Search results for 'Hermetism' (try it on Scholar)

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  1.  6
    Paolo Lucentini, Ilaria Parri & Vittoria Perrone (forthcoming). Hermetism From Late Antiquity to Humanism. La Tradizione Ermetica Dal Mondo Tardo-Antico all'Umanesimo (Nadia Bray). Rivista di Storia Della Filosofia.
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  2.  12
    H. J. Rose (1955). Hermetism and the Soul A. J. Festugière: La Révélation d'Hermès Trismégiste. III: Les Doctrines de L'Âme. Pp. Xiv+314. Paris: Gabalda, 1953. Paper, 2,000 Fr. [REVIEW] The Classical Review 5 (02):166-167.
  3.  3
    Vitalii Shchepanskyi (2016). Гермес Трисмегіст у культурно-релігійному просторі Slavia Orthodoxa: письмова традиція. Схід 2:100-104.
    The appearance of the first Hermes Trismegistus’ texts in cultural space «Slavia Orthodoxa» falls on XV century: in Serbian literature Konstantin Filozof’s «Žitije despota Stefana Lazarevića» and in old Ukrainian “Palais Krekhivsky” described by Ivan Franko. Serbian version contains only few lines, but Ukrainian includes individual and very complete section on Hermes Trismegistus’ life. It provides the information on the origin of Hermes, on the story of his father, and on his studying of secret alchemical knowledge in Egypt. Separately is (...)
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  4. Joshua Alan Ramey (2012). The Hermetic Deleuze: Philosophy and Spiritual Ordeal. Duke University Press.
    Introduction: secrets of immanence -- Philosophical modernity and experimental imperative -- Dark precursors : the hermetic tradition -- The force of symbols : Deleuze and the esoteric sign -- The overturning of Platonism -- Becoming cosmic -- The politics of sorcery -- The future of belief -- Coda: experimental faith.
     
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  5. Frances Amelia Yates (1964). Giordano Bruno and the Hermetic Tradition. Routledge.
    Placing Bruno—both advanced philosopher and magician burned at the stake—in the Hermetic tradition, Yates's acclaimed study gives an overview not only of Renaissance humanism but of its interplay—and conflict—with magic and occult practices. "Among those who have explored the intellectual world of the sixteenth century no one in England can rival Miss Yates. Wherever she looks, she illuminates. Now she has looked on Bruno. This brilliant book takes time to digest, but it is an intellectual adventure to read it. Historians (...)
     
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  6.  23
    Vera Keller (2012). The Centre of Nature: Baron Johann Otto von Hellwig Between a Global Network and a Universal Republic. Early Science and Medicine 17 (5):570-588.
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  7.  19
    Glenn Alexander Magee (2001). Hegel and the Hermetic Tradition. Cornell University Press.
    Glenn Alexander Magee's controversial book argues that Hegel was decisively influenced by the Hermetic tradition, a body of thought with roots in Greco-Roman ...
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  8.  6
    Bernard Joly (2007). À propos d'une prétendue distinction entre la chimie et l'alchimie au xviie siècle : Questions d'histoire et de méthode. Revue d'Histoire des Sciences 1 (1):167-184.
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  9. Artur R. Boelderl (1995). Alchimie, Postmoderne Und der Arme Hölderlin Drei Studien Zur Philosophischen Hermetik. Monograph Collection (Matt - Pseudo).
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  10.  23
    Giordano Bruno (1992). The Expulsion of the Triumphant Beast. University of Nebraska Press.
    The itinerant Neoplatonic scholar Giordano Bruno (1548–1600), one of the most fascinating figures of the Renaissance, was burned at the stake for heresy by the Inquisition in Rome on Ash Wednesday in 1600. The primary evidence against him was the book Spaccio de la bestia trionfante , a daring indictment of the church that abounded in references to classical Greek mythology, Egyptian religion (especially the worship of Isis), Hermeticism, magic, and astrology. The author of more than sixty works on mathematics, (...)
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  11. Brian P. Copenhaver (1992). Hermetica the Greek Corpus Hermeticum and the Latin Asclepius in a New English Translation, with Notes and Introduction. Monograph Collection (Matt - Pseudo).
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  12. Wendell V. Harris (1996). Literary Meaning Reclaiming the Study of Literature. Monograph Collection (Matt - Pseudo).
     
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  13.  1
    Michel Joris (2006). Nietzsche Et le Soufisme, Proximités Gnostico-Hermétiques. Harmattan.
    Cette tentative de rapprochement entre l'auteur de la célèbre formule "Dieu est mort" et le soufisme, la gnose et l'hermétisme, trois courants mineurs issus des grandes religions monothéistes, préoccupés par la notion de connaissance, ...
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  14. Athanasius Kircher, Eugenio Lo Sardo, Roman Vlad & Umberto Eco (1999). Iconismi & Mirabilia da Athanasius Kircher.
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  15. Paolo Lucentini (2007). Platonismo, Ermetismo, Eresia Nel Medioevo. Fédération Internationale des Instituts d'Études Médiévales.
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  16. Heinrich Rombach (1991). Der Kommende Gott Hermetik--Eine Neue Weltsicht. Monograph Collection (Matt - Pseudo).
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  17. Ernest Lee Tuveson (1983). The Avatars of Thrice Great Hermes: An Approach to Romanticism. Religious Studies 19 (2):279-280.
     
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  18. Ermelinda Ganem Fernandes, José Felipe Rodriguez de Sá & Matheus Gansohr (2013). Aterradora transcendência? Uma análise simbólica do Bafomé de Éliphas Lévi (Terrifying transcendence? A symbolic analysis of Eliphas Levi's Baphomet) - DOI: 10.5752/P.2175-5841.2013v11n31p1129. [REVIEW] Horizonte 11 (31):1129-1149.
    Bafomé, a mais duradoura criação do escritor Éliphas Lévi, é um ícone do universo esotérico: é a imagem “satânica” mais conhecida da história. Na tentativa de desvendar a sua rica composição simbólica, uma exegese iconográfica será conduzida por intermédio da psicologia analítica, fundada pelo psiquiatra suíço Carl Gustav Jung. As origens de Bafomé na alquimia, na cabala e no gnosticismo serão perscrutadas e os conceitos Junguianos do inconsciente coletivo e dos arquétipos irão, em grande parte, balizar a interpretação proposta neste (...)
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  19. Glenn Alexander Magee (ed.) (2016). The Cambridge Handbook of Western Mysticism and Esotericism. Cambridge University Press.
    Mysticism and esotericism are two intimately related strands of the Western tradition. Despite their close connections, however, scholars tend to treat them separately. Whereas the study of Western mysticism enjoys a long and established history, Western esotericism is a young field. The Cambridge Handbook of Western Mysticism and Esotericism examines both of these traditions together. The volume demonstrates that the roots of esotericism almost always lead back to mystical traditions, while the work of mystics was bound up with esoteric or (...)
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