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Journal articles on the topic 'The Da Vinci code (Brown)'

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Published: 4 June 2021
Last updated: 15 February 2022

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1

Meier, Albert. "Dan Brown: The Da Vinci Code (Sakrileg)." Mitteilungen des Deutschen Germanistenverbandes 57, no. 2 (June 2010): 208–18. http://dx.doi.org/10.14220/mdge.2010.57.2.208.

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2

Wiasdianti, Anastasia Rina. "NOVEL THE DA VINCI CODE: PERTARUNGAN SIMBOLIK DAN BROWN DALAM ARENA SASTRA AMERIKA." MOZAIK HUMANIORA 19, no. 2 (January 6, 2020): 148. http://dx.doi.org/10.20473/mozaik.v19i2.14642.

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AbstrakArtikel berjudul Novel The Da Vinci Code: Pertarungan Simbolik Dan Brown dalam Arena Sastra Amerika membahas praktik bersastra Dan Brown dalam arena sastra Amerika. Penulis ini telah banyak menghasilkan karya, tetapi yang fenomenal adalah The Da Vinci Code (2003). Dia mulai bersastra sejak tahun 1997 sampai 2017. Tujuan penelitian ini adalah memaparkan pandangan-pandangan dan pertarungan simbolik Dan Brown untuk mendapat legitimasi dari pertarungan sastra Amerika. Adapun teori yang digunakan adalah teori Arena Produksi Kultural Pierre Bourdieu. Penelitian ini menggunakan permasalahan strategi yang harus dilakukan Dan Brown untuk mencapai keinginannya. Sebagai pengarang, penghargaan yang bergensi tetap menjadi idaman bagi mereka. Kata kunci: Novel, pertarungan simbolik, arena AbstractThe article is titled The Da Vinci Code Novel: Dan Brown's Symbolic Fight in the American Literature Arena discusses Dan Brown's literary practice in the arena of American literature. This author has produced many works, but the phenomenal one is The Da Vinci Code (2003). He began literature from 1997 to 2017. The purpose of this study was to describe Dan Brown's symbolic views and battles to gain legitimacy from the fight for American literature. The theory used is the theory of Pierre Bourdieu's Cultural Production Arena. This research uses the problem of strategy that must be done by Dan Brown to achieve his desires. As an author, prestigious awards remain a dream for them. Keywords: Novels, symbolic battles, arena
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3

Lukito, Daniel Lucas. "Meninjau The Da Vinci Code dari Sudut Teologi yang Sehat." Veritas : Jurnal Teologi dan Pelayanan 7, no. 1 (April 1, 2006): 47–61. http://dx.doi.org/10.36421/veritas.v7i1.161.

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Pada tanggal 15 Mei 2006 Sony Pictures Entertaintment—sebuah perusahaan film di Hollywood, Amerika Serikat—akan mengeluarkan film yang berjudul The Da Vinci Code (selanjutnya disingkat DVC). Film ini dibuat berdasarkan sebuah buku laris, yang terbit tahun 2003, yang sudah terjual 30 juta copy di seluruh dunia dan yang sudah diterjemahkan ke dalam 44 bahasa. Aslinya buku ini adalah sebuah novel yang ditulis oleh Dan Brown, seorang yang berkebangsaan Inggris. Buku ini sedemikian laris dan Brown sendiri menjadi kaya raya karena dari karya ini ia telah memperoleh sekitar 45 juta poundsterling (kira-kira 650 milyar rupiah). Bahkan juga ada orang dari kalangan agama bukan Kristen yang ikut-ikutan menerbitkan atau memperbanyak buku ini dalam berbagai bahasa dengan tujuan, tentu saja, menyerang jantung kekristenan, yaitu berkenaan dengan Yesus Kristus dan juga keabsahan Alkitab, yang adalah firman Allah. Karena akan beredar dan bulan Juni-Juli 2006 akan diputar di seluruh dunia, film ini akan menjadi daya tarik bagi banyak orang, terutama orang-orang yang berkepentingan atau orang-orang yang meragukan iman Kristen. Dalam artikel ini saya akan langsung memaparkan beberapa poin yang disebutkan di dalam buku DVC, sebagai poin yang langsung berkenaan dengan kristologi dan juga bibliologi. Saya akan langsung memberikan tanggapan, tetapi sebelum itu, ada baiknya kita mengenal terlebih dahulu secara singkat apa isi buku tersebut.
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Pineda Rodríguez, Allan. "La traducción de criptogramas y poemas en El Código Da Vinci, de Dan Brown." LETRAS, no. 40 (July 24, 2006): 117–40. http://dx.doi.org/10.15359/rl.2-40.6.

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Se desarrolla un análisis comparativo entre los criptogramas y poemas originales de la novela de Dan Brown, The Da Vinci Code, y su correspondiente traducción al español, realizada por Juanjo Estrella. El trabajo de contraste analiza la traducción de cada uno de los casos y evalúa la labor del traductor, motivando a la vez a que los lectores sean más críticos en su práctica literaria. A comparative analysis is developed here between the original cryptograms and poems found in Dan Brown's novel, The Da Vinci Code, and its Spanish counterpart translated by Juanjo Estrella. This analysis focuses on the translation of each of the cases and the work done by the translator, thus encouraging readers to become more critical in their readings.
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5

Lacy, Norris J. "The Da Vinci Code: Dan Brown and The Grail That Never Was." Arthuriana 14, no. 3 (2004): 81–93. http://dx.doi.org/10.1353/art.2004.0051.

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6

Rofiqoh, Ifa Nur. "Menafsir Ulang Kekristenan: Studi Atas Pandangan Keagamaan Tokoh-Tokoh pada Novel The Da Vinci Code." Refleksi 15, no. 1 (November 8, 2018): 113–38. http://dx.doi.org/10.15408/ref.v15i1.9709.

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This article elucidates the Da Vinci Code (DVC) by Dan Brown. DVC became one of the most phenomenal novel with the best selling in the world and became the subject of discussion amongits readers, including Christians scholars.Dealing with the novel, there are three groups to response. First, the opinion believes that Jesus was just an ordinary man who descends from ‘Merovongian dynasti’ of Mary Magdalena, as the Holy Grail, and that opinion does not disseminate the belief. Second, as well as the first view, but this second group wants to spread the belief to the wider society. Third, the mainstream view that believes the crucifixtion of Jesus as the foundation of the Christian faith. Therefore, Jesus is a man and a God totally.
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Alyunina, Julia M., and Natalia E. Nikonova. "When languages collaborate: novel and screen version multilingual structure ("The da Vinci code" by Dan Brown)." Language and Culture, no. 1(7) (June 1, 2016): 4–11. http://dx.doi.org/10.17223/24109266/7/1.

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8

Khaofia, Suci. "RAGAM TINDAK TUTUR ILOKUSI PADA NOVEL TERJEMAHAN THE DAVINCI CODE KARYA DAN BROWN." CENDEKIA: Journal of Education and Teaching 11, no. 2 (May 2, 2017): 195. http://dx.doi.org/10.30957/cendekia.v11i2.317.

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This research examined how illocutionary acts were applied in Dan Brown’s novel “The Da Vinci Code”. The dialogues of character which had illocutionary acts were used as the data of this research. The researcher then analyzed the data by applying qualitative analysis approach. The finding showed 20 kinds and five different patterns of illocutionary act were identified. The patterns included: (1) illocutionary act of directive “ask” used by participants who have the distance and power; (2) illocutionary act of directive “command” used by participants who have distance and power; (3) illocutionary act of assertive “allege” used by participants who have no distance but power and directive “ask” used by participants who has no distance nor power; (4) direct “command” used by participants who have no distance but power; and (5) direct illocutionary act mostly used by participants who have power and distance and participants who has no distance nor power.
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9

Komar, Smiljana. "Listened To Any Good Books Lately? The Prosodic Analysis of Audio Book Narration." ELOPE: English Language Overseas Perspectives and Enquiries 3, no. 1-2 (June 20, 2006): 85–98. http://dx.doi.org/10.4312/elope.3.1-2.85-98.

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The popularity of audio books is increasing. In the USA fewer people are reading books but many more are listening to them on tapes, CD’s and in MP3 format. The phenomenon is redefining the notion of reading. The purpose of the paper is to present some pros and cons of listening to books instead of reading them. The conclusions have been reached on the basis of a linguistic analysis of parts of two audio books belonging to two different literary genres: a crime novel (Dan Brown, The Da Vinci Code) and a comic one (Helen Fielding, Bridget Jones: The Edge of Reason).
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10

Belk, Russell. "Marketing meets Da Vinci and Stephen Meets Dan in The Marketing Code20072Stephen Brown. Marketing meets Da Vinci and Stephen Meets Dan in The Marketing Code. London: Cyan Books 2006. 256 pp. £9.99 (hardback), ISBN: 1904879888." European Journal of Marketing 41, no. 1/2 (January 20, 2007): 225–27. http://dx.doi.org/10.1108/03090560710718201.

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11

Vorontsova, Tatyana, and Yelena Skugareva. "Linguistic Representation of the Concept «Truth» in the Novels by D. Brown, an American Writer." Izvestia of Smolensk State University, no. 4 (52) (December 16, 2020): 86–101. http://dx.doi.org/10.35785/2072-9464-2020-52-4-86-101.

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The article deals with the peculiarities determining the linguistic presentation of the concept «Truth» in the novels «The Da Vinci Code», «The Lost Symbol», «Angels and Demons» by D. Brown, a famous American writer. The plot of these novels is based on the dichotomy of the religious and scientific spheres which is revealed in the interaction of religious and scientific discourses. The concept «Truth» is a borderline area characterizing «intersection» of religious and scientific discourses. Emphasis is laid upon the analysis of the linguistic representation of this concept, as well as the study of interdiscoursiveness in literary texts and peculiarities of the author’s individual style. A reader usually comes across combination and interaction of different discourses in literary texts that is characteristic of literary texts. It is the way of combining different spheres of knowledge in order to perform the main function of the literary text such as incarnation of the author’s ideas. The literary worldview in D. Brown’s novels is based on the dichotomy of religious and scientific spheres. Religious and scientific discourses are presented by corresponding lexemes verbalizing a particular concept; thereby it creates the literary worldview presented by the author.
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12

Imjidee, Nuchanad, and Soh Bee Kwee. "Normalization Techniques For Translating Cultural - Specific Expressions." LSP International Journal 7, no. 2 (November 30, 2020): 1–18. http://dx.doi.org/10.11113/lspi.v7.15264.

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For readability of audience in target culture (TC), cultural-specific expressions (CSEs) which have been embedded with specific characteristics, need specific techniques to transfer them into target language (TL). This study aims to identify normalization techniques (NTs) from domestication strategies to show that they are particularly necessary for CSE translation. Based on the previous studies of different scholars, the overlap between domestication and normalization is clarified, following by the clarification of the relation between normalization and the use of translator’s subjectivity, as well as the distinction between CSEs and universals for simple explanation on what normalization and CSE are. Last but not least, the overlapping NTs, classified from domestication strategies will be unified. Finally, illustration of normalization of CSEs, selected from Thai target text (TT) and its English source text (ST), The Da Vinci Code (DVC), a novel by Dan Brown, will give an overt explanation of how each NT is used to deal with CSEs in order to show relation between characteristics of CSEs and each NT. This will answer why NTs are necessary.
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Засєкін, Сергій, and Дарія Засєкіна. "Гендерна когнітивна та поведінкова асиметрія в перекладі." East European Journal of Psycholinguistics 3, no. 2 (December 22, 2016): 121–31. http://dx.doi.org/10.29038/eejpl.2016.3.2.zas.

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Статтю присвячено вивченню впливу чинника статі мовного посередника на застосовувані ним пріоритетні стратегії під час створення цільового тексту. Емпіричним матеріалом дослідження слугували тексти англомовної художньої прози та їхні українські переклади у виконанні чоловіків та жінок. Застосований у праці психолінгвістичний підхід до аналізу двомовного корпусу дав змогу встановити деякі ‘S-універсалії’ (Chesterman, 2011) вибору різностатевими посередниками тих чи тих мовних структур, що дає підстави погодитися з іншими дослідниками в питанні існування значущих відмінностей у гендерних пріоритетах структурування перекладного дискурсу. Серед найпомітніших “жіночих” універсалій в перекладі українською – метакогнітивна гнучкість, що кваліфікуємо як синтетичний когнітивний стиль. Крім того, простежено застосування перекладачками стратегії статусної нейтралізації в діалозі між персонажами під час відтворення статусно-маркованих і дифузних ситуацій; вищі показники лексичного розмаїття, експліцитації й номіналізації, ніж у цільових версіях перекладачів чоловічої статі. Останні виявляють більшу обережність у перекладі, вдаючись до ‘семантичного методу’ (Newmark, 1988) перекладу, виявляючи відтак аналітичний когнітивний стиль поведінки, а також демонструючи стратегію негативної ввічливості під час відтворення діалогів персонажів у статусно-маркованих і статусно-дифузних комунікативних ситуаціях. Література References Бендас Т. В. Гендерная психология. – СПб.: Питер, 2007.Bendas, T. (2007). Gendernaya Psikhologiya [Gender Psychology]. St. Petersburg: Piter. Карасик В. И. Социальный статус человека в лингвистическом аспекте // “Я”, “Субъект”,“Индивид” в парадигмах современного языкознания. – М. : ИЯ РАН, 1992. – С. 47–74.Karasik, V. I. (1992). Sotsialnyi status cheloveka v lingvisticheskom aspekte [Human socialstatus in linguistic aspect] ‘Ya’, ‘Subjekt’, ‘Individ’ v Paradigmakh SovremennogoYazykoznania, 47–74. Кутузов А. Переводы мужские и женские: есть ли разница? (на материале Корпусанесовершенных переводов)/А. Кутузов // Проблемы перевода, лингвистики илитературы. – 2012. – Вып. 15, № 1. – С. 97-104.Kutuzov, A. (2012). Perevody muzhskiye i zhenskiye: yest li raznitsa? [Male and femaletranslations: Any difference?]. Problemy Perevoda, Lingvistiki i Literatury, 15(1), 97-104. Сорокин Ю. А. Переводоведение: статус переводчика и психогерменевтическиепроцедуры. – М. : МТДК «Гнозис», 2003. – 160 с.Sorokin, Yu. A. (2003). Perevodovedeniye: Status Perevodchika i PsikhogermenevticheskiyeProcedury [Translation Studies: Translator’s Status and Psychohermeneutic Procedures].Moscow: Gnozis.5. Холод А. М. Речевые картины мира мужчин и женщин. – Днепропетровск : Пороги, 1997.– 229 с. Kholod, A. M. (1997). Rechevye kartiny mira muzhchin i zhenshchyn [Speech world view ofmen and women]. Dnepropetrovsk: Porogi. Холодная М. А. Когнитивные стили: О природе индивидуального ума. – М. : ПЕР СЭ,2002. – 304 с.Kholodnaya М. А. (2002). Kognitivnye Stili: O Prirode Individualnogo Uma [Cognitive Styles:On the Nature of Individual Mind]. Мoscow: PERSE. Arabski, J. (2013). Psycholinguistic and neurobiological differences between males andfemales. Proceedings of the 10th International Congress of the ISAPL (423). Baker, M. (1999). The role of corpora in investigating the linguistic behaviour of translators.International Journal of Corpus Linguistics, 4(2), 281–298. Berman, A. (1990). La retraduction comme espace de traduction. Palimpsestes, 4, 1–7. Blum-Kulka, S. (1986). Shifts of cohesion and coherence in translation. In: Interlingual andIntercultural Communication (pp. 17–35). J. House, S. Blum-Kulka, (Eds). Tübingen: Narr. Brown, P., Levinson, S. (1987). Politeness: Some Universals in Language Usage. Cambridge:Cambridge University Press. Chesterman, A. (2000). A causal model for Translation Studies. In: Intercultural Faultlines:Research Models in Translation Studies I: Textual and Cognitive Aspects (pp. 15–27).M. Olohan, (Ed). Manchester: St. Jerome. Denturck, K. (2012). Explicitation vs. implicitation: a bidirectional corpus-based analysis ofcausal connectives in french and dutch translations. Across Languages and Cultures, 13(2),211–227. Desmidt, I. (2009). (Re)translation revisited. Meta: Translators’ Journal, 54(4), 669–683. Leonardi, V. (2007). Gender and Ideology in Translation. Do Women and Men TranslateDifferently? A Contrastive Analysis from Italian into English. Bern: Peter Lang AG. Laviosa, S. (2002). Corpus-based Translation Studies. Theory, Finding, Applications.Amsterdam; Atlanta: Rodopi. Newmark, P. (1988). Approaches to Translation. London: Prentice Hall. Olohan, M. (2002). Leave it out! Using a comparable corpus to investigate aspects ofexplicitation in translation. Cadernos de Tradução, 9, 153–169. Vinay, J. & Darbelnet, J. (1995). Comparative Stylistics of French and English. Translated byJ. C. Sager and M. J. Hamel. Amsterdam: John Benjamins. Zasiekin, S. (2016). Understanding translation universals. Babel: International Journal ofTranslation, 62(1), 122–134. Sources Bradbury, R. The Smile. Retrieved from: http://raybradbury.ru/library/ story/52/9/1/ Bradbury, R. (1983). Fahrenheit. Short Stories. Moscow: Raduga Publishers, 1983. – 382 p. Бредбері Р. Усмішка / пер. з англ. Л. Коломієць // Всесвітня література в середніхнавчальних закладах України. К.: Педагогічна преса, 1999. № 3 (227). С. 11–12.Bradbury, R. (1999). Ousmishka [The Smile] / translated by L. Kolomiyets. VsesvitniaLiteratura v Serednikh Navchalnykh Zakladakh Ukrainy, 3(227), 11–12. Бредбері Р. Усмішка / пер. з англ. А. Веприняка // Зарубіжна література. 6 клас.Посібник-хрестоматія. Тернопіль: Навчальна книга – Богдан, 1999а. С. 296–300.Bradbury, R. (1999). Ousmishka [The Smile] / translated by Yaroslav Vepryniak. ZarubizhnaLiteratura. 6th Form, 296–300. Бредбері Р. Усмішка / пер. з англ. А. Євси // Світова література. 6 клас. Хрестоматія /Упорядник Гарбуз В. М. ; наук. ред. Таранік-Ткачук К. В. – Харків : ФОП Співак В. Л.,2011. – С. 374–381.Bradbury, R. (2011). Ousmishka [The Smile] / translated by Andrii Ievsa. Svitova Literatura.6th Form. Textbook, 374–381. Браун Д. Код да Вінчі. – Х.: Клуб сімейного дозвілля, 2006.Brown, D. (2006). Kod da Vinchi [The Da Vinci Code] / translated by A. Kamianets’.Kharkiv: Club Simeinoho Dozvillia. Браун Д. Код да Вінчі. // Всесвіт. – 2006. – № 1–4, 11–12. – К. : Всесвіт.Brown, D. (2006). Kod da Vinchi [The Da Vinci Code] / translated by V. Shovkun. Vsesvit,1–4, 11–12. КТУМ: Корпус текстів української мови / [Електронний ресурс]. Режим доступу:http://www.mova.info/corpus.aspx?l1=209Korpus Tekstiv Ukrains’koyi Movy [The Corpus of the Ukrainian Language] / [ElectronicResource]. Retrieved from: http://www.mova.info/corpus.aspx?l1=209 Slovnyk Ukrainskoyi Movy [Dictionary of the Ukrainian Language] / I. K. Bilodid, ed. –Vol. 5. Kyiv: Naukova Dumka. – P. 36, 100. Tolkien J. R. R. (1954). The Fellowship of the Ring. L.: George Allen & Unwin. Толкін Дж. Р. Р. Володар Перснів: Хранителі Персня / пер. з англ. А. Немірової. Харків:Фоліо, 2003. Толкін Дж. Р. Р. Старий ліс: Уривок з епопеї «Володар Перснів» / пер. з англ.А. Веселовського // Всесвіт. 2006. №№ 11–12, 124–135. Tolkien, J. R. R. (1981). The Hobbit, or, There and Back Again. L. : Unwin. Толкін Дж. Р. Р. Гобіт, або Туди і Звідти / пер. з англ. О. О’Лір. – Львів: Астролябія,2012.Tolkien, J. R. R. (2012). Hobit abo Tudy i Zvidty [The Hobbit, or There and Back] / translated byОlena О’Lear. Lviv: Astroliabia. Толкін Дж. Р. Р. Гобіт, або Мандрівка за Імлисті гори / пер. з англ. О. Мокровольського.– К. : Веселка, 1985.Tolkien, J. R. R. (1985). Hobit abo Mandrivka za Imlysti Hory [The Hobbit, or a Trip Beyond theMisty Mountains] / translated by Оlexandr Mokrovols’kyi. Кyiv: Veselka.6. Brown, D. (2003). The Da Vinci Code. L. : Corgi Books.
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Ramachandran, Vilayanur S., and Diane Rogers-Ramachandran. "Cracking the Da Vinci Code." Scientific American Mind 17, no. 3 (June 2006): 14–16. http://dx.doi.org/10.1038/scientificamericanmind0606-14.

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Ramachandran, Vilayanur S., and Diane Rogers-Ramachandran. "Cracking the da Vinci Code." Scientific American sp 18, no. 2 (May 2008): 78–81. http://dx.doi.org/10.1038/scientificamerican0508-78sp.

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Ramachandran, Vilayanur S., and Diane Rogers-Ramachandran. "Cracking the da Vinci Code." Scientific American Mind 20, no. 6 (November 2009): 22–24. http://dx.doi.org/10.1038/scientificamericanmind1109-22.

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Kirova, B., and I. Penkin. "The code: the Da Vinci code, TM code, QR code ..." Journal of Intellectual Property Law & Practice 8, no. 8 (June 25, 2013): 599–602. http://dx.doi.org/10.1093/jiplp/jpt100.

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Irwin, William. "Cracks in the Da Vinci Code." Philosophers' Magazine, no. 33 (2006): 48–49. http://dx.doi.org/10.5840/tpm200633111.

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Shetty, Priya. "Exhibition: Cracking the Da Vinci code." Lancet 368 (December 2006): S19. http://dx.doi.org/10.1016/s0140-6736(06)69911-x.

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Wyatt, Neal, and Terry Beck. "Riddling The Da Vinci Code." Reference & User Services Quarterly 46, no. 4 (June 1, 2007): 18–23. http://dx.doi.org/10.5860/rusq.46n4.18.

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Gunn, Joshua, and Thomas Frentz. "The Da Vinci Code as Alchemical Rhetoric." Western Journal of Communication 72, no. 3 (August 25, 2008): 213–38. http://dx.doi.org/10.1080/10570310802210114.

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Cohen, Mariam. "The Da Vinci Code Dynamically De–Coded." Journal of the American Academy of Psychoanalysis and Dynamic Psychiatry 33, no. 4 (December 2005): 729–40. http://dx.doi.org/10.1521/jaap.2005.33.4.729.

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Pinsker, Sanford. "The Da Vinci Code, and: Gilead (review)." Prairie Schooner 80, no. 3 (2006): 164–75. http://dx.doi.org/10.1353/psg.2006.0181.

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Ose, Leiv. "The Real Code of Leonardo da Vinci." Current Cardiology Reviews 4, no. 1 (February 1, 2008): 60–62. http://dx.doi.org/10.2174/157340308783565401.

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Wheeler, Michael. "Cracking the Code winchester cathedral and the da vinci code." Material Religion 2, no. 3 (November 2006): 397–99. http://dx.doi.org/10.1080/17432200.2006.11423073.

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Sobran, Joseph. "The Da Vinci Code and the Catholic Church." Chesterton Review 32, no. 1 (2006): 193–97. http://dx.doi.org/10.5840/chesterton2006321/288.

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Lacy, Norris J. "The Da Vinci Code directed by Ron Howard." Arthuriana 16, no. 4 (2006): 83–85. http://dx.doi.org/10.1353/art.2006.0014.

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Wheeler, Michael. "Cracking the Code: Winchester Cathedral and The Da Vinci Code." Material Religion: The Journal of Objects, Art and Belief 2, no. 3 (November 1, 2006): 397–99. http://dx.doi.org/10.2752/174322006778815270.

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Fitzgerald, Dominic A., David Isaacs, and Steve Isaacs. "The Da Vinci Code and the alphabet of research." Medical Journal of Australia 199, no. 11 (December 2013): 816. http://dx.doi.org/10.5694/mja13.10770.

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Goodman, David S. G. "Mao andThe Da Vinci Code: conspiracy, narrative and history." Pacific Review 19, no. 3 (September 2006): 359–84. http://dx.doi.org/10.1080/09512740600875135.

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Choi, Taeyon. "『다빈치 코드』와 페미니즘 = Da Vinci Code and Feminism." Trans-Humanities Journal 4, no. 3 (2011): 173–91. http://dx.doi.org/10.1353/trh.2011.0008.

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Bruneau, B. G., and B. L. Black. "The heart's Da Vinci code: a renaissance at Keystone." Development 134, no. 9 (March 21, 2007): 1631–33. http://dx.doi.org/10.1242/dev.002014.

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Rabaté, Jean-Michel. "Le Da Vinci Code de Freud : crime et interprétation." Cliniques méditerranéennes 80, no. 2 (2009): 111. http://dx.doi.org/10.3917/cm.080.0111.

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Kodera, Yasuhiro. "Surgeons strive hard to break the Da Vinci code." Gastric Cancer 17, no. 3 (September 28, 2013): 399–401. http://dx.doi.org/10.1007/s10120-013-0304-4.

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Witoszek, Nina. "Leonardo da Vinci Our Contemporary?" Worldviews 18, no. 2 (2014): 122–43. http://dx.doi.org/10.1163/15685357-01802002.

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This essay polemicizes with a number of historians who claim that the European Renaissance has either “failed” or “continues to recede from us at an accelerating rate” (Burke 1998: 41; Barzun 2000; Bouswma 2002). I explore and revalue the ideas and representations of Renaissance humanism and the way they become manifest in the work of Leonardo da Vinci. I argue three main points: Firstly, that there is a fascinating, and much underestimated, ecological strain in Leonardo’s opus, a view of relationship between humans and nature, which has a bearing on a paradigm shift required by the current environmental and social crisis. Secondly, in the project of re-imagining a sustainable future, there is much to learn from the way in which a small and subversive community of Renaissance umanisti managed—against all odds—to forge a ground-breaking ethical vision which became the foundation of Western modernity. Finally, both Leonardo’s legacy and a reinvention of humanity and nature in the ideas of the Renaissance writers and thinkers, draw attention to a unique code of “eco-humanism”—a value platform emphasizing human dignity, nature’s autonomy and authority, the importance of free inquiry and dialogue, as well as the codex of limitations to human pursuits.
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Berthold, Norbert. "22-43-67-4: Der "Da Vinci-Code" der Alterssicherung." WiSt - Wirtschaftswissenschaftliches Studium 46, no. 5 (2017): 27–32. http://dx.doi.org/10.15358/0340-1650-2017-5-27.

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Abou Alam, Amira Abd El-Aziz. "Style and Cognition in Dan Brown's The Da Vinci Code." مجلة کلیة الآداب.بنها 47, no. 1 (April 1, 2017): 259–89. http://dx.doi.org/10.21608/jfab.2017.67938.

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Partridge, Christopher. "The occultural significance of The Da Vinci Code." Northern Lights: Film and Media Studies Yearbook 6, no. 1 (June 1, 2008): 107–26. http://dx.doi.org/10.1386/nl.6.1.107_1.

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Gavrilovic, Ljiljana. ""Da Vinci code": A trial step-stone of belonging to..." Glasnik Etnografskog instituta, no. 54 (2006): 87–100. http://dx.doi.org/10.2298/gei0654087g.

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Aleknavičiūtė, Gintarė. "Domestication in the Translation of D. Brown’s “The Da Vinci Code”." Respectus Philologicus 24, no. 29 (October 25, 2013): 87–97. http://dx.doi.org/10.15388/respectus.2013.24.29.7.

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Literary translation is one of the most widely discussed topics in Translation Studies. There are different opinions and approaches to literary translation. On the one hand, some theorists and translators suggest that linguistic aspects such as syntax, lexis, etc., are of great importance to literary translation; one must keep to the rules of the target language without digression from the original meaning, after all. On the other hand, some scholars believe these factors are insignificant, because turning translation into a linguistic exercise undermines the more important textual, cultural, and situational factors (Leonardi 2000). However, the application of Grice’s Cooperative Principle to literary translation allows the mixture of both the linguistic aspects and all that is left beyond the meaning. The study was inspired by Kirsten Malmkjaer, Gideon Toury and Kristina Shaffner’s debate on Norms, Maxims and Conventions in Translation Studies and Pragmatics (Shaffner 1999). The aim of the article is to analyse the Lithuanian translation of D. Brown’s The Da Vinci Code within the framework of Grice’s Cooperative Principle and the strategy of domestication by reviewing domestication and foreignization and introducing Grice’s Cooperative Principle. The research proves that even though it is virtually impossible for a translator to convey the meaning of the source text exactly as it is given, the insufficient use of domestication in the Lithuanian translation of The Da Vinci Code emphasises the presence of the translator and disrupts the ease of reading.
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Rojo, Jacqueline, Linda Dann, Sandra Hungerford, and Debra Fox. "Unravelling the ED Da Vinci code: The triage KPI enigma revealed." Australasian Emergency Nursing Journal 13, no. 4 (November 2010): 153–54. http://dx.doi.org/10.1016/j.aenj.2010.08.305.

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Paulino, Felipe Freitas, Francisco Wilton Moreira dos Santos, and João Luzeilton de Oliveira. "O Código Da Vinci e o encontro entre Matemática, História e Arte." Educação Matemática Debate 5, no. 11 (March 15, 2021): 1–26. http://dx.doi.org/10.46551/emd.e202107.

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O romance O Código Da Vinci, escrito por Dan Brown, teve uma enorme repercussão, tendo vendido milhões de cópias em todo o mundo. Mas, foi com a sua adaptação para o cinema, em 2006, que horizontes se ampliaram, alcançando ainda mais indivíduos. Nosso objetivo é dialogar com a Matemática, a História e a Arte presentes na obra de Dan Brown, em busca da Interdisciplinaridade. Na trama, o professor Robert Langdon encontra-se com a Sequência Fibonacci, a Razão Áurea, e as obras de Arte de Leonardo Da Vinci e vários mistérios que as cercam. Um verdadeiro passeio imerso na História da Arte em diálogo com a Matemática. Para tanto, vamos nos apoiar na obra literária e no filme homônimo dirigido por Ron Howard, além de conhecimentos sobre a Razão Áurea. Acreditamos que a inserção de novas fontes pode contribuir significativamente para o ensino, seja da Matemática, seja da História.
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Donaldson, Stewart I. "Using program theory-driven evaluation science to crack the Da Vinci code." New Directions for Evaluation 2005, no. 106 (2005): 65–84. http://dx.doi.org/10.1002/ev.152.

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Maddux, Kristy. "The da Vinci Code and the Regressive Gender Politics of Celebrating Women." Critical Studies in Media Communication 25, no. 3 (July 15, 2008): 225–48. http://dx.doi.org/10.1080/15295030802192004.

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Martin-Jones, David. "Film tourism as heritage tourism: Scotland, diaspora andThe Da Vinci Code(2006)." New Review of Film and Television Studies 12, no. 2 (January 31, 2014): 156–77. http://dx.doi.org/10.1080/17400309.2014.880301.

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Agarwal, Brij B. "Informed consent-‘da Vinci code’ for our safety in empowered patient’s safety." Surgical Endoscopy 23, no. 5 (March 20, 2009): 1158–60. http://dx.doi.org/10.1007/s00464-009-0409-3.

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Huo, Teh-Ia, Jaw-Ching Wu, and Shou-Dong Lee. "MELD in liver transplantation: the da Vinci code for the Holy Grail?" Journal of Hepatology 42, no. 4 (April 2005): 477–78. http://dx.doi.org/10.1016/j.jhep.2005.02.003.

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Polidoro, Massimo. "The secrets of Rennes-le-Chateau." Think 4, no. 10 (2005): 63–68. http://dx.doi.org/10.1017/s1477175600001202.

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I hope I'll be forgiven for including this piece about the infamous Priory of Sion, which, as, anyone who has read The Da Vinci Code can tell you, is a secret organization dedicated to keeping the secret of the Holy Grail — an organization led down the centuries by eminent scientists, thinkers and artists including Da Vinci himself. While not strictly philosophical, this article is an excellent exercise in the kind of scrupulous detective work rarely done by those who spread such myths. It also nicely illustrates how such myths are often started.
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Young Chul Suh. "The Postmodern Da Vinci Code as a Counter-History: Fact/Fiction, Feminism, Conspiracy." New Korean Journal of English Lnaguage & Literature 50, no. 3 (August 2008): 145–70. http://dx.doi.org/10.25151/nkje.2008.50.3.008.

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Candel Bormann, Daniel. "Ein Bild hielt uns gefangen: The Da Vinci Code and the Humanae Vitae." Neophilologus 91, no. 3 (March 16, 2007): 333–50. http://dx.doi.org/10.1007/s11061-007-9037-0.

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