Search

The continuous increase in human energy production per caput is accompanied by an increase in the world population. The work considers the demographic history of civilization as a function of the growing production and use of the energy by mankind. The evolution in the «energy-man» system took place relatively safely for the biosphere and a man up to the value of the per caput energy consumption of 11,000 kW*h/year*person that was achieved by civilization in 1950. Modern high per caput energy consumption of civilization is achieved at the cost of the loss of the environment-forming functioning by the biosphere and at the cost of the loss of the psychophysical health of a person. We can see the prospects for development of civilization through analysis of the energy-demographic history of mankind over the past 200 years. The features of fertility and mortality in the world are considered depending on the per caput energy consumption with a forecast for the future. Two limits to the growth of global energy production were formulated in terms of preventing harm to humans. Corresponding analytical dependencies are proposed. To prevent an ecological and demographic catastrophe and ensure transition of civilization to sustainable development, it is proposed to reduce the world energy production to 140*1012 kW*h/year with a decrease in per caput energy consumption to a relatively safe level of 18,000 kW*h/year*person, which existed in society in 1970. After this «step back» civilization will enter a state of relatively safe existence.

Nancy Stark Smith (NSS) left the field of gravity on 1 May 2020 after 68 orbits around the sun.She was small of stature but had boundless energy and her presence was expansive in her dancing and te...

This essay reads Joseph Addison’ views on imagination and on a set of interrelated tropes—wit, metaphor, personification—from the perspective afforded by the interaction view of metaphor. By adopting this analytical standpoint, the essay documents how Addison relies, often unwittingly, on a propositional model of signification in order to put forward his strongest claims on literary language, imagination, and aesthetic judgment. Such a model constitutes a significant departure from Addison's starting point, the referential model of signification that premises and circumscribes John Locke's account of rhetorical language. This reading offers not only a synthesizing account of Addison's views across a range of texts, but it also enables a new and more nuanced placement of Addison in eighteenth-century aesthetics.

The article examines the chronology of the development of the energy doctrine of the United States, which for many years has been focused on reducing the country's dependence on foreign energy imports. And while the United States does not currently need to import foreign energy on a huge scale, to effectively ensure energy security, a number of factors must be taken into account, both from a domestic and international point of view.

The author explores the jurisdictional ability of an administrative tribunal — specifically, the Alberta Energy and Utilities Board (EUB) — to decide constitutional matters. She focuses particularly on tribunal decisions relating to Charter rights and Aboriginal or treaty rights (s. 35(1)) and examines the recent decisions of Martin and Paul from the Supreme Court of Canada. The author concludes that for questions of law, the EUB has not only the option but the duty to consider constitutional questions.

This article discusses the main aspects and features of the modern world energy market in Latin America. Energy diplomacy is analyzed as the main instrument of regional integration. The activities Of the Commission for regional economic integration (CELAC) are studied through the prism of ensuring the interests of all the main participants in this integration Association.

Este artigo busca fazer uma leitura da obra de Antonio Peticov à luz da psicologia analítica. Jung considerava a imaginação como uma das principais funções da psique, isto é, ela é a expressão direta da atividade vital e uma forma pela qual a energia psíquica manifesta-se na consciência. É pela fantasia que o homem é capaz de lançar-se em um processo de simbolização, de maneira a tornar-se um criador inesgotável de novas possibilidades culturais. A psique, ao encher-se de imagens em um fluxo contínuo, dá amplitude à experiência exterior. Desse modo, a obra de Peticov emerge como uma fotografia do inconsciente, revelando seus aspectos pessoais e coletivos. Contextualizada dentro de um tempo histórico, ela nos fornece uma leitura do movimento de seu tempo, do zeitgeist, ou seja, do espírito da época, e pode também ser prospectiva, nos indicando o que está por vir.

В статье предлагается ответ на критику Е. В. Зайцевым учения В. Н. Лосского о различении сущности и энергий в Боге. Е. В. Зайцев полагает, что учение В. Н. Лосского обладает грубым внутренним противоречием, которое привело к разрыву между теологией и икономией. На взгляд автора, данные выводы не обоснованы, в связи с чем в статье предпринята попытка богословского анализа наиболее важных аспектов учения В. Н. Лосского о различении сущности и энергий в Боге с целью определить характер этого различения (с точки зрения указанных аспектов). В ходе исследования были особо подчеркнуты следующие идеи: творение есть акт воли, а не акт природы; нетварные энергии есть бытие всего существующего, а между нетварной сущностью и сущностью тварной пролегает бесконечное онтологическое расстояние; абсолютное совершенство есть абсолютная простота, абсолютное совершенство предполагает бесконечное разнообразие бесконечных и всемогущих энергий, основанных на единой нетварной сущности; между действующим и действием не может быть никакого сложения; в силу бесконечности нетварных сущности и энергий они сведены к абсолютной неделимости и простоте; абсолютная неповторимость личности есть абсолютная простота; нетварная Личность Христа одновременно пребывает в нетварной природе и природе тварной неделимо; в состоянии обожения человек бесконечно усваивает свойство божественной простоты; обожение осуществляется бесконечно от силы в бóльшую силу и др. В результате исследования автор пришёл к выводу, что с точки зрения рассмотренных аспектов богословия В. Н. Лосского его различение сущности и энергий в Боге является не грубым противоречием, а онтологической антиномией, указывающей на неисчерпаемую тайну бытия Бога, Его творческого акта, бытия творения и обожения человека. The article proposes an answer to criticism by E.V. Zaitsev of the teachings of V.N. Lossky about the distinction between essence and energy in God. E. V. Zaitsev believes that this doctrine has a gross internal contradiction, which led to the gap between «theology» and «economy». In the author’s opinion, these conclusions are not substantiated. In this connection, an attempt is made in the article to theologically analyze the most important aspects of V.N. During the study, the following ideas were especially emphasized: creation is an act of will, not an act of nature; uncreated energies are the being of all that exists, and between the uncreated essence and the creaturely essence lies an infinite ontological distance; absolute perfection is absolute simplicity; absolute perfection implies an infinite variety of infinite and omnipotent energies based on a single uncreated entity; there can be no addition between the acting and the action; due to the infinity of uncreated essences and energies they are reduced to absolute indivisibility and simplicity; the absolute uniqueness of personality is absolute simplicity; the uncreated Person of Christ is simultaneously in the uncreated nature and the created nature; in a state of deification, a person endlessly assimilates the property of divine simplicity; deification is carried out endlessly from strength to great strength, etc. As a result of the study, the author came to the conclusion that from the point of view of the considered aspects of VN Lossky’s theology, his distinction between essence and energy in God is not a gross contradiction, but an ontological antinomy, indicating an inexhaustible the secret of the being of God, His creative act, the being of creation and deification of man.

Otthein Rammstedt was an outstanding sociologist who spent most of his life editing Georg Simmel’s Gesamtausgabe, or collected works. Rammstedt gave much of his strength and energy to get this important publication completed. In 1993, to commemorate the 75th anniversary of Simmel’s death, we put together a selection of his works and the articles written in his honor which was published in 1994 in the second issue of the Sociological Journal. Rammstedt then provided us with his manuscript on Simmel which we are going to republish in the Sociological Education section of our quarterly. His manuscript deserves to be published anew, not just for sad reasons — in the last issue, we announced that Ramstedt passed away after having completed his huge body of work — but also for reasons that are quite substantial. Classical sociology may seem to be a completed project, but it is still a resource that has not been fully exhausted or fully evaluated. The article by Rammstedt, who was experienced not only in the history of sociology but in its theory as well and was the long-term dean of the Faculty of Sociology in Bielefeld University, one of the most renowned sociological institutions in Europe, allows us to see how much we can take from the legacy of the classics. His text has obviously retained its considerable suitability, but, like many classical sociological writings, it needs a new revision or even perhaps a new translation. In any case, we hope this publication will give a new impetus to the study of Simmel’s writings as well as of sociological classics, while at the same time paying a debt of gratitude to the prominent German sociologist, Otthein Rammstedt

Review of the collected essays Literature and the Gods (2001), based on Roberto Calasso’s Weidenfeld Lectures at Oxford. As a major theme of his studies, he examines the relation between myth and modern consciousness. Noting the interest in ancient gods, observed since the 19th c., as well as the keenness to generate a ‘new mythology’, Calasso recreates the romantic and post-romantic myth about literature, taking a close look at ‘absolute literature’. The research material was selected from poems and letters by Hölderlin and Mallarmé, Baudelaire’s polemic article Pagan School , Lautreamont’s The Songs of Maldoror , works by Schlegel and Nietzsche, and ancient Indian texts, etc. Among those who traced the progress of absolute literature Calasso names Baudelaire and Proust, Hofmannsthal and Benn, Valéry and Auden, Brodsky and Mandelstam, Tsvetaeva and Yeats, Borges and Nabokov, Calvino and Kundera. Calasso absolutely deserves the name of a master of secret knowledge, and thanks to Anna Yampolskaya the heuristic energy of his artistic and critical thought can finally be experienced in Russian.

Este artículo tiene como objetivo analizar en fuentes didácticas: la definición de la energía libre de Helmholtz, definiendo y discutiendo la variación de su intensidad; discutir su conservación y las condiciones de su valor. La categoría de análisis está respaldada por los enfoques históricos y postulatorios de las fuentes investigadas, marcados por el silogismo de Aristóteles. Debido a la falta de ajuste de las definiciones presentadas en las fuentes investigadas, presenta una definición para el potencial de Helmholtz, así como un análisis de las condiciones de su variación y su conservación. Se observa que la mayoría de las fuentes analizadas se limitan a leer la relación matemática que la representa, en detrimento de un enfoque epistemológico. El artículo también busca definir la grandeza potencial de gran complejidad representada por la Energía Libre de Helmholtz como un gran desafío., This article aims to analyze in didactic sources: the definition of Helmholtz Free Energy, defining and discussing the variation of its intensity; discuss its conservation and the conditions of its value. The Analysis Category is supported by the historical and postulatory approaches of the researched sources, marked by Aristotle's Syllogism. Due to the lack of tuning of the definitions presented in the researched sources, it presents a definition for the Helmholtz Potential, as well as an analysis of the conditions of its variation and its conservation. It is observed that most of the sources analyzed are limited to reading the mathematical relationship that represents it, to the detriment of an epistemological approach. The article also seeks to define the potential greatness of great complexity represented by the Free Energy of Helmholtz as constituting, still, a great challenge., Este artigo tem como objetivo analisar em fontes didáticas: a definição da Energia Livre de Helmholtz, definindo e discutindo a variação da sua intensidade; discutir a sua conservação e as condições do seu valor. A Categoria de Análise está referendada nas abordagens histórica e postulatória das fontes pesquisadas, balizada pelo Silogismo de Aristóteles. Devido à falta de sintonia das definições apresentadas nas fontes pesquisadas, apresenta uma definição para o Potencial de Helmholtz, bem como uma análise das condições da sua variação e da sua conservação. Observa-se que a maioria das fontes analisadas se limita a fazer a leitura da relação matemática que a representa, em detrimento de uma abordagem epistemológica. O artigo também busca definir a grandeza potencial de grande complexidade representada pela Energia Livre de Helmholtz como constitutiva, ainda, de um grande desafio.

Teilhard’s The Phenomenon of Man was posthumously published and has been retranslated as The Human Phenomenon. It presents humankind in unity with an evolving world, locates parts in relation to the whole, and balances the perspectives of the outside and the inside. Key aspects include the tangential–radial energy distinction, axes of evolution, the noosphere and personalization. Although Teilhard regarded it as a scientific work, he leaves space for the theological notions of ensoulment, monogenism and the supernatural, and derives his hypothesis that Omega is a point of evolutionary convergence from Scripture. Today, Teilhard’s cosmic vision appeals to some and the global context he defines is ecologically significant, but his dense theorizing may obscure or detract from basic elements of Christian belief.

The “masculine” side of the woman’s psyche is seen as carrying two kinds of energy: drive, aggressiveness, and self-assertion as well as objectivity, consciousness, and concern with meaning and spi...

Introduction. The author considers the study of the traditional energy regimes of the Selkups according to mythology as the first priority. Methods and materials. Materials for studying the topic were taken from archival sources, scientific literature collected by the author during ethnographic expeditions. The methods used in the study include the analysis and use of the theory of myth. Analysis. The mythology of the Selkups describes energy figuratively. The main source of energy – heat and light – is the sun. It is drawn in the image of the old woman-ancestor who grants and takes people’s lives / souls. The old woman, her huge gut, embodies the otherness, where, at the hour of birth, human souls come to the earthly world, and where they return after death. The images of the mythical old women embodying fire, moon, cold and night, are the incarnations of the mother sun. In these images, the energy of fire is classified into kind and terrible fire, the fire that gives life and brings death, into heat and cold, light and darkness. In addition to the energy of fire, Selkup mythology distinguishes the energy of water, land and forests. Its source and embodiment are also mythical old women-ancestors. This energy is described as food sent to men by the divine nature. Results. According to the Selkup mythology, the Selkups from ancient times recognized energy as the basis of human vitality and were well acquainted with all types and sources of natural energy used by humanity before the beginning of the era of technical inventions.

This debates essay offers a summary and critique of the chapter “Cheap Energy” in A History of the World in Seven Cheap Things by Jason W Moore and Raj Patel. In the text of my comment, I suggest that this work—while intellectually generative—pays insufficient attention to broader analytical and theoretical debates within Global Political Economy and the study of science and technology that its analysis addresses. Additionally, the authors do not address the failure of the only major attempt to jettison the price mechanism as a system for allocating resources under conditions of industrialization—the Marxist-Leninist command economies—to generate anything approaching a sustainable society.

Societies need energy in order to sustain themselves and their members. This energy comes in two forms: fuel and food. These are continuous: they are both means of energy acquisition consumed for the same purpose, the maintenance of a complex society. The energy sources that sustain a society—whether fuel or food—must have a sufficiently high aggregate energy returned on energy invested (EROI). The EROI of a source is the energy acquired from a source divided by the energy that the society had to invest in acquiring it. Once the EROI of a society’s energy sources drops below a certain threshold, societal collapse often results: the breakup of that society and the emergence of new, simpler societies. Calculations suggest that maintenance of a society recognizably similar to our own vis-à-vis socioeconomic parameters requires energy sources with EROIs in the 11–14 range. Maintenance of certain markers of liberal democracies may require higher EROIs, in the 20–30 range.

This research work tries to analyze energy diplomacy relations between two countries: South Korea and Uzbekistan where Republic of Korea’s diplomacy and business are closely linked with its energy interests. Then analyzing advantages for Uzbekistan as investment accepting state from South Korea. Moreover, there are social and cultural reasons play an important role in their relationship. However, there appears the interests of other actors like China and Russia toward Central Asian region. In this case research work to analyze and find how would be the position of South Korea in this region and does not interests intersect? There explains the way of solutions and advices for it.

The art historian Aby Warburg, in his attempt to explain the hold of antiquity on European culture, developed a notion of the ‘afterlife’ or ‘survival’ of images of antiquity that transmitted a gestural and material energy. This, his ‘pathos formula’, is effectively present even in images of the present day. As Nagel and Wood state: ‘Warburg described the mysterious continuity of life forces across far-flung chains of symbols, whereby pictorial form delivered, centuries later, the pitch and pulse of primordial emotions’.

In this chapter, the author discusses the occurrence and significance of near-death experiences (NDEs) in survivors of cardiac arrest and provides some biological explanation for the same. The author posits that the mass/energy of the dying person, in other words the “soul,” passes on to another parallel universe.

Alexei Losev’s doctrine of myth is closely related to his interest in onomatodoxy [imyaslavie], a religious and philosophical school of thought that was developed by the early twentieth century, while being rooted in the Eastern Orthodox thought of Byzantium, namely in the fourteenth-century doctrine of energy (knowledge of the essence of God through its energy), formulated by St. Gregory Palamas. Losev understands myth not as a fiction but as a substantial reality and corporeality; it is the essence of a person represented in a word, a picture, or a sculpture. Thus, Losev regards philosophy, mythology, and aesthetics as a single whole. Artistic form, according to Losev, has a personal being and lives through and changes the course of history. For Losev music is not an exception here. This chapter investigates a lesser-known aspect of Losev’s work, namely his philosophy of music, which he developed in both scholarly and literary works.

By the 1890s, the unspoken “open secret” in contemporary occultism was that sexual energy was the vital force that made possible psychic “unfoldment,” spiritual progress, and immortality. This was “regeneration,” the reverse of “generation,” the sexual act that creates man. Regeneration restored the Edenic state. Kenneth Sylvan Launfal Guthrie (1871–1940) was the most detailed expositor of regeneration. A disciple of Hiram Erastus Butler, he combined Butler’s practical teachings with his own extensive knowledge of primitive Christianity. The breathing and meditation exercises taught in his Brotherhood of the Eternal Life guided the student in becoming aware of the monthly “Vitality Germ” (zoe)—the Elixir of Life—generated by the body and taught how to effect its “resorption” to regenerate man.

“Baroque Naturalism (A Teleological Conversion of Philosophy)” shows how the very notion of the baroque itself serves to illustrate the project’s claim about predication and the relational being of concepts. It does this through a reading of sophistry and the energy implied in the distinction between homonymy and synonymy developed by Barbara Cassin.

The concept of ���political energy��� is often treated as merely a rhetorical synonym for enthusiasm and active engagement. However, as Bruce Clarke���s Energy Forms argues there is an allegorical traffic of ideas between politics and science that reaches an apotheosis in the early-twentieth century interest in energy. In the field of the ���energy-humanities��� inaugurated by Clarke, the work of George Sorel remains largely overlooked. Situating itself in this field, my paper investigates the interplay of science and politics in Sorel���s work. I contend that Sorel, influenced by Vico���s ideogeneitic law anticipates Clarke���s allegorical framework. Paralleling Henri Bergson���s attempts to rethink the novelty of life in the post-thermodynamic framework of energy, I argue that models from science (Brownian motion and friction) underlie Sorel���s conceptions of political myth and class antagonism. While these remain inchoate in Sorel���s works, I conclude with the suggestion that these traces are completed in Ernst J��nger���s conception of ���total mobilization���.

This year replete with so many anniversaries related to the energy sector sees the centenary celebration of the GOELRO Plan. This event is remarkable for energy studies: a complex energy method that backed up the Plan development half a century later became one of the preconditions for the development of the methodology of systems analysis of the energy development. The groundwork of this methodology was laid at SEI/ESI SB RAS (Siberian Energy Institute. Melentiev Energy Systems Institute of the Siberian Branch of the Russian Academy of Sciences) founded by Academician L.A. Melentiev; the institute celebrates its 60th anniversary this year. Half a century ago, an 'off-site' department of the SEI was established in Moscow and 15 years later it was reorganized into ERI RAS (Energy Research Institute of the Russian Academy of Sciences) and GKNT (State Committee for Science and Technology). The paper focuses on the background of the development of the theory and methods of systems analysis of energy development, covers its main theoretical and applied contributions in two stages of social and economic development of the country, discusses evolution of this research area and its possible adoption in the alternative (mobilization-type and liberal) concepts of shaping 'the information society’ of the future.

In this article, I begin by outlining the qualities and attributes associated with experiences of mana, focusing particularly on the way the term 'mana' was used by C.G. Jung in his published work. I note that Jung associated mana with the accumulation and transfer of psychic energy (libido), with the appearance and appropriation of elemental fire, and by extension, with the metamorphic experience of constellating consciousness. In this context, informed by Jung's accounts and modes of expression, the term mana personality becomes a provisional designation for a recurrent dynamic of archetypal experiential configurations whose telos appears to be the reorientation of consciousness to its origin.Dans cet article, je commence par tenter d’exposer les qualités et attributs des expériences de « mana », en me concentrant spécifiquement sur la manière dont C.G. Jung a utilisé ce terme dans son œuvre publiée. Je constate que Jung associait « mana » à l’accumulation et au transfert d’énergie psychique (libido), à l’apparition et l’appropriation du feu élémentaire, et par extension, à l’expérience métaphorique de la constellation de la conscience. Dans ce contexte, éclairés par les descriptions de Jung et ses manières de s’exprimer, le terme « personnalité mana » devient une désignation provisoire pour une dynamique récurrente des configurations archétypales empiriques dont le télos semble être la réorientation de la conscience vers sa source.In diesem Artikel versuche ich zunächst, die Qualitäten und Attribute zu skizzieren, die mit den Erfahrungen des 'Mana' verbunden sind, wobei ich mich insbesondere auf die Art und Weise konzentriere, wie der Begriff 'Mana' von C.G. Jung in seinem veröffentlichten Werk verwendet wird. Ich stelle fest, daß Jung 'Mana' mit der Anhäufung und Übertragung von psychischer Energie (Libido), mit dem Auftreten und der Aneignung von Elementarfeuer und im weiteren Sinne mit der metamorphen Erfahrung der Konstellierung von Bewußtsein in Verbindung brachte. In diesem Zusammenhang wird der Begriff 'Mana-Persönlichkeit', der von Jungs Erklärungen und Ausdrucksweisen geprägt ist, zu einer vorläufigen Bezeichnung für eine wiederkehrende Dynamik archetypischer Erfahrungskonfigurationen, deren Telos die Neuorientierung des Bewußtseins auf seinen Ursprung hin zu sein scheint.In questo articolo, inizio cercando di delineare le qualità e gli attributi associati alle esperienze di 'mana', concentrandomi in modo particolare sul modo in cui il termine 'mana' è stato usato da C. G. Jung nelle sue opere pubblicate. Osservo che Jung ha associato 'mana' all'accumulazione ed al trasferimento dell'energia psichica (libido), con l'aspetto del fuoco elementare e, per estensione, con l'esperienza metamorfica di coscienza costellante. In questo contesto, arricchito dai racconti e dalle espressioni di Jung, il termine 'personalità mana' diventa una denominazione provvisoria per una dinamica ricorrente di configurazioni esperienziali archetipiche i cui telos sembrano essere il riorientamento della coscienza alla sua origine.В этой статье я начну с того, что попытаюсь обрисовать в общих чертах качества и атрибуты, связанные с переживаниями «маны», уделяя особое внимание использованию термина «мана» в опубликованных работах К.Г. Юнга. Я подчеркиваю, что Юнг связывал «ману» с накоплением и передачей психической энергии (либидо), с появлением и присвоением элементарного огня и, соответственно, с метаморфическим опытом констелляции сознания. В этом контексте, согласно записям Юнга, термин «мана-личность» становится временным обозначением текущей динамики архетипических конфигураций, целью которых, по-видимому, является переориентация сознания к его истокам.En este artículo, comienzo por describir las cualidades y atributos asociados con experiencias ‘mana’, con un foco particular en el modo en el que el término ‘mana’ fue utilizado por C. G. Jung en sus trabajos publicados. He notado que Jung asoció ‘mana’ con la acumulación y transmisión de energía psíquica (libido), con la apariencia y apropiación del fuego elemental, y por extensión, con la experiencia transformadora de constelar consciencia. En este contexto, a partir de las expresiones y testimonios de Jung, el término ‘personalidad mana’ deviene una designación provisional para una dinámica de configuraciones de experiencias arquetipales recurrentes cuyo telos pareciera ser la reorientación de la consciencia hacia sus orígenes.传真的微光:对“神力人格”术语的调查以及这些经验背后的动力 这篇文章的开始, 作者先概述了与“神力”经验有关的好品质及其贡献, 特别关注了荣格在其发表的作品中关于“神力”概念的使用方式。作者发现荣格把“神力”联系了心理能量 (力比多)的积聚和转化, 呈现出火元素的特质, 这可引申为意识聚集经验的隐喻。在这一背景下, 引用荣格的观点和表达方式:“神力人格”的术语就成了一种暂时性的名称, 用以指代一个原型经验性的结构所具有的周期性动力, 这一结构的目的是把意识重新用引向其根源。.

There are arguments proving that what we see now as “normal energy” (including the equivalent mass-energy) represents only 5% of the total energy of the Universe [1]. The rest is invisible meaning that no widely accepted experimental proof exits to put it in evidence. In addition, there is no accepted theory to explain the nature of this so-called “black energy”. This paper deals with an interpretation of the “black energy” also giving the possibility to follow its evolution in time by using an author hydro-dynamical model of the Newton gravity and a model of the early Universe; a connection between a part of this energy and the “black holes” is as well proposed.

This article hypothesizes that the root meaning of the concept mana (including cognate terms in other Pacific languages) derives from the direct experience of psychic energy which may then be inter...

Introduction. This work is intended to examine the use and interpretation of Byzantine hymnographic texts of Hieroschemamonk Anthony (Bulatovich), who was the leader of the Athonite Onomatodoxists during the 1910s, written during his defence of the Palamite doctrine on divine energy. Methods. Source research and analysis, philosophical hermeneutics and comparative textological research are the methods used in this work. Sources on the subject include the works by Anthony (Bulatovich), Gregory of Nazianzus, Cyril of Alexandria, Dionysius the Areopagite, and Gregory Palamas. Analysis. In his dispute about the name of God, Bulatovich paid much attention to the theme of divine energies. The doctrine on energy of God, developed by the Church Fathers and especially Gregory Palamas, was important for Bulatovich since he considered divine revelation to be an uncreated energy of God. He believed the name of God to be an example of such a revelation and therefore, being by essence energy of God, he argued that God’s name is God. Onomatodoxy skeptics claimed, in contrast to Palamas, that divine energy cannot be viewed as God. Bulatovich aimed to prove the opposite and, not having many patristic writings at his disposal, he looked for confirmation of Palamite teachings on divine energy in biblical and hymnographic texts. Results. An analysis of hymnographic quotes used by Bulatovich shows that he understood their theological meaning correctly and derived ideas developed by Church Fathers from hymnography. Byzantine hymnography served Bulatovich as the main source of the Orthodox Church’s dogmatics.

Over the last two decades, the stage director and filmmaker Ivan Vyrypaev has developed his own aesthetic practice, which tests the energy, reception, and affective appeal of the stage performance ...

This paper distinguishes between Jung's theoretical discourse regarding the archetypes and his phenomenological account of numinous experience. For this author, the initial attraction of 'my Jung' came from both the vivid Romanticism of his descriptions of the anima and the apparent 'ground of being' offered by his theory of archetypes. However, the essentialism inherent to archetypal theory in general and the anima in particular has necessitated a re-evaluation of Jung's theory in terms of emergence theory. My own version of this emphasises the role of symbols in the constitution of affect through collective human action in the world. In this reconfiguration, the visceral energy of numinous experience is retained while the problematic theory of archetypes is no longer needed.