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Relevant bibliographies by topics / Prayers in fiction

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Academic literature on the topic 'Prayers in fiction'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Prayers in fiction"

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Liu, Lydia H. "Life as Form: How Biomimesis Encountered Buddhism in Lu Xun." Journal of Asian Studies 68, no. 1 (2009): 21–54. http://dx.doi.org/10.1017/s0021911809000047.

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The fraught encounters between biological sciences and religions such as Buddhism have raised philosophical issues for many. This essay will focus on one of them: Can form ground the truth of life? The author suggests that, along with the introduction of evolutionary biology from Europe, literary realism in China has emerged as a technology of biomimesis, among other such technologies, to grapple with the problem of “life as form.” Focusing on Lu Xun's early interest in Ernst Haeckel and science fiction, especially his translation of “Technique for Creating Humans” and his narrative fiction “P

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Misiarczyk, Leszek. "Terapeuci – żydowscy prekursorzy monastycyzmu chrześcijańskiego w De vita contemplativa Filona z Aleksandrii." Vox Patrum 70 (December 12, 2018): 9–23. http://dx.doi.org/10.31743/vp.3195.

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The article analyzes the most important aspects of the life of therapists, the Jewish precursors of Christian monasticism. The author advocates the datation of the De vita contemplativa for the years 40-41 of the first century and presents arguments for the authorship of Philo. Then he emphasizes the apologetic nature of the text and its content. The author is in favor of the hypothesis that therapists were not essenes, but a separate group of ascetics in Judaism of the 1st century AD. He is not convinced by the hypothesis that the Philo’s treaty is a literary fiction and the presentation of a

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Kuzmina, Marina D. "“Alphabet Scribe” in the History of Russian Literature." Philology 19, no. 9 (2020): 87–101. http://dx.doi.org/10.25205/1818-7919-2020-19-9-87-101.

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The article is dedicated to the study of the most significant and popular Old Russian scribe – “Alphabetical”, written in the late 16th – early 17th century according to researchers. The assumption is made that it was replenished and adjusted over several decades, quickly responding to the demands of the times and reflecting the main processes that took place in Russian literature of the 16th and especially the 17th century. The scribe reflected the central feature of this period: the interaction of the traditional and the new, with an emphasis on the new. It demonstrates such new aspects of R

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Kuzmina, Marina D. "“Alphabet Scribe” in the History of Russian Literature." Philology 19, no. 9 (2020): 87–101. http://dx.doi.org/10.25205/1818-7919-2020-19-9-87-101.

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The article is dedicated to the study of the most significant and popular Old Russian scribe – “Alphabetical”, written in the late 16th – early 17th century according to researchers. The assumption is made that it was replenished and adjusted over several decades, quickly responding to the demands of the times and reflecting the main processes that took place in Russian literature of the 16th and especially the 17th century. The scribe reflected the central feature of this period: the interaction of the traditional and the new, with an emphasis on the new. It demonstrates such new aspects of R

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Riggio, Heidi R., Joshua Uhalt, Brigitte K. Matthies, Theresa Harvey, Nya Lowden, and Victoria Umana. "Explaining Death by Tornado: Religiosity and the God-Serving Bias." Archive for the Psychology of Religion 40, no. 1 (2018): 32–59. http://dx.doi.org/10.1163/15736121-12341349.

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Two self-report experiments examined how religiosity affects attributions made for the outcome of a tornado. Undergraduate students ( N = 533) and online adults ( N = 537) read a fictional vignette about a tornado that hits a small town in the United States. The townspeople met at church and prayed or prepared emergency shelters for three days before the tornado; either no one died or over 200 people died from the tornado. Participants made attributions of cause to God, prayer, faith, and worship. In both studies, individuals identifying as Christian made more attributions to God, prayer, fait

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Бойко, С. С. "Celestial Fire: the Fictional Universe of Olesya Nikolayevaʼs Stories". Вестник Рязанского государственного университета имени С.А. Есенина, № 2(67) (23 липня 2020): 128–37. http://dx.doi.org/10.37724/rsu.2020.67.2.013.

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В XXI веке в России активно развивается проза православных писателей. Исследователь И. Леонов предложил определять ее отличительное свойство как теоцентризм. Это означает, что писатель и некоторые герои признают Бога центром мироздания и это отражается на поэтике прозы. Теоцентрическая проза типологически отличается от прозы Нового времени. Она представлена десятками писательских имен, множеством произведений, которые неоднократно переиздаются. Однако отсутствие разработанного терминологического аппарата тормозит изучение этой прозы. Понятие художественного мира в интерпретации В. Е. Хализева

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Chatterjee, Ronjaunee. "PRECARIOUS LIVES: CHRISTINA ROSSETTI AND THE FORM OF LIKENESS." Victorian Literature and Culture 45, no. 4 (2017): 745–62. http://dx.doi.org/10.1017/s1060150317000195.

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In its anonymous reviewof Christina Rossetti'sSpeaking Likenesses(1874), theAcademynotes rather hopelessly: “this will probably be one of the most popular children's books this winter. We wish we could understand it” (606). The reviewer – who later dwells on the “uncomfortable feeling” generated by this children's tale and its accompanying images – still counts as the most generous among the largely puzzled and horrified readership of Rossetti's story about three sets of girls experiencing violence and failure in their respective fantasy worlds (606). While clearly such dystopic plots are not

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Wolfe, Graham. "Theatrical Extraneity: John Irving’s A Prayer for Owen Meany and Dickensian Theater-Fiction." Dickens Quarterly 35, no. 4 (2018): 350–72. http://dx.doi.org/10.1353/dqt.2018.0035.

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Mubarak, Makbul. "An Epochal Analysis on Colonial Trauma in Independent Documentaries: Jeju Prayer as Study Case." ULTIMART Jurnal Komunikasi Visual 10, no. 2 (2018): 66–72. http://dx.doi.org/10.31937/ultimart.v10i2.776.

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This paper departs from Raymond Williams’ notion of ‘epochal analysis,’ an analysis that functions to see a cultural process as a cultural system in the dialectic of the dominant, the residual, and the emergent. It is true that what Williams meant by ‘the dominant’ in his proposition is either the feudal culture and the bourgeois culture and their transition, but he also says that the epochal analysis functions to sense a movement in its connection to the future and the past. Williams wrote (1978, p. 121): “…Its methodology is preserved for the very different function of historical analysis, i

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Hofmeister, Timothy P. ""Rest in Violence": Composition and Characterization in "Iliad" 16.155-277." Classical Antiquity 14, no. 2 (1995): 289–316. http://dx.doi.org/10.2307/25011024.

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Rather than isolate Achilles' prayer to Zeus in Book 16 of the "Iliad" from its immediate context, this paper analyzes the passage as an integrated whole. Recent work on the Homeric simile shows that Homer links images by an "associative technique," sometimes in the service of characterization. Additionally, Phillip Stambovsky's study of literary imagery suggests that such imagery often contributes to characterization insofar as it "presentationally depicts" (at a "prediscursive" level of an audience's awareness) important themes of the literary work. I argue that indeed the imagery in the pas

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Dissertations / Theses on the topic "Prayers in fiction"

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Plicka, Joseph B. "Man Down South." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1618.pdf.

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Romylos, Salomé. "The convergence of sacred and- secular space in selected postmodern novels / Salomé Romylos." Thesis, 2014. http://hdl.handle.net/10394/11961.

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This dissertation focuses on the return and revitalization of traditional Christian themes in contemporary postmodern novels. It offers an examination of how these themes materialize in novels written by writers who are not explicitly religious, or in novels which do not have an overtly religious focus. Some contemporary novels generate a privileged space in which the return of the religious can take place. The sacred is back, not just as a re-enchantment, but manifests itself in fundamentally new and productive ways (Ward, 2001:xv). The first matter under consideration is the fact that the co

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Books on the topic "Prayers in fiction"

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Answered prayers. Corgi, 2003.

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Simple prayers. Black Swan (Transworld), 1994.

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Amant, Betsy St. Mistletoe prayers. Steeple Hill Books, 2010.

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Simple prayers. Time Warner, 1994.

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Simple prayers. Warner Books, 1994.

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Perry, Marta. Mistletoe prayers. Steeple Hill, 2010.

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Carlo, Philip. Predators and prayers. Dorchester Pub., 2005.

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8

Persons, Truman Streckfus. Answered prayers: The unfinished novel. Hamish Hamilton, 1986.

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Persons, Truman Streckfus. Answered prayers: The unfinished novel. New American Library, 1988.

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Persons, Truman Streckfus. Answered prayers: The unfinished novel. Vintage Books, 1994.

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Book chapters on the topic "Prayers in fiction"

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Naidu, Sam. "Transnational Crime in Deon Meyer’s Devil’s Peak and Santiago Gamboa’s Night Prayers." In Transnational Crime Fiction. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-53413-4_2.

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Sullivan, Ceri. "Introduction." In Shakespeare and the Play Scripts of Private Prayer. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857310.003.0001.

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Fiction is good at registering how speakers approach God in ways that are specific to their time and place. Literary critics have studied the dramatic qualities in the public prayer of the early modern liturgy; religious historians have taken a lead from lyric poetry when discussing the language of private prayer. This chapter crosses these lines of research to show how private prayer at the turn of the seventeenth century is explicitly dramatic. Shakespeare scholars focus on his plays’ oaths, prophecies, and curses. Yet private prayers in the folio versions of the history plays go beyond these genres, to structure the action on stage. They are, moreover, greater in number and substance than in the quarto versions, and are original, rather than being sourced from the liturgy, Bible, or chronicles.

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Gilby, Emma. "Conclusion." In Descartes's Fictions. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198831891.003.0011.

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In early modern poetic theory, readers and spectators are acknowledged, praised, and chastised for their responsiveness to the fictional experiences set out before them. Like the characters in the plays they watch and discuss, they are taken to be endowed to various degrees with the power of interpreting. The plot structures to which they are exposed grant varying degrees of evidence to heroism, magnanimity, and resolution. With prayers, prophecies, and curses, these structures show arcs of the past projecting into the present. Displaying tragic dilemmas, or tragicomic webs of romance or coincidence, they grapple with complex antecedents and show protagonists who are confused by their own futures. Throughout, vicious debates about the function of theatre are aired. The Descartes of the 1620s is surrounded by this dramatization of affective engagement and the acquisition of knowledge; and poetics gives us a set of ideas within which Descartes’s philosophy may be reconstructed....

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Sullivan, Ceri. "Discerning a Response to Private Prayer: Richard III and Henry V." In Shakespeare and the Play Scripts of Private Prayer. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198857310.003.0004.

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Advice texts on praying argue that this should be a dialogue, but are uneasy about how real and live a conversation can be when talking with an omniscient God, who already knows what will be asked for, how this will be voiced, and what his reply will be, before the prayer ever starts. Pray-ers cope by imagining that God is passible (capable of being moved by their words), and then by reflecting on facts that might support this fiction. Their prayer fails if (or rather, when) it lapses into a monologue that merely apostrophizes its speakers’ projection of a subordinate god. This chapter examines the domesticated version of the theology behind prevailing in prayer, and the passibility of God. It then looks at how Shakespeare’s Henry V and Richard III dramatize the difference between invoking the Almighty and calculating on the actions of a delivery device.

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"A Prayer for Katerina Horovitzova (Modlitba pro Kateřinu Horovitzovou)." In Handbook of Polish, Czech, and Slovak Holocaust Fiction. De Gruyter, 2021. http://dx.doi.org/10.1515/9783110671056-082.

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Goode, Mike. "Epilogue." In Romantic Capabilities. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198862369.003.0007.

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The epilogue contends that the book’s methodology politically challenges canons by taking seriously the media commentaries and medial savviness of genres and texts that tend to be denigrated as “derivative” on account of their secondary relationship to canonical texts. It then proposes that the markedly different medial afterlives that Walter Scott’s novels and Jane Austen’s novels have enjoyed in film and in fanfiction derive in part from differences in historical consciousness that their respective fictions promote. Whereas fanfiction has been medially hailed by Austen’s novels, Scott’s novels survive in the project of living history museums. The epilogue concludes with a reading of William Blake’s proverb “As the plow follows words, so God rewards prayers.”

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Cofer, Jordan. "The Trouble with “Innerleckchuls”: Flannery O’Connor, Anti-Intellectualism, and the Iowa Writers’ Workshop." In Reconsidering Flannery O'Connor. University Press of Mississippi, 2020. http://dx.doi.org/10.14325/mississippi/9781496831798.003.0007.

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In dialogue with Eric Bennett and Mark McGurl’s work on the Iowa Writers’ Workshop, as well as Tara Powell’s work on archetypes, Jordan Cofer uses new information from the Emory Archive and The Prayer Journal to contextualize one of O’Connor’s most famous comedic devices: the antagonistic intellectual. Cofer argues that although this device may have roots in southern fiction, O’Connor’s anti-intellectual trope derives from her time in the Iowa Writers’ Workshop. This chapter examines some of O’Connor’s juvenilia, the drafts of Wise Blood she was writing in Iowa (while simultaneously writing in her journal), and some of the short stories she wrote while enrolled at the Workshop. Finally, Cofer reconsiders the origins of O’Connor’s anti-intellectual as a potential outgrowth of her own anxieties during this time.

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El Hadidi, Hager. "Localization of Bodies in Space: A Ritual Sampler." In Zar. American University in Cairo Press, 2016. http://dx.doi.org/10.5743/cairo/9789774166976.003.0005.

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This chapter presents a sampler of zar sacrificial rites and rituals using a realist narration style, of the kind that is employed in fiction, based on transcriptions of actual recordings of real life. The opening sura of the Qur'an, the Fatiha, is the fundamental Muslim prayer. In zar rituals, the Fatiha is used as the central part of a special ritual formula performed at the beginning of any zar performance, called the Openings (al-fawatih). This chapter first describes the ritual use of incense in the Openings rite and its context before discussing the rite for sacrificial blood. It also considers the sacrificial procession dedicated to the Grand Lady, one of the most important zar spirits and leader of a spirit pantheon. Finally, it examines the mayanga (a Hausa word which means “cemetery”), a place where a zar devotee may harbor her possessing spirits and thus acquire direct access to them.

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