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Artículos de revistas sobre el tema "Horoscope"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 29 de mayo de 2022

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1

Abbas, Eid Nagy Eid. "A New Demotic Horoscope from Medinet Habu". Journal of Egyptian Archaeology 107, n.º 1-2 (junio de 2021): 239–48. http://dx.doi.org/10.1177/03075133211055202.

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The relatively small set of Demotic astrological texts from Medinet Habu may be increased by a newly identified horoscope recorded on an ostracon held at the Cairo Museum. Despite the lack of pertinent data in the official records, the origin of this sherd seems to be certain thanks to some telling palaeographical and textual indications. The date recorded on this potsherd indicates the late first century AD and refers explicitly to the Alexandrian calendar. With regard to the content, it preserves the general format and layout of the Demotic horoscopes on ostraca from Medinet Habu, albeit with some small differences in the type and arrangement of the data. This horoscope leaves out some astronomical data common to other Medinet Habu horoscopes which, along with some other Theban horoscopic ostraca, might confirm a trend among Theban astrologers going from more detailed and complicated compositions to less elaborate and more simplified ones.

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2

Buckser, Andrew and Susan. "Horoscope". Anthropology News 46, n.º 1 (enero de 2005): 60. http://dx.doi.org/10.1525/an.2005.46.1.60.

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3

Márton, Veszprémy. "V. László, I. Mátyás és II. Lajos magyar királyok horoszkópjai". PONTES 4 (20 de octubre de 2021): 302–22. http://dx.doi.org/10.15170/pontes.2021.04.01.14.

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In the present article I examine the extant horoscopes of three kings of Hungary, Ladislaus the Posthumous (1440–1457), his successor, Matthias Corvinus (1458–1490), and Louis II (1516–1526). Several of these horoscopes were little used by or completely unknown to modern historians, and a systematic treatment of them was a desiderata in the Hungarian scholarship for a long time. Although when examining sixteenth-century geniture collections the exact source and transmission history of a single horoscope is often difficult to reconstruct, in some cases the source of nativity horoscopes can be traced back from Johannes Kepler through Paul Eber, Georg Joachim Rheticus, Philipp Melanchthon and Johannes Schöner to Johannes Regiomontanus and Georg von Peuerbach.

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4

Basavarajaiah Doddagangavadi Mariyappa M, Narasimhamurthy Bhamidiapathi y Marilingappa Doddappa Surangi. "The glimpse of astrological predictions through optimization techniques". World Journal of Advanced Research and Reviews 13, n.º 3 (30 de marzo de 2022): 520–32. http://dx.doi.org/10.30574/wjarr.2022.13.3.0279.

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Astrology is an advanced and glamorous science, which plays a major role in predicting different events that happen in human life. It consists of scientific and analytical computations that depend on various phases of the orbital movements in the form of degrees; the précised level of planet movements can predict the cosmic energy and also articulate the accurate interpretations of horoscope information on the basis of a constellation of a given birth chart. Way back in 200 BC, an astronomer has adopted Mathematical interventions to measure the distance of planets from the sun and predicted various astrological manifestations. Nowadays, at the global platform, a very few numbers of research articles described the Mathematical and Pragmatic approach of astrological predictions. In this paradigm, we have formulated an advanced Stochastic Probability Convergence predictive model to describe the practical interventions and different features of horoscope and advancement of cosmic energy on the basis of comprehensive phenomena. This formulated model will be highly useful for astrologers to forecast the cosmic energy and different malafacies of human life on a day-to-day basis. Our formulated predictive model is handy and also capable to produce the accurate predictions of horoscopes. Based on the model convergence outputs, the Astronomers drew the real astrological interpretations scientifically without any Jargon and personal assumptions.

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5

Beck, Roger. "Imagery and Narrative in an Ancient Horoscope: P.Lond. 130 (Greek Horoscopes No. 81)". Journal for the Study of Religion, Nature and Culture 7, n.º 4 (22 de noviembre de 2013): 397–406. http://dx.doi.org/10.1558/jsrnc.v7i4.397.

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6

Popp, Stephan. "Mughal Horoscopes as Propaganda". Journal of Persianate Studies 9, n.º 1 (8 de junio de 2016): 45–59. http://dx.doi.org/10.1163/18747167-12341293.

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Not only in Europe but also in India, kings and emperors used astrology as a ‘scientific proof’ for their claims to power. As it still was regarded as a science, it could provide useful justification for a king’s great destiny, even though horoscopes are so complex that almost every fact can be ‘found’ in them by a clever combination of their data. Though doubts about astrology existed, the Mughal emperors used astrology extensively. Two of them, Akbar (1556-1605) and his grandson Shāh Jahān (1628-1658), included horoscopes in the introductions of their official chronicles. Both wanted to prove that they were the renovator of Islam in the second Islamic millennium. Akbar had this done in defiance of religion, Shāh Jahān in compliance, but both with a definitive effort to twist the information from the heavens in a way that suited them. Both used horoscopes to explain the tenets of their reign as a requirement of the age. In the case of Shāh Jahān, we even find personal sentiments and changes over time, comparing an earlier and a slightly later horoscope.

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7

Boockmann, Friederike. "Johannes Kepler’s Horoscope Collection". Culture and Cosmos 14, n.º 1 and 2 (octubre de 2010): 1–32. http://dx.doi.org/10.46472/cc.01214.0203.

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8

Kolev, Rumen. "Babylonian Horoscope MLC 1870". Journal for the History of Astronomy 32, n.º 2 (mayo de 2001): 154. http://dx.doi.org/10.1177/002182860103200207.

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9

Jones, Alexander. "The Horoscope of Proclus". Classical Philology 94, n.º 1 (enero de 1999): 81–88. http://dx.doi.org/10.1086/449420.

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10

Pérouse de Montclos, Jean-Marie. "Horoscope de Philibert de l'Orme". Revue de l'Art 72, n.º 1 (1986): 16–18. http://dx.doi.org/10.3406/rvart.1986.347558.

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11

Beaulieu, Paul-Alain y Francesca Rochberg. "The Horoscope of Anu-Bēlšunu". Journal of Cuneiform Studies 48, n.º 1 (enero de 1996): 89–94. http://dx.doi.org/10.2307/1359772.

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12

Shetty, Sameep S. y Premalatha Shetty. "Tumour horoscope in young adults". Oral Oncology 89 (febrero de 2019): 164. http://dx.doi.org/10.1016/j.oraloncology.2018.12.016.

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13

Keyser, Paul T. "Propertius' Horoscope: A Suggested Birthdate". Classical Philology 87, n.º 4 (octubre de 1992): 328–34. http://dx.doi.org/10.1086/367326.

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14

Sarma, Sreeramula Rajeswara. "Who is the Native of the Sarvasiddhāntatattvacūḍāmaṇi?" History of Science in South Asia 9 (15 de junio de 2021): 167–208. http://dx.doi.org/10.18732/hssa57.

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The British Library, London, holds a unique manuscript copy of a Sanskrit text entitled Sarvasiddhāntatattvacūḍāmaṇi (MS London BL Or. 5259). This manuscript, consisting of 304 large-size folios, is lavishly illustrated and richly illuminated. The author, Durgāśaṅkara Pāṭhaka of Benares, attempted in this work to discuss all the systems of astronomy – Hindu, Islamic and European – around the nucleus of the horoscope of an individual personage. Strangely, without reading the manuscript, the authors Sudhākara Dvivedī in 1892, C. Bendall in 1902 and J. P. Losty in 1982, declared that the horoscope presented in this work was that of Nau Nihal Singh, the grandson of Maharaja Ranjit Singh of Lahore, and this has been the prevailing notion since then. The present paper refutes this notion and shows – on the basis of the relevant passages from the manuscript – that the real native of the horoscope is Lehna Singh Majithia, a leading general of Maharaja Ranjit Singh.

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15

Sharma, S. "Influence of Cancer Lagna on Diabetes in Medical Astrology". International Journal for Research in Applied Science and Engineering Technology 9, n.º 8 (31 de agosto de 2021): 985–88. http://dx.doi.org/10.22214/ijraset.2021.37529.

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Abstract: A medical astrologer plays a very important role in maintaining physical and mental health. Based on one's horoscope one can predict when and how one's health will suffer and make the horoscope to be preconscious. The horoscope can predict which organ of the body is most vulnerable to being overly weak. Knowledge of medical astrology is very important for the doctor. Navagrahas are the same color that had an impact on the human body. It is believed that the disease can be eradicated by knowing their impact and then seeking medical attention. It was common for astrologers to appear in the royal courts. Physicians would also treat patients surgically, and astrologers, in this case, were the ones who handled the medicine very well. Based on this, they predicted the harm to the country, knew the disease coming through it and treated the medical system accordingly. Keywords: Navagrahas, Dasa, Buddhi, Andara Nathan, Lagna.

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16

Oestmann, Günther. "Tycho Brahe's Geniture". Culture and Cosmos 07, n.º 02 (octubre de 2003): 3–13. http://dx.doi.org/10.46472/cc.0207.0203.

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The paper deals with the astronomical contents of a horoscope for Tycho Brahe cast by himself. Two versions of the horoscope are extant in a manuscript written by Georg Ludwig Frobenius (1566-1645), who was an eminent astronomer and astrologer. Frobenius had stayed for a short time with Tycho on the island of Hven and belonged to the learned circle around Heinrich Rantzau, Danish governor of Schleswig and Holstein. Tycho's geniture can also be found in a collection of nativities compiled by Conrad Cellarius (1574-1636) in Tübingen.

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17

Encke, Ulrike. "How to Use a Horoscope Reading". Self & Society 21, n.º 6 (enero de 1994): 32–33. http://dx.doi.org/10.1080/03060497.1994.11085390.

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18

Gunawan Admiranto, Agustinus. "Pawukon: from incest, calendar, to horoscope". Journal of Physics: Conference Series 771 (noviembre de 2016): 012019. http://dx.doi.org/10.1088/1742-6596/771/1/012019.

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19

Butrica, J. L. "Propertius' Horoscope and a Birthdate Rejected". Classical Philology 88, n.º 4 (octubre de 1993): 330–31. http://dx.doi.org/10.1086/367377.

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20

Mubarakshina, Anastasia Mikhailovna. "SUGGESTIVE POTENTIAL OF THE HOROSCOPE TEXT". Philology and Culture, n.º 1 (2021): 77–83. http://dx.doi.org/10.26907/2074-0239-2021-63-1-77-83.

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21

Mubarakshina, Anastasia Mikhailovna. "Discursive features of the horoscope text". Philology and Culture 66, n.º 4 (2021): 101–5. http://dx.doi.org/10.26907/2074-0239-2021-66-4-101-105.

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22

Campion, Nicholas y John Frawley. "Research Note: A Horoscope by André Breton". Culture and Cosmos 15, n.º 01 (junio de 2011): 57–61. http://dx.doi.org/10.46472/cc.0115.0209.

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23

Kryzhanivska, Halyna. "HOROSCOPE IN MODERN WOMEN’S MAGAZINES: GENERIC APPROACH". Naukovì zapiski Nacìonalʹnogo unìversitetu «Ostrozʹka akademìâ». Serìâ «Fìlologìâ» 1, n.º 1(69)/1 (29 de marzo de 2018): 229–31. http://dx.doi.org/10.25264/2519-2558-2018-1(69)/1-229-231.

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24

Schmidt, Francis. "Horoscope, Predestination and Merit in Ancient Judaism". Culture and Cosmos 11, n.º 1 and 2 (octubre de 2007): 27–41. http://dx.doi.org/10.46472/cc.01211.0205.

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25

Heilen, Stephan. "Ancient Scholars on the Horoscope of Rome". Culture and Cosmos 11, n.º 1 and 2 (octubre de 2007): 43–68. http://dx.doi.org/10.46472/cc.01211.0207.

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26

Grafton, A. T. y N. M. Swerdlow. "The Horoscope of the Foundation of Rome". Classical Philology 81, n.º 2 (abril de 1986): 148–53. http://dx.doi.org/10.1086/366976.

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27

Bodnaruk, E. V. y V. V. Beim. "Temporal structure of the German horoscope text". Yazyk i kul'tura, n.º 56 (1 de diciembre de 2021): 25–43. http://dx.doi.org/10.17223/19996195/56/2.

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28

Anusuya, C., R. Kamali y G. Jayalalitha. "FRACTAL OBSERVATION OF PLANETS POSITION IN HUMAN HOROSCOPE". Advances in Mathematics: Scientific Journal 9, n.º 8 (15 de agosto de 2020): 5795–803. http://dx.doi.org/10.37418/amsj.9.8.47.

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29

Hoppmann, Jürgen G. H. "The Lichtenberger Prophecy and Melanchthon’s Horoscope for Luther". Culture and Cosmos 1, n.º 02 (octubre de 1997): 49–59. http://dx.doi.org/10.46472/cc.0201.0203.

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The Reformation coincided with a boom in the publication of astrological almanacs and astrology became a potent means of propagandising for differing political positions. One of the most notable Reformation astrologers was Philipp Melanchthon (1497-1560), professor of Greek at Wittenberg from 1518, where he became one of Martin Luther's closest friends and collaborators. In 1521 he briefly found himself leader of the Reformation when Luther was confined in the Wartburg. His interest in astrology and his position at the centre of the Reformation raises important questions concerning the possible use of astrological forecasts of the Reformation's future course. Martin Luther's birth chart was to become a focus of debate amongst astrologers who wished to establish whether he was a new messiah or the Anti-Christ.

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30

Pitkin, Rachel. "The Hirschfeld horoscope: Archival trails and urban subcultures". Journal of the History of the Behavioral Sciences 58, n.º 2 (8 de marzo de 2022): 236–43. http://dx.doi.org/10.1002/jhbs.22169.

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31

Sharma, Usha, Sanjeev Karmakar y Navita Shrivastava. "Application of Back-Propagation Neural Network in Horoscope Prediction". International Journal of Applied Information Systems 11, n.º 2 (6 de julio de 2016): 8–15. http://dx.doi.org/10.5120/ijais2016451575.

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32

Gingerich, Owen. "Book Review: Horoscopes and Horoscopic Methods, Horoscopes and History". Journal for the History of Astronomy 21, n.º 4 (noviembre de 1990): 368–69. http://dx.doi.org/10.1177/002182869002100411.

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33

Qin, Guangyong. "A textual research on manuscript inventory no. 4434 in the Russian Khara-khoto collection". Journal of Chinese Writing Systems 2, n.º 3 (septiembre de 2018): 223–29. http://dx.doi.org/10.1177/2513850218781512.

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Manuscript inv. No. 4434 is a record of horoscope astrological fortunetelling with an example of divining the fortune of somebody during the age of 37–67 by the “Great Limit of Dongwei” paralleling certain statements in A Corpus of Astrology. Simultaneously, it is meaningful to unscramble the shape and structure of this manuscript and to provide the methods of fortunetelling at that time.

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34

Chanokporn Angsuviriya. "A Relation between Language and Horoscope Discourse on Web sites". JOURNAL OF KOREAN ASSOCIATION OF THAI STUDIES 21, n.º 2 (febrero de 2015): 27–63. http://dx.doi.org/10.22473/kats.2015.21.2.002.

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35

McKinney, Beth. "Horoscope for a Local Cluster in an Ever-Expanding Galaxy". Minnesota review 2018, n.º 91 (2018): 44. http://dx.doi.org/10.1215/00265667-7137221.

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36

Obreja, Dragoș. "Which one to trust? Exploratory analysis on astrology, science and religiosity among students in Bucharest". Sociologie Romaneasca 19, n.º 1 (31 de mayo de 2021): 117–33. http://dx.doi.org/10.33788/sr.19.1.6.

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Confidence in astrology remains a visible phenomenon in contemporary society, and this is a constant topic of academic interest. A survey based on 512 valid questionnaires were obtained from a non-probability sample of university students from Bucharest, in order to observe possible statistical relations between confidence in astrology, confidence in sciences such as medicine and mathematics, but also fields such as astronomy and horoscope. On the other hand, several statements have been used to measure the level of religiosity. Notable is the moderate positive correlation obtained between astrology and astronomy, but also the strong correlation between astrology and horoscope (this last correlation was expected). Broadly speaking, it is observed that astrology correlates positively with the variables that constitute the ‘inward’ component of religiosity, while the ‘outward’ component shows a rather negative correlation, but which does not enjoy a similar statistical significance. Astronomy, like medicine, outlines negative relation with the level of religiosity. Instead, the correlations that involve trust in medicine have a negative and moderate value, in relation to religiosity. In conclusion, it is observed that the trust in “strong sciences” generates more prompt correlations compared to the trust in astrology, while further studies are needed to clarify the reasons for such uncertain correlations between astrology and religiosity.

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37

Mehryar, Amir H., Mohsen Naghavi, Shirin Ahmad-Nia y Shahla Kazemipour. "Vital horoscope: Longitudinal data collection in the Iranian primary health care system". Asia-Pacific Population Journal 23, n.º 3 (11 de junio de 2009): 55–74. http://dx.doi.org/10.18356/ea6aec90-en.

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38

AALBERSE, R. C., E. J. NIEUWENHUYS, M. HEY y S. O. STAPEL. "'Horoscope effect' not only for seasonal but also for non-seasonal allergens". Clinical Experimental Allergy 22, n.º 11 (noviembre de 1992): 1003–6. http://dx.doi.org/10.1111/j.1365-2222.1992.tb03028.x.

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39

Do, Quy-Toan y Tung D. Phung. "The Importance of Being Wanted". American Economic Journal: Applied Economics 2, n.º 4 (1 de octubre de 2010): 236–53. http://dx.doi.org/10.1257/app.2.4.236.

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We identify birth wantedness as a source of better child outcomes. In Vietnam, the year of birth is widely believed to determine success. As a result, cohorts born in auspicious years are 12 percent larger. Comparing siblings with one another, those of auspicious cohorts are found to have two extra months of schooling. The Vietnamese horoscope being gender-specific, this difference will be shown to be driven by birth planning. Children born in auspicious years are more likely to have been planned, thus benefitting from a more favorable growth environment. (JEL J12, J13, O15, P23, Z13)

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40

R. Kamali y G. Jayalalitha. "A Study of Human's Horoscope Based on Fractals and Analyzation of Planet's Consistency". International Journal of Research in Advent Technology 7, n.º 1 (10 de febrero de 2019): 124–29. http://dx.doi.org/10.32622/ijrat.71201942.

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41

Sun, Maxine, Alessandro Larcher, Jonas Schiffmann y Pierre I. Karakiewicz. "PISCES: A Horoscope for First-Line Targeted Therapy of Metastatic Renal Cell Carcinoma". Journal of Clinical Oncology 32, n.º 33 (20 de noviembre de 2014): 3783. http://dx.doi.org/10.1200/jco.2014.57.4673.

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42

Huang, Li-Shia y Ching-I. Teng. "Development of a Chinese Superstitious Belief Scale". Psychological Reports 104, n.º 3 (junio de 2009): 807–19. http://dx.doi.org/10.2466/pr0.104.3.807-819.

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Traditional Western superstitious beliefs, such as black cats and the number 13 bringing bad luck, may not be applicable to different cultures. This study develops a Chinese Superstitious Belief Scale by conducting two studies with 363 and 395 participants, respectively. Exploratory factor analysis was used to construct the scale and then structural equation modeling was applied to verify its reliability and validity. The scale contains six dimensions, Homonym, Traditional customs, Power of crystal, Horoscope, feng-shui, and luck for gambling. Findings are helpful for understanding the difference between Chinese superstitions and the traditional Western superstitions and permits subsequent development of sociopsychological theories on correlates and effects of Chinese superstitions.

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43

Tomchakovska, Yu O. "STUDY OF ENGLISH OCCULT DISCOURSE (literature overview)". Writings in Romance-Germanic Philology, n.º 2(47) (15 de enero de 2022): 123–29. http://dx.doi.org/10.18524/2307-4604.2021.2(47).245947.

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The article is devoted to the consideration of the main directions and tasks of modern discourse as a branch of linguistics on the material of English occult discourse. The term "discourse" is used in different meanings and is the subject of study in different scientific areas. The purpose of the article is to provide a brief overview of existing studies of occult discourse and to outline the prospects for its study on the basis of the English language. The opposition of personality-oriented and statusoriented discourse is relevant. In the first case, communicators who know each other well take part in communication, in the second case, communication is reduced to a dialogue between representatives of one or another social group. Among its varieties are political, administrative, legal, military, pedagogical, religious, mystical, medical, business, advertising, sports, scientific, stage and media types of institutional discourse. The researchers note that the list may be supplemented or modified. The article proposes the term "occult discourse", which contains such basic genre varieties as astrological, magical, alchemical. The first two varieties are the subject of many researches, and the latter is hardly covered in linguistic works. Astrological discourse, represented by horoscopes, is studied mainly from psychological, sociological, anthropological and cultural points of view. The horoscope was developed as a media genre, which contributed to its status as one of the defining features of modern mass culture. Magical discourse has a pronounced suggestive potential, is symbolically rich and implements basic strategies of warning, correction and protection. The key problems of occult discourse analysis remain the structure and stratification of discourse, the establishment of its features, units, categories, types; elucidation of ways of organizing various discursive invariants, development of methods and procedures of analysis and description of discourses.

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44

Morton, Nicholas. "The Horoscope of Emperor Baldwin II: Political and Sociocultural Dynamics in Latin-Byzantine Constantinople". Al-Masāq 31, n.º 2 (4 de mayo de 2019): 243–45. http://dx.doi.org/10.1080/09503110.2019.1614302.

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45

A, Geetha y Manogarane R. "Beliefs and Faiths in Lamentation Songs". International Research Journal of Tamil 4, SPL 2 (8 de febrero de 2022): 62–67. http://dx.doi.org/10.34256/irjt22s210.

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Folklore is a particular peoples’s culture characterized by beliefs. Faith and beliefs are something that are far beyond the sense of human beings. Faiths and beliefs are created by the people in the society and they are protected by the own people in the society. Lamentation songs are sung in memory of the deceased people. Topics like different kinds of lamentation songs, the status of today’s generation not having interest to sing lamentation songs sungs in villupuram district, vanur taluk, karattai villege, different types of lamentation songs and their beliefs are described. Beliefs in morality, fate horoscope, astrology, omen and zodiac sing rather they give silent prayers and tribute to the deseased people. Few women take it as a profession to sing lamentation songs.

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46

Oliver, Schwazer. "Between amateur astrology and erudite gimmick: A re-examination of trimalchio’s horoscope (petr. sat. 39)". Acta Antiqua Academiae Scientiarum Hungaricae 56, n.º 4 (diciembre de 2016): 459–78. http://dx.doi.org/10.1556/068.2016.56.4.5.

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47

RyuShin. "Horoscope of Literary Theory - Review of Einfu¨hrung in die Literaturtheorie by Achim Geisenhanslu¨ke". Journal of Humanities, Seoul National University 73, n.º 3 (agosto de 2016): 321–26. http://dx.doi.org/10.17326/jhsnu.73.3.201608.321.

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48

Allison, Chantal. "The Ifriqiya Uprising Horoscope from On Reception by Masha’alla, Court Astrologer in the Early ‘Abassid Caliphate". Culture and Cosmos 03, n.º 01 (junio de 1999): 35–56. http://dx.doi.org/10.46472/cc.0103.0207.

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49

Quinlan-McGrath, Mary. "The Foundation Horoscope(s) for St. Peter's Basilica, Rome, 1506: Choosing a Time, Changing the Storia". Isis 92, n.º 4 (diciembre de 2001): 716–41. http://dx.doi.org/10.1086/385356.

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Mahmudah, Mahmudah. "Magical Realism in Aḥmad Sa‘dāwiy’s Frankenstein fī Bagdād". Jurnal Humaniora 28, n.º 2 (12 de noviembre de 2016): 142. http://dx.doi.org/10.22146/jh.v28i2.16397.

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Resumen

This article discusses the use of magic realism as a literary device in the Iraqi novel Frankenstein fī Bagdād written by Aḥmad Sa‘dāwiy. The novel is set in the period of inter-ethnic conflict which arose after the American invasion of 2003. Hādī, the main character of the novel, ‘creates a monster’ namely Syismah from the corpses of the many bomb victims in Baghdad. The writer combines setting of the novel with belief of the Iraq people, horoscope practice, and magic, in mystical and illogical atmosphere. Given its magic realist qualities, the analysis draws on the approach of Wendy B. Faris. The article identifies five key elements from magic realism present in the novel, and discusses the relationship between these elements in order to better understand the social, ideological, and political context of the novel. The analysis shows that there are relationships between two worlds: death and life, human and ghost, physical and metaphysical, natural and supernatural.

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