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Journal articles on the topic 'Greek and mythology'

Author: Grafiati

Published: 29 July 2024

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1

Kudrin, Andrei N. "Δράκων Greek Mythology." Journal of Siberian Federal University. Humanities & Social Sciences 9, no. 6 (June 2016): 1307–19. http://dx.doi.org/10.17516/1997-1370-2016-9-6-1307-1319.

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2

Konstan, David. "What is Greek about Greek Mythology?" Kernos, no. 4 (January 1, 1991): 11–30. http://dx.doi.org/10.4000/kernos.280.

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Yu, Jae Won. "Blacksmiths in Greek Mythology." Journal of international area studies 3, no. 4 (December 31, 1999): 3. http://dx.doi.org/10.18327/jias.1999.12.3.4.3.

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4

Sider, David, and Jan Bremmer. "Interpretations of Greek Mythology." Classical World 82, no. 2 (1988): 127. http://dx.doi.org/10.2307/4350320.

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5

Donlan, Walter, and Gregory Nagy. "Greek Mythology and Poetics." Classical World 85, no. 1 (1991): 69. http://dx.doi.org/10.2307/4351010.

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6

King, Helen, and Jan Bremmer. "Interpretations of Greek Mythology." Man 23, no. 4 (December 1988): 779. http://dx.doi.org/10.2307/2802627.

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7

Diaz, Marta Gomez, and Gregory Nagy. "Greek Mythology and Poetics." Language 68, no. 1 (March 1992): 237. http://dx.doi.org/10.2307/416404.

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8

Hugenholtz, P. "Greek technology or mythology?" European Heart Journal 23, no. 21 (November 1, 2002): 1639. http://dx.doi.org/10.1053/euhj.2002.3369.

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9

West, M. L. "Greek mythology and poetics." History of European Ideas 18, no. 5 (September 1994): 807–8. http://dx.doi.org/10.1016/0191-6599(94)90466-9.

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10

Karakis, Ioannis. "Neuroscience and Greek mythology." Journal of the History of the Neurosciences 28, no. 1 (October 17, 2018): 1–22. http://dx.doi.org/10.1080/0964704x.2018.1522049.

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11

Margaris, N. S. "FLOWERS IN GREEK MYTHOLOGY." Acta Horticulturae, no. 541 (October 2000): 23–29. http://dx.doi.org/10.17660/actahortic.2000.541.1.

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12

Ierfino-Adornato, Maria Luisa. "My Kinky Greek Mythology." Italian Canadiana 30 (October 28, 2022): 207–11. http://dx.doi.org/10.33137/ic.v30i.39469.

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13

Shavkatovna, Mirzayeva Aziza. "GREEK MYTHOLOGY IN THE PERCY JACKSON SERIES BY RICK RIORDAN." American Journal of Philological Sciences 4, no. 3 (March 1, 2024): 97–106. http://dx.doi.org/10.37547/ajps/volume04issue03-17.

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This article examines the depiction of characters in the Percy Jackson series by Rick Riordan, with a focus on both gender and Greek mythology. The analyses aim to find out how Riordan portrays his characters regarding gender stereotypes, and how he has adapted Greek mythological figures to fit into a narrative in the 21st century. It has been identified how The Percy Jackson books take place in a world where Greek mythology is real. By using gender theory and discussing women’s role in Ancient Greek society, the analyses and discussion can provide a broader view of the representation shown in Riordan’s books.

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Honea, Sion M., Carlos Parada, and Timothy Gantz. "Genealogical Guide to Greek Mythology." Phoenix 49, no. 2 (1995): 175. http://dx.doi.org/10.2307/1192638.

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Scully, Stephen, Ken Dowden, and Maria M. Colavito. "The Uses of Greek Mythology." Classical World 88, no. 3 (1995): 236. http://dx.doi.org/10.2307/4351719.

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Hafez, Marwa. "Divine Justice in Greek Mythology." مجلة کلیة السیاحة والفنادق - جامعة مدینة السادات 1, no. 1 (June 1, 2017): 151–62. http://dx.doi.org/10.21608/mfth.2017.26074.

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17

Maratos, Jason. "Siblings in Ancient Greek Mythology." Group Analysis 31, no. 3 (September 1998): 341–49. http://dx.doi.org/10.1177/0533316498313011.

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18

You, Sooyeoun. "Sleep in the Greek Mythology." Journal of Sleep Medicine 16, no. 1 (June 30, 2019): 21–25. http://dx.doi.org/10.13078/jsm.19020.

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19

Papavramidou, Niki. "Hepatic regeneration in Greek mythology." World Journal of Meta-Analysis 7, no. 3 (March 31, 2019): 77–79. http://dx.doi.org/10.13105/wjma.v7.i3.77.

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Mammas, Ioannis N., and Demetrios A. Spandidos. "Medical humility and greek mythology." Journal of Paediatrics and Child Health 55, no. 8 (August 2019): 999. http://dx.doi.org/10.1111/jpc.14530.

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21

Thoma, Achilleas. "Plastic Surgery and Greek Mythology." Canadian Journal of Plastic Surgery 3, no. 2 (June 1995): 102–4. http://dx.doi.org/10.1177/229255039500300204.

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22

Bär, Silvio. "The Nature and Characteristics of the Gods in Classical Mythology." Symbolae Philologorum Posnaniensium Graecae et Latinae 30 (December 15, 2020): 7–46. http://dx.doi.org/10.14746/sppgl.2020.xxx.1.

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This article is intended for students and teachers of classical mythology. It gives an overview of the nature and the characteristics of the gods in Greek and Roman mythology, explaining what the Greek and Roman gods are and what they are not. Furthermore, the relationship between gods and humans in classical mythology is discussed.

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23

Syamili, C., and R. V. Rekha. "Developing an ontology for Greek mythology." Electronic Library 36, no. 1 (February 5, 2018): 119–32. http://dx.doi.org/10.1108/el-02-2017-0030.

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Purpose The purpose of this study is to illustrate the development of ontology for the heroes of the ancient Greek mythology and religion. At present, a number of ontologies exist in different domains. However, ontologies of epics and myths are comparatively very few. To be more specific, nobody has developed such ontology for Greek mythology. This paper describes the attempts at developing ontology for Greek mythology to fill this gap. Design/methodology/approach This paper follows a combination of different methodologies, which is assumed to be a more effective way of developing ontology for mythology. It has adopted motivating scenario concept from Gruninger and Fox, developing cycle from Methontology and the analytico–synthetic approach from yet another methodology for ontology, and hence, it is a combination of three existing approaches. Findings A merged methodology has been adopted for this paper. The developed ontology was evaluated and made to meet with the information needs of its users. On the basis of the study, it was found that Greek mythology ontology could answer 62 per cent of the questions after first evaluation, i.e. 76 out of the 123 questions. The unanswered questions were analyzed in detail for further development of the ontology. The missing concepts were fed into the ontology; the ontology obtained after this stage was an exhaustive one. Practical implications This ontology will grow with time and can be used in semantic applications or e-learning modules related to the domain of Greek mythology. Originality/value This work is the first attempt to build ontology for Greek mythology. The approach is unique in that it has attempted to trace out the individual characteristics as well as the relationship between the characters described in the work.

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24

Miller, James D., and Debbie Felton. "Using Greek Mythology to Teach Game Theory." American Economist 46, no. 2 (October 2002): 69–79. http://dx.doi.org/10.1177/056943450204600207.

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This paper presents eight stories from classical Greek mythology which illustrate economic theories of truth inducement and separating equilibria. Since many students already have some familiarity with Greek mythology, these stories make ideal classroom examples.

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Mr. S. Shehzad Noor and Ms. Syeda Noureen Fatima. "Dawn, Twilight, and Dusk of Beginnings in Greek Mythology and Philosophy." Journal of European Studies (JES) 40, no. 2 (July 3, 2024): 1. http://dx.doi.org/10.56384/jes.v40i2.345.

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A select few of “beginnings” among the Greeks are Homer’s “Oceanus”, Hesiod’s “Chaos”, Anaximander’s “Boundless”, Parmenides’ “Being”, Plato’s “Form of the Good” and Aristotle’s “Contemplation”. Sequentially capturing an account of various beginnings in Greek mythology and philosophy, this article opens with Homer’s “Oceanus”, an elemental water-based beginning, and reaches its closing stage in Aristotle’s “Contemplation”, a conceptual beginning. Mythological beginnings of Homer and Hesiod have the characteristic of birth, philosophical beginnings of Plato and Aristotle, have the characteristic of causality, while the pre-Socratic beginnings of Anaximander and Parmenides hold a unique place of their own - they seem to be a likeness of both yet at the same time are discernable from them. This article is structured in three sections: after a brief introduction distinguishing mythology from philosophy, a description of Greek beginnings in mythology and philosophy is given in sequential pairs i.e. Homer/Hesiod, Anaximander/Parmenides and Plato/Aristotle. Finally, the conclusion presents the significance of sequentially capturing Greek beginnings in the metaphor of “dawn, twilight and dusk” which exhausts what they considered as visible and expressible.

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26

Jin, Kim. "Ernst Bloch and the Greek Mythology." Journal of the New Korean Philosophical Association 87 (January 31, 2017): 509–33. http://dx.doi.org/10.20433/jnkpa.2017.01.87.510.

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27

Andrew, Patricia R. "THE COMPLETE WORLD OF GREEK MYTHOLOGY." Art Book 12, no. 2 (May 10, 2005): 46–47. http://dx.doi.org/10.1111/j.1467-8357.2005.00546.x.

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28

Pirenne-Delforge, Vinciane. "F. Graf, Greek Mythology. An Introduction." Kernos, no. 8 (January 1, 1995): 306–7. http://dx.doi.org/10.4000/kernos.615.

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ΜΑΡΙΟΛΑΚΟΣ, ΗΛΙΑΣ Δ. "The Geoenvironmental dimension of Greek Mythology." Bulletin of the Geological Society of Greece 34, no. 6 (January 1, 2002): 2065. http://dx.doi.org/10.12681/bgsg.17334.

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Native civilizations, as that of the ancient Greeks, are directly connected to the geological and the physicogeographical regime of the regional area in which they have been developed, and mainly to its geoenvironmental evolution since the last glacial period (18,000 BP). Volcanoes, earthquakes and mineral resources, as building materials, the underground water and the various minerals, consist the so called geological regime. Soil, climate, relief, shorelines and coastal areas belong to the physicogeographical regime of an area. The regional territory, where the prehistorical and historical ancient Hellenic civilization has been developed is the Hellenic Peninsula, Aegean Sea and the coasts of Minor Asia, from the geotectonic point of view, composing the Hellenic Arc which is characterized by intense tectonic, seismic and volcanic activity. The main factor contributing to the evolution of the Hellenic civilization is the climate and its fluctuations, mainly during the last 18,000 years, and most essentially the impact of these changes in the displacement of the shorelines and the coastal areas in general. It is widely known that climate changes periodically and that the main reasons for this periodicity are astronomical (Milankowitch theory). Thus, during Quaternary, several successive glacial and interglacial periods have been observed due to the increasing and decreasing of the solar radiation that earth receives. The last glacial period ends approximately 18,000 years BP, since, for the same astronomical reasons, earth's mean temperature abruptly increased. Due to this increase, huge volume of glaciers started to melt resulting to the release of large water quantities, which until that time were trapped within the glaciers, resulting in the gradual rise of the global sea level that, around 18,000 years BP, was about 125 m. lower than today. This rise caused successively transgression of all areas that nowadays constitutes the seafloor of Aegean Sea until a depth around 125 m. This transgression happened within a few thousands of years, namely between 18,000 and 6,000 years BP approximately. Therefore, prehistoric man who inhabited the area of the Aegean Sea, though until 18,000 years BP was living for tens of thousands of years in a geoenvironment unfavourable but more or less stable, following 18,000 BP and due to the increase of the mean temperature of the earth's atmosphere, he witnessed cosmogony changes. These especially concern the change of the coastal scene, since year after year, slowly but steadily, coastal areas are being submerged, featuring high mean velocities that under certain conditions should exceed 5 m per year. Together with these shoreline displacements if one takes also into account seismicity, volcanic activity and the related phenomena (tsunamis, abrupt uplift or subsidence of the coastal areas caused by earthquakes, landslides, rockfalls, etc.), the physicogeological scenery should have been a nightmare. The third generation of the Gods must have been originated during this period. This generation is the result of the union of Gaia (Earth), the Big Mother of all, and Ouranos (Heaven), namely Titans, Ekatoncheires, Cyclops and Giants, who might represent the destructive natural powers that terrify man and move the earth under his feet. What else than volcanoes might Giants represent, when, according to the Hellenic Mythology ".... they (the giants) breathed fire from their mouth ...." "...they were crying out wildly....", "they were shooting rocks and blazing trees in the sky "! ? Yet, Paleolithic and Mesolithic man needs to create more gods who will protect him from all these natural disasters. So, he originates the fourth generation that comes out of the union of the Titan Kronos and the Titanide Rhea. In this generation belong some of the great gods, such as Hera, Demeter, Estia, Hades, Poseidon and Zeus. The favorable climate ensures the basic nutrition species that man needs, either he is a food collector or he is a food producer, and especially without any particular effort. This means that it allows prehistoric man to have enough free time. Especially after his inhabitance in towns, he may be continuously mobile in the open space and he may communicate with other men having free time as well. In order to attitude within his small society, he has to learn to discuss, to argue, to oppose, to agree or to disagree with his co-speakers. Yet, all these constitute the basic substantial features of Democracy. All these physicogeographical and geological changes of the mythological and the prehistorical, in general, era, that have determined directly or indirectly all partial settings and the evolution of the civilization itself, should be promoted in such a way that the relationship between physicogeographical environment and civilization should be primarily introduced.

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30

Carey, Christopher. "Greek Mythology and Poetics. Gregory Nagy." Classical Philology 87, no. 1 (January 1992): 62–65. http://dx.doi.org/10.1086/367287.

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31

Konaris, Michael D. "Myth or history? Ancient Greek mythology in Paparrigopoulos’ History of the Hellenic nation: controversies, influences and implications." Historical Review/La Revue Historique 16 (April 1, 2020): 211. http://dx.doi.org/10.12681/hr.22826.

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This article examines the treatment of Greek mythology in Paparrigopoulos’ History of the Hellenic nation (1860–1874) in the light of contemporary Western European historiography. The interpretation of Greek myths was highly contested among nineteenth-century scholars: could myths be used as historical sources or were they to be dismissed as figments of imagination devoid of historical value? did they express in allegorical form sublime religious doctrines that anticipated Christianity, or did they attest to the Greeks’ puerile notions about the gods? The article investigates how Paparrigopoulos positioned himself with respect to these questions, which had major consequences for one’s view of early Greek history and the relation between ancient Greek culture and christianity, and his stance towards traditional and novel methods of myth interpretation such as euhemerism, symbolism, indo-european comparative mythology and others. it explores how Paparrigopoulos’ approach differs from those encountered in earlier modern Greek historiography, laying stress on his attempt to study Greek myths “scientifically” on the model of Grote and the implications this had. in addition, the article considers Paparrigopoulos’ wider account of ancient Greek religion’s relation to Christianity and how this affected the thesis of the continuity of Greek history.

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32

Zhou, Min, and Yan Wang. "A Comparison Between the Goddess Image in Ancient China and Ancient Greek Mythology from the Perspective of Female Values." Learning & Education 8, no. 2 (November 25, 2019): 5. http://dx.doi.org/10.18282/l-e.v8i2.1108.

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<p>Mythology, as a special cultural carrier, can reflect people’s spiritual values in a certain period and region. In ancient Chinese mythology and ancient Greek mythology, there are some goddess with similar attributes or symbolic meaning. Their symbolic attributes essentially represent some specific areas of women’s values, such as fertility, wisdom, love and marriage. Based on the mythology of ancient China and Greece as well as the ancient social background of the two countries, this paper analyzes and compares the goddess images in the myths of the two countries from the perspective of fertility, wisdom, love and marriage in the female values. In the aspect of fertility, China in the matriarchal society showed the worship of the supremacy of women. In the aspect of wisdom, the ancient Greek society affirmed the importance of moral wisdom, and also emphasized the necessity of acquiring personal skills, interests and reputation. In the aspect of love and marriage, women in both countries were victims of the patriarchal society, but the ancient Greek society emphasized the pursuit of individual hedonism and freedom. What’s more, the goddess images in Chinese mythology are romantic, while the goddess images in ancient Greek mythology is more humanistic. From these aspects, the comparative analysis of the two goddesses can reveal the characteristics, social causes and evolution of the ancient women’s values of the people of the two countries.</p><p> </p>

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33

Yang, Yixuan. "The Embodiment and Interpretation of Greek Mythology in The Renaissance: Analyzing Perseus with The Head of Medusa." Journal of Education, Humanities and Social Sciences 28 (April 1, 2024): 603–7. http://dx.doi.org/10.54097/tjamp162.

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Greek mythology had a significant influence on the arts and literature in the Renaissance. From the epic poems of Iliad and Odyssey and the ancient Theogony, to the well-known plays of Greek tragedy and modern adaptations of the gods and heroes in both literature and screens, Greek mythology is foreign to no one. This dissertation aims to discuss the embodiment and the inventive interpretation of Greek mythology in a piece of Renaissance artwork Perseus with the head of Medusa. It looks into the original story from Hesiod’s Theogony and Ovid’s Metamorphoses and analyzes the symbolic influence of classical traditions. Expanding the contextual perspectives puts the artwork on a wider stage of the society of the time and examines the semiotics within this sculpture that show the unique Renaissance interpretation. The Renaissance concept about secularism, rationalism, and individualism is also explained through the iconography analysis and the comparison with the ancient artwork. With the help of useful references, this dissertation incorporates aspects like art, mythology, literature, politics, social psychology, and ideology to offer some knowledge of the sculpture by Cellini as well as the Renaissance world.

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34

Athanasiadis, Loukas. "Greek mythology and medical and psychiatric terminology." Psychiatric Bulletin 21, no. 12 (December 1997): 781–82. http://dx.doi.org/10.1192/pb.21.12.781.

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A great number of terms in modern psychiatry, medicine and related disciplines originate from the Greek, including pathology, schizophrenia, ophthalmology, gynaecology, anatomy, pharmacology, biology, hepatology, homeopathy, allopathy and many others. There are also many terms that originate from figures from ancient Greek mythology (or the Greek words related to those figures) and I think that it might be interesting to take a look at some of them.

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35

Leighton, Alexander. "RE-DISCOVERING MYTHOLOGY: ADAPTATION AND APPROPRIATION IN THE PERCY JACKSON AND THE OLYMPIANS SAGA." Mousaion: South African Journal of Information Studies 32, no. 2 (October 3, 2016): 60–73. http://dx.doi.org/10.25159/0027-2639/1690.

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Buchbinder (2011:128) writes that adaptations are often regarded as barely a step away from plagiarism; however, he notes that â€˜much of the literary output of classical Greek culture, for instance, consisted of reworkings of already familiar narrativesâ€™. His point is not only true of the classical Greek output, but of a contemporary adolescent fantasy saga, Riordanâ€™s Percy Jackson and the Olympians (2006â€“2011), which retells many of the classical Greek mythological narratives in a contemporary setting. Given that many adolescent audiences may be unfamiliar with the root narratives, the Percy Jackson and the Olympians saga serves the function of re-introducing an audience to classical mythology, thereby helping them to rediscover their value. This article argues that by skilfully adapting and appropriating the monomythic hero-journeys of Greek mythology, and by retelling them within a contemporary narrative, Riordan is creating a space where readers, possibly unfamiliar with the root classical narratives, can re-discover classical mythology.

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36

Docheva, Denitsa. "Editorial for Special Issue: Achilles Curse and Remedy: Tendon Diseases from Pathophysiology to Novel Therapeutic Approaches." International Journal of Molecular Sciences 21, no. 20 (October 9, 2020): 7454. http://dx.doi.org/10.3390/ijms21207454.

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37

Pirenne‑Delforge, Vinciane. "The World of Greek Religion and Mythology." Kernos, no. 34 (December 31, 2021): 314–15. http://dx.doi.org/10.4000/kernos.4030.

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38

Tree, Alison. "Androgen Deprivation Therapy, Perseverance, and Greek Mythology." International Journal of Radiation Oncology*Biology*Physics 112, no. 2 (February 2022): 304–5. http://dx.doi.org/10.1016/j.ijrobp.2021.09.032.

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39

Ko, Joonseog. "Yeats and Greek Mythology in The Tower." Journal of Modern British & American Language & Literature 34, no. 4 (November 30, 2016): 201. http://dx.doi.org/10.21084/jmball.2016.11.34.4.201.

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40

Hewson, Claire. "Make Greek mythology relevant to life today." Primary Teacher Update 2016, no. 58 (July 2, 2016): 7–8. http://dx.doi.org/10.12968/prtu.2016.58.7.

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41

Diaz, Marta Gomez. "Greek mythology and poetics By Gregory Nagy." Language 68, no. 1 (1992): 237. http://dx.doi.org/10.1353/lan.1992.0005.

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42

Mammas, Ioannis N., and Demetrios A. Spandidos. "An instructive viewpoint from the Greek mythology." Journal of Paediatrics and Child Health 51, no. 2 (June 3, 2014): 172–73. http://dx.doi.org/10.1111/jpc.12602.

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43

Anghelina, Catalin. "Etymological Aspects of Apollo’s Mythology." Cuadernos de Filología Clásica. Estudios griegos e indoeuropeos 32 (March 2, 2022): 261–77. http://dx.doi.org/10.5209/cfcg.78408.

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The present study focuses on how etymology could play an important role in the mythology of Apollo. Obviously, when it comes to the issue of the meaning of names, one often enters the realm of speculation. However, in many instances of Apollo’s mythology, etymology seems to reflect important aspects of the myth. These aspects start with Apollo’s family and birth, and continue with his role in Greek mythology. The accord between etymology and mythology appears to be more than a simple coincidence.

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Putri, Larasaty Luthfia, and Bima Prana Chitra. "An Archetypal Analysis on Louise Gluck’s Poem: A Myth of Devotion." Vernacular: Linguistics, Literature, Communication and Culture Journal 2, no. 1 (August 29, 2022): 80–84. http://dx.doi.org/10.35447/vernacular.v2i1.563.

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This research is aimed to analyze the archetypal pattern and Greek mythology elements found in A Myth of Devotion (Glück, 2006). The analysis began with the kind of Greek mythology elements that exist in the poem. The following section analyzed the archetypes found in the poem, which examined based on the six phases that Frye has distinguished on Archetypal Criticism; Theory of Mythos that consists of four seasonal cycles of nature. This research used qualitative methodology. The sources were taken from various journals, books, and other library resources. The result of this research concluded as follows: 1) the Greek mythology elements appeared in A Myth of Devotion is the myth of Persephone’s abduction by Hades; and 2) The Mythos of summer; six phases of romance is successfully applied on the archetypes analysis that occurred on the myth of Persephone and Hades in both poems.

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선정규. "Comparative Research on Chinese Classical Mythology and Greek Mythology - The Sinilarities and Uniqueness -." JOURNAL OF CHINESE STUDIES ll, no. 40 (May 2013): 213–46. http://dx.doi.org/10.26585/chlab.2013..40.009.

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46

Chen, Quesheng, Chuhan Fang, and Yixiao Zhang. "Stereotyping the Feminine in Greek Mythology: The Embodiment of Womens Social Roles in Canonical Narrative." Communications in Humanities Research 28, no. 1 (April 19, 2024): 76–86. http://dx.doi.org/10.54254/2753-7064/28/20230098.

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In this paper, we categorize famous female figures in Greek mythology based on three primary social identities: daughter, inamorata, and mother. Although these identities are meant to reflect most women's life trajectories, they appear as independent characteristics in Greek mythology. Consequently, the portrayal of female characters is often one-dimensional and shallow, lacking the entire growth curve that male characters receive in heroic epics. Moreover, female characters are often relegated to supporting roles, mirroring women's subservient positions in patriarchal societies.

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47

Zheng, Yishuai. "Sisyphus and Wu Gang─Probing into Humanity and Divinity in Ancient Greece and China’s Legends." Journal of Education, Humanities and Social Sciences 20 (September 7, 2023): 119–23. http://dx.doi.org/10.54097/ehss.v20i.11433.

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This article starts with "Sisyphus" and "Wu Gang" in Greek Roman mythology and Chinese mythology, and analyzes the humanistic deity in the two traditional cultures. Firstly, a brief introduction and comparison were made between the two legends, showcasing the different characteristics of humanistic divinity. Among them, Greek mythology emphasizes the value of human beings, while Chinese divinity emphasizes the harmonious coexistence and moral nature of human beings and nature. People's attention and belief in the two gods also reflect two different value orientations. Finally, this paper makes a cross-cultural analysis of the humanistic deities of the two traditional cultures, points out the different value orientations of collectivism in Chinese traditional culture and Humanism in Greek and Roman culture, and emphasizes the importance and value of both in world culture. This article is an in-depth analysis of the differences between Western and Eastern culture, which will help deepen the cultural differences and value orientations of the two traditional cultures.

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48

Kim, Suh Yoon. "Representation of Greek Mythology in History Textbooks of Greek Primary schools." Journal of Literary Education, no. 1 (December 8, 2018): 151. http://dx.doi.org/10.7203/jle.1.12268.

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This article aims to highlight the representation of Greek mythology in Greek primary textbooks and the educational purpose of this representation, which includes macroscopic rearrangement, modification of individual texts, and addition of ancillary materials. In Greek primary schools, third graders begin to learn mythology in the introductory part of the subject History. The educational aspect of mythology in textbooks focuses on heroes being represented as exemplary models for teaching values to children. The texts reflect modern metanarrative of individualism, which teachers and parents consider important for children to learn. In its entirety, the textbook repeats each hero’s fighting spirit and struggles (macroscopic metanarratives). In addition, each story is modified to manifest only the hero’s individual accomplishments, concealing their negative aspects, and underestimating the influence of social contexts such as gender discrimination (modification of individual texts). Moreover, the pictures and maps, present in the textbooks, create an image of “timeless Greece” as it traces the movements of the heroes. These materials help young students connect the heroes’ world with their own. Activities and questions also help children adopt heroes as familiar role models (paratextual and visual elements). In conclusion, mythology in Greek primary school History textbooks function as an effective tool to teach the value of individualism to children. Key words: Greek mythology education, metanarratives, heroes, individualism, identification Resumen La intención de este artículo es resaltar la representación de la mitología en libros de texto griegos y la intención educativa de esta representación que incluye la reorganización y la modificación de textos individuales y la incorporación de material secundario. En los libros de texto griegos, el alumnado de tercero empieza a aprender mitología en la parte introductoria de la asignatura de Historia. El aspecto educativo de la mitología en los libros de texto se focaliza en los héroes, que son representados como modelos ejemplares para enseñar valores a los niños y niñas. Los textos reflejan metanarrativas modernas individualistas, que tanto el profesorado como las familias consideran importante enseñar al alumnado. En general, el libro de texto repite el espíritu de lucha y prueba (metanarrativa macroscópica) de cada héroe. Por otro lado, cada historia se modifica para manifestar solo los logros individuales del héroe, ocultando sus aspectos negativos y minusvalorando la influencia del contexto social tal como la discriminación de género (modificación de textos individuales). Además, las ilustraciones y mapas presentes en estos materiales crean una imagen de “Grecia intemporal” según se trazan los movimientos de los héroes. Estos materiales ayudan al joven estudiantado a conectar el mundo de los héroes con el propio. Las actividades y preguntas también ayudan al alumnado a adoptar los roles y modelos familiares (elementos paratextuales y visuales). En conclusión, la mitología en los libros de texto griegos de Primaria funciona como una herramienta útil para el aprendizaje del valor del individualismo. Palabras clave: Educación en mitología griega, metanarrativas, héroes, individualismo, identificación Resum La intenció d’aquest article és ressaltar la representació de la mitologia en llibres de text grecs i la seua intenció educativa que inclou la reorganització i la modificació de textos individuals i l’afegit de material secundari. Als llibres de text grecs, l’alumnat de tercer comença a aprendre mitologia en la part introductòria de l’assignatura d’Història. L’aspecte educatiu de la mitologia als llibres de text focalitza en els herois que són representats com a models exemplars per tal d’ensenyar valors als infants. Els textos reflecteixen metanarrative modernes individualistes que professorat, pares i mares, consideren important d’ensenyar als infants. En general, el llibre de text repeteix l’esperit de lluita i prova (metanarrativa macroscòpica) de cada heroi. D’altra banda, cada història es modifica per manifestar només les fites individuals de l’heroi, tot amagant els seus aspectes negatius i menyspreant la influència del context social tal com la discriminació de gènere (modificació de textos individuals). A més a més, les il·lustracions i els mapes presents en aquests materials, creen una imatge de “Grècia intemporal” segons es delinea els moviments dels herois. Aquests materials ajuden el jovent a connectar el món dels herois amb el propi. Les activitats i preguntes també ajuden a l’alumnat a adoptar els rols i models familiars (elements paratextuals i visuals). En conclusió, la mitologia als llibres de text grecs de Primària funciona com una eina útil per ensenyar el valor de l’individualisme als infants. Paraules clau: Educació en mitologia grega, metanarratives, herois, individualisme, identificació

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Grottanelli, Cristiano. "A Recent Initiative in Greek MythologyInterpretations of Greek Mythology. J. Bremmer." History of Religions 29, no. 1 (August 1989): 58–64. http://dx.doi.org/10.1086/463171.

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Năznean, Adrian. "Terminology Rooted in Mythology." Acta Marisiensis. Philologia 2, no. 1 (September 1, 2020): 1–5. http://dx.doi.org/10.2478/amph-2022-0030.

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Abstract Various medical terms are rooted in Greek in Roman mythology. The names of mythological figures such as Aphrodite, Hygeia, Morpheus, Narcissus, Priapus, or Thanatos, to name just a few, gave birth to terms such as aphrodisiac, hygiene, morphine, narcissism, priapism, thanatology. Achilles heel is derived from the myth of Achilles, in common language referring to one’s physical vulnerability. This paper investigates a small corpus of medical articles in order to identify collocations built with the name of the mythological figure of Achilles.

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