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profile--work_container" data-work-id="107483666"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/107483666/%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%94_%D0%98_%D0%9D%D0%B8%D0%BC%D0%B1_%D0%B8_%D0%BA%D1%80%D0%B5%D1%81%D1%82_%D0%BA%D0%B0%D0%BA_%D1%87%D0%B8%D1%82%D0%B0%D1%82%D1%8C_%D1%80%D1%83%D1%81%D1%81%D0%BA%D0%B8%D0%B5_%D0%B8%D0%BA%D0%BE%D0%BD%D1%8B_%D0%92%D1%81%D1%82%D1%83%D0%BF%D0%BB%D0%B5%D0%BD%D0%B8%D0%B5_"><img alt="Research paper thumbnail of Антонов Д.И. Нимб и крест: как читать русские иконы (Вступление)" class="work-thumbnail" src="https://attachments.academia-assets.com/106138633/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/107483666/%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%94_%D0%98_%D0%9D%D0%B8%D0%BC%D0%B1_%D0%B8_%D0%BA%D1%80%D0%B5%D1%81%D1%82_%D0%BA%D0%B0%D0%BA_%D1%87%D0%B8%D1%82%D0%B0%D1%82%D1%8C_%D1%80%D1%83%D1%81%D1%81%D0%BA%D0%B8%D0%B5_%D0%B8%D0%BA%D0%BE%D0%BD%D1%8B_%D0%92%D1%81%D1%82%D1%83%D0%BF%D0%BB%D0%B5%D0%BD%D0%B8%D0%B5_">Антонов Д.И. Нимб и крест: как читать русские иконы (Вступление)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Все права защищены. Любое использование материалов данной книги, полностью или частично, без разр...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Все права защищены. Любое использование материалов данной книги, полностью или частично, без разрешения правообладателя запрещается Научный редактор-канд. искусствоведения А. С. Преображенский (МГУ; ГИИ) Рецензенты: канд. ист. наук О. В. Чумичева, канд. ист. наук М. Р. Майзульс (РГГУ) Антонов, Дмитрий Игоревич. Нимб и крест: как читать русские иконы.-Москва : Издательство АСТ, 2023.-304 с.-илл.-(Искусство. Подарочная энциклопедия).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9508ce8234cad201503c6ebd452a3722" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106138633,"asset_id":107483666,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106138633/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="107483666"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="107483666"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 107483666; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=107483666]").text(description); $(".js-view-count[data-work-id=107483666]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 107483666; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='107483666']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9508ce8234cad201503c6ebd452a3722" } } $('.js-work-strip[data-work-id=107483666]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":107483666,"title":"Антонов Д.И. 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Демоны и грешники в древнерусской иконографии: семиотика образа. М.: Индрик, 2011. 376 с.; илл. (D. Antonov, M. Maizuls. Demons and Sinners in Old Russian Iconography: The Semiotics of the Image)" class="work-thumbnail" src="https://attachments.academia-assets.com/42465750/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/5774103/%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%94_%D0%98_%D0%9C%D0%B0%D0%B9%D0%B7%D1%83%D0%BB%D1%8C%D1%81_%D0%9C_%D0%A0_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D1%8B_%D0%B8_%D0%B3%D1%80%D0%B5%D1%88%D0%BD%D0%B8%D0%BA%D0%B8_%D0%B2_%D0%B4%D1%80%D0%B5%D0%B2%D0%BD%D0%B5%D1%80%D1%83%D1%81%D1%81%D0%BA%D0%BE%D0%B9_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D0%BA%D0%B0_%D0%BE%D0%B1%D1%80%D0%B0%D0%B7%D0%B0_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2011_376_%D1%81_%D0%B8%D0%BB%D0%BB_D_Antonov_M_Maizuls_Demons_and_Sinners_in_Old_Russian_Iconography_The_Semiotics_of_the_Image_">Антонов Д.И., Майзульс М.Р. Демоны и грешники в древнерусской иконографии: семиотика образа. М.: Индрик, 2011. 376 с.; илл. (D. Antonov, M. Maizuls. 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Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2016.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Оборотни и оборотничество С.Ю. Неклюдов Оборотничество: «природа вещей», объем понятия, региональ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Оборотни и оборотничество С.Ю. Неклюдов Оборотничество: «природа вещей», объем понятия, региональные версии / 13 Д.Ю. Доронин Красавица-алмыска и душа шамана: оборотничество в мифологии алтайцев / 35 В.А. Черванёва Одежда ведьмы в описаниях оборотничества (на материале восточнославянской мифологической прозы) / 89 Дьявол как оборотень М.Р. Майзульс Саморазоблачающаяся иллюзия. Внешняя и внутренняя перспектива в иконографии дьявольских наваждений / 105 А.Е. Махов Оборотень-теолог: в поисках богословских ключей к «странным» дьявольским обличьям / 161</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5f0df93ce759f23cf71795d99bdb5435" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118249260,"asset_id":123928150,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118249260/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123928150"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123928150"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123928150; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123928150]").text(description); $(".js-view-count[data-work-id=123928150]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123928150; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123928150']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5f0df93ce759f23cf71795d99bdb5435" } } $('.js-work-strip[data-work-id=123928150]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123928150,"title":"In Umbra: Демонология как семиотическая система. 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Материалы международной научной конференции, РАНХиГС, 11-12 дек. 2015 / Отв. ред и сост. Д.И. Антонов. 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Материалы международной научной конференции, РАНХиГС, 11-12 дек. 2015 / Отв. ред и сост. Д.И. Антонов. 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href="https://www.academia.edu/9920177/%D0%9E_%D0%B2%D0%B5%D1%80%D0%B5_%D0%B8_%D1%81%D1%83%D0%B5%D0%B2%D0%B5%D1%80%D0%B8%D1%8F%D1%85_%D1%81%D0%B1%D0%BE%D1%80%D0%BD%D0%B8%D0%BA_%D1%81%D1%82%D0%B0%D1%82%D0%B5%D0%B9_%D0%B2_%D1%87%D0%B5%D1%81%D1%82%D1%8C_%D0%95_%D0%91_%D0%A1%D0%BC%D0%B8%D0%BB%D1%8F%D0%BD%D1%81%D0%BA%D0%BE%D0%B9_%D1%81%D0%BE%D1%81%D1%82_%D0%92_%D0%95_%D0%91%D0%BE%D1%80%D0%B8%D1%81%D0%BE%D0%B2_%D0%BE%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2014_350_%D1%81"><img alt="Research paper thumbnail of О вере и суевериях: сборник статей в честь Е.Б. Смилянской / сост. В.Е. Борисов; отв. ред. Д.И. Антонов. М.: Индрик, 2014. 350 с." class="work-thumbnail" src="https://attachments.academia-assets.com/45618563/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9920177/%D0%9E_%D0%B2%D0%B5%D1%80%D0%B5_%D0%B8_%D1%81%D1%83%D0%B5%D0%B2%D0%B5%D1%80%D0%B8%D1%8F%D1%85_%D1%81%D0%B1%D0%BE%D1%80%D0%BD%D0%B8%D0%BA_%D1%81%D1%82%D0%B0%D1%82%D0%B5%D0%B9_%D0%B2_%D1%87%D0%B5%D1%81%D1%82%D1%8C_%D0%95_%D0%91_%D0%A1%D0%BC%D0%B8%D0%BB%D1%8F%D0%BD%D1%81%D0%BA%D0%BE%D0%B9_%D1%81%D0%BE%D1%81%D1%82_%D0%92_%D0%95_%D0%91%D0%BE%D1%80%D0%B8%D1%81%D0%BE%D0%B2_%D0%BE%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2014_350_%D1%81">О вере и суевериях: сборник статей в честь Е.Б. Смилянской / сост. В.Е. Борисов; отв. ред. Д.И. Антонов. М.: Индрик, 2014. 350 с.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/VictorBorisov5">Viktor Borisov</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://huntingtonlibrary.academia.edu/OlgaTsapina">Olga Tsapina</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://hse-ru.academia.edu/EvgenijAkelev">Evgenij (Евгений) Akel'ev (Akelev, Акельев)</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://abington-psu.academia.edu/RoyRobson">Roy R Robson</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/AndreyMoroz">Andrey Moroz</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/MikhailMaizuls">Mikhail Maizuls</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://niu.academia.edu/ChristineWorobec">Christine Worobec</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/%D0%9F%D1%83%D1%88%D0%BA%D0%BE%D0%B2%D0%9F%D0%B5%D1%82%D1%80%D0%BE%D0%B2%D0%B8%D1%87">Пушков Петрович</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Сборник статей «О вере и суевериях» посвящен юбилею доктора исторических наук, профессора Высшей ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Сборник статей «О вере и суевериях» посвящен юбилею доктора исторических наук, профессора Высшей школы экономики Елены Борисовны Смилянской. В него вошли исследования различных аспектов народной духовной культуры: заговорной традиции, представлений о святых и демонах, старообрядчества, религиозного вольнодумства. Одновременно в книге представлены работы о правительственной политике в отношении старообрядцев и  об осмыслении народной религиозности российской элитой Века Просвещения. Издание ориентировано на историков, этнографов, фольклористов.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="75ff43695c5010690756d1466adc0aad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45618563,"asset_id":9920177,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45618563/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9920177"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9920177"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9920177; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9920177]").text(description); $(".js-view-count[data-work-id=9920177]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9920177; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9920177']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "75ff43695c5010690756d1466adc0aad" } } $('.js-work-strip[data-work-id=9920177]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9920177,"title":"О вере и суевериях: сборник статей в честь Е.Б. 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Материалы V международной научной конференции. Москва, РГГУ, 24–26 мая 2018 г. / Сост. и ред. О.Б. Христофорова, Д.И. Антонов. М., 2018. – 196 с." class="work-thumbnail" src="https://attachments.academia-assets.com/56673939/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36713514/%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%9C%D0%B0%D1%82%D0%B5%D1%80%D0%B8%D0%B0%D0%BB%D1%8B_V_%D0%BC%D0%B5%D0%B6%D0%B4%D1%83%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D0%BD%D0%BE%D0%B9_%D0%BD%D0%B0%D1%83%D1%87%D0%BD%D0%BE%D0%B9_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80%D0%B5%D0%BD%D1%86%D0%B8%D0%B8_%D0%9C%D0%BE%D1%81%D0%BA%D0%B2%D0%B0_%D0%A0%D0%93%D0%93%D0%A3_24_26_%D0%BC%D0%B0%D1%8F_2018_%D0%B3_%D0%A1%D0%BE%D1%81%D1%82_%D0%B8_%D1%80%D0%B5%D0%B4_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9C_2018_196_%D1%81">Демонология как семиотическая система. Материалы V международной научной конференции. Москва, РГГУ, 24–26 мая 2018 г. / Сост. и ред. О.Б. Христофорова, Д.И. Антонов. М., 2018. – 196 с.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/OlgaKhristoforova">Olga Khristoforova</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Демонологические представления – важная часть актуальной мифологии, суще-ствующая в разных культ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Демонологические представления – важная часть актуальной мифологии,  суще-ствующая в разных культурах и во все эпохи. Цель конференции – исследование демонологии как семиотической системы, функционирующей в устной тради-ции, книжности и иконографии, массовой культуре и постфольклоре.<br />Участники сборника материалов конференции рассматривают следующие про-блемы: демонологические образы и представления в актуальной мифологии, фольклоре и постфольклоре; демонологические темы в ритуалах и ритуализо-ванном поведении; взаимоотношение и взаимовлияние церковной («ученой», «книжной») и народной демонологии, вернакулярные демонологические «кон-цепции»; демонологические сюжеты в книжности и визуальной традиции; пред-ставления об одержимости и связанные с ними практики; вера в колдовство: об-щие модели и локальные контексты; демонологические модели в политико-идеологическом дискурсе и визуальной пропаганде; демонизация «другого»: функции, риторика, социальные контексты.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="88b1b6ef3ce27db20e19b541ecb4f13e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56673939,"asset_id":36713514,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56673939/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36713514"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36713514"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36713514; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36713514]").text(description); $(".js-view-count[data-work-id=36713514]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36713514; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36713514']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "88b1b6ef3ce27db20e19b541ecb4f13e" } } $('.js-work-strip[data-work-id=36713514]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36713514,"title":"Демонология как семиотическая система. Материалы V международной научной конференции. Москва, РГГУ, 24–26 мая 2018 г. / Сост. и ред. О.Б. Христофорова, Д.И. Антонов. М., 2018. – 196 с.","translated_title":"","metadata":{"abstract":"Демонологические представления – важная часть актуальной мифологии, суще-ствующая в разных культурах и во все эпохи. 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Тезисы докладов IV Международной научной конференции. Москва, РГГУ, 15–17 июня 2016 г. / Сост. и ред. Д.И. Антонов, О.Б. Христофорова. М., 2016. – 164 с." class="work-thumbnail" src="https://attachments.academia-assets.com/46564950/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26249425/%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%A2%D0%B5%D0%B7%D0%B8%D1%81%D1%8B_%D0%B4%D0%BE%D0%BA%D0%BB%D0%B0%D0%B4%D0%BE%D0%B2_IV_%D0%9C%D0%B5%D0%B6%D0%B4%D1%83%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D0%BD%D0%BE%D0%B9_%D0%BD%D0%B0%D1%83%D1%87%D0%BD%D0%BE%D0%B9_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80%D0%B5%D0%BD%D1%86%D0%B8%D0%B8_%D0%9C%D0%BE%D1%81%D0%BA%D0%B2%D0%B0_%D0%A0%D0%93%D0%93%D0%A3_15_17_%D0%B8%D1%8E%D0%BD%D1%8F_2016_%D0%B3_%D0%A1%D0%BE%D1%81%D1%82_%D0%B8_%D1%80%D0%B5%D0%B4_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%9C_2016_164_%D1%81">Демонология как семиотическая система. Тезисы докладов IV Международной научной конференции. Москва, РГГУ, 15–17 июня 2016 г. / Сост. и ред. Д.И. Антонов, О.Б. Христофорова. М., 2016. – 164 с.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/OlgaKhristoforova">Olga Khristoforova</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Демонологические представления являются важнейшей частью актуальной мифологии – практически повсе...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Демонологические представления являются важнейшей частью актуальной мифологии – практически повсеместно и вплоть до нашего времени. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях – богословской мысли, церковно-учительной практики, «народного христианства». <br />Цель конференции – исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, массовой культуре и постфольклоре.<br />В рамках конференции рассматриваются следующие проблемы: демонологические образы и представления в актуальной мифологии, фольклоре и постфольклоре; демонологические темы в ритуалах и ритуализованном поведении; демонологические сюжеты в книжности и визуальной традиции, с особым интересом к взаимодействию языков изображения и письменного повествования; взаимоотношение и взаимовлияние церковной («ученой», «книжной») и народной демонологии в разнообразных вернакулярных теориях и практиках; представления об одержимости и связанные с ними практики; вера в колдовство: общие модели и локальные контексты; демонологические модели в политико-идеологическом дискурсе и визуальной пропаганде; демонизация «другого»: функции, риторика, социальные контексты.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="206a25aa92ff7b7357bbb50a5b139adc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46564950,"asset_id":26249425,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46564950/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26249425"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26249425"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26249425; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26249425]").text(description); $(".js-view-count[data-work-id=26249425]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26249425; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26249425']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "206a25aa92ff7b7357bbb50a5b139adc" } } $('.js-work-strip[data-work-id=26249425]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26249425,"title":"Демонология как семиотическая система. Тезисы докладов IV Международной научной конференции. Москва, РГГУ, 15–17 июня 2016 г. / Сост. и ред. Д.И. Антонов, О.Б. Христофорова. М., 2016. – 164 с.","translated_title":"","metadata":{"abstract":"Демонологические представления являются важнейшей частью актуальной мифологии – практически повсеместно и вплоть до нашего времени. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях – богословской мысли, церковно-учительной практики, «народного христианства». \nЦель конференции – исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, массовой культуре и постфольклоре.\nВ рамках конференции рассматриваются следующие проблемы: демонологические образы и представления в актуальной мифологии, фольклоре и постфольклоре; демонологические темы в ритуалах и ритуализованном поведении; демонологические сюжеты в книжности и визуальной традиции, с особым интересом к взаимодействию языков изображения и письменного повествования; взаимоотношение и взаимовлияние церковной («ученой», «книжной») и народной демонологии в разнообразных вернакулярных теориях и практиках; представления об одержимости и связанные с ними практики; вера в колдовство: общие модели и локальные контексты; демонологические модели в политико-идеологическом дискурсе и визуальной пропаганде; демонизация «другого»: функции, риторика, социальные контексты."},"translated_abstract":"Демонологические представления являются важнейшей частью актуальной мифологии – практически повсеместно и вплоть до нашего времени. 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Т. 5 № 1. 2020. С. 248–271." class="work-thumbnail" src="https://attachments.academia-assets.com/79526477/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69421108/%D0%A4%D0%BE%D0%BB%D1%8C%D0%BA%D0%BB%D0%BE%D1%80_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%BF%D0%B8%D1%81%D1%86%D0%B5%D0%B2_%D0%B8_%D0%B8%D1%81%D0%BA%D1%83%D1%81%D1%81%D1%82%D0%B2%D0%BE%D0%B2%D0%B5%D0%B4%D0%BE%D0%B2_%D0%BB%D0%B5%D0%B3%D0%B5%D0%BD%D0%B4%D1%8B_%D0%BE_%D1%81%D1%82%D0%B0%D1%80%D1%86%D0%B5_%D0%B2_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%A0%D0%BE%D0%B6%D0%B4%D0%B5%D1%81%D1%82%D0%B2%D0%B0_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D0%B2%D0%B0_Studia_Litterarum_%D0%A2_5_1_2020_%D0%A1_248_271">Фольклор иконописцев и искусствоведов: легенды о старце в иконографии Рождества Христова // Studia Litterarum. Т. 5 № 1. 2020. С. 248–271.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Статья посвящена зарождению и варьированию легенд, связанных с фигурой старца в восточно-христиан...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Статья посвящена зарождению и варьированию легенд, связанных с фигурой старца в восточно-христианской иконографии Рождества Христова. Проводится детальный анализ «мифологической биографии» этого персонажа - легенд об искусителе (дьяволе или человеке), кочующих в устных и письменных текстах. Работа демонстрирует, помимо прочего, как легендарные сведения проникают в научные тексты и функционируют в них.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="502ac651f7408af037770de9a065a434" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79526477,"asset_id":69421108,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79526477/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69421108"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69421108"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69421108; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69421108]").text(description); $(".js-view-count[data-work-id=69421108]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69421108; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69421108']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "502ac651f7408af037770de9a065a434" } } $('.js-work-strip[data-work-id=69421108]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69421108,"title":"Фольклор иконописцев и искусствоведов: легенды о старце в иконографии Рождества Христова // Studia Litterarum. 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С. 7–25." class="work-thumbnail" src="https://attachments.academia-assets.com/75704625/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63201161/%D0%90%D0%BF%D1%80%D0%BE%D0%BF%D1%80%D0%B8%D0%B0%D1%86%D0%B8%D1%8F_%D1%81%D0%B8%D0%BB%D1%8B_%D0%BD%D0%B5%D0%B7%D1%80%D0%B8%D0%BC%D0%BE%D0%B5_%D1%82%D0%B5%D0%BB%D0%BE_%D1%81%D0%B2%D1%8F%D1%82%D1%8B%D0%BD%D0%B8_%D0%B2_%D1%85%D1%80%D0%B8%D1%81%D1%82%D0%B8%D0%B0%D0%BD%D1%81%D0%BA%D0%B8%D1%85_%D1%82%D1%80%D0%B0%D0%B4%D0%B8%D1%86%D0%B8%D1%8F%D1%85_%D0%93%D0%BE%D1%81%D1%83%D0%B4%D0%B0%D1%80%D1%81%D1%82%D0%B2%D0%BE_%D1%80%D0%B5%D0%BB%D0%B8%D0%B3%D0%B8%D1%8F_%D1%86%D0%B5%D1%80%D0%BA%D0%BE%D0%B2%D1%8C_%D0%B2_%D0%A0%D0%BE%D1%81%D1%81%D0%B8%D0%B8_%D0%B8_%D0%B7%D0%B0_%D1%80%D1%83%D0%B1%D0%B5%D0%B6%D0%BE%D0%BC_2021_3_%D0%A1_7_25">Апроприация силы: незримое «тело» святыни в христианских традициях // Государство, религия, церковь в России и за рубежом. 2021. № 3. С. 7–25.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper studies the strategy of appropriation of the virtue of sacred objects. This strategy in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper studies the strategy of appropriation of the virtue of sacred objects. This strategy includes a wide range of practices widespread in Christian traditions-from contact techniques of communicating with relics (touching, wearing on the body, eating/drinking a fragment, etc.) to distant practices (approximation, eye contact, directing the relic at the desired person, object or locus, etc.). These are manipulative practices targeted at using the virtue that is supposed to emanate from a sacred object for necessary purposes-from healing, protecting, attacking the enemy, to creating new contact relics and spreading the virtue in various material objects. As the author shows, such practices are grounded in the idea that sacred objects have a "second body", the invisible virtue extended in space around an icon, relics or brandea. Contact with this "body" is believed to be highly effective; it is achieved through various ways of "distant touch". The idea of the shrine as a permanent source of virtue that can be used, appropriated with the help of certain physical operations, laid ground for many actions that have been performed in various Christian traditions until now.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1bd4c99cd7ffb1d842eb08c65cff47f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75704625,"asset_id":63201161,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75704625/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63201161"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63201161"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63201161; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=63201161]").text(description); $(".js-view-count[data-work-id=63201161]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 63201161; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='63201161']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1bd4c99cd7ffb1d842eb08c65cff47f4" } } $('.js-work-strip[data-work-id=63201161]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":63201161,"title":"Апроприация силы: незримое «тело» святыни в христианских традициях // Государство, религия, церковь в России и за рубежом. 2021. № 3. С. 7–25.","translated_title":"","metadata":{"abstract":"The paper studies the strategy of appropriation of the virtue of sacred objects. This strategy includes a wide range of practices widespread in Christian traditions-from contact techniques of communicating with relics (touching, wearing on the body, eating/drinking a fragment, etc.) to distant practices (approximation, eye contact, directing the relic at the desired person, object or locus, etc.). These are manipulative practices targeted at using the virtue that is supposed to emanate from a sacred object for necessary purposes-from healing, protecting, attacking the enemy, to creating new contact relics and spreading the virtue in various material objects. As the author shows, such practices are grounded in the idea that sacred objects have a \"second body\", the invisible virtue extended in space around an icon, relics or brandea. 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Вып. 12 / Отв. ред. О.И. Тогоева, И.Н. Данилевский. М.: Индрик, 2017. С. 242-256." class="work-thumbnail" src="https://attachments.academia-assets.com/54828294/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34965623/%D0%98%D0%BA%D0%BE%D0%BD%D0%BE%D0%BF%D0%B8%D1%81%D0%B5%D1%86_%D0%B8_%D0%B7%D1%80%D0%B8%D1%82%D0%B5%D0%BB%D1%8C_%D1%85%D1%80%D0%B0%D0%BC%D0%BE%D0%B2%D0%B0%D1%8F_%D0%B8%D0%BA%D0%BE%D0%BD%D0%B0_%D0%BA%D0%B0%D0%BA_%D1%82%D0%B5%D0%BA%D1%81%D1%82_%D0%B8_%D0%BE%D0%B1%D1%80%D0%B0%D0%B7_%D0%BE%D0%B1%D1%8A%D0%B5%D0%BA%D1%82_%D0%9A%D0%B0%D0%B7%D1%83%D1%81_%D0%98%D0%BD%D0%B4%D0%B8%D0%B2%D0%B8%D0%B4%D1%83%D0%B0%D0%BB%D1%8C%D0%BD%D0%BE%D0%B5_%D0%B8_%D1%83%D0%BD%D0%B8%D0%BA%D0%B0%D0%BB%D1%8C%D0%BD%D0%BE%D0%B5_%D0%B2_%D0%B8%D1%81%D1%82%D0%BE%D1%80%D0%B8%D0%B8_2017_%D0%92%D1%8B%D0%BF_12_%D0%9E%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%9E_%D0%98_%D0%A2%D0%BE%D0%B3%D0%BE%D0%B5%D0%B2%D0%B0_%D0%98_%D0%9D_%D0%94%D0%B0%D0%BD%D0%B8%D0%BB%D0%B5%D0%B2%D1%81%D0%BA%D0%B8%D0%B9_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2017_%D0%A1_242_256">Иконописец и зритель: храмовая икона как текст и образ-объект // Казус: Индивидуальное и уникальное в истории — 2017. Вып. 12 / Отв. ред. О.И. Тогоева, И.Н. Данилевский. М.: Индрик, 2017. С. 242-256.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Эта статья посвящена необычным знакам на русских иконах, их роли и значению в визуальном рассказе...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Эта статья посвящена необычным знакам на русских иконах, их роли и значению в визуальном рассказе и в храмовом пространстве. Однако начать такой разговор мне хочется с нескольких банальных мыслей. Древнерусская иконография основывалась на достаточно жестких, но в то же время очень пластичных изобразительных конвенциях. Общие инструкции для иконописцев, которые включались в Азбуковники или Толковые подлинники, описывали композиции лапидарно, указывая лишь на узкий круг значимых деталей. Впрочем, очевидно, что даже самые дотошные инструкции не могли бы породить одинаковые образы -перевод любого текста в визуальный ряд неизбежно становился индивидуальным, насыщался сверхтекстовыми элементами и порождал новый рассказ, пусть и на заданную тему. Вопрос о том, как изображать, решался благодаря копированию образцов (разрозненных или сведенных воедино, как в Лицевых подлинниках), усвоению визуальных знаков, моделей и множества неписаных правил. Сам арсенал общих тем (Сотворение мира, прародители в Эдеме или Страшный суд), сюжетов (творение неба и земли, искушение Адама и Евы у Древа познания добра и зла или изгнание из Эдема) и кочующих по разным композициям фигур-мотивов (огненный херувим с мечом во вратах рая или бес, влекущий грешника в геенну), а также знаков (символов, маркеров, жестов, о которых пойдет речь в этой статье) и сквозных гипертем («отверстая пасть», «отечество/материнство» и др.) 1 расширялся с веками, позволяя осваивать все новые визуальные приемы. Каждый элемент этого языка -от жеста до гипертемы -был очень вариативным и позволял наполнять визуальный рассказ новыми смыслами. Я хотел бы поговорить о «микроуровне» такого семантического варьирования -малозаметных деталях, которые изменяли понимание отдельного сюжета. Этот разговор не только позволит обсудить необычные изобразительные приемы на ряде икон, но и выведет нас на более общую тему -на некоторые особенности древнерусских сакральных образов в культурном и социальном аспектах.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="668abf5d8b246fd4ec1b9be81b41a757" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54828294,"asset_id":34965623,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54828294/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34965623"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34965623"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34965623; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34965623]").text(description); $(".js-view-count[data-work-id=34965623]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34965623; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34965623']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "668abf5d8b246fd4ec1b9be81b41a757" } } $('.js-work-strip[data-work-id=34965623]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34965623,"title":"Иконописец и зритель: храмовая икона как текст и образ-объект // Казус: Индивидуальное и уникальное в истории — 2017. 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Отпечаток на стекле: контактные реликвии на постсоветском пространстве // Государство, религия, церковь в России и за рубежом. 2021. № 3 (39). 209–243." class="work-thumbnail" src="https://attachments.academia-assets.com/75704992/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63201788/%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%94_%D0%98_%D0%94%D0%BE%D1%80%D0%BE%D0%BD%D0%B8%D0%BD_%D0%94_%D0%AE_%D0%9E%D1%82%D0%BF%D0%B5%D1%87%D0%B0%D1%82%D0%BE%D0%BA_%D0%BD%D0%B0_%D1%81%D1%82%D0%B5%D0%BA%D0%BB%D0%B5_%D0%BA%D0%BE%D0%BD%D1%82%D0%B0%D0%BA%D1%82%D0%BD%D1%8B%D0%B5_%D1%80%D0%B5%D0%BB%D0%B8%D0%BA%D0%B2%D0%B8%D0%B8_%D0%BD%D0%B0_%D0%BF%D0%BE%D1%81%D1%82%D1%81%D0%BE%D0%B2%D0%B5%D1%82%D1%81%D0%BA%D0%BE%D0%BC_%D0%BF%D1%80%D0%BE%D1%81%D1%82%D1%80%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%B5_%D0%93%D0%BE%D1%81%D1%83%D0%B4%D0%B0%D1%80%D1%81%D1%82%D0%B2%D0%BE_%D1%80%D0%B5%D0%BB%D0%B8%D0%B3%D0%B8%D1%8F_%D1%86%D0%B5%D1%80%D0%BA%D0%BE%D0%B2%D1%8C_%D0%B2_%D0%A0%D0%BE%D1%81%D1%81%D0%B8%D0%B8_%D0%B8_%D0%B7%D0%B0_%D1%80%D1%83%D0%B1%D0%B5%D0%B6%D0%BE%D0%BC_2021_3_39_209_243">Антонов Д.И., Доронин Д.Ю. Отпечаток на стекле: контактные реликвии на постсоветском пространстве // Государство, религия, церковь в России и за рубежом. 2021. № 3 (39). 209–243.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article is focused on a popular type of contact relics, found in Orthodox churches in the pos...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article is focused on a popular type of contact relics, found in Orthodox churches in the post-Soviet countries-the imprints of icons that appear on the glasses of the icon cases. These relics have given rise to many explanations and provoked various practices. Starting with the first widely publicized case-the imprint of the Kiev icon of Mother of God "Prizri na smirenie" that was found in 1993, examined and officially proclaimed a miracle by the Ukranian Orthodox Church-such images began to be found and described in many churches in Ukraine, Russia, Belarus, the Baltic States, and Israel. The idea that these imprints are the acheiropoietos, "not-made-by-hands" images, brings the tradition in a broader context of local veneration of images found on various natural or urban objects (trees, walls, window glass, etc.). The imprints on icon-cases are most important and widespread objects of that kind, often venerated officially by clerics in churches and monasteries. These images are closely related to icons, and their appearance is often interpreted as the result of the influence of the invisible virtue that goes from an icon and reflects on the glass. The article discusses various assessments of this phenomenon and ways of venerating such imprints and their "mother" icons.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6819e1ae8c6019fc93b85fd34f1a2679" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75704992,"asset_id":63201788,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75704992/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63201788"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63201788"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63201788; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=63201788]").text(description); $(".js-view-count[data-work-id=63201788]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 63201788; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='63201788']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6819e1ae8c6019fc93b85fd34f1a2679" } } $('.js-work-strip[data-work-id=63201788]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":63201788,"title":"Антонов Д.И., Доронин Д.Ю. Отпечаток на стекле: контактные реликвии на постсоветском пространстве // Государство, религия, церковь в России и за рубежом. 2021. № 3 (39). 209–243.","translated_title":"","metadata":{"abstract":"The article is focused on a popular type of contact relics, found in Orthodox churches in the post-Soviet countries-the imprints of icons that appear on the glasses of the icon cases. These relics have given rise to many explanations and provoked various practices. Starting with the first widely publicized case-the imprint of the Kiev icon of Mother of God \"Prizri na smirenie\" that was found in 1993, examined and officially proclaimed a miracle by the Ukranian Orthodox Church-such images began to be found and described in many churches in Ukraine, Russia, Belarus, the Baltic States, and Israel. 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These relics have given rise to many explanations and provoked various practices. Starting with the first widely publicized case-the imprint of the Kiev icon of Mother of God \"Prizri na smirenie\" that was found in 1993, examined and officially proclaimed a miracle by the Ukranian Orthodox Church-such images began to be found and described in many churches in Ukraine, Russia, Belarus, the Baltic States, and Israel. The idea that these imprints are the acheiropoietos, \"not-made-by-hands\" images, brings the tradition in a broader context of local veneration of images found on various natural or urban objects (trees, walls, window glass, etc.). The imprints on icon-cases are most important and widespread objects of that kind, often venerated officially by clerics in churches and monasteries. These images are closely related to icons, and their appearance is often interpreted as the result of the influence of the invisible virtue that goes from an icon and reflects on the glass. 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Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. С. 45–56." class="work-thumbnail" src="https://attachments.academia-assets.com/42396337/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9918138/%D0%9F%D0%BE%D1%82%D0%B5%D1%88%D0%BD%D1%8B%D0%B9_%D0%B0%D0%B4_%D0%9B%D0%B6%D0%B5%D0%B4%D0%BC%D0%B8%D1%82%D1%80%D0%B8%D1%8F_%D0%B8%D0%BB%D0%B8_%D0%BC%D0%BE%D0%BD%D1%81%D1%82%D1%80_%D0%BD%D0%B0_%D0%9C%D0%BE%D1%81%D0%BA%D0%B2%D0%B5_%D1%80%D0%B5%D0%BA%D0%B5_In_Umbra_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%90%D0%BB%D1%8C%D0%BC%D0%B0%D0%BD%D0%B0%D1%85_%D0%92%D1%8B%D0%BF_2_%D0%9E%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%B8_%D1%81%D0%BE%D1%81%D1%82_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2013_%D0%A1_45_56">Потешный ад Лжедмитрия, или монстр на Москве-реке // In Umbra: Демонология как семиотическая система. Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. С. 45–56.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2f9f9370a0e6542dd60837221c58832e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":42396337,"asset_id":9918138,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/42396337/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9918138"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9918138"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9918138; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9918138]").text(description); $(".js-view-count[data-work-id=9918138]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9918138; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9918138']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2f9f9370a0e6542dd60837221c58832e" } } $('.js-work-strip[data-work-id=9918138]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9918138,"title":"Потешный ад Лжедмитрия, или монстр на Москве-реке // In Umbra: Демонология как семиотическая система. 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Анатомия ада: путеводитель по древнерусской визуальной демонологии. М.: Форум; Неолит, 2013. 240 с.; илл. (D. Antonov, M. Maizuls. 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Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2016.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Оборотни и оборотничество С.Ю. Неклюдов Оборотничество: «природа вещей», объем понятия, региональ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Оборотни и оборотничество С.Ю. Неклюдов Оборотничество: «природа вещей», объем понятия, региональные версии / 13 Д.Ю. Доронин Красавица-алмыска и душа шамана: оборотничество в мифологии алтайцев / 35 В.А. Черванёва Одежда ведьмы в описаниях оборотничества (на материале восточнославянской мифологической прозы) / 89 Дьявол как оборотень М.Р. Майзульс Саморазоблачающаяся иллюзия. Внешняя и внутренняя перспектива в иконографии дьявольских наваждений / 105 А.Е. Махов Оборотень-теолог: в поисках богословских ключей к «странным» дьявольским обличьям / 161</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5f0df93ce759f23cf71795d99bdb5435" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118249260,"asset_id":123928150,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118249260/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123928150"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123928150"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123928150; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123928150]").text(description); $(".js-view-count[data-work-id=123928150]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123928150; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123928150']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5f0df93ce759f23cf71795d99bdb5435" } } $('.js-work-strip[data-work-id=123928150]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":123928150,"title":"In Umbra: Демонология как семиотическая система. 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Материалы международной научной конференции, РАНХиГС, 11-12 дек. 2015 / Отв. ред и сост. Д.И. Антонов. 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Материалы международной научной конференции, РАНХиГС, 11-12 дек. 2015 / Отв. ред и сост. Д.И. Антонов. 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Смилянской / сост. В.Е. Борисов; отв. ред. Д.И. Антонов. М.: Индрик, 2014. 350 с." class="work-thumbnail" src="https://attachments.academia-assets.com/45618563/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9920177/%D0%9E_%D0%B2%D0%B5%D1%80%D0%B5_%D0%B8_%D1%81%D1%83%D0%B5%D0%B2%D0%B5%D1%80%D0%B8%D1%8F%D1%85_%D1%81%D0%B1%D0%BE%D1%80%D0%BD%D0%B8%D0%BA_%D1%81%D1%82%D0%B0%D1%82%D0%B5%D0%B9_%D0%B2_%D1%87%D0%B5%D1%81%D1%82%D1%8C_%D0%95_%D0%91_%D0%A1%D0%BC%D0%B8%D0%BB%D1%8F%D0%BD%D1%81%D0%BA%D0%BE%D0%B9_%D1%81%D0%BE%D1%81%D1%82_%D0%92_%D0%95_%D0%91%D0%BE%D1%80%D0%B8%D1%81%D0%BE%D0%B2_%D0%BE%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2014_350_%D1%81">О вере и суевериях: сборник статей в честь Е.Б. Смилянской / сост. В.Е. Борисов; отв. ред. Д.И. Антонов. М.: Индрик, 2014. 350 с.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/VictorBorisov5">Viktor Borisov</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://huntingtonlibrary.academia.edu/OlgaTsapina">Olga Tsapina</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://hse-ru.academia.edu/EvgenijAkelev">Evgenij (Евгений) Akel'ev (Akelev, Акельев)</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://abington-psu.academia.edu/RoyRobson">Roy R Robson</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/AndreyMoroz">Andrey Moroz</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/MikhailMaizuls">Mikhail Maizuls</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://niu.academia.edu/ChristineWorobec">Christine Worobec</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/%D0%9F%D1%83%D1%88%D0%BA%D0%BE%D0%B2%D0%9F%D0%B5%D1%82%D1%80%D0%BE%D0%B2%D0%B8%D1%87">Пушков Петрович</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Сборник статей «О вере и суевериях» посвящен юбилею доктора исторических наук, профессора Высшей ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Сборник статей «О вере и суевериях» посвящен юбилею доктора исторических наук, профессора Высшей школы экономики Елены Борисовны Смилянской. В него вошли исследования различных аспектов народной духовной культуры: заговорной традиции, представлений о святых и демонах, старообрядчества, религиозного вольнодумства. Одновременно в книге представлены работы о правительственной политике в отношении старообрядцев и  об осмыслении народной религиозности российской элитой Века Просвещения. Издание ориентировано на историков, этнографов, фольклористов.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="75ff43695c5010690756d1466adc0aad" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45618563,"asset_id":9920177,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45618563/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9920177"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9920177"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9920177; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9920177]").text(description); $(".js-view-count[data-work-id=9920177]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9920177; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9920177']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "75ff43695c5010690756d1466adc0aad" } } $('.js-work-strip[data-work-id=9920177]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9920177,"title":"О вере и суевериях: сборник статей в честь Е.Б. 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Материалы V международной научной конференции. Москва, РГГУ, 24–26 мая 2018 г. / Сост. и ред. О.Б. Христофорова, Д.И. Антонов. М., 2018. – 196 с." class="work-thumbnail" src="https://attachments.academia-assets.com/56673939/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36713514/%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%9C%D0%B0%D1%82%D0%B5%D1%80%D0%B8%D0%B0%D0%BB%D1%8B_V_%D0%BC%D0%B5%D0%B6%D0%B4%D1%83%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D0%BD%D0%BE%D0%B9_%D0%BD%D0%B0%D1%83%D1%87%D0%BD%D0%BE%D0%B9_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80%D0%B5%D0%BD%D1%86%D0%B8%D0%B8_%D0%9C%D0%BE%D1%81%D0%BA%D0%B2%D0%B0_%D0%A0%D0%93%D0%93%D0%A3_24_26_%D0%BC%D0%B0%D1%8F_2018_%D0%B3_%D0%A1%D0%BE%D1%81%D1%82_%D0%B8_%D1%80%D0%B5%D0%B4_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9C_2018_196_%D1%81">Демонология как семиотическая система. Материалы V международной научной конференции. Москва, РГГУ, 24–26 мая 2018 г. / Сост. и ред. О.Б. Христофорова, Д.И. Антонов. М., 2018. – 196 с.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/OlgaKhristoforova">Olga Khristoforova</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Демонологические представления – важная часть актуальной мифологии, суще-ствующая в разных культ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Демонологические представления – важная часть актуальной мифологии,  суще-ствующая в разных культурах и во все эпохи. Цель конференции – исследование демонологии как семиотической системы, функционирующей в устной тради-ции, книжности и иконографии, массовой культуре и постфольклоре.<br />Участники сборника материалов конференции рассматривают следующие про-блемы: демонологические образы и представления в актуальной мифологии, фольклоре и постфольклоре; демонологические темы в ритуалах и ритуализо-ванном поведении; взаимоотношение и взаимовлияние церковной («ученой», «книжной») и народной демонологии, вернакулярные демонологические «кон-цепции»; демонологические сюжеты в книжности и визуальной традиции; пред-ставления об одержимости и связанные с ними практики; вера в колдовство: об-щие модели и локальные контексты; демонологические модели в политико-идеологическом дискурсе и визуальной пропаганде; демонизация «другого»: функции, риторика, социальные контексты.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="88b1b6ef3ce27db20e19b541ecb4f13e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56673939,"asset_id":36713514,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56673939/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36713514"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36713514"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36713514; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36713514]").text(description); $(".js-view-count[data-work-id=36713514]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36713514; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36713514']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "88b1b6ef3ce27db20e19b541ecb4f13e" } } $('.js-work-strip[data-work-id=36713514]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":36713514,"title":"Демонология как семиотическая система. Материалы V международной научной конференции. Москва, РГГУ, 24–26 мая 2018 г. / Сост. и ред. О.Б. Христофорова, Д.И. Антонов. М., 2018. – 196 с.","translated_title":"","metadata":{"abstract":"Демонологические представления – важная часть актуальной мифологии, суще-ствующая в разных культурах и во все эпохи. 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Тезисы докладов IV Международной научной конференции. Москва, РГГУ, 15–17 июня 2016 г. / Сост. и ред. Д.И. Антонов, О.Б. Христофорова. М., 2016. – 164 с." class="work-thumbnail" src="https://attachments.academia-assets.com/46564950/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26249425/%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%A2%D0%B5%D0%B7%D0%B8%D1%81%D1%8B_%D0%B4%D0%BE%D0%BA%D0%BB%D0%B0%D0%B4%D0%BE%D0%B2_IV_%D0%9C%D0%B5%D0%B6%D0%B4%D1%83%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D0%BD%D0%BE%D0%B9_%D0%BD%D0%B0%D1%83%D1%87%D0%BD%D0%BE%D0%B9_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80%D0%B5%D0%BD%D1%86%D0%B8%D0%B8_%D0%9C%D0%BE%D1%81%D0%BA%D0%B2%D0%B0_%D0%A0%D0%93%D0%93%D0%A3_15_17_%D0%B8%D1%8E%D0%BD%D1%8F_2016_%D0%B3_%D0%A1%D0%BE%D1%81%D1%82_%D0%B8_%D1%80%D0%B5%D0%B4_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%9C_2016_164_%D1%81">Демонология как семиотическая система. Тезисы докладов IV Международной научной конференции. Москва, РГГУ, 15–17 июня 2016 г. / Сост. и ред. Д.И. Антонов, О.Б. Христофорова. М., 2016. – 164 с.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/OlgaKhristoforova">Olga Khristoforova</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Демонологические представления являются важнейшей частью актуальной мифологии – практически повсе...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Демонологические представления являются важнейшей частью актуальной мифологии – практически повсеместно и вплоть до нашего времени. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях – богословской мысли, церковно-учительной практики, «народного христианства». <br />Цель конференции – исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, массовой культуре и постфольклоре.<br />В рамках конференции рассматриваются следующие проблемы: демонологические образы и представления в актуальной мифологии, фольклоре и постфольклоре; демонологические темы в ритуалах и ритуализованном поведении; демонологические сюжеты в книжности и визуальной традиции, с особым интересом к взаимодействию языков изображения и письменного повествования; взаимоотношение и взаимовлияние церковной («ученой», «книжной») и народной демонологии в разнообразных вернакулярных теориях и практиках; представления об одержимости и связанные с ними практики; вера в колдовство: общие модели и локальные контексты; демонологические модели в политико-идеологическом дискурсе и визуальной пропаганде; демонизация «другого»: функции, риторика, социальные контексты.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="206a25aa92ff7b7357bbb50a5b139adc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46564950,"asset_id":26249425,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46564950/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26249425"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26249425"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26249425; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26249425]").text(description); $(".js-view-count[data-work-id=26249425]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26249425; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26249425']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "206a25aa92ff7b7357bbb50a5b139adc" } } $('.js-work-strip[data-work-id=26249425]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26249425,"title":"Демонология как семиотическая система. Тезисы докладов IV Международной научной конференции. Москва, РГГУ, 15–17 июня 2016 г. / Сост. и ред. Д.И. Антонов, О.Б. Христофорова. М., 2016. – 164 с.","translated_title":"","metadata":{"abstract":"Демонологические представления являются важнейшей частью актуальной мифологии – практически повсеместно и вплоть до нашего времени. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях – богословской мысли, церковно-учительной практики, «народного христианства». \nЦель конференции – исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, массовой культуре и постфольклоре.\nВ рамках конференции рассматриваются следующие проблемы: демонологические образы и представления в актуальной мифологии, фольклоре и постфольклоре; демонологические темы в ритуалах и ритуализованном поведении; демонологические сюжеты в книжности и визуальной традиции, с особым интересом к взаимодействию языков изображения и письменного повествования; взаимоотношение и взаимовлияние церковной («ученой», «книжной») и народной демонологии в разнообразных вернакулярных теориях и практиках; представления об одержимости и связанные с ними практики; вера в колдовство: общие модели и локальные контексты; демонологические модели в политико-идеологическом дискурсе и визуальной пропаганде; демонизация «другого»: функции, риторика, социальные контексты."},"translated_abstract":"Демонологические представления являются важнейшей частью актуальной мифологии – практически повсеместно и вплоть до нашего времени. 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Т. 5 № 1. 2020. С. 248–271." class="work-thumbnail" src="https://attachments.academia-assets.com/79526477/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/69421108/%D0%A4%D0%BE%D0%BB%D1%8C%D0%BA%D0%BB%D0%BE%D1%80_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%BF%D0%B8%D1%81%D1%86%D0%B5%D0%B2_%D0%B8_%D0%B8%D1%81%D0%BA%D1%83%D1%81%D1%81%D1%82%D0%B2%D0%BE%D0%B2%D0%B5%D0%B4%D0%BE%D0%B2_%D0%BB%D0%B5%D0%B3%D0%B5%D0%BD%D0%B4%D1%8B_%D0%BE_%D1%81%D1%82%D0%B0%D1%80%D1%86%D0%B5_%D0%B2_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%A0%D0%BE%D0%B6%D0%B4%D0%B5%D1%81%D1%82%D0%B2%D0%B0_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D0%B2%D0%B0_Studia_Litterarum_%D0%A2_5_1_2020_%D0%A1_248_271">Фольклор иконописцев и искусствоведов: легенды о старце в иконографии Рождества Христова // Studia Litterarum. Т. 5 № 1. 2020. С. 248–271.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Статья посвящена зарождению и варьированию легенд, связанных с фигурой старца в восточно-христиан...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Статья посвящена зарождению и варьированию легенд, связанных с фигурой старца в восточно-христианской иконографии Рождества Христова. Проводится детальный анализ «мифологической биографии» этого персонажа - легенд об искусителе (дьяволе или человеке), кочующих в устных и письменных текстах. Работа демонстрирует, помимо прочего, как легендарные сведения проникают в научные тексты и функционируют в них.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="502ac651f7408af037770de9a065a434" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":79526477,"asset_id":69421108,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/79526477/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="69421108"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="69421108"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 69421108; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=69421108]").text(description); $(".js-view-count[data-work-id=69421108]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 69421108; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='69421108']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "502ac651f7408af037770de9a065a434" } } $('.js-work-strip[data-work-id=69421108]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":69421108,"title":"Фольклор иконописцев и искусствоведов: легенды о старце в иконографии Рождества Христова // Studia Litterarum. 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С. 7–25." class="work-thumbnail" src="https://attachments.academia-assets.com/75704625/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63201161/%D0%90%D0%BF%D1%80%D0%BE%D0%BF%D1%80%D0%B8%D0%B0%D1%86%D0%B8%D1%8F_%D1%81%D0%B8%D0%BB%D1%8B_%D0%BD%D0%B5%D0%B7%D1%80%D0%B8%D0%BC%D0%BE%D0%B5_%D1%82%D0%B5%D0%BB%D0%BE_%D1%81%D0%B2%D1%8F%D1%82%D1%8B%D0%BD%D0%B8_%D0%B2_%D1%85%D1%80%D0%B8%D1%81%D1%82%D0%B8%D0%B0%D0%BD%D1%81%D0%BA%D0%B8%D1%85_%D1%82%D1%80%D0%B0%D0%B4%D0%B8%D1%86%D0%B8%D1%8F%D1%85_%D0%93%D0%BE%D1%81%D1%83%D0%B4%D0%B0%D1%80%D1%81%D1%82%D0%B2%D0%BE_%D1%80%D0%B5%D0%BB%D0%B8%D0%B3%D0%B8%D1%8F_%D1%86%D0%B5%D1%80%D0%BA%D0%BE%D0%B2%D1%8C_%D0%B2_%D0%A0%D0%BE%D1%81%D1%81%D0%B8%D0%B8_%D0%B8_%D0%B7%D0%B0_%D1%80%D1%83%D0%B1%D0%B5%D0%B6%D0%BE%D0%BC_2021_3_%D0%A1_7_25">Апроприация силы: незримое «тело» святыни в христианских традициях // Государство, религия, церковь в России и за рубежом. 2021. № 3. С. 7–25.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper studies the strategy of appropriation of the virtue of sacred objects. This strategy in...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper studies the strategy of appropriation of the virtue of sacred objects. This strategy includes a wide range of practices widespread in Christian traditions-from contact techniques of communicating with relics (touching, wearing on the body, eating/drinking a fragment, etc.) to distant practices (approximation, eye contact, directing the relic at the desired person, object or locus, etc.). These are manipulative practices targeted at using the virtue that is supposed to emanate from a sacred object for necessary purposes-from healing, protecting, attacking the enemy, to creating new contact relics and spreading the virtue in various material objects. As the author shows, such practices are grounded in the idea that sacred objects have a "second body", the invisible virtue extended in space around an icon, relics or brandea. Contact with this "body" is believed to be highly effective; it is achieved through various ways of "distant touch". The idea of the shrine as a permanent source of virtue that can be used, appropriated with the help of certain physical operations, laid ground for many actions that have been performed in various Christian traditions until now.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1bd4c99cd7ffb1d842eb08c65cff47f4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75704625,"asset_id":63201161,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75704625/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63201161"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63201161"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63201161; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=63201161]").text(description); $(".js-view-count[data-work-id=63201161]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 63201161; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='63201161']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1bd4c99cd7ffb1d842eb08c65cff47f4" } } $('.js-work-strip[data-work-id=63201161]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":63201161,"title":"Апроприация силы: незримое «тело» святыни в христианских традициях // Государство, религия, церковь в России и за рубежом. 2021. № 3. С. 7–25.","translated_title":"","metadata":{"abstract":"The paper studies the strategy of appropriation of the virtue of sacred objects. This strategy includes a wide range of practices widespread in Christian traditions-from contact techniques of communicating with relics (touching, wearing on the body, eating/drinking a fragment, etc.) to distant practices (approximation, eye contact, directing the relic at the desired person, object or locus, etc.). These are manipulative practices targeted at using the virtue that is supposed to emanate from a sacred object for necessary purposes-from healing, protecting, attacking the enemy, to creating new contact relics and spreading the virtue in various material objects. As the author shows, such practices are grounded in the idea that sacred objects have a \"second body\", the invisible virtue extended in space around an icon, relics or brandea. 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Вып. 12 / Отв. ред. О.И. Тогоева, И.Н. Данилевский. М.: Индрик, 2017. С. 242-256." class="work-thumbnail" src="https://attachments.academia-assets.com/54828294/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/34965623/%D0%98%D0%BA%D0%BE%D0%BD%D0%BE%D0%BF%D0%B8%D1%81%D0%B5%D1%86_%D0%B8_%D0%B7%D1%80%D0%B8%D1%82%D0%B5%D0%BB%D1%8C_%D1%85%D1%80%D0%B0%D0%BC%D0%BE%D0%B2%D0%B0%D1%8F_%D0%B8%D0%BA%D0%BE%D0%BD%D0%B0_%D0%BA%D0%B0%D0%BA_%D1%82%D0%B5%D0%BA%D1%81%D1%82_%D0%B8_%D0%BE%D0%B1%D1%80%D0%B0%D0%B7_%D0%BE%D0%B1%D1%8A%D0%B5%D0%BA%D1%82_%D0%9A%D0%B0%D0%B7%D1%83%D1%81_%D0%98%D0%BD%D0%B4%D0%B8%D0%B2%D0%B8%D0%B4%D1%83%D0%B0%D0%BB%D1%8C%D0%BD%D0%BE%D0%B5_%D0%B8_%D1%83%D0%BD%D0%B8%D0%BA%D0%B0%D0%BB%D1%8C%D0%BD%D0%BE%D0%B5_%D0%B2_%D0%B8%D1%81%D1%82%D0%BE%D1%80%D0%B8%D0%B8_2017_%D0%92%D1%8B%D0%BF_12_%D0%9E%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%9E_%D0%98_%D0%A2%D0%BE%D0%B3%D0%BE%D0%B5%D0%B2%D0%B0_%D0%98_%D0%9D_%D0%94%D0%B0%D0%BD%D0%B8%D0%BB%D0%B5%D0%B2%D1%81%D0%BA%D0%B8%D0%B9_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2017_%D0%A1_242_256">Иконописец и зритель: храмовая икона как текст и образ-объект // Казус: Индивидуальное и уникальное в истории — 2017. Вып. 12 / Отв. ред. О.И. Тогоева, И.Н. Данилевский. М.: Индрик, 2017. С. 242-256.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Эта статья посвящена необычным знакам на русских иконах, их роли и значению в визуальном рассказе...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Эта статья посвящена необычным знакам на русских иконах, их роли и значению в визуальном рассказе и в храмовом пространстве. Однако начать такой разговор мне хочется с нескольких банальных мыслей. Древнерусская иконография основывалась на достаточно жестких, но в то же время очень пластичных изобразительных конвенциях. Общие инструкции для иконописцев, которые включались в Азбуковники или Толковые подлинники, описывали композиции лапидарно, указывая лишь на узкий круг значимых деталей. Впрочем, очевидно, что даже самые дотошные инструкции не могли бы породить одинаковые образы -перевод любого текста в визуальный ряд неизбежно становился индивидуальным, насыщался сверхтекстовыми элементами и порождал новый рассказ, пусть и на заданную тему. Вопрос о том, как изображать, решался благодаря копированию образцов (разрозненных или сведенных воедино, как в Лицевых подлинниках), усвоению визуальных знаков, моделей и множества неписаных правил. Сам арсенал общих тем (Сотворение мира, прародители в Эдеме или Страшный суд), сюжетов (творение неба и земли, искушение Адама и Евы у Древа познания добра и зла или изгнание из Эдема) и кочующих по разным композициям фигур-мотивов (огненный херувим с мечом во вратах рая или бес, влекущий грешника в геенну), а также знаков (символов, маркеров, жестов, о которых пойдет речь в этой статье) и сквозных гипертем («отверстая пасть», «отечество/материнство» и др.) 1 расширялся с веками, позволяя осваивать все новые визуальные приемы. Каждый элемент этого языка -от жеста до гипертемы -был очень вариативным и позволял наполнять визуальный рассказ новыми смыслами. Я хотел бы поговорить о «микроуровне» такого семантического варьирования -малозаметных деталях, которые изменяли понимание отдельного сюжета. Этот разговор не только позволит обсудить необычные изобразительные приемы на ряде икон, но и выведет нас на более общую тему -на некоторые особенности древнерусских сакральных образов в культурном и социальном аспектах.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="668abf5d8b246fd4ec1b9be81b41a757" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54828294,"asset_id":34965623,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54828294/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34965623"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34965623"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34965623; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34965623]").text(description); $(".js-view-count[data-work-id=34965623]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34965623; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34965623']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "668abf5d8b246fd4ec1b9be81b41a757" } } $('.js-work-strip[data-work-id=34965623]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34965623,"title":"Иконописец и зритель: храмовая икона как текст и образ-объект // Казус: Индивидуальное и уникальное в истории — 2017. 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Отпечаток на стекле: контактные реликвии на постсоветском пространстве // Государство, религия, церковь в России и за рубежом. 2021. № 3 (39). 209–243." class="work-thumbnail" src="https://attachments.academia-assets.com/75704992/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/63201788/%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%94_%D0%98_%D0%94%D0%BE%D1%80%D0%BE%D0%BD%D0%B8%D0%BD_%D0%94_%D0%AE_%D0%9E%D1%82%D0%BF%D0%B5%D1%87%D0%B0%D1%82%D0%BE%D0%BA_%D0%BD%D0%B0_%D1%81%D1%82%D0%B5%D0%BA%D0%BB%D0%B5_%D0%BA%D0%BE%D0%BD%D1%82%D0%B0%D0%BA%D1%82%D0%BD%D1%8B%D0%B5_%D1%80%D0%B5%D0%BB%D0%B8%D0%BA%D0%B2%D0%B8%D0%B8_%D0%BD%D0%B0_%D0%BF%D0%BE%D1%81%D1%82%D1%81%D0%BE%D0%B2%D0%B5%D1%82%D1%81%D0%BA%D0%BE%D0%BC_%D0%BF%D1%80%D0%BE%D1%81%D1%82%D1%80%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%B5_%D0%93%D0%BE%D1%81%D1%83%D0%B4%D0%B0%D1%80%D1%81%D1%82%D0%B2%D0%BE_%D1%80%D0%B5%D0%BB%D0%B8%D0%B3%D0%B8%D1%8F_%D1%86%D0%B5%D1%80%D0%BA%D0%BE%D0%B2%D1%8C_%D0%B2_%D0%A0%D0%BE%D1%81%D1%81%D0%B8%D0%B8_%D0%B8_%D0%B7%D0%B0_%D1%80%D1%83%D0%B1%D0%B5%D0%B6%D0%BE%D0%BC_2021_3_39_209_243">Антонов Д.И., Доронин Д.Ю. Отпечаток на стекле: контактные реликвии на постсоветском пространстве // Государство, религия, церковь в России и за рубежом. 2021. № 3 (39). 209–243.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article is focused on a popular type of contact relics, found in Orthodox churches in the pos...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article is focused on a popular type of contact relics, found in Orthodox churches in the post-Soviet countries-the imprints of icons that appear on the glasses of the icon cases. These relics have given rise to many explanations and provoked various practices. Starting with the first widely publicized case-the imprint of the Kiev icon of Mother of God "Prizri na smirenie" that was found in 1993, examined and officially proclaimed a miracle by the Ukranian Orthodox Church-such images began to be found and described in many churches in Ukraine, Russia, Belarus, the Baltic States, and Israel. The idea that these imprints are the acheiropoietos, "not-made-by-hands" images, brings the tradition in a broader context of local veneration of images found on various natural or urban objects (trees, walls, window glass, etc.). The imprints on icon-cases are most important and widespread objects of that kind, often venerated officially by clerics in churches and monasteries. These images are closely related to icons, and their appearance is often interpreted as the result of the influence of the invisible virtue that goes from an icon and reflects on the glass. The article discusses various assessments of this phenomenon and ways of venerating such imprints and their "mother" icons.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6819e1ae8c6019fc93b85fd34f1a2679" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75704992,"asset_id":63201788,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75704992/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="63201788"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="63201788"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 63201788; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=63201788]").text(description); $(".js-view-count[data-work-id=63201788]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 63201788; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='63201788']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6819e1ae8c6019fc93b85fd34f1a2679" } } $('.js-work-strip[data-work-id=63201788]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":63201788,"title":"Антонов Д.И., Доронин Д.Ю. Отпечаток на стекле: контактные реликвии на постсоветском пространстве // Государство, религия, церковь в России и за рубежом. 2021. № 3 (39). 209–243.","translated_title":"","metadata":{"abstract":"The article is focused on a popular type of contact relics, found in Orthodox churches in the post-Soviet countries-the imprints of icons that appear on the glasses of the icon cases. These relics have given rise to many explanations and provoked various practices. Starting with the first widely publicized case-the imprint of the Kiev icon of Mother of God \"Prizri na smirenie\" that was found in 1993, examined and officially proclaimed a miracle by the Ukranian Orthodox Church-such images began to be found and described in many churches in Ukraine, Russia, Belarus, the Baltic States, and Israel. 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These relics have given rise to many explanations and provoked various practices. Starting with the first widely publicized case-the imprint of the Kiev icon of Mother of God \"Prizri na smirenie\" that was found in 1993, examined and officially proclaimed a miracle by the Ukranian Orthodox Church-such images began to be found and described in many churches in Ukraine, Russia, Belarus, the Baltic States, and Israel. The idea that these imprints are the acheiropoietos, \"not-made-by-hands\" images, brings the tradition in a broader context of local veneration of images found on various natural or urban objects (trees, walls, window glass, etc.). The imprints on icon-cases are most important and widespread objects of that kind, often venerated officially by clerics in churches and monasteries. These images are closely related to icons, and their appearance is often interpreted as the result of the influence of the invisible virtue that goes from an icon and reflects on the glass. 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Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. С. 45–56." class="work-thumbnail" src="https://attachments.academia-assets.com/42396337/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/9918138/%D0%9F%D0%BE%D1%82%D0%B5%D1%88%D0%BD%D1%8B%D0%B9_%D0%B0%D0%B4_%D0%9B%D0%B6%D0%B5%D0%B4%D0%BC%D0%B8%D1%82%D1%80%D0%B8%D1%8F_%D0%B8%D0%BB%D0%B8_%D0%BC%D0%BE%D0%BD%D1%81%D1%82%D1%80_%D0%BD%D0%B0_%D0%9C%D0%BE%D1%81%D0%BA%D0%B2%D0%B5_%D1%80%D0%B5%D0%BA%D0%B5_In_Umbra_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%90%D0%BB%D1%8C%D0%BC%D0%B0%D0%BD%D0%B0%D1%85_%D0%92%D1%8B%D0%BF_2_%D0%9E%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%B8_%D1%81%D0%BE%D1%81%D1%82_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2013_%D0%A1_45_56">Потешный ад Лжедмитрия, или монстр на Москве-реке // In Umbra: Демонология как семиотическая система. Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. С. 45–56.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2f9f9370a0e6542dd60837221c58832e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":42396337,"asset_id":9918138,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/42396337/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="9918138"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="9918138"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 9918138; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=9918138]").text(description); $(".js-view-count[data-work-id=9918138]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 9918138; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='9918138']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2f9f9370a0e6542dd60837221c58832e" } } $('.js-work-strip[data-work-id=9918138]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":9918138,"title":"Потешный ад Лжедмитрия, или монстр на Москве-реке // In Umbra: Демонология как семиотическая система. Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. 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Проклятые деньги Иуды Искариота // Фетиш и табу: Антропология денег в России / Сб. науч. статей; сост. Архипова А.С., Фрухтман Я. М., 2013. 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Проклятые деньги Иуды Искариота // Фетиш и табу: Антропология денег в России / Сб. науч. статей; сост. Архипова А.С., Фрухтман Я. М., 2013. 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Фигуры без глаз на русских миниатюрах // Сила взгляда: глаза в мифологии и иконографии / Отв. ред. и сост. Д.И. Антонов. Изд. 2, испр. и доп. М.: РГГУ, 2019. С. 15-43." class="work-thumbnail" src="https://attachments.academia-assets.com/63727748/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43425164/%D0%A3_%D1%81%D0%B2%D1%8F%D1%82%D1%8B%D1%85_%D0%BE%D1%87%D0%B8_%D0%B2%D0%B5%D1%80%D1%82%D0%B5%D0%BB_%D0%A4%D0%B8%D0%B3%D1%83%D1%80%D1%8B_%D0%B1%D0%B5%D0%B7_%D0%B3%D0%BB%D0%B0%D0%B7_%D0%BD%D0%B0_%D1%80%D1%83%D1%81%D1%81%D0%BA%D0%B8%D1%85_%D0%BC%D0%B8%D0%BD%D0%B8%D0%B0%D1%82%D1%8E%D1%80%D0%B0%D1%85_%D0%A1%D0%B8%D0%BB%D0%B0_%D0%B2%D0%B7%D0%B3%D0%BB%D1%8F%D0%B4%D0%B0_%D0%B3%D0%BB%D0%B0%D0%B7%D0%B0_%D0%B2_%D0%BC%D0%B8%D1%84%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D0%B8_%D0%B8_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%9E%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%B8_%D1%81%D0%BE%D1%81%D1%82_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%98%D0%B7%D0%B4_2_%D0%B8%D1%81%D0%BF%D1%80_%D0%B8_%D0%B4%D0%BE%D0%BF_%D0%9C_%D0%A0%D0%93%D0%93%D0%A3_2019_%D0%A1_15_43">У святых очи вертел? Фигуры без глаз на русских миниатюрах // Сила взгляда: глаза в мифологии и иконографии / Отв. ред. и сост. Д.И. Антонов. Изд. 2, испр. и доп. М.: РГГУ, 2019. 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Серия «История. Филология. Культурология. Востоковедение». №5 (26). М., 2017. С. 31–46.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Колдун на престоле: легенды и слухи о Лжедмитрии I как царе-самозванце В статье рассматривается «...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Колдун на престоле: легенды и слухи о Лжедмитрии I как царе-самозванце В статье рассматривается «легендарная биография» Лжедмитрия I, созданная его противниками и распространившаяся как в письменных, так и в устных текстах. В центре внимания -официальная легенда о ложном царе, колдуне и слуге дьявола, транслировавшаяся правительством Годуновых и Василия Шуйского, а также ее рецепция в «низовой» среде.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0dffa7dd850198c02960e8061a9b6ced" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":54426145,"asset_id":34560773,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/54426145/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="34560773"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="34560773"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 34560773; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=34560773]").text(description); $(".js-view-count[data-work-id=34560773]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 34560773; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='34560773']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0dffa7dd850198c02960e8061a9b6ced" } } $('.js-work-strip[data-work-id=34560773]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":34560773,"title":"Колдун на престоле: легенды и слухи о Лжедмитрии I как царе-самозванце // Вестник РГГУ. 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Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. С. 9–32. " class="work-thumbnail" src="https://attachments.academia-assets.com/42330733/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8190597/%D0%9F%D0%B0%D0%B4%D1%88%D0%B8%D0%B5_%D0%B0%D0%BD%D0%B3%D0%B5%D0%BB%D1%8B_vs_%D1%87%D0%B5%D1%80%D1%82%D0%B8_%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D0%BD%D0%BE%D0%B9_%D0%B4%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D0%B8_In_Umbra_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%90%D0%BB%D1%8C%D0%BC%D0%B0%D0%BD%D0%B0%D1%85_%D0%92%D1%8B%D0%BF_2_%D0%9E%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%B8_%D1%81%D0%BE%D1%81%D1%82_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2013_%D0%A1_9_32">Падшие ангелы vs черти народной демонологии // In Umbra: Демонология как семиотическая система. Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. С. 9–32. </a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Падшие ангелы vs черти народной демонологии 11 не дух ли, не огнь ли. Слыши же и Давида вопиюща, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Падшие ангелы vs черти народной демонологии 11 не дух ли, не огнь ли. Слыши же и Давида вопиюща, и рекоуща, творяи аггелы своя, духы и слоугы своа огнь палящь. Да елико огньное естьство творя, разоумныя и бестелесныя духы» [Баранкова, Мильков 2001: 550]. Полная бестелесность сделала бы духа вездесущим, но вездесущ лишь Бог, а ангелы могут быть и действовать только в одном месте и в одно время. Это значит, что духи телесны и вещественны по отношению к Творцу, но бестелесны по отношению к материальному миру -эта мысль Иоанна Дамаскина была признана на VII Вселенском соборе и послужила одним из обоснований иконографии ангелов в образе человека (как душа наделена «тонкой» телесностью и визуально подобна своему телу, так и ангельский образ может быть подобен человеческому; ср.: Деян. 12: 15). Естественно, такая идея порождала множество спекуляций и наивных трактовок об «истинных» ангельских телах. В апокрифе «О всей твари» утверждается, что «никоторыи же святый виделъ аггела нагимъ естествомъ, но токмо едина святаа Богородица нагимъ естествомъ видела Гавриила» [Тихонравов 1863 II: 349]. Во второй половине XVII в. «пустозерский сиделец» Лазарь писал, что ангелы действительно выглядят как крылатые люди [Субботин 1881: 117-118] и т. п. В противовес этому на Западе с XIII в. распространилась мысль о полной бестелесности духов, но ее поддержали не все европейские теологи [Keck 1998: 31-32].</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="be86d5802f5fa3fadae45a888336f46f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":42330733,"asset_id":8190597,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/42330733/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8190597"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8190597"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8190597; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8190597]").text(description); $(".js-view-count[data-work-id=8190597]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8190597; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8190597']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "be86d5802f5fa3fadae45a888336f46f" } } $('.js-work-strip[data-work-id=8190597]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":8190597,"title":"Падшие ангелы vs черти народной демонологии // In Umbra: Демонология как семиотическая система. Альманах. Вып. 2 / Отв. ред. и сост. Д.И. Антонов, О.Б. Христофорова. М.: Индрик, 2013. С. 9–32. ","translated_title":"","metadata":{"grobid_abstract":"Падшие ангелы vs черти народной демонологии 11 не дух ли, не огнь ли. Слыши же и Давида вопиюща, и рекоуща, творяи аггелы своя, духы и слоугы своа огнь палящь. Да елико огньное естьство творя, разоумныя и бестелесныя духы» [Баранкова, Мильков 2001: 550]. Полная бестелесность сделала бы духа вездесущим, но вездесущ лишь Бог, а ангелы могут быть и действовать только в одном месте и в одно время. Это значит, что духи телесны и вещественны по отношению к Творцу, но бестелесны по отношению к материальному миру -эта мысль Иоанна Дамаскина была признана на VII Вселенском соборе и послужила одним из обоснований иконографии ангелов в образе человека (как душа наделена «тонкой» телесностью и визуально подобна своему телу, так и ангельский образ может быть подобен человеческому; ср.: Деян. 12: 15). Естественно, такая идея порождала множество спекуляций и наивных трактовок об «истинных» ангельских телах. В апокрифе «О всей твари» утверждается, что «никоторыи же святый виделъ аггела нагимъ естествомъ, но токмо едина святаа Богородица нагимъ естествомъ видела Гавриила» [Тихонравов 1863 II: 349]. Во второй половине XVII в. «пустозерский сиделец» Лазарь писал, что ангелы действительно выглядят как крылатые люди [Субботин 1881: 117-118] и т. п. В противовес этому на Западе с XIII в. распространилась мысль о полной бестелесности духов, но ее поддержали не все европейские теологи [Keck 1998: 31-32].","grobid_abstract_attachment_id":42330733},"translated_abstract":null,"internal_url":"https://www.academia.edu/8190597/%D0%9F%D0%B0%D0%B4%D1%88%D0%B8%D0%B5_%D0%B0%D0%BD%D0%B3%D0%B5%D0%BB%D1%8B_vs_%D1%87%D0%B5%D1%80%D1%82%D0%B8_%D0%BD%D0%B0%D1%80%D0%BE%D0%B4%D0%BD%D0%BE%D0%B9_%D0%B4%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D0%B8_In_Umbra_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%8F_%D0%BA%D0%B0%D0%BA_%D1%81%D0%B5%D0%BC%D0%B8%D0%BE%D1%82%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D1%81%D0%B8%D1%81%D1%82%D0%B5%D0%BC%D0%B0_%D0%90%D0%BB%D1%8C%D0%BC%D0%B0%D0%BD%D0%B0%D1%85_%D0%92%D1%8B%D0%BF_2_%D0%9E%D1%82%D0%B2_%D1%80%D0%B5%D0%B4_%D0%B8_%D1%81%D0%BE%D1%81%D1%82_%D0%94_%D0%98_%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%9E_%D0%91_%D0%A5%D1%80%D0%B8%D1%81%D1%82%D0%BE%D1%84%D0%BE%D1%80%D0%BE%D0%B2%D0%B0_%D0%9C_%D0%98%D0%BD%D0%B4%D1%80%D0%B8%D0%BA_2013_%D0%A1_9_32","translated_internal_url":"","created_at":"2014-09-03T19:14:07.923-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":6220789,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":42330733,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/42330733/thumbnails/1.jpg","file_name":"Падшие_ангелы.pdf","download_url":"https://www.academia.edu/attachments/42330733/download_file","bulk_download_file_name":"vs.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/42330733/%D0%9F%D0%B0%D0%B4%D1%88%D0%B8%D0%B5_%D0%B0%D0%BD%D0%B3%D0%B5%D0%BB%D1%8B-libre.pdf?1454876847=\u0026response-content-disposition=attachment%3B+filename%3Dvs.pdf\u0026Expires=1738616331\u0026Signature=AyAABQABzsKEow0gPzCkbN~CrbHfnDAiA4b5RCyE~TJKOs6k~6xgrwA41ykOmPi5qqDF3VNSBGNY65ZKDy-u21KgJH8wLpjKF5LZxqILMtIovJs5BMOQASbeMIugwshJoqu4h5hF2BNRtKnqN3JBE7JvyXF1XpvtDzuiYN1cdlP44kcWDwibpCzbihqmwbIXrFuPeCS-jBzs0d1WMAbeVl88T4Ug3v0am~qgdTdhNxUFOCCk8UTNBIYmAfnqclG8uM0hLT2VcRwDJhoJPt8cSnpSiDqrf0gt3P40CThnzEMuB~~~6kBszIIBa7U1QvBCCRot7vKF6EntKzv34ijo4g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Падшие_ангелы_vs_черти_народной_демонологии_In_Umbra_Демонология_как_семиотическая_система_Альманах_Вып_2_Отв_ред_и_сост_Д_И_Антонов_О_Б_Христофорова_М_Индрик_2013_С_9_32","translated_slug":"","page_count":24,"language":"ru","content_type":"Work","summary":"Падшие ангелы vs черти народной демонологии 11 не дух ли, не огнь ли. 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В апокрифе «О всей твари» утверждается, что «никоторыи же святый виделъ аггела нагимъ естествомъ, но токмо едина святаа Богородица нагимъ естествомъ видела Гавриила» [Тихонравов 1863 II: 349]. Во второй половине XVII в. «пустозерский сиделец» Лазарь писал, что ангелы действительно выглядят как крылатые люди [Субботин 1881: 117-118] и т. п. В противовес этому на Западе с XIII в. распространилась мысль о полной бестелесности духов, но ее поддержали не все европейские теологи [Keck 1998: 31-32].","owner":{"id":6220789,"first_name":"Dmitry","middle_initials":null,"last_name":"Antonov","page_name":"DmitryAntonov","domain_name":"rggu","created_at":"2013-10-18T08:20:37.839-07:00","display_name":"Dmitry 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С. 114–133.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The idea of tsar as an autocrat whose God-blessed reign is rooted in his God-chosen dynasty, was ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The idea of tsar as an autocrat whose God-blessed reign is rooted in his God-chosen dynasty, was fully formed in Russia in the 16 th century. Still at the end of the century, after the death of Feodor Ivanovich who left no children, the model collapsed. The new ritual and symbolical system of choosing the tsar was rapidly created. This step signified the radical shift of notions that concerned the origins and the system of reign. The article is focused on this new model and the way it influenced the culture of the 17 th century. Ключевые слова: Смутное время; избрание царя; крестоцелование; Борис Годунов; Василий Шуйский. 1 Статья подготовлена при финансовой поддержке гранта «Идеологические модели культуры в истории России Средневековья и Раннего Нового времени (исторические и историографические аспекты) в рамках федеральной целевой программы «Научные и научно-педагогические кадры инновационной России. 2009-2013», а также при поддержке Программы стратегического развития РГГУ.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0ac053d457c668e099cff7a6dbaffaa4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32640207,"asset_id":5543952,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32640207/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5543952"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5543952"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5543952; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5543952]").text(description); $(".js-view-count[data-work-id=5543952]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5543952; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5543952']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0ac053d457c668e099cff7a6dbaffaa4" } } $('.js-work-strip[data-work-id=5543952]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5543952,"title":"Царь избранный и царь сверженный: трансформация представлений о власти в России конца XVI – XVII в. // Россия XXI. 2013. № 4. 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С. 144-198." class="work-thumbnail" src="https://attachments.academia-assets.com/32695131/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/5624322/%D0%90%D0%BD%D1%82%D0%BE%D0%BD%D0%BE%D0%B2_%D0%94_%D0%98_%D0%9C%D0%B0%D0%B9%D0%B7%D1%83%D0%BB%D1%8C%D1%81_%D0%9C_%D0%A0_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D1%8B_%D0%BC%D0%BE%D0%BD%D1%81%D1%82%D1%80%D1%8B_%D0%B8_%D0%B3%D1%80%D0%B5%D1%88%D0%BD%D0%B8%D0%BA%D0%B8_%D0%BD%D0%B5%D0%B3%D0%B0%D1%82%D0%B8%D0%B2%D0%BD%D1%8B%D0%B5_%D0%BF%D0%B5%D1%80%D1%81%D0%BE%D0%BD%D0%B0%D0%B6%D0%B8_%D0%B2_%D0%BF%D1%80%D0%BE%D1%81%D1%82%D1%80%D0%B0%D0%BD%D1%81%D1%82%D0%B2%D0%B5_%D0%B4%D1%80%D0%B5%D0%B2%D0%BD%D0%B5%D1%80%D1%83%D1%81%D1%81%D0%BA%D0%BE%D0%B9_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%9E%D0%B4%D0%B8%D1%81%D1%81%D0%B5%D0%B9_%D0%A7%D0%B5%D0%BB%D0%BE%D0%B2%D0%B5%D0%BA_%D0%B2_%D0%B8%D1%81%D1%82%D0%BE%D1%80%D0%B8%D0%B8_2010_2011_%D0%A1_144_198">Антонов Д.И., Майзульс М.Р. Демоны, монстры и грешники: негативные персонажи в пространстве древнерусской иконографии // Одиссей: Человек в истории. 2010/2011. С. 144-198.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/MikhailMaizuls">Mikhail Maizuls</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b909243b7ce8341e03f5ecb86f2babf5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32695131,"asset_id":5624322,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32695131/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5624322"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5624322"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5624322; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5624322]").text(description); $(".js-view-count[data-work-id=5624322]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5624322; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5624322']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b909243b7ce8341e03f5ecb86f2babf5" } } $('.js-work-strip[data-work-id=5624322]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5624322,"title":"Антонов Д.И., Майзульс М.Р. Демоны, монстры и грешники: негативные персонажи в пространстве древнерусской иконографии // Одиссей: Человек в истории. 2010/2011. 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Вып. 1–2. М., 2016. С. 194–210." class="work-thumbnail" src="https://attachments.academia-assets.com/46550543/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26234791/%D0%97%D0%BC%D0%B5%D0%B9_%D0%B8%D1%81%D0%BA%D1%83%D1%81%D0%B8%D1%82%D0%B5%D0%BB%D1%8C_%D1%81_%D0%B6%D0%B5%D0%BD%D1%81%D0%BA%D0%B8%D0%BC_%D0%BB%D0%B8%D1%86%D0%BE%D0%BC_%D0%B3%D0%B5%D0%BD%D0%B5%D0%B7%D0%B8%D1%81_%D0%B8_%D0%B2%D0%B0%D1%80%D0%B8%D0%B0%D1%86%D0%B8%D0%B8_%D0%BE%D0%B1%D1%80%D0%B0%D0%B7%D0%B0_%D0%B2_%D1%80%D1%83%D1%81%D1%81%D0%BA%D0%BE%D0%B9_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%A1%D0%BB%D0%B0%D0%B2%D1%8F%D0%BD%D1%81%D0%BA%D0%B8%D0%B9_%D0%B0%D0%BB%D1%8C%D0%BC%D0%B0%D0%BD%D0%B0%D1%85_%D0%92%D1%8B%D0%BF_1_2_%D0%9C_2016_%D0%A1_194_210">Змей-искуситель с женским лицом: генезис и вариации образа в русской иконографии // Славянский альманах. Вып. 1–2. М., 2016. С. 194–210.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">В статье рассматривается образ змея-искусителя с женским лицом или торсом, распространившийся в р...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">В статье рассматривается образ змея-искусителя с женским лицом или торсом, распространившийся в русской иконографии XVI-XVIII вв., его вариации и истоки. На европейском материале проанализирован визуальный контекст, в котором зародился и сформировался сам визуальный мотив, а также его связи с текстами и драматическими постановками. Это позволяет увидеть особенности рецепции гибридного образа в русском искусстве и сочинениях XVI-XVII вв. Ключевые слова: иконография грехопадения, змей, дьявол, Ева, искушение, гибридные персонажи в средневековой культуре.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6d285515b57a795b07a560336d4f92e5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46550543,"asset_id":26234791,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46550543/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26234791"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26234791"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26234791; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26234791]").text(description); $(".js-view-count[data-work-id=26234791]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26234791; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26234791']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6d285515b57a795b07a560336d4f92e5" } } $('.js-work-strip[data-work-id=26234791]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26234791,"title":"Змей-искуситель с женским лицом: генезис и вариации образа в русской иконографии // Славянский альманах. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="7076612"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/7076612/_%D0%9F%D0%B5%D1%81%D1%82%D1%80%D1%8B%D0%B9_%D0%B7%D0%B2%D0%B5%D1%80%D1%8C_%D0%A0%D1%8B%D1%81%D1%8C_%D0%90%D0%BD%D1%82%D0%B8%D1%85%D1%80%D0%B8%D1%81%D1%82_%D0%B2_%D1%81%D1%80%D0%B5%D0%B4%D0%BD%D0%B5%D0%B2%D0%B5%D0%BA%D0%BE%D0%B2%D0%BE%D0%B9_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%A7%D0%B0%D1%81%D1%82%D1%8C_1"><img alt="Research paper thumbnail of «Пестрый зверь Рысь»: Антихрист в средневековой иконографии. Часть 1" class="work-thumbnail" src="https://attachments.academia-assets.com/33725378/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7076612/_%D0%9F%D0%B5%D1%81%D1%82%D1%80%D1%8B%D0%B9_%D0%B7%D0%B2%D0%B5%D1%80%D1%8C_%D0%A0%D1%8B%D1%81%D1%8C_%D0%90%D0%BD%D1%82%D0%B8%D1%85%D1%80%D0%B8%D1%81%D1%82_%D0%B2_%D1%81%D1%80%D0%B5%D0%B4%D0%BD%D0%B5%D0%B2%D0%B5%D0%BA%D0%BE%D0%B2%D0%BE%D0%B9_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%A7%D0%B0%D1%81%D1%82%D1%8C_1">«Пестрый зверь Рысь»: Антихрист в средневековой иконографии. Часть 1</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Antichrist is the key figure of the apocalyptical prophecies, the last and the main enemy of the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Antichrist is the key figure of the apocalyptical prophecies, the last and the main enemy of the Church. In the East and the West of Christian world the sinister "son of devil" drew attention of many authors and painters. Since the first centuries A.D. there have appeared different ideas about the nature and appearance of the Enemy. The iconography of Antichrist has embodied an array of variable interpretations. He was depicted as a seven-headed monster, dappled Beast, seductive young man, imperious ruler. His visual images include gestures of sorrow, triumph, fury, desperation or fear. In Russian icons, frescos and miniatures multiple figures of Antichrist spread rather late, starting from the second half of the XVI th century. The article is focused on the semiotics of these diverse images. In the first part, which is published in this number, the author reviews Muscovite Rus' eschatological tradition and early Christian texts that have influenced Russian iconography of the Enemy. Ключевые слова: Средневековье; иконография; семиотика; агиография.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b5c46c434205b1a4ee7130e33a20bf20" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33725378,"asset_id":7076612,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33725378/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7076612"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7076612"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7076612; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7076612]").text(description); $(".js-view-count[data-work-id=7076612]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7076612; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7076612']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b5c46c434205b1a4ee7130e33a20bf20" } } $('.js-work-strip[data-work-id=7076612]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7076612,"title":"«Пестрый зверь Рысь»: Антихрист в средневековой иконографии. 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In the first part, which is published in this number, the author reviews Muscovite Rus' eschatological tradition and early Christian texts that have influenced Russian iconography of the Enemy. 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href="https://www.academia.edu/7076553/_%D0%9F%D0%B5%D1%81%D1%82%D1%80%D1%8B%D0%B9_%D0%B7%D0%B2%D0%B5%D1%80%D1%8C_%D0%A0%D1%8B%D1%81%D1%8C_%D0%90%D0%BD%D1%82%D0%B8%D1%85%D1%80%D0%B8%D1%81%D1%82_%D0%B2_%D1%81%D1%80%D0%B5%D0%B4%D0%BD%D0%B5%D0%B2%D0%B5%D0%BA%D0%BE%D0%B2%D0%BE%D0%B9_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%A7%D0%B0%D1%81%D1%82%D1%8C_2"><img alt="Research paper thumbnail of «Пестрый зверь Рысь»: Антихрист в средневековой иконографии. Часть 2" class="work-thumbnail" src="https://attachments.academia-assets.com/33725350/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7076553/_%D0%9F%D0%B5%D1%81%D1%82%D1%80%D1%8B%D0%B9_%D0%B7%D0%B2%D0%B5%D1%80%D1%8C_%D0%A0%D1%8B%D1%81%D1%8C_%D0%90%D0%BD%D1%82%D0%B8%D1%85%D1%80%D0%B8%D1%81%D1%82_%D0%B2_%D1%81%D1%80%D0%B5%D0%B4%D0%BD%D0%B5%D0%B2%D0%B5%D0%BA%D0%BE%D0%B2%D0%BE%D0%B9_%D0%B8%D0%BA%D0%BE%D0%BD%D0%BE%D0%B3%D1%80%D0%B0%D1%84%D0%B8%D0%B8_%D0%A7%D0%B0%D1%81%D1%82%D1%8C_2">«Пестрый зверь Рысь»: Антихрист в средневековой иконографии. Часть 2</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Antichrist is the key figure of the apocalyptical prophecies, the last and the main enemy of the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Antichrist is the key figure of the apocalyptical prophecies, the last and the main enemy of the Church. In the East and the West of Christian world the sinister "son of devil" drew attention of many authors and painters. Since the first centuries A.D. there have appeared different ideas about the nature and appearance of the Enemy. The iconography of Antichrist has embodied an array of variable interpretations. He was depicted as a seven-headed monster, dappled Beast, seductive young man, imperious ruler. His visual images include gestures of sorrow, triumph, fury, desperation or fear. In Russian icons, frescos and miniatures multiple figures of Antichrist appeared rather late, starting from the second half of the XVI th century. The second part of the article, which is published in this issue, is focused on the semiotics of these images. The author reviews European visual tradition of the Enemy and compares it to Russian iconography and "textual portraits" of Antichrist.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="190905b1aa21bb3206195a3f682f6f9b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33725350,"asset_id":7076553,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33725350/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7076553"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7076553"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7076553; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7076553]").text(description); $(".js-view-count[data-work-id=7076553]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7076553; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7076553']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "190905b1aa21bb3206195a3f682f6f9b" } } $('.js-work-strip[data-work-id=7076553]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7076553,"title":"«Пестрый зверь Рысь»: Антихрист в средневековой иконографии. 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Русская эсхатология от книжности до фольклора. Рец. на: Бессонов И.А. Русская народная эсхатология: история и современность. М.: Гнозис, 2014 // Традиционная культура. 2015. № 1. С. 161–170.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://rggu.academia.edu/DmitryAntonov">Dmitry Antonov</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://ranepa.academia.edu/MariaAkhmetova">Maria Akhmetova</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8493258ef0838d0003d1a1ee3ef130be" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37221659,"asset_id":11811386,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37221659/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="11811386"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="11811386"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 11811386; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=11811386]").text(description); $(".js-view-count[data-work-id=11811386]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 11811386; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='11811386']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "8493258ef0838d0003d1a1ee3ef130be" } } $('.js-work-strip[data-work-id=11811386]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":11811386,"title":"Антонов Д.И., Ахметова М.В. 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P. 77–88.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cd331437d8841fba66801a0704a3551f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38849680,"asset_id":16016171,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38849680/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="16016171"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="16016171"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 16016171; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=16016171]").text(description); $(".js-view-count[data-work-id=16016171]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 16016171; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='16016171']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cd331437d8841fba66801a0704a3551f" } } $('.js-work-strip[data-work-id=16016171]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":16016171,"title":"From a Biblical Personage to a Demon: Judas in Old-Russian Iconography // The Journal of Icon Studies. 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Экспозиция включает более 80 икон, собранных Центром визуальных исследований Средневековья и Нового времени РГГУ в ходе экспедиций. Дополняют выставку предметы из собрания Государственного музея истории религии. Начавшееся в 1922 г. изъятие церковных ценностей и последовавшая за этим широкомасштабная антирелигиозная пропаганда прервали многовековое развитие религиозного искусства и ремесел. Но традиции не исчезли полностью-сельские мастеракустари начали создавать иконы тайно. В ситуации постоянного дефицита товаров и гонений им приходилось трансформировать дореволюционные ремесленные практики и изобретать новые. Используя элементы декора XIX века и доступные в советском селе материалы, они изготовляли иконы-бриколажи, в которых ярко отражалась драматичная эпоха борьбы с религией. Биография каждой советской иконы уникальна. Множеством нитей она связана с политическими, социальными, религиозными особенностями сельской жизни эпохи СССР. В создании таких икон принимали участие многие люди. Фотографы тайно тиражировали религиозные изображения-от старинных икон до картин на религиозные сюжеты В.М. Васнецова и М.В. Нестерова. Нелегальные распространители перевозили фотографические иконки. Сельские художники-оформители писали образы святых на картоне. «Несуны» выносили с заводов фольгу и другие материалы. Инструменты и материалы, которые использовали мастера, бывали совершенно неожиданными: от ружейных патронов до пионерских галстуков. Советские иконы-не только уникальный социальный и материальный феномен, но и пример наивного религиозного искусства. С распадом СССР оно ушло, исчезло как живое явление. Мастера, создававшие образы, стареют и умирают, не передавая никому свои профессиональные навыки. В последние годы советские иконы начали массово уничтожаться-старые иконы меняют на новые. В ближайшие десятилетия большинство икон, как</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eb779fa904d03b1fc5accdcce3d0b2ff" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":97521757,"asset_id":95302774,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/97521757/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="95302774"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="95302774"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 95302774; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=95302774]").text(description); $(".js-view-count[data-work-id=95302774]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 95302774; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='95302774']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "eb779fa904d03b1fc5accdcce3d0b2ff" } } $('.js-work-strip[data-work-id=95302774]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":95302774,"title":"Выставка \"СОВЕТСКИЕ ИКОНЫ: РЕЛИГИОЗНЫЕ АРТЕФАКТЫ ЭПОХИ ГОНЕНИЙ\"","translated_title":"","metadata":{"abstract":"Государственный музей истории религии представляет первый в России выставочный проект, посвященный советским иконам-уникальным религиозным артефактам эпохи гонений. 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В ближайшие десятилетия большинство икон, как"},"translated_abstract":"Государственный музей истории религии представляет первый в России выставочный проект, посвященный советским иконам-уникальным религиозным артефактам эпохи гонений. Экспозиция включает более 80 икон, собранных Центром визуальных исследований Средневековья и Нового времени РГГУ в ходе экспедиций. Дополняют выставку предметы из собрания Государственного музея истории религии. Начавшееся в 1922 г. изъятие церковных ценностей и последовавшая за этим широкомасштабная антирелигиозная пропаганда прервали многовековое развитие религиозного искусства и ремесел. Но традиции не исчезли полностью-сельские мастеракустари начали создавать иконы тайно. В ситуации постоянного дефицита товаров и гонений им приходилось трансформировать дореволюционные ремесленные практики и изобретать новые. Используя элементы декора XIX века и доступные в советском селе материалы, они изготовляли иконы-бриколажи, в которых ярко отражалась драматичная эпоха борьбы с религией. Биография каждой советской иконы уникальна. Множеством нитей она связана с политическими, социальными, религиозными особенностями сельской жизни эпохи СССР. В создании таких икон принимали участие многие люди. Фотографы тайно тиражировали религиозные изображения-от старинных икон до картин на религиозные сюжеты В.М. Васнецова и М.В. Нестерова. Нелегальные распространители перевозили фотографические иконки. Сельские художники-оформители писали образы святых на картоне. «Несуны» выносили с заводов фольгу и другие материалы. Инструменты и материалы, которые использовали мастера, бывали совершенно неожиданными: от ружейных патронов до пионерских галстуков. Советские иконы-не только уникальный социальный и материальный феномен, но и пример наивного религиозного искусства. 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Экспозиция включает более 80 икон, собранных Центром визуальных исследований Средневековья и Нового времени РГГУ в ходе экспедиций. Дополняют выставку предметы из собрания Государственного музея истории религии. Начавшееся в 1922 г. изъятие церковных ценностей и последовавшая за этим широкомасштабная антирелигиозная пропаганда прервали многовековое развитие религиозного искусства и ремесел. Но традиции не исчезли полностью-сельские мастеракустари начали создавать иконы тайно. В ситуации постоянного дефицита товаров и гонений им приходилось трансформировать дореволюционные ремесленные практики и изобретать новые. Используя элементы декора XIX века и доступные в советском селе материалы, они изготовляли иконы-бриколажи, в которых ярко отражалась драматичная эпоха борьбы с религией. Биография каждой советской иконы уникальна. Множеством нитей она связана с политическими, социальными, религиозными особенностями сельской жизни эпохи СССР. 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Информационное письмо</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Российский государственный гуманитарный университет факультет культурологии УНЦ визуальных исслед...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Российский государственный гуманитарный университет факультет культурологии УНЦ визуальных исследований Средневековья и Нового времени Российская академия народного хозяйства и государственной службы при Президенте РФ школа актуальных гуманитарных исследований ИОН Лаборатория теоретической фольклористики МГУ им. М.В. Ломоносова институт мировой культуры Отдел культуры древности Третья международная конференция Изображение и культ: сакральные образы в христианских традициях Дорогие коллеги, приглашаем вас принять участие в международной конференции, организуемой совместно РГГУ, РАНХиГС и МГУ им. М.В. 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культ-2": Международная конференция</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Российский государственный гуманитарный университет факультет культурологии Центр визуальных иссл...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Российский государственный гуманитарный университет факультет культурологии Центр визуальных исследований Средневековья и Нового времени Российская академия народного хозяйства и государственной службы при Президенте РФ Школа актуальных гуманитарных исследований ИОН Лаборатория теоретической фольклористики Вторая международная конференция Изображение и культ: сакральные образы в христианских традициях Дорогие коллеги, приглашаем вас принять участие в международной конференции, которая 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class="js-work-strip profile--work_container" data-work-id="42025891"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/42025891/VI_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80"><img alt="Research paper thumbnail of VI Демонологическая конфер" class="work-thumbnail" src="https://attachments.academia-assets.com/62150749/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42025891/VI_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80">VI Демонологическая конфер</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">РОССИЙСКИЙ ГОСУДАРСТВЕННЫЙ ГУМАНИТАРНЫЙ УНИВЕРСИТЕТ Факультет культурологии Центр визуальных иссл...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">РОССИЙСКИЙ ГОСУДАРСТВЕННЫЙ ГУМАНИТАРНЫЙ УНИВЕРСИТЕТ Факультет культурологии Центр визуальных исследований Центр типологии Средневековья и Нового времени и семиотики фольклора Дорогие коллеги! 19-21 мая 2020 г. Центр типологии и семиотики фольклора и Центр визуальных исследований Средневековья и Нового времени РГГУ проводят VI Международную конференцию «Демонология как семиотическая система». Демонологические представления-важный элемент мифологической картины мира, идет ли речь о мировой религиозной системе или локальной традиции. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях-богословской мысли, церковно-учительной практики, «народного христианства». В книжности и иконографии демонология испытывает влияние архаической «низовой» культуры и в свою очередь моделирует ее образы и мотивы. Демонологические представления активно функционируют в мифологии и «культурном обиходе» урбанизированного постфольклорного пространства-они сохраняются в семантических подтекстах обыденного сознания, обыгрываются в массовой культуре ХIХ-ХХI вв., становятся важной частью «городской мифологии». Цель конференции-исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, в массовой культуре и постфольклоре. Междисциплинарные международные конференции «Демонология как семиотическая система» проводятся в РГГУ с 2010 г. На каждой такой встрече специалистов, представляющих разные страны и научные области, происходит плодотворное общение, обмен мнениями, обнаружение новых исследовательских ракурсов и постановка новых научных задач. По итогам конференций мы публикуем очередной выпуск ежегодного альманаха «In Umbra: Демонология как семиотическая система» (Москва: РГГУ; Индрик).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0966fc871c1c6b35413dd9c653b74b61" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62150749,"asset_id":42025891,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62150749/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42025891"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42025891"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42025891; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42025891]").text(description); $(".js-view-count[data-work-id=42025891]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42025891; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42025891']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0966fc871c1c6b35413dd9c653b74b61" } } $('.js-work-strip[data-work-id=42025891]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42025891,"title":"VI Демонологическая конфер","translated_title":"","metadata":{"abstract":"РОССИЙСКИЙ ГОСУДАРСТВЕННЫЙ ГУМАНИТАРНЫЙ УНИВЕРСИТЕТ Факультет культурологии Центр визуальных исследований Центр типологии Средневековья и Нового времени и семиотики фольклора Дорогие коллеги! 19-21 мая 2020 г. Центр типологии и семиотики фольклора и Центр визуальных исследований Средневековья и Нового времени РГГУ проводят VI Международную конференцию «Демонология как семиотическая система». Демонологические представления-важный элемент мифологической картины мира, идет ли речь о мировой религиозной системе или локальной традиции. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях-богословской мысли, церковно-учительной практики, «народного христианства». В книжности и иконографии демонология испытывает влияние архаической «низовой» культуры и в свою очередь моделирует ее образы и мотивы. Демонологические представления активно функционируют в мифологии и «культурном обиходе» урбанизированного постфольклорного пространства-они сохраняются в семантических подтекстах обыденного сознания, обыгрываются в массовой культуре ХIХ-ХХI вв., становятся важной частью «городской мифологии». Цель конференции-исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, в массовой культуре и постфольклоре. Междисциплинарные международные конференции «Демонология как семиотическая система» проводятся в РГГУ с 2010 г. На каждой такой встрече специалистов, представляющих разные страны и научные области, происходит плодотворное общение, обмен мнениями, обнаружение новых исследовательских ракурсов и постановка новых научных задач. По итогам конференций мы публикуем очередной выпуск ежегодного альманаха «In Umbra: Демонология как семиотическая система» (Москва: РГГУ; Индрик)."},"translated_abstract":"РОССИЙСКИЙ ГОСУДАРСТВЕННЫЙ ГУМАНИТАРНЫЙ УНИВЕРСИТЕТ Факультет культурологии Центр визуальных исследований Центр типологии Средневековья и Нового времени и семиотики фольклора Дорогие коллеги! 19-21 мая 2020 г. Центр типологии и семиотики фольклора и Центр визуальных исследований Средневековья и Нового времени РГГУ проводят VI Международную конференцию «Демонология как семиотическая система». Демонологические представления-важный элемент мифологической картины мира, идет ли речь о мировой религиозной системе или локальной традиции. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях-богословской мысли, церковно-учительной практики, «народного христианства». В книжности и иконографии демонология испытывает влияние архаической «низовой» культуры и в свою очередь моделирует ее образы и мотивы. Демонологические представления активно функционируют в мифологии и «культурном обиходе» урбанизированного постфольклорного пространства-они сохраняются в семантических подтекстах обыденного сознания, обыгрываются в массовой культуре ХIХ-ХХI вв., становятся важной частью «городской мифологии». Цель конференции-исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, в массовой культуре и постфольклоре. Междисциплинарные международные конференции «Демонология как семиотическая система» проводятся в РГГУ с 2010 г. На каждой такой встрече специалистов, представляющих разные страны и научные области, происходит плодотворное общение, обмен мнениями, обнаружение новых исследовательских ракурсов и постановка новых научных задач. По итогам конференций мы публикуем очередной выпуск ежегодного альманаха «In Umbra: Демонология как семиотическая система» (Москва: РГГУ; Индрик).","internal_url":"https://www.academia.edu/42025891/VI_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80","translated_internal_url":"","created_at":"2020-02-20T04:41:28.560-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":6220789,"coauthors_can_edit":true,"document_type":"book","co_author_tags":[{"id":33735156,"work_id":42025891,"tagging_user_id":6220789,"tagged_user_id":290904,"co_author_invite_id":null,"email":"o***t@yandex.ru","affiliation":"Russian State University for the Humanities","display_order":1,"name":"Olga Khristoforova","title":"VI Демонологическая конфер"}],"downloadable_attachments":[{"id":62150749,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/62150749/thumbnails/1.jpg","file_name":"VI_Демонологическая_конфер.pdf","download_url":"https://www.academia.edu/attachments/62150749/download_file","bulk_download_file_name":"VI.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/62150749/VI_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80-libre.pdf?1582204133=\u0026response-content-disposition=attachment%3B+filename%3DVI.pdf\u0026Expires=1738616332\u0026Signature=Fkic-YMUQUpRFNOsD2JeyYje4OZWof41NnBdUGtsAAkkECW6rvqFty99Y3OhEPHwTT0~X4AaUP6p-naZc8akKggvmp5xAOeJuBPvG2tfl65utK9gaRtAjM-w6UK3PUzDx3wal-BNg4yzlVrOS0HHOCPy~I4iDMMfGwAteyvV656NM4odsCORBAaTfTLbj7SsGguf-nSMa126bgByfybigNW6iUjg9wqHtbgL27mJwcfCd79lwGc-LuUGxyqjOg~hTCDaJU3x4DAhSE7FPI8ge0F6zlbI2ufx-40eZu07apsc5sjBuxKozNUAz1FjGl8F5lcxm~9wVKVbwKZGx24QJw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"VI_Демонологическая_конфер","translated_slug":"","page_count":2,"language":"ru","content_type":"Work","summary":"РОССИЙСКИЙ ГОСУДАРСТВЕННЫЙ ГУМАНИТАРНЫЙ УНИВЕРСИТЕТ Факультет культурологии Центр визуальных исследований Центр типологии Средневековья и Нового времени и семиотики фольклора Дорогие коллеги! 19-21 мая 2020 г. Центр типологии и семиотики фольклора и Центр визуальных исследований Средневековья и Нового времени РГГУ проводят VI Международную конференцию «Демонология как семиотическая система». Демонологические представления-важный элемент мифологической картины мира, идет ли речь о мировой религиозной системе или локальной традиции. Значительное место они занимают в пространстве европейской культуры разных эпох на всех ее уровнях-богословской мысли, церковно-учительной практики, «народного христианства». В книжности и иконографии демонология испытывает влияние архаической «низовой» культуры и в свою очередь моделирует ее образы и мотивы. Демонологические представления активно функционируют в мифологии и «культурном обиходе» урбанизированного постфольклорного пространства-они сохраняются в семантических подтекстах обыденного сознания, обыгрываются в массовой культуре ХIХ-ХХI вв., становятся важной частью «городской мифологии». Цель конференции-исследование демонологии как семиотической системы, функционирующей в устной традиции, книжности и иконографии, в массовой культуре и постфольклоре. Междисциплинарные международные конференции «Демонология как семиотическая система» проводятся в РГГУ с 2010 г. На каждой такой встрече специалистов, представляющих разные страны и научные области, происходит плодотворное общение, обмен мнениями, обнаружение новых исследовательских ракурсов и постановка новых научных задач. По итогам конференций мы публикуем очередной выпуск ежегодного альманаха «In Umbra: Демонология как семиотическая система» (Москва: РГГУ; Индрик).","owner":{"id":6220789,"first_name":"Dmitry","middle_initials":null,"last_name":"Antonov","page_name":"DmitryAntonov","domain_name":"rggu","created_at":"2013-10-18T08:20:37.839-07:00","display_name":"Dmitry Antonov","url":"https://rggu.academia.edu/DmitryAntonov"},"attachments":[{"id":62150749,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/62150749/thumbnails/1.jpg","file_name":"VI_Демонологическая_конфер.pdf","download_url":"https://www.academia.edu/attachments/62150749/download_file","bulk_download_file_name":"VI.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/62150749/VI_%D0%94%D0%B5%D0%BC%D0%BE%D0%BD%D0%BE%D0%BB%D0%BE%D0%B3%D0%B8%D1%87%D0%B5%D1%81%D0%BA%D0%B0%D1%8F_%D0%BA%D0%BE%D0%BD%D1%84%D0%B5%D1%80-libre.pdf?1582204133=\u0026response-content-disposition=attachment%3B+filename%3DVI.pdf\u0026Expires=1738616332\u0026Signature=Fkic-YMUQUpRFNOsD2JeyYje4OZWof41NnBdUGtsAAkkECW6rvqFty99Y3OhEPHwTT0~X4AaUP6p-naZc8akKggvmp5xAOeJuBPvG2tfl65utK9gaRtAjM-w6UK3PUzDx3wal-BNg4yzlVrOS0HHOCPy~I4iDMMfGwAteyvV656NM4odsCORBAaTfTLbj7SsGguf-nSMa126bgByfybigNW6iUjg9wqHtbgL27mJwcfCd79lwGc-LuUGxyqjOg~hTCDaJU3x4DAhSE7FPI8ge0F6zlbI2ufx-40eZu07apsc5sjBuxKozNUAz1FjGl8F5lcxm~9wVKVbwKZGx24QJw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":7457,"name":"Demonology","url":"https://www.academia.edu/Documents/in/Demonology"},{"id":210920,"name":"Demonology in early Christianity","url":"https://www.academia.edu/Documents/in/Demonology_in_early_Christianity"},{"id":228600,"name":"Demonologia","url":"https://www.academia.edu/Documents/in/Demonologia"},{"id":331898,"name":"Medieval Demonology","url":"https://www.academia.edu/Documents/in/Medieval_Demonology"},{"id":770408,"name":"Angelology and Demonology","url":"https://www.academia.edu/Documents/in/Angelology_and_Demonology"}],"urls":[]}, dispatcherData: dispatcherData }); 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Приглашаем вас принять участие в международной конференции «Сакральные локусы в городском пространстве», организованной совместно РГГУ и РАНХиГС. Тематика конференции предполагает изучение двух основных тем, которые мы предлагаем рассмотреть в диахронии: от Средних веков до современности. Перваятопография сакрального. Изучение паломнических маршрутов и религиозных культов, ареалов их распространения и связанных с ними (микро)традиций, географии распространения паломнических значков, вотивных даров и прочих атрибутов благочестия, другими словами, конструирование религиозного ландшафта (Robert Hayden) является актуальным направлением в рамках religious studies, в особенности применительно к городскому пространству (см., например: Obadia, L. Spatial turn, beyond geography: a new Agenda for sciences of religion? International Review of Sociology, 2015, 25 (2); Becci, I., Burchardt, M., & Casanova, J. Topographies of faith: religion in urban spaces. Brill, 2013; Knott, K. The location of religion: a spatial analysis. London, Oakville , 2005). Наложение традиций, взаимовлияние и конкуренция культов проявляются здесь рельефно и ярко. Святыни оказываются плотно вписаны в топографию города: они перемещаются по улицам, площадям или стенам в религиозных процессиях; их наделяют широким спектром ролей в публичном пространстве: реликвии и образы демонстрируют святость места, принимают дары, освещают подносимые предметы, защищают город от врагов, пожаров, болезней и т.п. Понятие сакрального локуса тесно связано с почитаемой святыней и местом ее пребывания -монастырем, часовней или храмом-реликварием. Перемещение реликвии создает «подвижный локус», который изменяет статус окружающего пространства в рамках, очерченных конкретным маршрутом. Вторая тема -сакрализация городских мест, символическое маркирование и дискурсы о святости. Городское пространство по-разному означивается разными социальными группами, зачастую находящимися в состоянии конфронтации или, согласно Роберту Хайдену, в состоянии антагонистической толерантности. Борьба за «свои» святыни и «святые места», попытки апроприации пространства (здания, улицы, площади…) остро проявляется в городе и актуализирует различные дискурсы о сакральности того или иного локуса.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d44563d94b5b7b1789ee0a0eabe75e39" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61008706,"asset_id":40722677,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61008706/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40722677"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40722677"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40722677; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40722677]").text(description); $(".js-view-count[data-work-id=40722677]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40722677; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40722677']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d44563d94b5b7b1789ee0a0eabe75e39" } } $('.js-work-strip[data-work-id=40722677]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40722677,"title":"Сакральные локусы в городском пространстве","translated_title":"","metadata":{"grobid_abstract":"Факультет культурологии РГГУ Центр визуальных исследований Средневековья и Нового времени РГГУ Лаборатория теоретической фольклористики ШАГИ ИОН РАНХиГС Международная конференция Сакральные локусы в городском пространстве 6-7 декабря 2019 Дорогие коллеги! Приглашаем вас принять участие в международной конференции «Сакральные локусы в городском пространстве», организованной совместно РГГУ и РАНХиГС. Тематика конференции предполагает изучение двух основных тем, которые мы предлагаем рассмотреть в диахронии: от Средних веков до современности. Перваятопография сакрального. Изучение паломнических маршрутов и религиозных культов, ареалов их распространения и связанных с ними (микро)традиций, географии распространения паломнических значков, вотивных даров и прочих атрибутов благочестия, другими словами, конструирование религиозного ландшафта (Robert Hayden) является актуальным направлением в рамках religious studies, в особенности применительно к городскому пространству (см., например: Obadia, L. Spatial turn, beyond geography: a new Agenda for sciences of religion? International Review of Sociology, 2015, 25 (2); Becci, I., Burchardt, M., \u0026 Casanova, J. Topographies of faith: religion in urban spaces. Brill, 2013; Knott, K. 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Отделение социокультурных исследований Российского государственного гуманитарн...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Уважаемые коллеги! 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A New Book on Old Russian Demonology (Antonov D, Maizuls M. Demons and Sinner in Old Russian Iconography: the Semiotics of the Image. Moscow: Indrik, 2011) // Scrinium. Vol. 10. Gorgias Press, 2014." class="work-thumbnail" src="https://attachments.academia-assets.com/36373231/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10296452/Alexandr_Pigin_A_New_Book_on_Old_Russian_Demonology_Antonov_D_Maizuls_M_Demons_and_Sinner_in_Old_Russian_Iconography_the_Semiotics_of_the_Image_Moscow_Indrik_2011_Scrinium_Vol_10_Gorgias_Press_2014">Alexandr Pigin. A New Book on Old Russian Demonology (Antonov D, Maizuls M. Demons and Sinner in Old Russian Iconography: the Semiotics of the Image. Moscow: Indrik, 2011) // Scrinium. Vol. 10. Gorgias Press, 2014.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="80732fe30691ea94590f4e08cd8f0a65" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36373231,"asset_id":10296452,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36373231/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10296452"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10296452"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10296452; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10296452]").text(description); $(".js-view-count[data-work-id=10296452]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10296452; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10296452']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "80732fe30691ea94590f4e08cd8f0a65" } } $('.js-work-strip[data-work-id=10296452]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10296452,"title":"Alexandr Pigin. 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С. 59-64.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Глаза и зрение в народной маГии и мифолоГических верованиях в настоящем сообщении анализируются р...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Глаза и зрение в народной маГии и мифолоГических верованиях в настоящем сообщении анализируются результаты новых научных исследований по вопросам изучения мифологических представлений о глазах, зрении и о силе человеческого взгляда, полученные авторами недавно опубликованного коллективного труда: «сила взгляда: Глаза в мифологии и иконографии».</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="42b7edc7164213dacdca9c7e9ca9775a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38865470,"asset_id":16081241,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38865470/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="16081241"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="16081241"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 16081241; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=16081241]").text(description); $(".js-view-count[data-work-id=16081241]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 16081241; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='16081241']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "42b7edc7164213dacdca9c7e9ca9775a" } } $('.js-work-strip[data-work-id=16081241]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":16081241,"title":"Виноградова Л.Н. 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Махов. Взгляд - темная сила? (Рец. на кн.: Сила взгляда: глаза в мифологии и иконографии / Отв. ред. и сост. Д.И. Антонов. 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Взгляд - темная сила? (Рец. на кн.: Сила взгляда: глаза в мифологии и иконографии / Отв. ред. и сост. Д.И. Антонов. 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Рецензии на альманахи In Umbra: Демонология как семиотическая система. 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Demonologia staroruska w świetle badań semiotycznych. Dmitrij I. Antonov, Michail R. Majzul’s, Demony i grešniki v drevnerusskoj ikonografii: semiotika obraza, Moskva: „Indrik” 2011, 384 s. // Etnolingwistyka. 2012. S. 242–246." class="work-thumbnail" src="https://attachments.academia-assets.com/32727623/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/5675147/Irina_Lappo_Demonologia_staroruska_w_%C5%9Bwietle_bada%C5%84_semiotycznych_Dmitrij_I_Antonov_Michail_R_Majzul_s_Demony_i_gre%C5%A1niki_v_drevnerusskoj_ikonografii_semiotika_obraza_Moskva_Indrik_2011_384_s_Etnolingwistyka_2012_S_242_246">Irina Lappo. Demonologia staroruska w świetle badań semiotycznych. Dmitrij I. Antonov, Michail R. Majzul’s, Demony i grešniki v drevnerusskoj ikonografii: semiotika obraza, Moskva: „Indrik” 2011, 384 s. // Etnolingwistyka. 2012. S. 242–246.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Dmitrij I. Antonov, Michail R. Majzul's, Demony i grešniki v drevnerusskoj ikonografii: semiotika...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Dmitrij I. Antonov, Michail R. Majzul's, Demony i grešniki v drevnerusskoj ikonografii: semiotika obraza, Moskva: "Indrik" 2011, 384 s. / " Etnolingwistyka. 2012. S. 242-246. Zobaczenie niewidzialnego, wyobrażenie niewyobrażalnego było potrzebą nie tylko człowieka średniowiecznego, jako immanentna właściwość ludzka nie obce jest również współczesności. Jednak w epoce Średniowiecza rola wizualnego zarówno w katolicyzmie, jak i w prawosławiu była szczególnie ważna. Demonologii wówczas nie sprowadzano do schematów konceptualnych wyjaśniających istotę czy źródło zła. Chociaż chrześcijański diabeł teoretycznie pozbawiony jest ciała, a jego wpływy na człowieka najczęściej są niewidzialne, to w kulturze zostaje "ucieleśniony", a jego działania są wizualizowane. Sakralne obrazy właśnie proponują ludziom wzorce tego, w jaki sposób należy wyobrażać niewidzialne, zaś rola wizualnego w kulturze Średniowiecza jest nie do przecenienia.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9d27670ba7b7a660a6e5d79c2e4a306d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32727623,"asset_id":5675147,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32727623/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5675147"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5675147"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5675147; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5675147]").text(description); $(".js-view-count[data-work-id=5675147]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5675147; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5675147']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9d27670ba7b7a660a6e5d79c2e4a306d" } } $('.js-work-strip[data-work-id=5675147]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5675147,"title":"Irina Lappo. 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