Natprirodno

Sveti Petar hoda po vodi, freska Fransoa Buše, 1766. godina

Natprirodno je ono što nije u skladu sa zakonima prirode, ili sve ono što postoji iznad i izvan prirode. Primeri uključuju nematerijalna bića kao što su anđeli, bogovi i duhovi, i tvrdnje o ljudskim sposobnostima kao što su magija, telekineza, predskazanje i ekstrasenzorna percepcija. U popularnoj kulturi, filmovima i beletristici, natprirodno je neprecizno i netačno često povezano s paranormalnim i okultnim, što se bitno razlikuje od tradicionalnog poimanja natprirodnog u hrišćanstvu, gde se čuda (uskrsnuće, hod po vodi, bezgrešno zaćeće, ozdravljenje bolesnih) smatraju natprirodnim.

Istorijski, supernatural powers have been invoked to explain phenomena as diverse as lightning, seasons and the human senses. Naturalists maintain that nothing beyond the physical world exists, and point to a lack of reliable evidence for anything supernatural, and hence maintain skeptical attitudes towards supernatural concepts.

The supernatural is featured in occult and religious contexts, but can also feature as an explanation in more secular contexts, as in the cases of superstitions or belief in the paranormal.

Etimologija i istorija koncepta

Occurring as both an adjective and a noun, descendants of the modern English compound supernatural enter the language from two sources: via Middle French (supernaturel) and directly from the Middle French's term's ancestor, post-Classical Latin (supernaturalis). Post-classical Latin supernaturalis first occurs in the 6th century, composed of the Latin prefix super- and nātūrālis (see nature). The earliest known appearance of the word in the English language occurs in a Middle English translation of Catherine of Siena's Dialogue (orcherd of Syon, around 1425; Þei haue not þanne þe supernaturel lyȝt ne þe liȝt of kunnynge, bycause þei vndirstoden it not).

The semantic value of the term has shifted over the history of its use. Originally the term referred exclusively to Christian understandings of the world. For example, as an adjective, the term can mean "belonging to a realm or system that transcends nature, as that of divine, magical, or ghostly beings; attributed to or thought to reveal some force beyond scientific understanding or the laws of nature; occult, paranormal" or "more than what is natural or ordinary; unnaturally or extraordinarily great; abnormal, extraordinary". Obsolete uses include "of, relating to, or dealing with metaphysics". As a noun, the term can mean "a supernatural being", with a particularly strong history of employment in relation to entities from the mythologies of the indigenous peoples of the Americas.

Dialogues from Neoplatonic philosophy in the third century AD contributed the development of the concept the supernatural via Christian theology in later centuries. The term nature had existed since antiquity with Latin authors like Augustine using the word and its cognates at least 600 times in City of God. In the medieval period, "nature" had ten different meanings and "natural" had eleven different meanings. Peter Lombard, a medieval scholastic in the 12th century, asked about causes that are beyond nature, in that how there could be causes that were God's alone. He used the term praeter naturam in his writings. In the scholastic period, Thomas Aquinas classified miracles into three categories: "above nature", "beyond nature", and "against nature". In doing so, he sharpened the distinction between nature and miracles more than the early Church Fathers had done. As a result, he had created a dichotomy of sorts of the natural and supernatural. Though the phrase supra naturam was used since the 4th century AD, it was in the 1200s that Thomas Aquinas used the term "supernaturalis", however, this term had to wait until the end of the medieval period before it became more popularly used. The discussions on "nature" from the scholastic period were diverse and unsettled with some postulating that even miracles are natural and that natural magic was a natural part of the world.

Natprirodno u popularnoj kulturi

Sva mitološka bića su natprirodna, uključujući: vampire, vukodlake, suđenice

Pre suvremenog razvitka nauke ljudi su odgovore za životne događaje koji su im bili neobjašnjivi tražili u natprirodnom, što je rezultiralo poganstvom i politeizmom. U moderno doba takav način gledanja na svet je redak, ali mitologija je plodno tlo za književnike. Jedan od početaka je bio kad je 1818. godine Meri Šeli anonimno objavila Frankenštajna ili modernog Prometeja. Osamdeset godina kasnije, 1897. godine Brem Stoker objavljuje Drakulu. O oba natprirodna bića snimljen je ceo niz filmova, o Drakuli 15 adaptacija romana i nebrojene varijacija teme, isto vredi i za Frankenštajna. Početkom 21. veka dolazi do novog talasa u medijskom prikazivanju natprirodnog. Serijal knjiga i filmova čiji je glavni lik Hari Poter prikazuje svet dobrih čarobnjaka i zlih čudovišta. Gospodar prstenova, Hobit slična je tema samo namenjen nešto starijoj publici. Filmovi Sumrak i njegovi nastavci izazivaju uzdahe tinejdžerki nad sudbinom Bele Svan i Edvarda Kalena, vampira, te ljubavni trougao u kome je Džejkob Blek vukodlak, jer je tematika vampira ili vukodlaka zasebno donekle istrožena, dok njihove kombinacije privlače pažnju. Brojne su i televizijske serije, poput:

• Ukus krvi (engl. True blood, vampiri u američkoj provinciji, izmišljeni gradić Bon Temps, Luizijana)
• Šaptačica duhovima (engl. Ghost Whisperer, devojka koja ima dar da vidi i komunicira s duhovima i pomaže im oko nedovršenih poslova da mogu ući u svetlost)
• Lovci na natprirodno (engl. Supernatural, dvoje braće krstare širom SAD loveći sva natprirodna bića)
• Vampirski dnevnici (engl. The vampire diaries, vampiri u američkoj provinciji 2, izmišljeni gradić Mistic Fols u Virdžiniji)

Većina ovih ostvarenja formalno spada u žanr fantastike.

Literatura

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• McNamara P, Bulkeley K (2015). „Dreams as a Source of Supernatural Agent Concepts”. Frontiers in Psychology. 6: 283. PMC 4365543 . PMID 25852602. doi:10.3389/fpsyg.2015.00283. 
• Riekki T, Lindeman M, Raij TT (2014). „Supernatural Believers Attribute More Intentions to Random Movement than Skeptics: An fMRI Study”. Social Neuroscience. 9 (4): 400—411. PMID 24720663. doi:10.1080/17470919.2014.906366. 
• Purzycki Benjamin G (2013). „The Minds of Gods: A Comparative Study of Supernatural Agency”. Cognition. 129 (1): 163—179. PMID 23891826. doi:10.1016/j.cognition.2013.06.010. 
• Thomson P, Jaque SV (2014). „Unresolved Mourning, Supernatural Beliefs and Dissociation: A Mediation Analysis”. Attachment and Human Development. 16 (5): 499—514. PMID 24913392. doi:10.1080/14616734.2014.926945. 
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• Guthrie, Stewart Elliott (2000). „Projection”. Ур.: Braun, Willi; McCutcheon, Russell T. Guide to the Study of Religion. London: Cassell. ISBN 978-0-304-70176-6. 
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• Mackey, James Patrick (2000). The Critique of Theological Reason. Cambridge University Press. 
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• Nelson, John K. (1990). A Field Statement on the Anthropology of Religion. Berkeley, California: University of California, Berkeley. Архивирано из оригинала 2. 3. 2007. г. Приступљено 21. 11. 2017. CS1 одржавање: Формат датума (веза)
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• Weber, Max (2002). Baehr, Peter R.; Wells, Gordon C., ур. The Protestant Ethic and the "Spirit" of Capitalism and Other Writings. Превод: Baehr, Peter R.; Wells, Gordon C. New York: Penguin Books. ISBN 978-0-14-043921-2. 

Spoljašnje veze

• Hardon, Fr. John. „Supernatural Order”. Eternal Life. Приступљено 2008-09-15. 
• „Popular psychology, belief in life after death and reincarnation in the Nordic countries, Western and Eastern Europe” (PDF).