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Journal articles on the topic 'Supernatural'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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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2

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 th

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3

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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4

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

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5

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

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6

Wrigley-Carr, Robyn. "“Supernatural” Forgiveness." Theology Today 75, no. 4 (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 contempor

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7

DeConick, April D. "Naturally supernatural." Religion, Brain & Behavior 9, no. 3 (2018): 276–84. http://dx.doi.org/10.1080/2153599x.2018.1429011.

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8

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

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9

Cockburn, David. "The Supernatural." Religious Studies 28, no. 3 (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,

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10

Rice, J. A. "Supernatural music." Early Music 41, no. 4 (2013): 674–75. http://dx.doi.org/10.1093/em/cat092.

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11

Blondé, Ward. "EMAAN: An Evolutionary Multiverse Argument against Naturalism." Symposion 6, no. 2 (2019): 113–28. http://dx.doi.org/10.5840/symposion2019629.

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In this paper, an evolutionary multiverse argument against naturalism (EMAAN) is presented: E1. In an evolutionary multiverse, phenomena have variable evolutionary ages. E2. After some time T, the development of the empirical sciences will be evolutionarily conserved. E3. The phenomena with an evolutionary age above T are methodologically supernatural. Entities are classified according to whether they are (1) physical and spatiotemporal, (2) causally efficacious, and (3) either observed by or explanatorily necessary for the empirical sciences. While the conjunction of (1) and (2) is taken to b

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12

Slyvka, Stepan. "Antinomical Perception of Supernatural Law." Visnik Nacional’nogo universitetu «Lvivska politehnika». Seria: Uridicni nauki 11, no. 44 (2024): 238–42. https://doi.org/10.23939/law2024.44.238.

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Abstract. It is known that the supernatural has a decisive influence on man and nature. Supernatural is the antonym of natural; phenomena opposed to the actual sensory world; that which goes beyond the real and cannot be explained in a natural way; everything that does not fit under the known laws of nature, where spiritual power causes natural, sensible phenomena. An essential feature of the supernatural is that it is a correlate of natural entities as higher and independent of the material world. Certain counterparts of the supernatural have a place in mythology. Note that the term "supernat

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13

Nosachev, Pavel. "Theology of Supernatural." Religions 11, no. 12 (2020): 650. http://dx.doi.org/10.3390/rel11120650.

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The main research issues of the article are the determination of the genesis of theology created in Supernatural and the understanding of ways in which this show transforms a traditional Christian theological narrative. The methodological framework of the article, on the one hand, is the theory of the occulture (C. Partridge), and on the other, the narrative theory proposed in U. Eco’s semiotic model. C. Partridge successfully described modern religious popular culture as a coexistence of abstract Eastern good (the idea of the transcendent Absolute, self-spirituality) and Western personified e

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14

Watabe, Kojun. "On Supernatural Faculties." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 36, no. 1 (1987): 281–85. http://dx.doi.org/10.4259/ibk.36.281.

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15

Barbour, Julian. "Is nature supernatural?" Contemporary Physics 45, no. 1 (2004): 65–69. http://dx.doi.org/10.1080/00107510310001621804.

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16

Lin, Chia-Min. "Hilltop Supernatural Inflation." Progress of Theoretical Physics Supplement 190 (2011): 20–25. http://dx.doi.org/10.1143/ptps.190.20.

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17

Cozzolino, Robert. "Curating the Supernatural." Journal of Curatorial Studies 13, no. 1 (2024): 52–85. http://dx.doi.org/10.1386/jcs_00098_1.

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Supernatural America: The Paranormal in American Art opened in June 2021, amidst the COVID-19 pandemic and reverberations from racial justice uprisings in 2020. The exhibition took shape over five years, growing and deepening through collaborative practices with several different communities, including Spiritualists. Partnerships with paranormal experiencers and practitioners, as well as sceptics and academics across the humanities, enhanced the exhibition’s curatorial and interpretive framework. Artworks made by trance mediums in ritual settings played a key role in the project and were integ

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18

Shults, F. LeRon. "Simulating supernatural seeking." Religion, Brain & Behavior 9, no. 3 (2018): 262–65. http://dx.doi.org/10.1080/2153599x.2018.1453530.

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19

Andersen, Marc. "Predicting the supernatural." Religion, Brain & Behavior 9, no. 3 (2018): 251–53. http://dx.doi.org/10.1080/2153599x.2018.1453536.

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20

Watanabe, Shoji. "Supernatural in Society." Journal of the Society of Mechanical Engineers 95, no. 887 (1992): 935–38. http://dx.doi.org/10.1299/jsmemag.95.887_935.

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21

Carroll, Warren H. "Banning the Supernatural." Catholic Social Science Review 1 (1996): 73–81. http://dx.doi.org/10.5840/cssr1996111.

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22

Burns, Gordon F., C. Glenn Begley, Ian R. Mackay, Tony Triglia, and Jerome A. Werkmeister. "‘Supernatural’ killer cells." Immunology Today 6, no. 12 (1985): 370–73. http://dx.doi.org/10.1016/0167-5699(85)90097-0.

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23

Humairah, Andi Ananda, and Abdullah Abdullah. "A COMPARATIVE STUDY OF SUPERNATURAL EVENTSBETWEEN “KIMI NO NAWA” AND “TENKI NO KO”." ELITERATE : Journal of English Linguistics and Literature Studies 1, no. 3 (2022): 14. https://doi.org/10.26858/eliterate.v1i3.36334.

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The aim of this research is to find out the supernatural events occurring in “Kimi no Nawa” and“Tenkino Ko” Films using the Dunwich (2002) Supernatural theory and Comparative Literatureapproach based on elements of film. This research used descriptive qualitative research in order todescribe the phenomenon and its characteristics that are related to the topic. Using Dunwich'stheory, the researchers categorized the supernatural events in both films based on 5 out of 10aspects. The researchers also compared the supernatural events with the elements of film in orderto classify the supernatural ev

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24

Haimila, Roosa, Hanne Metsähinen, and Mark Sevalnev. "Supernatural Belief in ‘Scientific’ Worldviews?" Journal of Cognition and Culture 24, no. 1-2 (2024): 1–34. http://dx.doi.org/10.1163/15685373-12340181.

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Abstract A ‘scientific worldview’ is commonly seen as contradictory to belief in supernatural forces, and there is little research on the supernatural beliefs of individuals who identify with science. In this article, we investigate the supernatural explanations of science-oriented individuals in domains of fundamental concern (suffering, death, and origins), and how supernatural causality is reconciled with belief in science. The open-ended responses of 387 Finns were analysed. The results show that science-oriented Finns endorsed both religion-related and more secular supernatural beliefs (s

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25

Henriksen, Jan-Olav. "Panentheism Without the Supernatural." Philosophy, Theology and the Sciences 3, no. 1 (2016): 51. http://dx.doi.org/10.1628/219597716x14563962631656.

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26

Spence, Gordon. "The Supernatural in Manfred." Byron Journal 32, no. 1 (2004): 1–8. http://dx.doi.org/10.3828/bj.32.1.1.

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27

Clark, Stephen R. L. "Supernatural Explanations and Inspirations." European Journal for Philosophy of Religion 9, no. 3 (2017): 49–63. http://dx.doi.org/10.24204/ejpr.v9i3.1990.

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I propose, in partial response to the rich essays by Millican & Thornhill-Miller and Salamon that religious traditions are too diverse to be represented either by a cosmological core or even (though this is more plausible) an ethical. Religious sensibility is more often inspirational than explanatory, does not always require a transcendent origin of all things (however reasonable that thesis may be in the abstract), and does not always support the sort of humanistic values preferred in the European Enlightenment. A widely shared global religion is more likely to be eclectic than carefully

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28

Nieuwboer, Wieteke, Hein van Schie, Johan Karremans, and Daniël Wigboldus. "Supernatural Agency and Forgiveness." Journal for the Cognitive Science of Religion 3, no. 1 (2016): 85–110. http://dx.doi.org/10.1558/jcsr.v3i1.18402.

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29

Evnine, Simon J. "God Without the Supernatural." Faith and Philosophy 16, no. 4 (1999): 573–77. http://dx.doi.org/10.5840/faithphil199916449.

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30

Evans, Arthur B. "Dorothy Scarborough. Supernatural Science." Science Fiction Studies 48, no. 2 (2021): 193–217. http://dx.doi.org/10.1353/sfs.2021.0043.

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31

Bindhani, Basanta Kumar. "Science of supernatural power." ACADEMICIA: An International Multidisciplinary Research Journal 11, no. 7 (2021): 312–14. http://dx.doi.org/10.5958/2249-7137.2021.01743.2.

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32

Morgan, Vance G. "Mathematics and Supernatural Friendship." Philosophy and Theology 18, no. 2 (2006): 319–35. http://dx.doi.org/10.5840/philtheol200618215.

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33

Northfield, R. "Science of the supernatural." Engineering & Technology 11, no. 9 (2016): 68–71. http://dx.doi.org/10.1049/et.2016.0909.

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34

Arbuthnot, Sharon. "Medieval Irish supernatural beings." Zeitschrift für celtische Philologie 71, no. 1 (2024): 155–78. https://doi.org/10.1515/zcph-2024-0005.

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35

Christianto, Victor. "Maldonado, G. Transformasi Supernatural." Jurnal Teologi Amreta (ISSN: 2599-3100) 7, no. 2 (2024): 203–6. http://dx.doi.org/10.54345/jta.v7i2.161.

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Segala sesuatu berasal dari hati, demikianlah kira-kira pesan bukuini jika diringkaskan. Hal ini tampak tepat khususnya jika dihubungkandengan firman Yesus, bahwa bukan yang masuk ke dalam mulut yangmembuat orang najis, namun apa yang keluar dari mulut (karena ituberasal dari hati)

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36

Nemes, Steven. "Critique of Supernatural Revelation." Diakrisis Yearbook of Theology and Philosophy 6 (November 30, 2023): 105–36. http://dx.doi.org/10.24193/diakrisis.2023.7.

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This article argues that the claim of traditional Christian theology and religion to be in possession of supernatural revelation cannot be substantiated in a valid and non-circular manner in principle. It then notes the consequences for theology if the notion of supernatural revelation is abandoned. It proposes agnosticism about unknowable matters as a way of exercising faith or trust in the limits God’s providence has established for human knowledge.

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37

Rossano, Matt, and Adam LeBlanc. "Why add the supernatural?" Religion, Brain & Behavior 7, no. 4 (2017): 375–77. http://dx.doi.org/10.1080/2153599x.2016.1249932.

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38

Finley, James. "The Victorian Supernatural (review)." Victorian Periodicals Review 38, no. 1 (2005): 108–10. http://dx.doi.org/10.1353/vpr.2005.0004.

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39

Sword, Helen. "The Victorian Supernatural (review)." Modernism/modernity 12, no. 2 (2005): 341–42. http://dx.doi.org/10.1353/mod.2005.0070.

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40

Møllegaard, Kirsten. "Imagining the Supernatural North." Folklore 130, no. 2 (2019): 217–18. http://dx.doi.org/10.1080/0015587x.2018.1494961.

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41

Norman, Mark. "Padfoot: A Supernatural History." Folklore 130, no. 3 (2019): 311–12. http://dx.doi.org/10.1080/0015587x.2018.1494963.

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42

LIN, CHIA-MIN, and KINGMAN CHEUNG. "SUPERNATURAL A-TERM INFLATION." Modern Physics Letters A 25, no. 17 (2010): 1425–29. http://dx.doi.org/10.1142/s0217732310033207.

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Following Ref. 10, we explore the parameter space of the case when the supersymmetry (SUSY) breaking scale is lower, for example, in gauge mediated SUSY breaking model. During inflation, the form of the potential is V0 plus MSSM (or A-term ) inflation. We show that the model works for a wide range of the potential V0 with the soft SUSY breaking mass m ~ O(1) TeV. The implication to MSSM (or A-term) inflation is that the flat directions which is lifted by the non-renormalizable terms described by the superpotential [Formula: see text] with p = 4 and p = 5 are also suitable to be an inflaton fie

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43

Mguni, Siyakha. "Natural and Supernatural Convergences." Current Anthropology 50, no. 1 (2009): 139–48. http://dx.doi.org/10.1086/593034.

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44

Kimball, Geoffrey. "A Koasati Supernatural Being." Anthropological Linguistics 57, no. 4 (2016): 444–47. http://dx.doi.org/10.1353/anl.2016.0012.

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45

Sommer, Shelly. "Imagining the Supernatural North." Arctic, Antarctic, and Alpine Research 49, no. 4 (2017): 700. http://dx.doi.org/10.1657/aaar0049-4-book2.

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46

H, Katherine. "Science vs. the Supernatural." Scientific American 323, no. 3 (2020): 57. http://dx.doi.org/10.1038/scientificamerican0920-57.

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47

Conny Lasu, Theresia Maria, Fentje Kodong, and Johan F. Sahetapy. "Supernatural Signs in Minahasan Culture in Tontemboan Language." International Journal of Social Science & Economic Research 10, no. 03 (2025): 1047–55. https://doi.org/10.46609/ijsser.2025.v10i03.015.

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This research is about supernatural signs in Minahasan culture in Tontemboan language. The method used in this research is descriptive qualitative. Data were collected from previous research document books related to research topics, the internet and from informants. The techniques used in collecting data are through observation, recording, and interviews, including virtual interviews. This research uses purposive sampling method. Data were analyzed based on concepts of semiotics, supernatural and language. The results show that (1) supernatural signs in Minahasan culture in Tontemboan languag

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48

Sunardi, Sunardi, and Sujito Sujito. "EKSPLANASI PENGOBATAN ALTERNATIF SUPRANATURAL BERDASARKAN TINJAUAN TEORI GELOMBANG OTAK DAN HIPNOSIS." Jurnal Filsafat Indonesia 2, no. 1 (2019): 1. http://dx.doi.org/10.23887/jfi.v2i1.17545.

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Penyembuhan supernatural adalah penyembuhan yang berhubungan dengan hal-hal gaib dan mistis. Ini umumnya tidak rasional. Prevalensi penyembuhan supernatural dalam kehidupan sehari-hari, disebabkan oleh persepsi orang bahwa jenis penyembuhan ini dapat memberikan efek penyembuhan yang lebih cepat dan lebih mudah dibandingkan dengan perawatan medis. Artikel ini disintesis melalui penelitian perpustakaan yang mempelajari buku, artikel ilmiah, dan referensi yang relevan karena penyembuhan alami, gelombang otak, dan hipnosis. Buku ini dirancang untuk memberikan penjelasan tentang penyembuhan superna

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49

Ozturk, Emrah. "MAGIC AND SPELL IN FANTASY: HISTORICAL CONTEXTS OF SUPERNATURAL ELEMENTS IN FANTASY GENRE NARRATIONS." International Journal of Advanced Research 11, no. 11 (2023): 874–81. http://dx.doi.org/10.21474/ijar01/17889.

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This paper will examine the usage and functions of the magic concept in fantastic narrations with the consideration of importance of supernatural in history.Magic and spell are different versions of supernatural. Theyall represent different structures of society in certain historical periods of humanity. While magic highlights the primitive era of civilizations, spell& occultism became important with the invention of writing. Defining and analyzing the supernatural types will also help to understand power relations, consensus reality and dominant ideology in society. With the acknowledgmen

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50

Randall, Tom M. "Supernatural Belief and Political Alienation." Perceptual and Motor Skills 84, no. 3_suppl (1997): 1394. http://dx.doi.org/10.2466/pms.1997.84.3c.1394.

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27 self-identified third-party conservative voters gave unusually high endorsements of supernatural phenomena. Their supernatural beliefs were not related to strong religious belief. More likely these voters are a group of politically alienated people whose supernatural leanings are consistent with their protest voting.

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