Relevant bibliographies by topics / Transfiguration of the soul

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Academic literature on the topic 'Transfiguration of the soul'

Author: Grafiati
Published: 19 February 2023

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Journal articles on the topic "Transfiguration of the soul"

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Handy, Ellen. "Transfiguration: Southworth and Hawes, Reproduced Images and Body." Artium Quaestiones, no. 33 (December 30, 2022): 39–60. http://dx.doi.org/10.14746/aq.2022.33.2.

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The Harrison Horblit Collection at the Harvard University’s Houghton Library contains a remarkable daguerreotype plate by the Boston firm Southworth & Hawes. It reproduces an engraving after Raphael’s Transfiguration. Whereas reproductive printmaking normally seeks to produce multiples of a unique original, daguerreotype reproductions open a space of ambiguity between the categories of original and reproduction since daguerreotypes are unique objects. Much is lost in this translation, but what is gained? If reproduction of paintings normally renders the singular multiple, what happens when a painting is reproduced as a unique image? Why was this daguerreotype created? Southworth & Hawes specialized in portraits of celebrities and considered themselves artists. Why then did they make a daguerreotype of an engraving of a painting? And why this painting?Their image of an image of an image is at once simply duplicative and a meditation on photography itself – an expanded conception of photography that figures it as spiritual and conceptual practice, as is suggested in other conflations of image reproduction and transfiguration within Southworth & Hawes’ oeuvre as well. The logic of the Southworth & Hawes’ Transfiguration becomes less a conundrum when considered in relation to two of their other images, one of the branded hand of abolitionist Jonathan Walker, the other a self-portrait representing Southworth’s torso as a classical sculpture. Translation, transfiguration, body, soul and image are closely imbricated in all three of these daguerreotypes, each produced during the height of New England Transcendentalism. While Raphael’s Transfiguration epitomizes the intersection of the human and a divine being as Scriptural drama, The Branded Hand and Southworth as a Classical Bust allude to the spiritual realm through representation of the soul’s transcendence of the suffering body rather than direct reference to scripture. The Branded Hand detaches subject from the context of the body as a whole; Walker’s wound appears in the image as the silvery trace of the price paid for his abolitionist conviction. The portrait of Southworth separates an individual man’s identity from the more allegorical presence, while presenting suggestions of sorrow as emblems of spiritual elevation. But beyond this, the transmedial daguerreotype of the print of the Raphael announces itself as visual metonymy; the transfiguration of Christ in the painting also conveys the transfigurative power of the photographic medium itself.
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Wilson, Rob. "Transfiguration as a World-Making Practice: From Norman O. Brown to Bob Dylan." boundary 2 49, no. 3 (2022): 99–116. http://dx.doi.org/10.1215/01903659-9789724.

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Abstract By a transfigurative recoding of selfhood and quasi-biblical analogizing of historical events across space and time, Bob Dylan enacted in his poetic name change from Zimmerman to Dylan (as he would writing across the larger body of his song-poetry) what Norman O. Brown had embraced, in Love's Body and Apocalypse and/or Metamorphosis if not throughout his works early and late, as tactics of “figural interpretation, [that] discovered world-historical significance in any [everyday trivial] event—an event which remains trivial for those who do not have eyes to see.” Transfiguration for Brown was not merely a figural, intertextual, or rhetorical shift of tropes, as will be elaborated; it also implies more strongly a biomorphic metamorphosis of self and world, soul and matter, bios and logos, via the morphological and linguistic transformation of terms and forms. Such metaphoric twists and troping turns of metamorphosis aim to remake the world into fluid, multiple forms of becoming befitting what a flourishing Romantic imagination longs for (via transubstantiation) and what Brown defines (and Dylan performs as) feats of transfigurative metamorphosis: “Metamorphosis, or transubstantiation.” “Transubstantiate my form, says Daphne [as muse to Apollo, archetypal Greco-Roman poet].” In this essay, Brown will play Daphne provoking and inspiring in figures like Apollo what he terms as the “be leafing” (believing) patterns in a world-transforming visionary poet like Bob Dylan.
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Bendersky, Gordon. "REMARKS ON RAPHAEL'S "TRANSFIGURATION"." Source: Notes in the History of Art 14, no. 4 (1995): 18–25. http://dx.doi.org/10.1086/sou.14.4.23205609.

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Wilson, Rob. "Transfiguration as World-Making Practice of Conversion: Being Always Converting as Theo-Poetics from Norman O. Brown to Bob Dylan." Wielogłos, no. 2 (48) (December 31, 2021): 5–23. http://dx.doi.org/10.4467/2084395xwi.21.010.14338.

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By a transfigurative recoding of selfhood and a quasi-Biblical intertextual analogizing of historical events into figures across space and time, Bob Dylan shaped his initial conversion as a poetic name-change from Zimmerman-to-Dylan (as he would later write more broadly across the larger body of his poetry). This theo-poetic transformation of identity into a more poetic and spiritual being is what Norman O. Brown theorized, in Love’s Body and Apocalypse and/or Metamorphosis if not throughout his works early and late, as the world-transforming tactic of “figural interpretation, [that] discovered world-historical significance in any [everyday trivial] event–an event which remains trivial for those who do not have eyes to see.” Transfiguration for Brown (as for the metaphor-rich Dylan) was not just a figural, intertextual, or rhetorical shift of tropes, it also implied all the more so a biomorphic metamorphosis of self and the world, soul and matter, bios and logos. This shift of self and the world occurs via a morphological transformation of terms and forms in the event of metanoia. Such metaphoric twists and turns of apocalyptic metamorphosis aim to remake the world into more fluid, multiple forms of becoming and uplifting as befits what a flourishing imagination longs for (via transubstantiation) and what Brown defines (and Dylan performs as) so many feats of transfigurative metamorphosis: what Brown calls “Metamorphosis, or transubstantiation.” “Transubstantiate my form, says Daphne [as the muse to poet Apollo, archetypal Greco-Roman figure] through the incarnational claim, ‘be leaf’ (belief).” In this essay, Brown will take on the role of the muse Daphne provoking and inspiring poet-figures like Apollo to embrace what he defines as the process of “be leafing” (believing) patterns. Belief would take place relentlessly in a world-transforming poet like Bo
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Коротков, Пётр Александрович. "The Eschatological Aspect of St. Paul's Teaching About «Natural Body» and «Spiritual Body» in Russian Biblical Scholars' Writings." Библейские схолии, no. 1(1) (June 15, 2020): 133–46. http://dx.doi.org/10.31802/bsch.2020.1.1.007.

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Одной из центральных тем эсхатологии св. ап. Павла является учение о «теле душевном» и «теле духовном», изучению которого посвящены труды многих русских библеистов. Обновление и преображение человеческого духа по образу Христа неизбежно изменяет и тело человеческое, которое по воскресении становится нетленным, духовным, подобным Телу Христа при Его преображении. Истина воскресения Христова безусловно непреложна и обязательна для всего обновлённого человечества, и потому вполне правомерен вопрос о модификации посмертного состояния человека. Богословие ап. Павла даёт возможность предположить, что душа человека, оставляя земное тело, уносит с собой орган, который образовала себе в течение земной жизни. Именно поэтому становится возможным индивидуальное существование умерших, через их физическое преображение и восстание человеческой природы. Материальное воскресение человека гарантирует связь его настоящего бытия с будущим по всем свойствам и становится возможным только благодаря вторичному творческому акту божественного вмешательства извне. One of the central issues of St. Paul's eschatology is the teaching about «natural body» and «spiritual body» which many Russian biblical scholars' writings are devoted to. Renewal and transfiguration of human spirit in the image of Christ inevitably changes human body that after the Resurrection becomes imperishable, spiritual, similar to Christ's body in his transfiguration. The truth of Christ's Resurrection is absolutely immutable and mandatory to the whole renewed humanity and therefore the question of the modification of postmortem human's state is quite fair. The St Paul's theology lets us suppose that human's soul leaving the terrestrial body carries with it an organ that it has formed during the earthly life. That's exactly why the individual existence of the dead becomes possible through their corporal transfiguration and uprising of the human nature. The material human's Resurrection guarantees the connection between their present and future being with all the characteristics and becomes possible only thanks to the secondary creative act of divine intervention from the outside.
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Meador, Kimford J., Hans O. Lüders, and Jürgen Lüders. "IN RESPONSE TO GORDON BENDERSKY, M.D., "REMARKS ON RAPHAEL'S "TRANSFIGURATION"." Source: Notes in the History of Art 16, no. 1 (1996): 32–34. http://dx.doi.org/10.1086/sou.16.1.23204951.

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BANERJEE, MILINDA. "SOVEREIGNTY AS A MOTOR OF GLOBAL CONCEPTUAL TRAVEL: SANSKRITIC EQUIVALENTS OF “LAW” IN BENGALI DISCURSIVE PRODUCTION." Modern Intellectual History 17, no. 2 (2018): 487–506. http://dx.doi.org/10.1017/s1479244318000227.

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How may one imagine the global travel of legal concepts, thinking through models of diffusion and translation, as well as through obstruction, negation, and dialectical transfiguration? This article offers some reflections by interrogating discourses (intertextually woven with Sanskritic invocations) produced by three celebrated Bengalis: the nationalist littérateur Bankimchandra Chattopadhyay (1838–94), the Rajavamshi “lower-caste” peasant leader Panchanan Barma (1866–1935), and the international jurist Radhabinod Pal (1886–1967). These actors evidently took part in projects of vernacularizing (and thereby globalizing through linguistic–conceptual translation) legal–political frameworks of state sovereignty. They produced ideas of nexus between sovereignty, law, and “divine” lawgiving activity, which resemble as well as diverge from notions of political theology associated with the German jurist Carl Schmitt. Simultaneously, these actors critiqued coercive impositions of state-backed positive law and sovereign violence, often in the name of globally oriented concepts of “ethical”/natural law, theology, and capacious forms of solidarity, including categories like “all beings,” “self/soul,” “humanity,” and “world.” I argue that “sovereignty,” as a metonym for concrete practices of power as well as a polyvalent conceptual signifier, thus dialectically provoked the globalization of modern legal intellection, including in the extra-European world.
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Dewi, Putu Ayu Sri Kumala, and I. Made Gde Puasa. "Komunikasi Transendental dalam Yoga." JURNAL YOGA DAN KESEHATAN 3, no. 2 (2020): 108. http://dx.doi.org/10.25078/jyk.v3i2.1652.

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<div class="WordSection1"><p><em>Transcendental communication means communication between humans and their God and entering into the field of religion, participants in transcendental communication are humans with their Lord. But the discussion is little in the discipline of communication, even though this is more important than other forms of communication, especially in people who believe in the existence of God. This transcendental communication in Hinduism can be seen in a yoga activity. Yoga is an activity that aims to get closer to God. Yoga is done by uniting the mind, body, and soul with the aim of uniting oneself with God itself can be a unique study in transcendental communication. This article aims to discuss why yoga can be said to be a process of transcendental communication and the process of transcendental communication that occurs in yoga. This article uses the theory of symbolic interactionism as a scalpel in studying both problem statements. As for the results of the discussion of this article that by realizing the meaning of awareness of the meaning and motives of individuals, yoga practitioners carry out a discipline of awareness about cognitive focus and calm to minimize mental imbalances so that ultimately able to create an individual transformation and communication of mental transfiguration between individuals with God that is in the individual itself. The process of transcendental communication takes place in yoga activities because a yogi is aware of the existence of God and with the aim to get closer and unite his mind, body and soul with God himself.</em></p></div>
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CROITORU, Ion Marian. "THE FACT OF CREATION AND THE LIMITS OF SCIENTIFIC KNOWLEDGE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (2020): 85–101. http://dx.doi.org/10.26520/mcdsare.2020.4.85-101.

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Although scientific research is in full bloom regarding, for instance, the environment, the fact of creation cannot be ignored either, even if some scientists deny it, while others ascertain it, albeit from perspectives, however, foreign to the patristic vision specific of the Orthodoxy. Consequently, the limits of cosmology are structured as well by Christian theology, which shows that the study of the world, guided by laws of physics in a limited framework, is carried out inside the creation affected by the consequences of the primordial sin, so that the reality of the world before sin is known only to those who reach spiritual perfection and holiness, therefore, from an eschatological perspective, since they, too, go through the moment of separation of the soul from the body, waiting for the general resurrection. Therefore, a new way of being is affirmed in the Orthodox Church, by the personal experience of each believer, which is a transformation on the personal and cosmic level, according to Jesus Christ’s resurrected body, which means the reality of a new physics, which concerns both the beginning of the universe, but also its new dimension, at the Lord’s Second Coming, when heaven and earth will be renewed by transfiguration. Regarding the existence of the universe, the differences are given by the perceptions of two cosmologies. Thus, the theonomous cosmology highlights man’s purpose on earth, the necessity of moral and spiritual life, and the transfiguration of creation, explaining God’s presence in His creation, but also His work in it, namely the transcendence and the immanence in relation to the creation. The autonomous cosmology engenders the evolutionist theory, which leads to secularism and, consequently, to the gap between the contemporary man’s technological progress, and his spiritual and moral regress. Today, more scientists are turning their attention also to the data of the divine Revelation, the way it makes itself known by its organs, the Holy Scripture and the Holy Tradition, in the one Church, which will mean a deepening of the dialogue between science and theology in favour of the man from everywhere and from the times to come.
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Singh, Bhrigupati. "“IN YOUR WRITING I AM EXISTED”: READING THE HISTORY OF ANTHROPOLOGY VIA TEXTURES OF THE ORDINARY." Sociologia & Antropologia 11, no. 3 (2021): 1079–88. http://dx.doi.org/10.1590/2238-38752021v11314.

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Abstract In this essay I try to suggest a non-teleological way of reading the history of anthropology, by placing Veena Das’s Textures of the ordinary (2020) in relation to her previous books, beginning with Structure and cognition: aspects of Hindu caste and ritual (1977). Rather than a teleological movement from structuralism to “post-structuralism” or “self-reflexive” work, I point to the continuation and transfiguration of the concepts of structure and event across Das’s different books, as a way of also imagining movements within social theory more broadly, without each successive “paradigm” having to dialectically negate its predecessor. Further, I ask what it means to age or to “mature” within a body of scholarly work, and how we might take an author to be growing simultaneously older and younger, if we take aging in thought not necessarily to be solely a question of chronology or teleology.
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Dissertations / Theses on the topic "Transfiguration of the soul"

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Hicks, Timothy Mark. "Nietzsche’s Artistic Transfiguration of the Soul: Overcoming the Decadence of Modernity." Thesis, Griffith University, 2014. http://hdl.handle.net/10072/367587.

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This thesis investigates Nietzsche’s conception of the soul. Nietzsche’s conception of the soul has not received due attention in the secondary literature, particularly in regards to transfiguration. The thesis, then, explicitly attempts to outline what constitutes Nietzsche’s idea of the soul; in particular how the noble soul is constituted and how it ought to overcome the decadence of modernity. For Nietzsche modernity was a declining, decadent, and life-denying way of life. Greatness of soul and great Mensch cannot come about when such values dominate the soul. Nietzsche’s philosophy sought to generate and induce greatness of the soul once again. The soul is the home of self-overcoming (a key Nietzschean concept), and also central to how his philosophy is understood. By vivisecting the soul, it can be seen how Nietzsche saw that decadence had taken hold of Mensch, and how, more importantly, he saw that Mensch could possibly overcome this decadence. Modernity possessed the strong tendency to determine the direction of the soul. In modernity Mensch fixes itself by believing morals have an eternal character and then deeply internalise this “truth” in its soul. However, for Nietzsche, drives, instincts, and affects are not determined in any way, but open to interpretation, reinterpretation, alteration, removal, or sublimation. The noble Mensch imposes on itself aesthetic and ascetic practices that guide it in overcoming, subduing, shedding, sublimating, and nurturing drives that will lead the way out of decadence. Aesthetic and ascetic practices involve organising the drives into a rank where slavish drives are dominated by noble drives and aims. The drives of the noble Mensch become ranked where the creative form-giving forces of the soul dominate, and the passive, reactive drives become subordinate or non-existent. Achieving this ideal requires Mensch to invert the current domination of the values acquainted with the bad conscience. According to Nietzsche, passivity, equality, and meekness have the good conscience on their side in modernity. Conversely, the creative, form-giving, and expansive drives are associated with the bad conscience, hence their rareness. The noble Mensch must invert this order of rank. By giving the form-giving drives dominion, a potential rupturing of the prevailing values occurs and a path toward an ideal noble future becomes a possibility.<br>Thesis (PhD Doctorate)<br>Doctor of Philosophy (PhD)<br>School of Humanities<br>Arts, Education and Law<br>Full Text
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Meyers, Linda. ""Transfiguration of objects"." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu1303322495.

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Dubiel, Janusz. "Descriptio orbis terrarum : towards transfiguration." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq25970.pdf.

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Lee, Simon S. "Jesus' transfiguration and the believers' transformation a study of the transfiguration and its development in early Christian writings." Tübingen Mohr Siebeck, 2008. http://d-nb.info/994548672/04.

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Bell, Beverlee. "Soul to soul, spiritual preaching which speaks to the soul of the congregation." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2000. http://www.tren.com.

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Dingle, Mia. "Soul Count." Digital Commons at Loyola Marymount University and Loyola Law School, 2018. https://digitalcommons.lmu.edu/etd/498.

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Armas, Quispe Ricardo Manuel Jans, Rojas María Fiorella Encarnación, León Geraldine Katya Marquillo, Fustamante Jeanpaul Martin Ramirez, and Molina Anais Clotilde Ramos. "Soul Pets." Bachelor's thesis, Universidad Peruana de Ciencias Aplicadas (UPC), 2021. http://hdl.handle.net/10757/655772.

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El presente proyecto SOUL PETS consiste en un servicio de cremación de mascotas ecológico, el cual incluye el recojo, la cremación, el acompañamiento de los familiares durante el proceso de cremación, la entrega de las cenizas de su mascota en una urna o macetero de acuerdo a elección del cliente. Asimismo, la entrega del certificado de cremación y recuerdo de su mascota. Todo lo anteriormente expuesto se realiza bajo un servicio higienizado y personalizado con personal calificado para manejo de este tipo de situaciones debido a que las mascotas son consideradas como un miembro más de los hogares peruanos. Nuestro servicio está direccionado a personas o familias de un segmento socioeconómico de nivel A, B y C de las zonas de Lima Moderna (Surco, La Molina, Miraflores, San Miguel, San Borja, San Isidro, Jesús María y Barranco). Nuestro público objetivo cuenta con una o más mascotas de diferentes especies. Son personas que sienten mucho cariño hacia sus mascotas y en general hacia los animales. También, personas que tienen destinado un presupuesto mensual para ellas en distintos artículos como comida, aseo, ropa, medicinas, juguetes, etc. Es preciso señalar que la manera que la empresa llegará a sus clientes será por el canal online enfatizando en las redes sociales debido al difícil momento que se viene atravesando el Perú por la pandemia y cumpliendo los protocolos de sanidad. No obstante, se realizará acuerdos estratégicos con veterinarias, albergues, comunidades de mascotas, entre otras más con el objetivo de contar con un canal directo.<br>The present SOUL PETS project consists of an ecological pet cremation service, which includes the pick-up, the cremation, the accompaniment of the family members during the cremation process, the delivery of your pet's ashes in an urn or pot according to the client's choice. Also, the delivery of the cremation certificate and souvenir of your pet. All the above mentioned is done under a sanitized and personalized service with qualified personnel to handle this type of situations because pets are considered as another member of the Peruvian homes. Our service is directed to people or families of a socioeconomic segment of level A, B and C of the areas of Lima Modern (Surco, La Molina, Miraflores, San Miguel, San Borja, San Isidro, Jesus Maria and Barranco). Our target public has one or more pets of different species. They are people who are very fond of their pets and animals in general. Also, people who have a monthly budget for them in different items such as food, grooming, clothes, medicine, toys, etc. It should be noted that the way the company will reach its customers will be through the online channel, emphasizing on social networks due to the difficult time that Peru is going through due to the pandemic and complying with health protocols. However, strategic agreements will be made with veterinaries, shelters, pet communities, among others in order to have a direct channel.<br>Trabajo de investigación
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Choi, Bokyung. ""Restless Soul"." Thesis, University of North Texas, 2018. https://digital.library.unt.edu/ark:/67531/metadc1248419/.

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Restless Soul is composed of observational and expository style to depict a culture of youth, strength, and passion. The film captures an improvising musician and composer named Garrett Wingfield, who expresses spontaneous sound reflected in his mind, body and spirit. By working with his music friends, he releases his creative energies through his compositions and his different types of saxophones. The documentary allows its audience to experience the youth culture in a postmodern world.
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Alvarez, Guido Esteban. "Soul Hunting." VCU Scholars Compass, 2004. http://scholarscompass.vcu.edu/etd/1069.

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According to the Webster's unabridged dictionary, a mania is an excessively intense enthusiasm, interest, or desire; a craze. I experience a mania on a daily basis: I take photographs. I trap photographs inside flat, airless fish tanks where time stands still. The creatures captured inside the tanks resurrect every time I see them to remind me of a sound, an odor, a flavor, and, ultimately, a feeling I once experienced and now cherish. This project will attempt to show the energy captured in my photographic archives as a journey through my memories using an experimental interactive method.
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AlShammari, Norah. "Social Soul." VCU Scholars Compass, 2018. https://scholarscompass.vcu.edu/etd/5404.

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Twitter has over 313 million users, with 500 million tweets produced each day. Society’s growing dependence on the internet for self-expression shows no sign of abating. However, recent research warns that social media perpetuates loneliness, caused by reduced face-to-face interaction. My thesis analyzes and demonstrates the important role facial expressions play in a conversation’s progress, impacting how people process and relate to what is being said. My work critically assesses communication problems associated with Twitter. By isolating and documenting expressive facial reactions to a curated selection of tweets, the exhibition creates a commentary on our contemporary digital existence, specifically articulating how use of social media limits basic social interaction.
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Books on the topic "Transfiguration of the soul"

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Bail, Jay. Transfiguration. J. Bail, 2003.

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1933-, Brault Jacques, ed. Transfiguration. Editions du Noroît, 1998.

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Hubaut, Michel. La Transfiguration. Bayard, 2003.

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Hubaut, Michel. La Transfiguration. Bayard, 2003.

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Paul, Virilio, ed. Transgression/transfiguration: Conversation. Une & l'autre, 2009.

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Chennevière, Yves Mabin. La transfiguration: Roman. B. Grasset, 1995.

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Death and transfiguration. HarperCollins, 1994.

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Hatem, Jad. Mal et transfiguration. Cariscript, 1987.

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Martin de Jesus H. Gomez. The transfiguration liturgical vestments. [Monastery of the Transfiguration?], 2000.

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Exploring the transfiguration story. Sheed & Ward, 1993.

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Book chapters on the topic "Transfiguration of the soul"

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Madden, Kathryn. "Transfiguration." In Encyclopedia of Psychology and Religion. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_708.

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Negrotti, Massimo. "Transfiguration." In Studies in Applied Philosophy, Epistemology and Rational Ethics. Springer Berlin Heidelberg, 2012. http://dx.doi.org/10.1007/978-3-642-29679-6_10.

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Madden, Kathryn. "Transfiguration." In Encyclopedia of Psychology and Religion. Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_708.

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Stebbins, Morgan, Mark Popovsky, Kathryn Madden, et al. "Transfiguration." In Encyclopedia of Psychology and Religion. Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_708.

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Vilar, Márcio. "Transfiguration." In The Routledge Handbook of Religion and the Body. Routledge, 2023. http://dx.doi.org/10.4324/9781003058502-9.

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Franklin, Peter. "Strauss’s Transfiguration." In The Idea of Music. Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-17996-1_2.

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Campolongo, Fabio, and Cristiana Volpi. "Transfiguration and permanence." In The Routledge Companion to Italian Fascist Architecture. Routledge, 2020. http://dx.doi.org/10.4324/9780429328435-35.

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Hodde, Johanna. "2. Transfiguration einer Spiegelerfahrung." In Ein Bild und sein Doppelgänger. transcript Verlag, 2022. http://dx.doi.org/10.14361/9783839465158-010.

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Simoniti, Vid. "Transfiguration of a Discipline." In Involvierte Autonomie. transcript Verlag, 2022. http://dx.doi.org/10.14361/9783839452233-011.

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Grodź, Iwona. "Przeszłość i przyszłość są teraz… Kilka refleksji inspirowanych filmową adaptacją Szpitala przemienienia." In Okno na przeszłość: Szkice z historii wizualnej, T. 4. Ksiegarnia Akademicka Publishing, 2021. http://dx.doi.org/10.12797/9788381386197.08.

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PAST AND FUTURE ARE NOW… A FEW REFLECTIONS ON HOSPITAL OF THE TRANSFIGURATION FILM DIRECTED BY EDWARD ŻEBROWSKI The text is an attempt to look again at the realistic novel of Stanisław Lem Hospital of the Transfiguration from 1948 (part of the trilogy of the Time Not Lost) and its adaptation directed by Edward Żebrowski. However, this is not a dissertation on the indicated story or film, but rather an essay inspired by the book and film in order to make more general reflections on changes related to the problems of the 21st century and anticipation of future events, and thus: a metaphor of the world as a prison hospital for people who are “sick in the soul” and reflections on the human body and its disabilities.
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Conference papers on the topic "Transfiguration of the soul"

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Kanazawa, Mayuko, Masataka Imura, and Ichiroh Kanaya. "The mirror of transfiguration." In the 8th International Conference. ACM Press, 2011. http://dx.doi.org/10.1145/2071423.2071535.

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Lee, Seung Joon, Keon-Woo Kang, Suk-Ju Kang, and Siyeong Lee. "A Decomposition Method of Object Transfiguration." In SIGGRAPH Asia 2019 Technical Briefs. ACM Press, 2019. http://dx.doi.org/10.1145/3355088.3365151.

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Spreenberg, Peter. "(Body, mind, soul)." In ACM SIGGRAPH 96 Visual Proceedings: The art and interdisciplinary programs of SIGGRAPH '96. ACM Press, 1996. http://dx.doi.org/10.1145/253607.253939.

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Allen, Rebecca. "The bush soul." In ACM SIGGRAPH 98 Electronic art and animation catalog. ACM Press, 1998. http://dx.doi.org/10.1145/281388.281407.

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Boutot, Lydia. "Sta´ calando II soul." In ACM SIGGRAPH 98 Electronic art and animation catalog. ACM Press, 1998. http://dx.doi.org/10.1145/281388.282000.

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Watanabe, Ryoichi, Yuichi Itoh, Masatsugu Asai, Yoshifumi Kitamura, Fumio Kishino, and Hideo Kikuchi. "The soul of ActiveCube." In the 2004 ACM SIGCHI International Conference. ACM Press, 2004. http://dx.doi.org/10.1145/1067343.1067364.

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Romanek, Mark. "Kia 'Share Some Soul'." In SIGGRAPH Asia 2012 Computer Animation Festival. ACM Press, 2012. http://dx.doi.org/10.1145/2407603.2407630.

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Hokes, Cecile. "The Grandfather of Soul." In ACM SIGGRAPH 2007 computer animation festival. ACM Press, 2007. http://dx.doi.org/10.1145/1281740.1281802.

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Luo, Zhen, Yingfang Zhang, Peihao Zhong, Jingjing Chen, and Donglong Chen. "DiGAN: Directional Generative Adversarial Network for Object Transfiguration." In ICMR '22: International Conference on Multimedia Retrieval. ACM, 2022. http://dx.doi.org/10.1145/3512527.3531400.

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RIveret, Regis, Alexander Artikis, Jeremy Pitt, and Erivelton G. Nepomuceno. "Self-Governance by Transfiguration: From Learning to Prescription Changes." In 2014 IEEE 8th International Conference on Self-Adaptive and Self-Organizing Systems (SASO). IEEE, 2014. http://dx.doi.org/10.1109/saso.2014.19.

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Reports on the topic "Transfiguration of the soul"

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Caro, Andrea. Wedded Window to the Soul. Iowa State University, Digital Repository, 2013. http://dx.doi.org/10.31274/itaa_proceedings-180814-683.

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El Mansouri, Ahmed. Competing Narratives: The Struggle for the Soul of Egypt. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.7236.

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Wolborsky, Stephen L. Swords into Stilettos: The Battle Between Hedgers and Transformers for the Soul of DoD. Defense Technical Information Center, 2000. http://dx.doi.org/10.21236/ada388561.

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Benson, Nancy. The People's Soul Engineers: A Study of Secondary Teachers in the People's Republic of China. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.1236.

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Kane, Thomas. Transforming the Soul of Education: Sustainability at the Center of Teaching and Learning in Secondary Schools. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.270.

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Vallor, Honor. How Gothic Influences and Eidetic Imagery in Eight Color Plates and Key Poems by William Blake Figuratively Unite Body and Soul by Dramatizing the Visionary Imagination. Portland State University Library, 2000. http://dx.doi.org/10.15760/etd.6543.

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Cannon, Mariah, and Pauline Oosterhoff. Tired and Trapped: Life Stories from Cotton Millworkers in Tamil Nadu. Institute of Development Studies, 2021. http://dx.doi.org/10.19088/clarissa.2021.002.

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Labour abuse in the garment industry has been widely reported. This qualitative research explores the lived experiences in communities with bonded labour in Tamil Nadu, India. We conducted a qualitative expert-led analysis of 301 life stories of mostly women and girls. We also explore the differences and similarities between qualitative expert-led and participatory narrative analyses of life stories of people living near to and working in the spinning mills. Our findings show that the young female workforce, many of whom entered the workforce as children, are seen and treated as belonging – body, mind and soul – to others. Their stories confirm the need for a feminist approach to gender, race, caste and work that recognises the complexity of power. Oppression and domination have material, psychological and emotional forms that go far beyond the mill. Almost all the girls reported physical and psychological exhaustion from gendered unpaid domestic work, underpaid hazardous labour, little sleep, poor nutrition and being in unhealthy environments.
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Murray, Chris, Keith Williams, Norrie Millar, Monty Nero, Amy O'Brien, and Damon Herd. A New Palingenesis. University of Dundee, 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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