Relevant bibliographies by topics / Supernatural

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Supernatural'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Supernatural"

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Smeyers, Kristof. "Supernaturals: Qualifying the Supernatural." Magic, Ritual, and Witchcraft 16, no. 3 (2021): 381–88. http://dx.doi.org/10.1353/mrw.2021.0047.

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Łuksza, Agata. "Boy Melodrama: Genre Negotiations and Gender-Bending in the Supernatural Series." Text Matters, no. 6 (November 23, 2016): 177–94. http://dx.doi.org/10.1515/texmat-2016-0011.

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For years Supernatural (CW, 2005–) has gained the status of a cult series as well as one of the most passionate and devoted fandoms that has ever emerged. Even though the main concept of the series indicates that Supernatural should appeal predominantly to young male viewers, in fact, the fandom is dominated by young women who are the target audience of the CW network. My research is couched in fan studies and audience studies methodological perspectives as it is impossible to understand the phenomenon of Supernatural without referring to its fandom and fan practices. However, it focuses on the series’ structure in order to explain how this structure enables Supernatural’s viewers to challenge and revise prevailing gender roles. Supernatural combines elements of divergent TV genres, traditionally associated with either male or female audiences. It opens up to gender hybridity through genre hybridity: by interweaving melodrama with horror and other “masculine” genres the show provides a fascinating example of Gothic television which questions any simplistic gender identifications.
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Ko, Joon Seog, and Ho Young Chung. "The Supernatural Ecstasy in the “Supernatural Songs”." Yeats Journal of Korea 27 (June 30, 2007): 31–52. http://dx.doi.org/10.14354/yjk.2007.27.31.

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Sweeney, Kathleen. "Supernatural Girls." Afterimage 33, no. 5 (March 2006): 13–16. http://dx.doi.org/10.1525/aft.2006.33.5.13.

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Smajic, S. "Supernatural Realism." Novel: A Forum on Fiction 42, no. 1 (March 1, 2009): 1–22. http://dx.doi.org/10.1215/00295132-2008-001.

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Wrigley-Carr, Robyn. "“Supernatural” Forgiveness." Theology Today 75, no. 4 (January 2019): 458–68. http://dx.doi.org/10.1177/0040573618810380.

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Forgiveness is a complex theological concept and a complicated and nuanced reality. In this article we hear the voices of two women writing from the standpoint of Christian theology. First, Evelyn Underhill, a British, mystical theologian and spiritual director (1875–1941) who was the first woman to lecture in theology at the University of Oxford. In her retreat talks, “Abba,” Underhill teaches that forgiveness is “supernatural,” a reality enabled by the Spirit. Second, Underhill’s insights are “earthed” and critically reflected upon by being placed in dialogue with Monique Lisbon, a contemporary, Australian songwriter and survivor of child sex abuse. Excerpts from Underhill’s spiritual direction further ground and flesh out her spiritual theology concerning forgiveness. The article closes with hope, affirming Underhill’s theology that forgiveness is “supernatural,” yet questions remain concerning the complexity of the forgiveness journey for victims of the most heinous of crimes.
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DeConick, April D. "Naturally supernatural." Religion, Brain & Behavior 9, no. 3 (March 21, 2018): 276–84. http://dx.doi.org/10.1080/2153599x.2018.1429011.

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Gibson, Ron. "Supernatural politics." New Scientist 195, no. 2618 (August 2007): 22. http://dx.doi.org/10.1016/s0262-4079(07)62131-9.

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Cockburn, David. "The Supernatural." Religious Studies 28, no. 3 (September 1992): 285–301. http://dx.doi.org/10.1017/s0034412500021673.

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The final chapter of Peter Winch's book on Simone Weil discusses Weil's idea of supernatural virtue. Weil uses this language in connection with certain exceptional actions: actions of a kind which are for most of us, most of the time, simply impossible. She is particularly struck by cases in which someone refrains from exercising a power which they have over another: in which, for example, someone refrains from killing or enslaving an enemy who has grievously harmed him and who is now at his mercy. We could also speak of cases in which someone helps an enemy, or a stranger, at very real cost, or risk, to himself. In such cases Weil speaks of the ‘supernatural’ as being at work.
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Rice, J. A. "Supernatural music." Early Music 41, no. 4 (November 1, 2013): 674–75. http://dx.doi.org/10.1093/em/cat092.

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Dissertations / Theses on the topic "Supernatural"

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Strand, Vincent L. ""TheCurrent Supernatural World Order": A Scheebenian Account of Supernatural Finality." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107511.

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Thesis advisor: Dominic F. Doyle
Thesis advisor: Reinhard Hutter
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Williams, M. "Natural and supernatural religion." Thesis, Swansea University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.636639.

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This thesis asks one fundamental question that is either implicit or explicit in each part. The underlying question is whether religious belief rests on a belief in a supernatural existence for its sense. I argue that this is not so, and that the sense of religious concepts does not presuppose any supernatural existence. In Part One I discuss the philosophical landscape that we have inherited from Hume, and how H.O. Mounce’s attempt to re-interpret Hume’s criticisms of religion, in the light of Hume’s own naturalist tendencies, still cannot reach any supernatural existence. In Part Two, I focus on two ways that seem to imply a supernatural existence ‘beyond’ us. The first concerns the concept of power; the second concerns our ethical life. Both seem to presuppose some sort of a supernatural existence. The former seems to do so through the notion of the power of God as that which is experienced entering human life from another realm; the latter, because morality seems to require that the injustices we experience in life needs correcting, if not in this life, then in a life after death. In Part Three my concern is to explore the possibility of the religious sense of the supernatural. In this respect, I challenge the assumption that the meaning of ‘the existence of God’ entails a belief in a supernatural being.
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Schroer, Susan. "Henry James and the Supernatural." Miami University Honors Theses / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1111682485.

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Winthrop, Jonathan Peter. "Can science investigate the supernatural? : an investigation into the relationship between science, the supernatural and religion." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11763/.

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Throughout the last century there has been much discussion over what it is that makes an activity or a theory 'scientific'. In the philosophy of science, conversation has focused on differentiating legitimate science from so-called 'pseudoscience'. In the broader cultural sphere this topic has received attention in multiple legal debates regarding the status of creationism, where it has been generally agreed that the 'supernatural' nature of the claims involved renders them unscientific. In this thesis I focus upon the latter of these issues, arguing that although there may be merit in the larger demarcation project of separating science from pseudoscience, the notion of 'supernaturality' does not belong in this adjudication. Due to the complex cultural issues that have played a role in the history of this topic, this will involve a degree of historical and normative analysis alongside more philosophically abstract considerations. Complicating the discussion is thefact that neither the term 'science' nor 'supernatural' enjoys a widely agreed upon definition. In order to assess the question then, I will survey a wide variety of definitions of each term in order to identify areas of potential conflict. I argue that in none of the prevalent understandings can we find impediment to scientific investigation inherent in the supernaturality of a claim, but rather posit that where difficulty arises it does so for more mundane reasons. I conclude that not only is there no inherent issue with scientific investigation of the supernatural, but that the term 'supernatural' itself is too poorly defined to provide a useful role in philosophical discussion. While I argue that notions of supernaturality should be abandoned entirely when assessing demarcation criteria, I concede that numerous extraneous factors, including the significant degree of overlap between the supernatural and the 'religious', warrant consideration of a compromise position.
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Buttz, Catalina M. (Catalina Marie). "Cosmic microwave background predictions of supernatural inflation." Thesis, Massachusetts Institute of Technology, 2001. http://hdl.handle.net/1721.1/32722.

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Thesis (S.B.)--Massachusetts Institute of Technology, Dept. of Physics, June 2004.
Includes bibliographical references (leaves 47-49).
This thesis makes predictions for the temperature anisotropy spectrum of the CMB under the supernatural inflation model class [17] and compares these predictions against the Boomerang 98 data [5], using the Lange et. al [11] cosmological parameter estimations for an [Omega]tot = 1 universe. This was implemented by creating a modified version of CMBFAST [19] which could accommodate a two-field inflation model. A series of codes were compiled, both with and without modifications, to determine the effect of the supernatural primordial spectrum spike on CMB simulations at the Planck, GUT and Intermediate energy scales, where the inflaton field has renormalizable couplings to other fields. While the spike's effects at lMpc were found to be negligible, the detailed calculations of the scalar spectral index, ns, demonstrate that the energy scale most favored by Randall et. al on particle physics grounds, is actually the one most tightly constrained by observation.
by Catalina M. Buttz.
S.B.
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Burnell, Aaron C. "Nobody's Darlings: Reading White Trash in Supernatural." Bowling Green State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1305054871.

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Schofield, Malcolm B. "The cognitive and personality differences of supernatural belief." Thesis, University of Derby, 2017. http://hdl.handle.net/10545/622047.

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This thesis set out to meet the following aim and objectives: Aim: Examine cognition and personality of people who hold different types of supernatural belief. Objective 1: Create and validate a new scale to measure supernatural belief. Objective 2: Create and test a new model of supernatural belief based on cognition and personality. This would potentially test two hypotheses: the Cognitive Deficits Hypothesis and the Psychodynamics Functions Hypothesis. This was accomplished by conducting four studies. Studies one and two created and validated the new Belief in the Supernatural Scale (BitSS), a 44 item scale with the following five factors: ‘mental and psychic phenomena’, ‘religious belief’, ‘psychokinesis’, ‘supernatural entities’, and ‘common paranormal perceptions’. Cognition and personality would be looked at within the context of four different types of believer: ‘believers’, ‘paranormal believers’, ‘sceptics’ and ‘religious believers’. Study three revealed two profiles relating to cognition: ‘reflective thinkers’ and ‘intuitive believers’. The reflective profile was more likely to contain ‘sceptics’ and ‘believers’, and least likely to contain ‘paranormal believers’. The intuitive group was more likely to contain ‘religious believers’ and ‘believers’. The final study looked at personality alongside cognition and revealed ‘sensitive and abstract thinkers’ and ‘reflective metacognitive dogmatists’ profiles. The ‘sensitive and abstract thinkers’ were least likely to contain ‘sceptics’ and ‘religious believers’ and most likely to contain ‘believers’ and ‘paranormal believers’. The ‘reflective metacognitive dogmatists’ were most likely to contain ‘religious believers’ and ‘believers’ and least likely to contain ‘paranormal believers’. Following this analysis, Structural Equation Modelling was used to test seven different models of personality, cognition and belief. Studies one and two indicated a clear separation of religious and paranormal belief within the new scale, and that spiritual belief overlaps between the two. The scale developed was reliable and valid, and accurately reflected the concept of supernatural belief and enabled the measurement of religious and paranormal belief, where the overlaps were acknowledged whilst still being separate beliefs. Studies three and four found the ‘sceptics’ and ‘religious believers’ have remarkably similar profiles, indicating that the religious beliefs themselves may have been cognitively ring-fenced off in some way. The ‘paranormal believers’ however were not reflective thinkers and were not metacognitively active, indicating that they were not aware that they were not thinking critically or analytically. The Structural Equation Model showed that schizotypy was the main predictor of belief. The relationship between belief and cognition was more complex; it was dependent on what type of belief was active. Paranormal belief required a more intuitive thinking style to be present, whereas religious belief could withstand a reflective mind set. This thesis develops a new scale that measures supernatural belief provides a unique contribution to knowledge by establishing a model of cognition, personality and belief.
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Manor, Gal. "Supernatural language in the works of Robert Browning." Thesis, University College London (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.248427.

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Barton, Kathryn Wendy. "The New Forest : setting, sanctuary & the supernatural." Thesis, University of Southampton, 2017. https://eprints.soton.ac.uk/418009/.

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This project began with a love for the New Forest and a wish to understand the ways in which writers utilise it as location. It was asked how writers capture, convey and utilise this particular place and whether intimate knowledge of it can enhance their work. An analysis was made of the impression of the New Forest given by writers, whether as a setting, as sanctuary, or by utilising its supernatural effects. The knowledge gained from such research enabled the production of 23 short stories of varying lengths, entitled Haunts & Shades, with the New Forest as their linking location. Research was conducted into both fiction and non-fiction writing featuring the New Forest, ranging from Daniel Defoe in 1724 to writers of the 21st century. Specific writers were then chosen and analysed in more depth. The effect of location on a writer was evaluated. Professional writers’ advice on the use of location was studied. The New Forest itself was explored, historically and physically. Residents of the Forest, some of whom can trace their ancestry for several hundred years, were used as character studies in the story collection. Analysis revealed the advantages of a ‘total immersion’ approach and showed the pitfalls of relying on research alone for details of location. The short stories benefitted from the application of knowledge gained from such research. Each use of location in Haunts & Shades was influenced by awareness of its particular ambience, gained by the writer in a unique way. A first-hand knowledge of a location helps to provide a particular literary effect, an intimacy to the work. The thesis acknowledges that a writer, by meticulous research, can produce a valid and popular work. However, in order to convey a sense of a chosen location, a writer benefits from being immersed in its sights and sounds, myths and facts.
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Wallace, Nathaniel R. "H.P. Lovecraft's Literary "Supernatural Horror" in Visual Culture." Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1417615151.

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Books on the topic "Supernatural"

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ill, Francavilla Francesco, and Minister Peter ill, eds. Supernatural. New York: DK Publishing, 2010.

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group), Santana (Musical. Supernatural. New York: Arista, 1999.

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Alexander, Irvine. Supernatural. New York: HarperCollins, 2009.

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Ione, Larissa. Supernatural. New York: Kensington Publishing Corp., 2011.

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Day, Jon. The supernatural. Harmondsworth: Puffin, 1995.

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Thompson, Judi. Supernatural Hawaii. Atglen, Pa: Schiffer Pub., 2009.

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Brooks, John. Supernatural steam. Norwich: Jarrold, 1992.

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Waugh, Charles. Supernatural sleuths. New York: ROC, 1996.

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Richards, James B. Supernatural evangelism. Huntsville, AL: Impact Ministries Publications, 1991.

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DeCandido, Keith R. A. Supernatural: Nevermore (Supernatural). HarperEntertainment, 2007.

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Book chapters on the topic "Supernatural"

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Blackmon, James, and Galen A. Foresman. "Naturally Supernatural." In Supernatural and Philosophy, 151–68. Oxford: John Wiley & Sons, 2013. http://dx.doi.org/10.1002/9781118616000.ch13.

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Root, Howard E. "The supernatural." In Theological Radicalism and Tradition, edited by Christopher R. Brewer, 89–96. Abingdon, Oxon ; New York, NY : Routledge, [2018]: Routledge, 2017. http://dx.doi.org/10.4324/9781315107455-8.

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Mare, Margaret. "The Supernatural." In Annette von Droste-Hülshoff, 178–205. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003222958-4.

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Hadas, Moses. "The Supernatural." In Humanism, 34–54. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003257233-4.

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Cisco, Michael. "The Supernatural." In Weird Fiction, 27–56. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-92450-8_2.

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Stevens, Phillips. "The Supernatural." In Rethinking the Anthropology of Magic and Witchcraft, 25–37. New York: Routledge, 2023. http://dx.doi.org/10.4324/9781003358022-3.

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Berto, Luigi Andrea. "Supernatural events." In Christians and Muslims in Early Medieval Italy, 79–94. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003213628-6.

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Spitzeck, Heiko Hosomi. "Supernatural Aid." In The Corporate Hero's Journey, 16–22. London: Routledge, 2024. http://dx.doi.org/10.4324/9781032615080-4.

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"Supernatural." In Encyclopedia of Genetics, Genomics, Proteomics and Informatics, 1900. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-6754-9_16382.

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ROACH, EMILY E. "SUPERNATURAL:." In Queerbaiting and Fandom, 65–81. University of Iowa Press, 2019. http://dx.doi.org/10.2307/j.ctvrs8xtj.10.

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Conference papers on the topic "Supernatural"

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Levin, Gilbert V. "Is life supernatural?" In SPIE Optical Engineering + Applications, edited by Richard B. Hoover, Gilbert V. Levin, Alexei Yu Rozanov, and Nalin C. Wickramasinghe. SPIE, 2015. http://dx.doi.org/10.1117/12.2191443.

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Gibbs, Niamh. "Schubert: The Strange and the Supernatural." In – The European Conference on Arts & Humanities 2022. The International Academic Forum(IAFOR), 2022. http://dx.doi.org/10.22492/issn.2188-1111.2022.1.

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Schiele, Alexandre. "THE NORMAL AND THE EXCEPTIONAL: A COMPARISON OF PU SONGLING’S AND MO YAN’S SURREAL WORLDS." In 9th International Conference ISSUES OF FAR EASTERN LITERATURES. St. Petersburg State University, 2021. http://dx.doi.org/10.21638/11701/9785288062049.10.

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From a comparison of the surreal worlds of Pu Songling and Mo Yan in their respective auctorial context, this paper argues that although Pu Songling’s short stories integrate surreal elements, contrary to the accepted typology of genres, they fall into realistic and not speculative fiction because the worldview of Imperial China in which he lived not only accepted the supernatural as real, but as foundational to the traditional order. By comparison, Mo Yan’s supernatural stories partly fall within supernatural literature, because post-1949 China espoused a scientific worldview which banishes the supernatural. On a second level, however, both Pu Songling’s and Mo Yan’s surreal fictions are political satires of their times. Yet, even on this point they diverge. While Pu Songling articulates the social and political criticism of his present to surreal elements, Mo Yan casts the surreal as a stand-in for the exceptional situations of his recent past which are the object of his criticisms.
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Krupke, Dennis, Paul Lubos, Lena Demski, Jonas Brinkhoff, Gregor Weber, Fabian Willke, and Frank Steinicke. "Control methods in a supernatural flight simulator." In 2016 IEEE Virtual Reality (VR). IEEE, 2016. http://dx.doi.org/10.1109/vr.2016.7504788.

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Martinez, Jonatan, Daniel Griffiths, Valerio Biscione, Orestis Georgiou, and Tom Carter. "Touchless Haptic Feedback for Supernatural VR Experiences." In 2018 IEEE Conference on Virtual Reality and 3D User Interfaces (VR). IEEE, 2018. http://dx.doi.org/10.1109/vr.2018.8446522.

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Agrawal, Shailen, and Michiel van de Panne. "Pareto Optimal Control for Natural and Supernatural Motions." In Motion. New York, New York, USA: ACM Press, 2013. http://dx.doi.org/10.1145/2522628.2522902.

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Wong, Cymone, and Lidia Suárez. "The Effects of Supernatural Belief on Cheating Behaviour." In Annual International Conference on Cognitive and Behavioral Psychology. Global Science & technology Forum ( GSTF ), 2016. http://dx.doi.org/10.5176/2251-1865_cbp16.4.

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Becker, Jonathan, Uli Meyer, Tobias Eichler, and Susanne Draheim. "A Supernatural VR Environment for Spatial User Rotation." In 2019 IEEE Conference on Virtual Reality and 3D User Interfaces (VR). IEEE, 2019. http://dx.doi.org/10.1109/vr.2019.8798290.

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Lee, Chul Bae. "Shared, Subscribed & Supernatural Surface, Surfable - Speculation and Strategy." In ISS '19: Interactive Surfaces and Spaces. New York, NY, USA: ACM, 2019. http://dx.doi.org/10.1145/3343055.3359725.

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Rusinova, Irina I. "Demonyms in the ethnodialectal «Dictionary of mythological narratives of the Perm region»." In Lexicography of the digital age. TSU Press, 2021. http://dx.doi.org/10.17223/978-5-907442-19-1-2021-73.

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Reports on the topic "Supernatural"

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Rossignol, Etienne Le, Sara Lowes, and Nathan Nunn. Traditional Supernatural Beliefs and Prosocial Behavior. Cambridge, MA: National Bureau of Economic Research, January 2022. http://dx.doi.org/10.3386/w29695.

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Braker, Regina. Theodor Storm's Der Schimmelreiter and the realism of the supernatural. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.3148.

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Murray, Chris, Keith Williams, Norrie Millar, Monty Nero, Amy O'Brien, and Damon Herd. A New Palingenesis. University of Dundee, November 2022. http://dx.doi.org/10.20933/100001273.

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Robert Duncan Milne (1844-99), from Cupar, Fife, was a pioneering author of science fiction stories, most of which appeared in San Francisco’s Argonaut magazine in the 1880s and ’90s. SF historian Sam Moskowitz credits Milne with being the first full-time SF writer, and his contribution to the genre is arguably greater than anyone else including Stevenson and Conan Doyle, yet it has all but disappeared into oblivion. Milne was fascinated by science. He drew on the work of Scottish physicists and inventors such as James Clark Maxwell and Alexander Graham Bell into the possibilities of electromagnetic forces and new communications media to overcome distances in space and time. Milne wrote about visual time-travelling long before H.G. Wells. He foresaw virtual ‘tele-presencing’, remote surveillance, mobile phones and worldwide satellite communications – not to mention climate change, scientific terrorism and drone warfare, cryogenics and molecular reengineering. Milne also wrote on alien life forms, artificial immortality, identity theft and personality exchange, lost worlds and the rediscovery of extinct species. ‘A New Palingenesis’, originally published in The Argonaut on July 7th 1883, and adapted in this comic, is a secular version of the resurrection myth. Mary Shelley was the first scientiser of the occult to rework the supernatural idea of reanimating the dead through the mysterious powers of electricity in Frankenstein (1818). In Milne’s story, in which Doctor S- dissolves his terminally ill wife’s body in order to bring her back to life in restored health, is a striking, further modernisation of Frankenstein, to reflect late-nineteenth century interest in electromagnetic science and spiritualism. In particular, it is a retelling of Shelley’s narrative strand about Frankenstein’s aborted attempt to shape a female mate for his creature, but also his misogynistic ambition to bypass the sexual principle in reproducing life altogether. By doing so, Milne interfused Shelley’s updating of the Promethean myth with others. ‘A New Palingenesis’ is also a version of Pygmalion and his male-ordered, wish-fulfilling desire to animate his idealised female sculpture, Galatea from Ovid’s Metamorphoses, perhaps giving a positive twist to Orpheus’s attempt to bring his corpse-bride Eurydice back from the underworld as well? With its basis in spiritualist ideas about the soul as a kind of electrical intelligence, detachable from the body but a material entity nonetheless, Doctor S- treats his wife as an ‘intelligent battery’. He is thus able to preserve her personality after death and renew her body simultaneously because that captured electrical intelligence also carries a DNA-like code for rebuilding the individual organism itself from its chemical constituents. The descriptions of the experiment and the body’s gradual re-materialisation are among Milne’s most visually impressive, anticipating the X-raylike anatomisation and reversal of Griffin’s disappearance process in Wells’s The Invisible Man (1897). In the context of the 1880s, it must have been a compelling scientisation of the paranormal, combining highly technical descriptions of the Doctor’s system of electrically linked glass coffins with ghostly imagery. It is both dramatic and highly visual, even cinematic in its descriptions, and is here brought to life in the form of a comic.
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