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Littérature scientifique sur le sujet « Supernatural in history »

Auteur : Grafiati

Publié le 4 juin 2021

Mis à jour le 9 février 2022

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Articles de revues sur le sujet "Supernatural in history"

Norman, Mark. « Padfoot : A Supernatural History ». Folklore 130, n^o 3 (3 juillet 2019) : 311–12. http://dx.doi.org/10.1080/0015587x.2018.1494963.

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Kohl, Thomas. « Peasant Agency and the Supernatural ». Studia Historica. Historia Medieval 38, n^o 2 (30 décembre 2020) : 97–116. http://dx.doi.org/10.14201/shhme202038297116.

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Engaging with supernatural forces was a necessity for Carolingian peasants – Christian authorities expected this and the belief in the inevitability of these acts seems to have been widely shared by contemporaries who lived in a world far beyond their control. Miracle collections show that peasants (and others) made conscious decisions about the way in which they wanted to interact with supernatural forces. In doing this, they also took into account the networks of individuals and institutions who controlled the saints’ resting places, which could provide invaluable support for those seeking help. Others chose practices beyond what contemporary elites regarded as legitimate, such as hiring weather-makers to prevent bad weather. In some cases, peasants actively sought to enter into a saint’s dependency, either by giving themselves to the saint or by convincing their lords to hand them over to a saint and his or her shrine.

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Møllegaard, Kirsten. « Imagining the Supernatural North ». Folklore 130, n^o 2 (3 avril 2019) : 217–18. http://dx.doi.org/10.1080/0015587x.2018.1494961.

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Sederholm, Carl. « Hawthorne's Gray Tradition : Reading History and the Supernatural ». Essays in Romanticism 12, n^o 1 (janvier 2004) : 39–56. http://dx.doi.org/10.3828/eir.12.1.2.

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PRIORESCHI, PLINIO. « Supernatural Elements in Hippocratic Medicine ». Journal of the History of Medicine and Allied Sciences 47, n^o 4 (1992) : 389–404. http://dx.doi.org/10.1093/jhmas/47.4.389.

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Sneddon, Andrew. « English Catholics and the Supernatural, 1553–1829 ». Social History 39, n^o 2 (3 avril 2014) : 273–74. http://dx.doi.org/10.1080/03071022.2014.896563.

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Cameron, Ed. « Psychopathology and the Gothic Supernatural ». Gothic Studies 5, n^o 1 (mai 2003) : 11–42. http://dx.doi.org/10.7227/gs.5.1.2.

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Finley, James. « The Victorian Supernatural (review) ». Victorian Periodicals Review 38, n^o 1 (2005) : 108–10. http://dx.doi.org/10.1353/vpr.2005.0004.

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Murphy, Ryan P. « Book Review : The Supernatural in Society, Culture, and History ». Teaching Sociology 47, n^o 2 (22 février 2019) : 169–71. http://dx.doi.org/10.1177/0092055x19832271.

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Bulson, Eric. « A Supernatural History of Destruction ; or, Thomas Pynchon's Berlin ». New German Critique 37, n^o 2 (2010) : 49–72. http://dx.doi.org/10.1215/0094033x-2010-004.

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Thèses sur le sujet "Supernatural in history"

Fink, Richard William. « The Commercialization of the Afterlife : Spiritualism's Supernatural Economy, 1848-1900 ». Master's thesis, Temple University Libraries, 2010. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/69792.

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History
M.A.
Spiritualism was a popular cultural movement that flourished in the late-19th century across the United States and eventually Europe. While there were many facets of its philosophy, the primary conviction behind Spiritualism was that spirits of the dead could communicate with the living through human mediums. Although this basic definition of Spiritualism is virtually uncontested in contemporary scholarship, the cultural causes of the movement remain a highly debated topic. Historians have proposed a variety of theories for Spiritualism's inception, but none have yet to explore the economic motivations behind the movement. Spiritualism was, in fact, a vital commercial enterprise that spurred entrepreneurial and consumption opportunities for thousands of nascent capitalists. During the movement's prime, a host of Spiritualist merchandise was mass produced and marketed, including talking boards, spirit photographs, séances, and planchettes. Together, these products were produced and consumed in what became an "economy of the supernatural"--a thriving industry based on the desire to communicate with deceased humans. Through analysis of product advertisements and opinions raised about the issue found in mass media, this thesis will demonstrate that economic motivation was behind every aspect of Spiritualist practice. No part of the movement was left untouched by the desire for financial gain. Furthermore, this thesis argues that while various cultural forces influencing Spiritualism would diminish over time, the movement was able to sustain itself through the development of an economy of supernatural products and services, many of which continue to be produced to this very day.
Temple University--Theses

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曾慶慈 et Hing-chi Tsang. « A critical study of supernatural elements in Yuan drama ». Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1990. http://hub.hku.hk/bib/B31210028.

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Wallace, Nathaniel R. « H.P. Lovecraft's Literary "Supernatural Horror" in Visual Culture ». Ohio University / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1417615151.

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Vander, Schel Kevin Michael. « Whose Kingdom Shall Have No End : Christ and History in Friedrich Schleiermacher's Glaubenslehre and Christliche Sittenlehre ». Thesis, Boston College, 2012. http://hdl.handle.net/2345/3733.

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Thesis advisor: Frederick G. Lawrence
Whose Kingdom Shall Have No End: Christ and History in Friedrich Schleiermacher's Glaubenslehre and Christliche Sittenlehre By: Kevin M. Vander Schel Advisor: Frederick G. Lawrence The present study offers an investigation into the relationship between the influence of Christ and the development of human history in the dogmatic writings of Friedrich Schleiermacher. In contrast to the lingering caricature of Schleiermacher as pioneering a liberal theology of subjective feeling, this study portrays his work as an innovative theological proposal uniting a strong christological emphasis with a unique understanding of historical development. In the face of the dominant opposition between the schools of Rationalism and Supernaturalism in the Protestant theology of his own time, Schleiermacher worked out an alternative historically-conscious theological approach. His dogmatic writings consider the Christian church as a distinctive historical community proceeding from the originative redemptive influence of Christ. This initial appearance of Christ the Redeemer in history he regards as something relatively supernatural, an event irreducible to previous circumstances that introduces a new and higher manner of human living. Yet after this remarkable beginning, he describes Christ's originative influence as entirely mediated by historical and natural means. Schleiermacher thus envisions Christ's influence in human history as a gradual transformation from within. His dogmatic theology describes the emergence of the Reign of God, a development that does not oppose or interrupt natural and historical development but works in and through it to bring the created world to its completion. Schleiermacher indicates this dynamic in his dogmatic theology through the descriptive motif of the supernatural-becoming-natural. This study examines this theme both in Schleiermacher's well-known Christian Faith, or Glaubenslehre, and also in his unfinished and still partially unpublished lectures on Christian Ethics (Christliche Sittenlehre). This study comprises six chapters and is divided into three parts. The first part considers two aspects of the historical context underlying Schleiermacher's dogmatic theology. Chapter one considers the dispute between the theological schools of Rationalism and Supranaturalism in early nineteenth-century Protestant theology and describes Schleiermacher's own approach as offering a distinct alternative to these two options. Chapter two treats Schleiermacher's role in establishing the theological faculty at the newly founded University of Berlin and his conception of theology as a historically-conscious and positive science that borrows from other university disciplines and employs them in service of its Christian conviction. Schleiermacher's presentation of this theological method, in his Brief Outline, informs the later dogmatic work of his Glaubenslehre and Christliche Sittenlehre. Part two considers Schleiermacher's treatment of the influence of Christ in history in his Glaubenslehre. Chapter three presents the formal aspects of this theme in the work's introduction and in the reflections upon the general relationship of God and world in its first part. Writing in conscious distinction from the Rationalist and Supranaturalist schools, Schleiermacher describes the higher influence of Christ through the descriptive strategy of the supernatural-becoming-natural. Chapter four describes the material development of this theme in the work's second part. The higher influence of Christ, which continues in the Spirit, produces the new collective life in the church as a community of grace, set apart from the sinful world and destined to spread over the entire human race. The progression of this new life coincides with the emergence and growth of the Reign of God. Part three treats Schleiermacher's reflections on the historical influence of Christ in his unpublished lectures on Christliche Sittenlehre. Chapter five considers this theme in the formal arrangement of this work, once again operating under the descriptive motif of the supernatural-becoming-natural. The Christliche Sittenlehre treats the distinctively Christian action that results from the higher influence of Christ, which becomes manifest in threefold form: first, as presentational action (darstellendes Handeln) that reflects the enduring blessedness of fellowship with Christ; then, in two modes of effective action, as purifying (reinigendes) and propagative (verbreitendes). Chapter six then considers the material development of these three kinds of Christian action. Schleiermacher's treatment of these three modes of Christian action depicts the increasing permeation and elevation of human historical action through the influence of Christ and the Spirit. In similar fashion to the Glaubenslehre, then, Schleiermacher's Christliche Sittenlehre portrays the new life originating in Christ as the completion and perfection of human action in the emerging reality of the Reign of God
Thesis (PhD) — Boston College, 2012
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Herrmann, Andrew F. « Re-Discovering Kolchak : Elevating the Influence of the First Television Supernatural Drama ». Digital Commons @ East Tennessee State University, 2014. https://dc.etsu.edu/etsu-works/811.

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Each panelist has chosen an artifact (or type, genre, etc.) from the recent past and interrogated its role as an influence on contemporary popular culture, working to show the linkage between then and now. This type of work is underappreciated and we would like to attempt to show how informing ourselves on popular culture past can make us better critics in the present. Our hope is to inspire others to take up that cause as well. In that spirit, we would like to encourage people to come prepared to discuss ideas and share their own work in a workshop type environment.

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Lyons, Reneé C. « Knock Knock, Who's There ? Spooky Stories from the White House ». Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/2406.

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Takolander, Maria, et mikewood@deakin edu au. « Apprehending butterflies and flying beauties : Bringing magical realism to ground ». Deakin University. School of Communication and Creative Arts, 2003. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20050825.154534.

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Pelletier, Valérie. « Etude sur l'entremêlement des concepts d'histoire et de fiction dans la littérature historique et fantastique en Chine ». Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79969.

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The fantastic stands as an important part of Chinese culture. It is in fact through its literature that it has been made possible for us to enjoy this heritage. With the study of fantastic tales and anomaly accounts, this thesis tackles the problem of rationalism in relation with supernatural. It attempts to understand the mechanisms of the intermingling of the concepts of fiction and history, through the comparison of Chinese historical and fictional texts, as well as parallels between China and Europe. It will also deal with the concepts of nature, in both the perspectives of China and Europe, and the Enlightenment.

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Bott, Rachel. « “Pale her cheeks they ought to be, it was only yesterday that she had been a tree.” : Gender, Power, and Hybridity in the Swedish Medieval Supernatural Ballads ». Thesis, Uppsala universitet, Historiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-411095.

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This thesis analyzes eight specific Swedish medieval ballads that contain supernatural transformation and hybridity for how they depict gender in late medieval and early modern contexts. Using literature as a historical resource and a micro-historical approach, this thesis applies gender theory, intersectional approaches, and monster theory to its reading of these ballads. Through this analysis, this thesis has found that transformation in these ballads highlights what it meant to be human in the late medieval and early modern periods, by contrasting and defining humanness through the tension of being a hybrid. And inevitably, discussions of the body during these periods involved having a gendered body. While these stories define what was human and what was not, they discuss and negotiate late medieval and early modern conceptions of masculinity and femininity. Additionally, the conflicts in these stories introduce real-life issues such as power, violence, and social roles. Characters in these ballads negotiate gender and social roles by subverting and upholding societal power structures. A woman acts independently and marries a snake against her family’s wishes. Wives use magic to upend the social hierarchy usurp their husbands’ authority. Father’s roles as protectors are both questioned and underlined in stories of their failures. This thesis concludes that late medieval and early modern audiences had many different understandings of gender, and these audiences used supernatural transformation ballads as a means of communicating complex and contradictory elements of identity and gender during this period.

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Menno, Justin James. « Sociology and Sanctity : Paul Hanly Furfey, Franz Mueller, and Luigi Sturzo on "Supernatural Sociology," a Trans-Atlantic Debate, 1928-1946 ». University of Dayton / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1513120361593166.

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Livres sur le sujet "Supernatural in history"

Beyond supernature : A new natural history of the supernatural. Toronto : Bantam Books, 1988.

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Watson, Lyall. Supernature II : A new natural history of the supernatural. (Sevenoaks) : Sceptre, 1987.

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Supernatural America : A cultural history. Santa Barbara, Calif : Praeger, 2011.

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

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

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

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Hull, Laurie. Supernatural Pennsylvania. Atglen, Pa : Schiffer Pub., 2010.

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Supernatural : Writings on an unknown history. New York, N.Y : Jeremy P. Tarcher/Penguin, 2013.

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Watkins, C. S. History and the supernatural in medieval England. Cambridge, UK : Cambridge University Press, 2007.

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Classical Chinese supernatural fiction : A morphological history. Lewiston, NY : E. Mellen Press, 2005.

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Chapitres de livres sur le sujet "Supernatural in history"

Richardson, Elsa. « Mesmerism, Phrenology and Supernatural History ». Dans Second Sight in the Nineteenth Century, 57–102. London : Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-51970-2_3.

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Shea, William M. « The Supernatural in the Naturalists ». Dans HISTORY, RELIGION, and AMERICAN DEMOCRACY, 53–75. New York : Routledge, 2021. http://dx.doi.org/10.4324/9780429337666-4.

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Hay, Simon. « Supernatural Naturalism : The Golden Age of the Ghost Story ». Dans A History of the Modern British Ghost Story, 91–123. London : Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230316836_4.

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Hutchison, Keith. « The Natural, the Supernatural, and the Occult in the Scholastic Universe ». Dans Studies in History and Philosophy of Science, 333–55. Dordrecht : Springer Netherlands, 2000. http://dx.doi.org/10.1007/978-94-015-9478-3_9.

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Johnstone, Nathan. « Superstition and the Stake : Witch-Hunting and the Terrible Consequences of Believing in the Supernatural ». Dans The New Atheism, Myth, and History, 19–47. Cham : Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-89456-0_2.

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Barry, Jonathan. « News from the Invisible World : The Publishing History of Tales of the Supernatural c.1660–1832 ». Dans Cultures of Witchcraft in Europe from the Middle Ages to the Present, 179–213. Cham : Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63784-6_9.

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Young, Elizabeth. « Supernatural novels ». Dans The Cambridge History of the American Novel, 221–35. Cambridge University Press, 2011. http://dx.doi.org/10.1017/chol9780521899079.016.

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Evans, C. Stephen. « Critical History and the Supernatural ». Dans The Historical Christ and the Jesus of Faith, 170–202. Oxford University Press, 1996. http://dx.doi.org/10.1093/019826397x.003.0008.

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« The Reformation and the Supernatural ». Dans A Short History of the Reformation. I.B.Tauris, 2018. http://dx.doi.org/10.5040/9781788316033.ch-006.

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Robbins, Ruth. « Ghost Stories and Supernatural Tales ». Dans The Cambridge History of the English Short Story, 395–410. Cambridge University Press, 2016. http://dx.doi.org/10.1017/9781316711712.024.

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