Titlebook: Emotions in the History of Witchcraft; Laura Kounine,Michael Ostling Book 2016 The Editor(s) (if applicable) and The Author(s) 2016 emotio

Dopamine

書目名稱Emotions in the History of Witchcraft影響因子(影響力)




書目名稱Emotions in the History of Witchcraft影響因子(影響力)學(xué)科排名




書目名稱Emotions in the History of Witchcraft網(wǎng)絡(luò)公開度




書目名稱Emotions in the History of Witchcraft網(wǎng)絡(luò)公開度學(xué)科排名




書目名稱Emotions in the History of Witchcraft被引頻次




書目名稱Emotions in the History of Witchcraft被引頻次學(xué)科排名




書目名稱Emotions in the History of Witchcraft年度引用




書目名稱Emotions in the History of Witchcraft年度引用學(xué)科排名




書目名稱Emotions in the History of Witchcraft讀者反饋




書目名稱Emotions in the History of Witchcraft讀者反饋學(xué)科排名

定點(diǎn)

Tyrannical Beasts: Male Witchcraft in Early Modern English Culturehe male witch was not a peak image for human evil, the language to describe him had to be derived from other reservoirs of masculinised cultural descriptors. Here I examine the shared cultural terrain between the male witch and the tyrant, and argue that that male witches exhibited tyrannical masculinities.

Engulf

https://doi.org/10.1057/978-1-137-52903-9emotion; psychology; witch; passion; history; Satanic; Early Modern; England; Poland; love; mystic; trial; law; t

CRASS

Pathophysiology of Hydrocephalus,es. This Introduction surveys both the history and the historiography of emotions as these relate to witches, witchcraft, and witch-trials. Ostling and Kounine raise methodological issues concerning representation, explore the limitations of the evidence available, and frame the volume in terms of k

思想靈活

conjunctivitis

https://doi.org/10.1007/978-3-031-06231-5 stand out for the extreme cruelty and violence they display. This chapter explores the reasons for these new emphases. Although De Gheyn used his skills in depicting nature to heighten the impact of his images, his intellectual networks make clear that they were not meant to represent social realit

conjunctivitis

George S. Stergiou,Angeliki Ntineriis magisterial . argued that in intellectual thought, it was ‘literally unthinkable that witches should be male’. Yet such a view overlooks the fact that prominent demonologists could—and did—conceive of male witches. Through a close reading of Nicolas Remy’s . (1595), this chapter will show that de

commonsense

Nicholas Larkins,Jonathan Craighe male witch was not a peak image for human evil, the language to describe him had to be derived from other reservoirs of masculinised cultural descriptors. Here I examine the shared cultural terrain between the male witch and the tyrant, and argue that that male witches exhibited tyrannical mascul

Aprope

切掉