dx.doi.org/10.1163/157338297x00104.

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AbstractIn this paper I shall examine the philosophical cosmology of medieval Jewish thinkers as developed against the backdrop of their views on time and creation. I shall concentrate upon the Neoplatonic and Aristotelian traditions, with a particular eye to the interweaving of astronomy, cosmology and temporality. This interweaving occurs in part because of the influence of Greek cosmological and astronomical texts upon Jewish philosophers. The tension between astronomy and cosmology is best seen in Maimonides' discussion of creation. Gersonides, on the other hand, is more willing to incorpo

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Henson, Chelsea S. "Sexuality, Sociality, and Cosmology in Medieval Literary Texts." Medieval Feminist Forum 49, no. 1 (2013): 105–7. http://dx.doi.org/10.17077/1536-8742.1954.

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9

Carolina, Sparavigna Amelia. "The Creation of the World in the Sefer Yetzirah." International Journal of Sciences Volume 3, no. 2014-05 (2014): 11–17. https://doi.org/10.5281/zenodo.3348717.

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The Sefer Yetzirah is the "Book of Creation", one of the earliest extant texts about the creation of the world of the Jewish tradition, a book that some scholars are supposing of an early Medieval origin. The Sefer tells the origin of the world as it was revealed to Abraham, in a cosmogony based on numbers and letters of the alphabet, through their combinations and permutations. The reading of this book can be interesting for a comparison to the thoughts of some medieval philosophers, Al-Farabi, Ibn Gabirol, Robert Grosseteste and others, about the primordial point and its spatial extensions.R

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Yoshiko Reed, Annette. "Was there science in ancient Judaism? Historical and cross-cultural reflections on "religion" and "science"." Studies in Religion/Sciences Religieuses 36, no. 3-4 (2007): 461–95. http://dx.doi.org/10.1177/000842980703600303.

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This article considers the place of scientific inquiry in ancient Judaism with a focus on astronomy and cosmology. It explores how ancient Jews used biblical interpretation to situate "scientific" knowledge in relation to "religious" concerns. In the Second Temple period (538 B.C.E.-70 C.E.) biblical interpretation is often used to integrate insights from Mesopotamian and Greek scientific traditions. In classical rabbinic Judaism (70-600 C.E.) astronomy became marked as an esoteric discipline, and cosmology is understood in terms of Ma'aseh Bereshit, a category that blurs the boundaries betwee

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11

Carolina Sparavigna, Amelia. "The Ten Spheres of Al-Farabi: A Medieval Cosmology." International Journal of Sciences, no. 06 (2014): 34–39. http://dx.doi.org/10.18483/ijsci.517.

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12

Porath, Or. "The Cosmology of Male-Male Love in Medieval Japan." Journal of Religion in Japan 4, no. 2-3 (2015): 241–71. http://dx.doi.org/10.1163/22118349-00402007.

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Scholars have investigated the Japanese tradition of male-male love that arose in the context of the secular and commercial culture of the early modern era. Less often noted is the role of male-male sexuality within a religious framework. This article sheds light on the unexplored religious dimension of medieval Japanese male-male sexuality through an analysis of Ijiri Matakurō Tadasuke’s Nyakudō no kanjinchō (1482) and its Muromachi variant. Both works glorify male-male sexual acts and endorse their proper practice. I suggest that Kanjinchō attempts to perpetuate power relations that maintain

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13

Morrison, Robert G. "Cosmology and Cosmic Order in Islamic Astronomy." Early Science and Medicine 24, no. 4 (2019): 340–66. http://dx.doi.org/10.1163/15733823-00244p02.

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Abstract This article analyzes how the astronomy of Islamic societies in the thirteenth and fourteenth centuries can be understood as cosmological. By studying the Arabic translations of the relevant Greek terms and then the definitions of the medieval Arabic dictionaries, the article finds that Arabic terms did not communicate order in the way implied by the Greek ho kósmos (ὁ κόσμος; the cosmos). Yet, astronomers of the period sometimes discussed cosmic order in addition to describing the cosmos. This article finds, too, that a new technical term, nafs al-amr (the fact of the matter) became

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14

Goddu, A. "Mechanics and Cosmology in the Medieval and Early Modern Period." Annals of Science 66, no. 2 (2009): 281–84. http://dx.doi.org/10.1080/00033790701664788.

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15

Malino, Jonathan W. "Time Matters: Time, Creation, and Cosmology in Medieval Jewish Philosophy." AJS Review 30, no. 2 (2006): 462–64. http://dx.doi.org/10.1017/s0364009406310203.

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16

Davenport, Anne. "Scotus as the Father of Modernity. The Natural Philosophy of the English Franciscan Christopher Davenport in 1652." Early Science and Medicine 12, no. 1 (2007): 55–90. http://dx.doi.org/10.1163/157338207x166399.

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AbstractThis article examines the philosophical teaching of a colorful Oxford alumnus and Roman Catholic convert, Christopher Davenport, also known as Franciscus à Sancta Clara or Francis Coventry. At the peak of Puritan power during the English Interregnum and after five of his Franciscan confrères had perished for their missionary work, our author tried boldly to claim modern cosmology and atomism as the unrecognized fruits of medieval Scotism. His hope was to revive English pride in the golden age of medieval Oxford and to defend English Franciscans as more legitimately patriotic and scient

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Donahue, William. "Book Review: Mechanics in Early Modern Cosmology: Mechanics and Cosmology in the Medieval and Early Modern Period." Journal for the History of Astronomy 40, no. 4 (2009): 473–74. http://dx.doi.org/10.1177/002182860904000408.

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18

Kritsberg, Roman. "Social Hamlet: Time and Culture in the W. Shakespeare’s Tragedy." Athens Journal of Philology 11 (November 29, 2024): 275–98. http://dx.doi.org/10.30958/ajp.11-4-1.

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Sociocultural factors affect language lexis directly contrary to its phonology and grammar structure where such influence is moot. The tragedy Hamlet by Shakespeare, as a specimen of discourse, reflects the various aspects of the social environment ranging from medieval cosmology to pastimes and entertainments. A detailed statistical and semantic analysis of the original Hamlet text (First Folio) has been done by mixed method research. All the items related to the cultural background have been thoroughly gleaned from the text, interpreted, and studied by their semantics, structure, and figures

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19

Parker, Sarah Jeanne S. "Vernacular Cosmologies: Models of the Universe in Old English Literature." Early Science and Medicine 26, no. 1 (2021): 55–76. http://dx.doi.org/10.1163/15733823-02610002.

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Abstract This article describes a tradition of early medieval cosmological thought in the prose and poetry of the Old English corpus. This Old English cosmology uses a small set of cosmological building blocks and a relatively limited vocabulary to describe and explore a variety of structural models of the Universe. In these texts – which include but are not limited to the Old English Prose Boethius, Ælfric’s De temporibus Anni, the Old English Phoenix, and The Order of the World – each structural model relies on a combination of terms for heaven, the firmament, and a cosmic-scale ocean and se

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PECKER, JEAN-CLAUDE. "The provocative razor of William of Occam." European Review 12, no. 2 (2004): 185–90. http://dx.doi.org/10.1017/s1062798704000183.

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A consideration of medieval astronomy and the views of the philosopher William of Occam leads to a consideration of the ambiguities in the application of the principle of Occam's razor as it applies to problems in science, including the constants applicable to Einstein's Theory of General Relativity and cosmology. The principle can both be used to eliminate unnecessary irrelevancies, but also to constrain the development of imaginative theories.

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21

Panzica, Aurora. "L’hypothèse de la cessation des mouvements célestes au xive siècle : Nicole Oresme, Jean Buridan et Albert de Saxe." Vivarium 56, no. 1-2 (2018): 83–125. http://dx.doi.org/10.1163/15685349-12341350.

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Abstract Aristotelian cosmology implies the plurality of celestial motion for the process of generation and corruption in the sublunar world. In order to investigate the structure of the cosmos and the degree of dependence of the sublunar on the supralunar region, medieval Latin commentators on Aristotle explored the consequences of the cessation of celestial motion. This paper analyses the position of some philosophers of the fourteenth-century Parisian school, namely Nicole Oresme, John Buridan and Albert of Saxony.

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22

Liu, Yi, and Casey Lee. "Medieval Daoist Concepts of the Middle Kingdom." Journal of Chinese Humanities 4, no. 2 (2019): 179–96. http://dx.doi.org/10.1163/23521341-12340063.

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AbstractThe ancient Chinese people believed that they existed at the center of the world. With the arrival of Buddhism in China came a new cosmic worldview rooted in Indian culture that destabilized the Han [huaxia 華夏] people’s long-held notions of China as the Middle Kingdom [Zhongguo 中國] and had a profound influence on medieval Daoism. Under the influence of Buddhist cosmology, Daoists reformed their idea of Middle Kingdom, for a time relinquishing its signification of China as the center of the world. Daoists had to acknowledge the existence of multiple kingdoms outside China and non-Han pe

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23

Hutchison, Keith. "An Angel's View of Heaven: The Mystical Heliocentricity of Medieval Geocentric Cosmology." History of Science 50, no. 1 (2012): 33–74. http://dx.doi.org/10.1177/007327531205000102.

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24

Abuali, Eyad. "Visualizing the soul: Diagrams and the subtle body of light (jism laṭīf) in Shams al-Dīn al-Daylamī’s The Mirror of Souls (Mirʿāt al-arwāḥ)". Critical Research on Religion 9, № 2 (2021): 157–74. http://dx.doi.org/10.1177/20503032211015299.

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Light is a discursive tool that Sufis have drawn upon over the centuries in order to elucidate systems of thought and practice. In medieval Islamic thought, light was closely associated with the soul as well as conceptions of sight and the eye. It also occupied an important place in cosmology. By the twelfth- and thirteenth-centuries, Sufis began to consider notions of light more systematically, creating close correspondences between vision, cosmology, and anthropology within Sufi thought. This coincided with the increased production of complex diagrams in Sufi texts. This article shows that t

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25

van Bladel, Kevin. "Heavenly cords and prophetic authority in the Quran and its Late Antique context." Bulletin of the School of Oriental and African Studies 70, no. 2 (2007): 223–46. http://dx.doi.org/10.1017/s0041977x07000419.

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AbstractThe asbāb mentioned in five passages of the Quran have been interpreted by medieval Muslims and modern scholars as referring generally to various “ways”, “means”, and “connections”. However, the word meant something more specific as part of a biblical-quranic “cosmology of the domicile”. The asbāb are heavenly ropes running along or leading up to the top of the sky-roof. This notion of sky-cords is not as unusual as it may seem at first, for various kinds of heavenly cords were part of Western Asian cosmologies in the sixth and seventh centuries ce. According to the Quran, a righteous

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Chelysheva, Irina P. "The Masroor Temple Complex: Hindu Cosmology in Stone." Oriental Courier, no. 2 (2022): 147. http://dx.doi.org/10.18254/s268684310021621-1.

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The article dwells upon the unique object of ancient Indian architecture — the monolithic rock temple of Masroor in Himachal Pradesh, the north-western part of India. Based on the notes of European travelers, who discovered it, and reports of British ASI staff members, the author attempts to describe this monument in detail, referring to sketches and plans, drawn at the beginning of the 20th century which to date remain the only authentic source of research on the subject. Summarizing publications of Indian and Western research scholars, the author analyses various theories regarding the proba

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Powell, James M., Pierre Duhem, and Roger Ariew. "Medieval Cosmology: Theories of Infinity, Place, Time, Void, and the Plurality of Worlds." Journal of Interdisciplinary History 18, no. 2 (1987): 334. http://dx.doi.org/10.2307/204290.

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28

Emerton, Norma E., Pierre Duhem, and Roger Ariew. "Medieval Cosmology: Theories of Infinity, Place, Time, Void, and the Plurality of Worlds." American Historical Review 92, no. 1 (1987): 112. http://dx.doi.org/10.2307/1862805.

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29

Rupiewicz, Romana. "The Motion of Celestial Bodies in Medieval Iconography: Christian Assimilation of Ancient Cosmology." IKON 13 (January 2020): 67–78. http://dx.doi.org/10.1484/j.ikon.5.121565.

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Freudenthal, Gad. "Time Matters: Time, Creation, and Cosmology in Medieval Jewish Philosophy. T. M. Rudavsky." Isis 92, no. 1 (2001): 160–61. http://dx.doi.org/10.1086/385082.

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Gorbachov, Yaroslav. "What Do We Know about *Čьrnobogъ and *Bělъ Bogъ?" Russian History 44, № 2-3 (2017): 209–42. http://dx.doi.org/10.1163/18763316-04402011.

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As attested, the Slavic pantheon is rather well-populated. However, many of its numerous members are known only by their names mentioned in passing in one or two medieval documents. Among those barely attested Slavic deities, there are a few whose very existence may be doubted. This does not deter some scholars from articulating rather elaborate theories about Slavic mythology and cosmology. The article discusses two obscure Slavic deities, “Black God” and “White God,” and, in particular, reexamines the extant primary sources on them. It is argued that “Black God” worship was limited to the Sl

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Cooper, Glen M. "Approaches to the Critical Days in Late Medieval and Renaissance Thinkers." Early Science and Medicine 18, no. 6 (2013): 536–65. http://dx.doi.org/10.1163/15733823-0186p0003.

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Galen’s astrological doctrine of the critical days, as found in his De diebus decretoriis (Critical Days), Book III, was at the center of a long discussion in the Latin West about the relationship between astrology and medicine. The main problem was that Galen’s views could not be made to square with the prevailing cosmology, which derived both from Aristotle and Abū Maʿshar. The views of selected Latin thinkers concerning the critical days, from Pietro d’Abano, down through Girolamo Cardano, are considered in the context of a fourfold scheme that aims to classify the main approaches to the cr

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Grčić, Mirko. "Geographical image of the world in the London Psalter Maps from the 13th century." Zbornik radova - Geografski fakultet Univerziteta u Beogradu, no. 69 (2021): 25–61. http://dx.doi.org/10.5937/zrgfub2169025g.

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The subjects of this paper are two maps from the 13th century Psalter, found in London. These are the Psalter World Map and the Psalter List Map. Both maps are designed in the shape of a circular disk, modeled on medieval mappae mundi T-O type. The first is a pictorial map, the second is descriptive. The primary goal of these maps was not to objectively present geographical reality, but to express biblical symbolism and medieval Christian cosmology and thus serve as a reminder in devotional practice. By their deconstruction, we discover not only the religious Christian view of the world, but a

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McNeill, T. E., and N. B. Aitchison. "Armagh and the Royal Centres in Early Medieval Ireland: Monuments, Cosmology, and the Past." American Historical Review 101, no. 3 (1996): 825. http://dx.doi.org/10.2307/2169452.

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Andreev, Gennady Petrovich. "Maimonides’ Metaphysics and Cosmology in “The Guide for Perplexed” and in “The Epistle to the Sages of Marseille”." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 32–46. http://dx.doi.org/10.21146/2587-683x-2021-5-1-32-46.

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Rabbi Moshe ben Maimon (Maimonides) in the Second part of his main philosophical treatise The Guide for Perplexed analyzes geocentric cosmology which was for his epoch as paradigm. Also there he considers peripatetic ideas on Pre-eternity of the Universe and concept of multitude of worlds. He challenges and queries Post-Ptolemaic concept of epicycles what is so indistinctive for 12th century. Also two Medieval Jewish mysterious doctrines named Ma’ase Bereshit (Action of Creation) and Ma’ase Merqava (Action of Charriot) are analyzed by him in light of popular for Jewish High Middle Age interpre

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Ilnitchi, Gabriela. "MUSICA MUNDANA, ARISTOTELIAN NATURAL PHILOSOPHY AND PTOLEMAIC ASTRONOMY." Early Music History 21 (September 4, 2002): 37–74. http://dx.doi.org/10.1017/s0261127902002024.

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Emanating from a cosmos ordered according to Pythagorean and Neoplatonic principles, the Boethian musica mundana is the type of music that ‘is discernible especially in those things which are observed in heaven itself or in the combination of elements or the diversity of seasons’. At the core of this recurring medieval topos stands ‘a fixed sequence of modulation [that] cannot be separated from this celestial revolution’, one most often rendered in medieval writings as the ‘music of the spheres’ (musica spherarum). In the Pythagorean and Neoplatonic cosmological traditions, long established by

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Goldstein and Hon. "Scientific Methodology in Medieval Astronomy and Cosmology: The Case of Levi ben Gerson (1288–1344)." Aleph 20, no. 1-2 (2020): 229. http://dx.doi.org/10.2979/aleph.20.1-2.0229.

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Darras, Muhammad Abdullah. "Islamic eco-cosmology in Ikhwan al-Safa’s view." Indonesian Journal of Islam and Muslim Societies 2, no. 1 (2012): 133. http://dx.doi.org/10.18326/ijims.v2i1.133-161.

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This research aims to describe the root cause of ecological crisis happening atthe moment in terms of the cosmological-metaphysical views, by doing researchon the thoughts of a classical Muslim philosophical scientist group in 10th centuryAD called Ikhwan al-Safa’. To the author, Ikhwan al-Safa’ has a clear idea inviewing the universe holistically and intact as it is. Actually, this non-reductiveview was the typical main feature of medieval Islamic classical thought. However,the main reason of choosing the works of Ikhwan al-Safa’, especially their magnumopus Rasa&gt;’il Ikhwa&gt;n al-

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Andreev, Gennadii P. "Comparison of Six Days of the Creation in Masoretic Version and Onkelos Targum in the Historical and Philosophical Contexts." Voprosy Filosofii, no. 6 (2023): 215–21. http://dx.doi.org/10.21146/0042-8744-2023-6-215-221.

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The article is dedicated to the first chapter of the Book of Genesis in the Targum Onkelos, the most important Jewish translation of the Pentateuch into Aramaic. The paper deals with terms related to the structure of space, time and eternity. In the Targum of Onkelos, the influence of Ptolemaic cosmology and geography, as well as the worldview of the era of the formation of the Mishna, are observed. The creator of the translation uses the term kadmin (originality, eternity), which allows us to interpret that Onkelos in a sense allows the existence of the world for an indefinitely long time in

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Navarra, Giulio. "Contextualizing Astrology in the Islamic Tradition: Philosophical Foundations and Celestial Influences." Mediterranea, International Journal on the Transfer of Knowledge 10 (April 30, 2025): 87–122. https://doi.org/10.21071/mijtk.v10i.17850.

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This paper examines the theoretical foundations of astrology within the Islamic intellectual tradition, with a particular focus on the adaptation and transformation of Aristotelian cosmology through key texts and figures. It analyzes the Ghāyat al-Ḥakīm (Picatrix) and Fī l-tadbīrāt al-falakiyyah, attributed to Alexander of Aphrodisias and adapted by the circle of al-Kindī, tracing their role in the conceptual development of astrology as a science. The study investigates how al-Kindī, his intellectual circle, and Abū Maʿshar al-Balkhī contributed to the integration of astrology within a broader

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Cole, Richard. "When Gods Become Bureaucrats." Harvard Theological Review 113, no. 2 (2020): 186–209. http://dx.doi.org/10.1017/s0017816020000048.

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AbstractEven gods are not always above bureaucracy. Societies very different from each other have entertained the idea that the heavens might be arranged much like an earthly bureaucracy, or that mythological beings might exercise their power in a way that makes them resembles bureaucrats. The best-known case is the Chinese “celestial bureaucracy,” but the idea is also found in (to take nearly random examples) Ancient Near Eastern cosmology, the Hebrew Bible, Late Antiquity, and modern popular culture. The primary sources discussed in this essay pertain to an area of history where bureaucracy

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Panzica, Aurora. "Air and Friction in the Celestial Region: Some medieval solutions to the difficulties of the Aristotelian theory concerning the production of celestial heat." Early Science and Medicine 24, no. 4 (2019): 367–90. http://dx.doi.org/10.1163/15733823-00244p03.

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This paper explores the medieval debates concerning problems with the Aristotelian theory of the production and transmission of solar heat as presented in De Caelo II, 7 and Meteorologica I, 3. In these passages, Aristotle states that celestial heat is generated by the friction set up in the air by the motion of celestial bodies. This statement is difficult to reconcile with Aristotle’s cosmology, which presupposes that the heavenly bodies are not surrounded by air, but by aether, and that the celestial spheres are perfectly smooth, and therefore cannot cause any friction. In their commentarie

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Ebstein, Michael. "The Circular Vision of Existence: From Ismāʿīlī Writings to the Works of Ibn al-ʿArabī". Shii Studies Review 2, № 1-2 (2018): 156–92. http://dx.doi.org/10.1163/24682470-12340020.

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AbstractThe purpose of the article is to analyze the symbol of the circle and elucidate its significance in two medieval Islamic corpora: classical Ismāʿīlī writings, composed in the 4th/10th-6th/12th centuries, and the works of the famous Andalusī mystic Muḥyī l-Dīn Ibn al-ʿArabī (560/1165-638/1240). The discussion in the article focuses on two main areas: cosmology and sacred human history. Attention is also given to notions that are in this context unique to Ibn al-ʿArabī. The study reveals that the symbol of the circle and cyclical conceptions figure prominently in both Ismāʿīlī and Akbari

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Campany, Robert Ford. "Nonhuman Self-Cultivators in Early Medieval China: Re-Reading a Story Type." Early Medieval China 29, no. 1 (2023): 24–46. https://doi.org/10.1353/emc.2023.a944078.

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Abstract: Historians of literature are well acquainted with early medieval stories of shape-shifting animals and other beings seducing unsuspecting men and women. This paper re-reads such narratives from the shapeshifters’ point of view. This requires escaping the customary disciplinary boundaries and viewing these creatures’ depictions against the backdrop of concurrently circulating “arts of the bedchamber” ( fangzhong zhi shu 房中之術), one of several classes of techniques for “nurturing life” ( yangsheng 養生). I argue that the shapeshifters’ actions make sense when understood within the framewo

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Karas, Marcin. "Middle Ages and Renaissance Reconciled in the Philosophical Thought of Nicolaus Copernicus." Rocznik Tomistyczny 12, no. 1 (2023): 31–45. https://doi.org/10.5281/zenodo.10520154.

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In summarizing the conducted research we may state that in the most general sense, Nicolaus Copernicus essentially was a systematically educated Scholastic and medieval philosopher, an open Scholastic mind of the late Middle Ages. Attempting to conduct a closer research on various impacts and inspirations which influenced his reflection allows to formulate the following general assessment: the philosophy of Copernicus is medieval in three quarters and Renaissance one in one quarter. In three quarters it is Scholastic and traditional while in one quarter – novel. Obviously, it was the nov

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Mallory, J. P. "Armagh and the Royal Centres in Early Medieval Ireland: Monuments, Cosmology, and the Past.N. B. Aitchison." Speculum 72, no. 3 (1997): 777–78. http://dx.doi.org/10.2307/3040763.

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Gómez Aranda, Mariano. "Scientific Perspectives on Psalm 148 in Medieval Jewish Exegesis." Mediterranea. International Journal on the Transfer of Knowledge 7 (April 1, 2022): 39–70. http://dx.doi.org/10.21071/mijtk.v7i.13637.

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Psalm 148 is a hymn inviting all beings in the celestial world and the earthly world to praise God. Even though the Psalm seems simple and easy to understand, two questions have been raised in the history of the exegesis of this Psalm: why are these specific creatures and no others mentioned in the Psalm?, and why are they placed in this particular order? In Ancient Judaism no much attention was given to the explanation of this Psalm from a scientific perspective; however, in the thirteenth century, in the context of the reception of Aristotelianism in southern France, important exegetes such

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Di Sciacca, Claudia. "Feeding the dragon: The devouring monster in Anglo-Saxon eschatological imagery." SELIM. Journal of the Spanish Society for Medieval English Language and Literature. 24, no. 1 (2019): 53. http://dx.doi.org/10.17811/selim.24.2019.53-104.

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This essay deals with two intertwined eschatological motifs of the literary and iconographic culture of early medieval England: the devouring devil, especially in the guise of a dragon, and the mouth of hell, fashioned as the jowls of a zoomorphic monster, arguably a distinctively English adaptation of the anthropomorphic mouth of hell of classical descent. The following analysis will outline the intricate, creative interplay of crucial themes of Christian eschatology and demonology, on which theimagery of the demonic devouring dragon and the mouth of hell can be said to ultimately rely. In pa

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Palmer, Ada. "Pomponio Leto’s Lucretius, the Quest for a Classical Technical Lexicon, and the Negative Space of Humanist Latin Knowledge." Erudition and the Republic of Letters 8, no. 3 (2023): 221–78. http://dx.doi.org/10.1163/24055069-08030004.

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Abstract Annotations in Pomponio Leto’s manuscript of Lucretius (now in Naples) reveal patterns in his engagement with the text, especially a focus on rare grammatical forms, participles, adverbs, time, and technical vocabulary usable for scientific, medical, and ontological discussion. Leto and fellow scholars of the studia humanitatis undertook an ambitious linguistic intervention, attempting to create a new classicizing Latin, which rejected simplified Medieval forms and adhered strictly to classical models. This led humanists to seek out everything rare, irregular, and absent from Medieval

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Grant, Edward. "Medieval Cosmology: Theories of Infinity, Place, Time, Void, and the Plurality of Worlds. Pierre Duhem , Roger Ariew." Speculum 62, no. 4 (1987): 927–29. http://dx.doi.org/10.2307/2851801.

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