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Relevant bibliographies by topics / Greek myths

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Academic literature on the topic 'Greek myths'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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Journal articles on the topic "Greek myths"

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Pugazhendhi, D. "Greek, Tamil and Sanskrit: Comparison between the Myths of Herakles (related with Iole and Deianira) and Rama in Hinduism." ATHENS JOURNAL OF PHILOLOGY 8, no. 1 (February 19, 2021): 9–36. http://dx.doi.org/10.30958/ajp.8-1-1.

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The Greek Historian Arrian has said that the Indians worshipped Greek Herakles. So the myths related with Greek Herakles need to be compared with the myths of the Indian Gods. There are many myths related with Herakles. The myth related with Iole and Deianira has resemblance with the myth of Rama in Hinduism and Buddhism. The word Rama which is connected with sea is mentioned in the Hebrew Bible. This word came into existence in the ancient Tamil literature called Sanga Ilakkiam through the trade that happened among the people of Greek, Hebrew and Tamil. The myths of Rama that occurred in the Tamil Sangam literature later developed as epics in Sanskrit, Tamil and other languages. Further the myths of Rama also found place in religions such as the Hinduism and the Buddhism. The resemblance between Herakles, in connection with Iole and Deianira, and Rama are synonymous. Hence the Greek Herakles is portrayed as Rama in Hinduism and Buddhism. Keywords: Arrian, Buddhism, Herakles, Rama, Tamil Sangam

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Weldon, Duncan. "Greek myths." Soundings 45, no. 45 (August 11, 2010): 68–75. http://dx.doi.org/10.3898/136266210792307023.

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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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Zhu, Qinghua. "Heidegger on Plato's Myths." Heidegger Circle Proceedings 52 (2018): 105–13. http://dx.doi.org/10.5840/heideggercircle20185217.

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Plato criticized Mythos for its falsity, but he uses many myths in his own dialogues on the way to attaining truth. He had a distinct standard for making use of or dismissing a myth: truth or falsity. His myths are the inseparable part of his philosophical logos. Heidegger interpreted the myths in Republic from the perspective of the truth of being. Polis is a metaphor of alētheia. The Cave myth presents a vivid picture of how to reach truth by struggling with concealment. The Er myth showed that unconcealment is destined to decline and turn to concealment. As the souls were required to drink the water of ameleta, concealment and forgetfulness entered into the essence of human being. In the essence of truth there is untruth, the counter-essence of truth. Firstly, the truth is reached by struggling with every kind of untruth. Secondly, according to the essence of being, truth of being or the presencing is in order, which means that it comes from concealment and soon goes into concealment again. The truth of being is not physis/emerging as in the Greek, but declining. The decline is determined from the start, as destiny.

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Hoad, Elizabeth. "Using Greek myths." 5 to 7 Educator 2008, no. 48 (December 2008): ii—iii. http://dx.doi.org/10.12968/ftse.2008.7.12.31593.

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Petrovic, Ivana, and Andrej Petrovic. "General." Greece and Rome 66, no. 2 (September 19, 2019): 334–52. http://dx.doi.org/10.1017/s0017383519000159.

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Most of us tend to encounter Greek myths in childhood as exciting stories brimming with heroes, monsters, and moody divinities. The story of Odysseus’ homecoming and the story about the Little Mermaid feature different characters, but their relationship to reality is understood to be the same: they are fantasy, and not real. If, like me, you were lucky enough to escape the Disneyfication of fairy tales in your childhood, perhaps you will remember the brutality and harshness of folktales, which puts them on a par with many Greek myths. My first encounters with ancient Greek stories about the gods and heroes were very similar to Sarah Iles Johnston's: we were both captivated by Greek myth as children, and the passion, once kindled, only grew stronger when we became mature enough to read the ‘real thing’. In my case, learning about ancient Greek culture and becoming a scholar of Greek religion required a thorough rethink, as I needed to readjust my stance towards Greek myths in order to understand the role that they played in ancient Greek society as formative narratives about the communities’ identities, early history, and human relationships with the gods. My process essentially required an emotional detachment from the beloved heroes of my childhood and a significant amount of distancing.

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Janssens, M. "Mythevorming in de hedendaagse cultuur." Literator 24, no. 1 (August 1, 2003): 145–58. http://dx.doi.org/10.4102/lit.v24i1.285.

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The concept of myth in contemporary culture In contemporary culture the concept of “myth” is subjected to profound changes, both in the fields of knowing and of values. A tendency to demythologize is evident everywhere. Owing to the prominent procedures of covering and cross-over, ancient myths are mixed with many other thematic aspects in contemporary literature, e.g. in postmodern adaptations of Greek myths. With regard to culture, “myth” is used in various meanings. In modern or “postmodern” theology and exegesis the Bible is considered to be an anthology of myths. In recent years we have even met a tendency of “re-mythologizing” our thinking in a “postmetaphysical” age.

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Deangeli, Edna S., and P. M. C. Forbes Irving. "Metamorphosis in Greek Myths." Classical World 85, no. 2 (1991): 135. http://dx.doi.org/10.2307/4351045.

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Hordern, J. H., and Charles Penglase. "Greek Myths and Mesopotamia." Classics Ireland 7 (2000): 128. http://dx.doi.org/10.2307/25528367.

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Singh, Raj Kishor. "Olympian Myth and Gender Performitivity in Angela Carter’s The Passion of New Eve." Interdisciplinary Journal of Management and Social Sciences 2, no. 1 (April 29, 2021): 157–64. http://dx.doi.org/10.3126/ijmss.v2i1.36754.

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The Passion of New Eve is an Angela Carter’s critical response to the essentialism of the feminism of 1970s. People had assumption that female experience should be white, middle-class and heterosexual. This assumption has been distorted in the novel with the sense that, traditionally, gender is a social and cultural construct, and this has been illustrated in the story by showing how New Eve acquires womanhood through the socio-cultural situation in Zero’s harem and also while Eve is in love relationship with Tristessa. In her novel, Carter presents Evelyn as a model of gender transfer and acquisition. Greek myth and Carter’s myth have a good blending meta-narrative relationship, a mytho-grand-narrative. Mother is a good example of the Greek myth of Tiresias, a Hermaphrodite. Mother’s hermaphrodite body is used as a grotesque and Carnivalesque body similar to that of Tiresias. Evelyn feels horror at the grotesque and Carnivalesque, physical excesses of the body figure of Mother and expresses revulsion at the sight, but later he himself is turned into a mythic and monstrous being, like Greek god Androgynes, with both male and female physical and psychical features, and in case of Evelyn, with the body of a female but the mind of a man. Angela Carter presents a grotesque realism in the novel, and it is postmodernistic in characteristic because it subverts the patriarchal myths of femininity and masculinity and makes a strong debatable argument over essentializing and universalizing tendencies in the feminism of the 1970s, with the allusions to Greek myths and the biblical story of Adam and Eve. The novel confirms de Beauvoir’s theory that one is not born but rather becomes a woman. Through New Eve, we learn the postmodernistic fact raised by the feminists that biological sex and culturally determined gendered one are not the same, but two different things.

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Dissertations / Theses on the topic "Greek myths"

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Forbes, Irving P. M. C. "Metamorphosis in Greek myths." Thesis, University of Oxford, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381816.

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Dillon, John Edward Michael. "The Greek hero Perseus : myths of maturation." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303522.

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Hatzopoulos, Marios. "'Ancient prophecies, modern predictions' : myths and symbols of Greek nationalism." Thesis, London School of Economics and Political Science (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.425700.

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Kizis, Costandis. "Modern Greek myths : national stereotypes and modernity in postwar Greece." Thesis, Open University, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.700469.

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The thesis examines the architectural discussion on modernity and national identity in post-war Greece. In particular it focuses on four cases that try to reconcile national stereotypes with modern ideas and reflect the problematic process of absorbing modernity. Each of four cases is examined in a separate chapter and each chapter is concerned with a distinct aspect of the myths of Greekness, which appear in the work and discourse of the four main architects _ protagonists of the thesis: Aris Konstantinidis, Eero Saarinen, Alexandra Moreti and Konstantinos Doxiadis. The thesis seeks to contribute to the dis- solution of myths and constructs in architectural historiography in Greece and add to recent international scholarship on critical issues of national iden- tity and modernity. Time wise, the focus is on the period between the Second World War and the 1974 dictatorship in Greece. Yet, links with the interwar period and with the early period of the Greek state are made, and material published after 1974 (but composed before it) is also examined. A timeline (after the introduction) laying out the basic events of modern Greek history alongside with events that are mentioned in the thesis, aims to facilitate the reader to contextualise them in a wider historical lineage. Part of the thesis is based on original sources in Greek. In cases where translations were unavailable, Greek texts were translated by the author, while the original texts are included in the endnotes.

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Kaminski, Emily M. "Happily Ever After & Other Myths." Miami University / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=miami1500478511202885.

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Riedemann, Lorca Valeria. "Greek myths abroad : a comparative regional study of their funerary uses in fourth-century BC Apulia and Etruria." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:2bc2051b-16ec-42cd-8460-69e78ddbeff9.

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This dissertation presents a regional comparative study of the uses of Greek heroic stories as illustrated on funerary monuments of Apulia and Etruria in the fourth century BC. Founded on the grounds of contextual archaeology and reception theory, it approaches a group of Apulian red-figure vases, Etruscan sarcophagi and tomb-paintings from both regions as a means of investigating the cultural significance of the myths presented in the grave by different peoples in Italy. Moreover, this study emphasises the possible ways in which viewers engaged with the images depicted on these monuments by defining a cultural frame ('horizon of expectations') for their interpretation of the images. Further contributions include the development of a model for the interpretation of the myths depicted on Apulian red-figure vases and the prominence of the corpus of Etruscan mythological sarcophagi, a type of monument often neglected in Etruscan studies. At the end of the dissertation, it will become clear - it is expected - that there were regional preferences for particular myths and differences in both the media and the ways in which Greek myths were used and displayed during the funeral.

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Forbes, Tracey-Anne Michelle. "Dangerous places: A novel." Thesis, Queensland University of Technology, 2002. https://eprints.qut.edu.au/36412/6/36412_Digitised%20Thesis.pdf.

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Dangerous Places is a novel about the gap between mythological (or 'dreamed') constructions of reality and actual life. The story centres on V en, a married woman with two young children. Her love for her children is fiercely protective and encompassing, but she feels alienated from her husband and to a certain extent her society; so when her first love, Yanni, re-enters her life,she is strongly tempted to resume her affair with him. She is however seduced more by the memories she has 'mythologized' about him than by his physical reality; in the course of the novel she is forced to come to terms with her own delusions. The subplot of the novel involves other characters who are caught between illusion and reality as well, and who deal with 'truth' in differing ways. The themes of the book are explored using a number of structures which underlie and support the surface story. The Greek myths of Adonis/ Aphrodite and Hades/Persephone are framing agents for the plot, and the setting in contemporary Brisbane and North Stradbroke Island is symbolic.

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Moretto, Cybele Carolina. "Experi?ncias com um grupo de adolescentes: um estudo psicanal?tico." Pontif?cia Universidade Cat?lica de Campinas, 2013. http://tede.bibliotecadigital.puc-campinas.edu.br:8080/jspui/handle/tede/450.

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Made available in DSpace on 2016-04-04T18:29:58Z (GMT). No. of bitstreams: 1 Cybele Carolina Moretto.pdf: 2574501 bytes, checksum: fd80ff60248cdbb25077e377f7136e2a (MD5) Previous issue date: 2013-02-19
This research aims to investigate and describe some psychic formations (intrapsychic and intersubjective) produced in the here and now of a group of adolescents; analyze the structure and operation to perform the psychodiagnostic of psychic reality of the group; and understand if the group constitutes therapeutic device, sensitizing participants to the phenomenon of the group. The study was based on the theoretical and methodological framework of Psychoanalysis applied to Groups. It formed a closed group with eight adolescents of both sexes, between fourteen and sixteen years of age, living in a city in the southwest region of the state of S?o Paulo. Twelve sessions were held, once a week, ninety minutes each, in a Psychosocial Care Center for Children and Adolescents. The group sessions were guided by the concept of Diagnostic Group, using the rule of Free Association, so that the teenagers had free to talk to one another their feelings, thoughts and fantasies produced and reactivated in the group, from reading of mythic narratives that provide adolescents in each of the sessions as resource to facilitate the process associative group. The sessions were recorded later transcription, analysis, interpretation and discussion. The material was analyzed qualitatively, from the technique of Dream interpretation, aiming, which goes beyond the mere description of the explicit content of the speech of teenagers. The results showed that adolescents sensitized to psychic phenomena of group, enabling understanding of the group process and its operation. The study found that the group has been a therapeutic device relevant to the promotion of self-knowledge, providing understanding and emotional relief to its participants. We conclude that the group, object cathexes psychic and social, was a space of confrontation and emotional bonds, depository of images, emotions and conflicts of teenagers; a place for the realization repressed desires and unconscious manifestation of the participants. We conclude, finally, that the mythical narratives constituted as a research tool, facilitated adolescents to identify with the mythical heroes and express their feelings, desires fantasies, triggering the process of transference and intersubjectivity in the group.
Esta pesquisa tem como objetivo investigar e descrever algumas forma??es ps?quicas (intraps?quicas e intersubjetivas) produzidas no aqui-agora de um grupo de adolescentes; analisar a estrutura e o funcionamento para realizar o psicodiagn?stico da realidade ps?quica do grupo; e compreender se o grupo se constitui em dispositivo terap?utico, sensibilizando os participantes aos fen?menos do grupo. O estudo se fundamentou no aporte te?rico-metodol?gico da Psican?lise aplicada aos Grupos. Foi realizado um grupo fechado com oito adolescentes, de ambos os sexos, entre quatorze e dezesseis anos de idade, residentes em uma cidade da regi?o sudoeste do estado de S?o Paulo. Foram realizadas doze sess?es, uma vez por semana, de noventa minutos cada, em um Centro de Aten??o Psicossocial da Inf?ncia e Adolesc?ncia. As sess?es grupais foram orientadas pela concep??o de Grupo de Diagn?stico, sendo utilizada a regra da Associa??o Livre, de modo que os adolescentes tinham a liberdade de falarem entre si seus sentimentos, pensamentos e fantasias produzidas e reativadas no grupo, a partir da leitura de narrativas m?ticas, que disponibilizamos em cada uma das sess?es como um recurso para facilitar o processo associativo grupal. As sess?es foram gravadas para posterior transcri??o, an?lise, interpreta??o e discuss?o. O material foi analisado qualitativamente, a partir da t?cnica da Interpreta??o dos sonhos, visando, assim, ultrapassar a mera descri??o do conte?do expl?cito das falas dos adolescentes. Os resultados mostraram que os adolescentes se sensibilizaram aos fen?menos ps?quicos do grupo, possibilitando a compreens?o do processo de grupo e de seu funcionamento. O estudo comprovou que o grupo se constituiu um dispositivo terap?utico pertinente para a promo??o de autoconhecimento, proporcionando compreens?o e alivio emocional aos seus participantes. Conclu?mos que o grupo, como objeto de catexias ps?quicas e sociais, foi um espa?o de confrontos e de la?os afetivos, deposit?rio de imagens, emo??es e conflitos dos adolescentes; um lugar para a realiza??o dos desejos reprimidos e de manifesta??o do inconsciente dos participantes. Conclu?mos, finalmente, que as narrativas m?ticas se constitu?ram como um instrumento de investiga??o, facilitaram aos adolescentes a se identificar com os her?is m?ticos e a expressar seus sentimentos, desejos e fantasias, desencadeando o processo transferencial e a intersubjetividade no grupo.

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Livaniou, Krystallia. "Le Divin et l'Humain dans les chansons populaires grecques : évolution et mythes." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040003.

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Les chansons populaires grecques sont imprégnées d’une profonde religiosité qui apparaît à la fois comme cadre et comme vecteur d’action. Le poète populaire entretient une relation multidimensionnelle avec le Dieu de la Bible et de l’Ancien Testament et fait des saints et des anges des personnages actifs et récurrents dans les textes ; ils évoluent parallèlement avec les héros et leurs destinées s’entrecroisent. Charos est une figure mythique qui joue un rôle fondamental dans l’ensemble des chansons. Personnage mythologiquement et symboliquement sophistiqué, Charos constitue le pilier des mirologues. Ses relations ambiguës avec la divinité déterminent celles qu’il entretient avec l’homme et fait de lui un être à part. A la fois incarnation du mal et agent de la mort, son riche parcours historique dévoile ses nombreuses facettes, ainsi que ses liens avec certaines figures héroïques ambigües telles que Digenis ou Tsamados. La nature et les animaux détiennent un rôle significatif, caractérisé d’une sacralité profonde, et ils accompagnent l’homme des chansons dans tous les aspects de sa vie personnelle et sociale. Leur capacité de métamorphose et leur rôle d’annonciateurs dans les ballades, placent les animaux sur le devant de la scène et leur accordent un rôle de première importance dans le déroulement de l’action. Le poète accorde une importance particulière à l’aspect social du sacré en explorant la notion de la trahison divine mais également celle de l’obéissance de l’homme à son dieu. La vie monacale et le clergé comme l’altérité religieuse, deviennent l’objet d’une critique d’ordre social et une source d’humour. Les chansons populaires véhiculent en les adaptant un nombre important de mythes qui ont une logue présence sur le territoire hellénique : le mythe de Tantale, de Calypso et d’Adonis en font partie. L’héritage antique de l’expression publique du deuil, du rachat du mort et du tombeau du héros vient former les bases de la philosophie populaire et fait de la mort un véritable croisement de cultures
Greek folk songs are infused with a profound religiosity that appears both as a framework and as a means of action. The folk poet has a multidimensional relationship with the God of the Bible and of the Old Testament and makes saints and angels active and recurrent personalities in his texts; they evolve in parallel with the heroes, and their destinies intertwine. Charos is a mythical figure that plays a fundamental role throughout the songs. A mythologically and symbolically sophisticated personality, Charos is the pillar of the lament songs. His ambiguous relationship with the divine determines his relationship with man, and makes him a separate being. Both incarnation of evil and agent of death, his rich historical journey reveals his many faces, as well as his links with some heroic and ambiguous figures such as Digenis or Tsamados. Nature and the animals hold a significant role, characterised by a profound sacredness, and they accompany man in all aspects of his personal and social life. Their ability to transform and their role as announcers in the ballads, place the animals on the front of the stage and grant them a major role in the unfolding of the action. The poet attaches particular importance to the social aspect of the sacred by exploring the notion of divine betrayal but also that of obedience of man to his god. Monastic life and the clergy, as well as religious diversity, become objects of social criticism, and a source of humour. Folk songs preserve an important number of myths by adapting them, that have a literary presence in the Hellenic territory: the myths of Tantalus, Calypso and Adonis belong to them. The ancient heritage of the public expression of grief, of the redemption of the dead and of the hero's tomb, forms the basis of folk philosophy and makes death a true crossroads of cultures

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Ward, Philip Edward Marshall. "Hofmannsthal and Greek myth : expression and performance." Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.624486.

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Books on the topic "Greek myths"

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Mythos: The Greek Myths Retold. London, UK: Penguin Random House UK, 2018.

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Greek myths. London: Dorling Kindersley, 2008.

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Burn, Lucilla. Greek myths. Austin: University of Texas Press, 1990.

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Greek myths. New York, N.Y: DK, 2008.

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McCaughrean, Geraldine. Greek myths. New York: Margaret K. McElderry Books, 1993.

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Claybourne, Anna. Greek myths. New York: Skyview Books, 2009.

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Greek myths. Boston: Houghton Mifflin Co., 2001.

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Greek myths. New York: Rosen Pub. Group, 2005.

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Morley, Jacqueline. Greek myths. New York: P. Bedrick Books, 1998.

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Shone, Rob. Greek myths. Brighton: Book House, 2006.

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Book chapters on the topic "Greek myths"

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Murray, Penelope. "Platonic ‘Myths’." In A Companion to Greek Mythology, 179–93. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444396942.ch9.

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Hansen, William. "Packaging Greek Mythology." In Writing Down the Myths, 19–43. Turnhout: Brepols Publishers, 2012. http://dx.doi.org/10.1484/m.cursor-eb.1.100845.

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Kaplan, Kalman J., and Matthew B. Schwartz. "Biblical Narratives Versus Greek Myths." In Encyclopedia of Psychology and Religion, 215–20. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_73.

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Kaplan, Kalman J., and Matthew B. Schwartz. "Biblical Narratives Versus Greek Myths." In Encyclopedia of Psychology and Religion, 169–74. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_73.

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Popovsky, Mark, Benjamin Beit-Hallahmi, David A. Leeming, Fredrica R. Halligan, Jeffrey B. Pettis, Kalman J. Kaplan, Matthew B. Schwartz, et al. "Biblical Narratives Versus Greek Myths." In Encyclopedia of Psychology and Religion, 97–101. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_73.

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Thomas, Rosalind. "Ancient Greek family tradition and democracy." In The Myths We Live By, 203–15. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003174714-19.

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Rutherford, Ian. "Mythology of the Black Land: Greek Myths and Egyptian Origins." In A Companion to Greek Mythology, 459–70. Oxford, UK: Wiley-Blackwell, 2011. http://dx.doi.org/10.1002/9781444396942.ch24.

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Varnava, Andrekos. "Cyprus and 1821: Myths, Realities and Legacies." In New Perspectives on the Greek War of Independence, 183–215. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10849-5_9.

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Strauss, Joulia. "mythisnow — pasoliniandeuropetoday." In The Scandal of Self-Contradiction, 303–5. Vienna: Turia + Kant, 2012. http://dx.doi.org/10.37050/ci-06_17.

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mythisnow and pasoliniandeuropetoday are not collages. They are multistabilities of ‘nows’ which share the common aspect of eternity. mythisnow is focused on manifestations of ancestral terror and shows its equivalences in the Ancient Greek myths, in Pasolini’s work, and in Greek riots.

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Champion, Craige B. "Imperial Ideologies, Citizenship Myths, and Legal Disputes in Classical Athens and Republican Rome." In A Companion to Greek and Roman Political Thought, 85–99. Oxford, UK: Wiley-Blackwell, 2009. http://dx.doi.org/10.1002/9781444310344.ch6.

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Conference papers on the topic "Greek myths"

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Ursu, Valentina. "Myth – component of ethnic culture." In Ethnology Symposium "Ethnic traditions and processes", Edition II. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975333788.15.

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This article presents the definition of myth as one of the important components of ethnic culture. Some ancient mythical systems are analyzed: Egyptian, Mesopotamian, Indian, Greek, Roman. It is found that in later historical epochs, with the systematization and recognition of the value of scientific knowledge, the merit of the myth of exemplifying reality becomes more and more plausible, remaining as a value at the level of aesthetic exercise. All world and national religions, as institutional exponents of some myths to the detriment of others, have had a confrontation with mythological phenomena. It is emphasized that through the existence of myths, the human being has managed to evolve. With the help of myths, man maintains his origin. Through the presence of myths the human being is organized in society. It is mentioned that myth is not only the first form of culture, but also man’s change of the spiritual life, which is preserved even when the myth loses its absolute importance. Myth is the oldest system of values. Thus, culture evolves from myth to knowledge, from imagination to law.

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Yao, Jing. "Teaching Strategies in the “Greek Myths” Chapter based on the Hierarchical Model of Critical Thinking Ability." In 2021 5th International Seminar on Education, Management and Social Sciences (ISEMSS 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210806.201.

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Bolla, Raffaele, Roberto Bruschi, Franco Davoli, Chiara Lombardo, and Jane Frances Pajo. "Debunking the “Green” NFV Myth: An Assessment of the Virtualization Sustainability in Radio Access Networks." In 2020 6th IEEE International Conference on Network Softwarization (NetSoft). IEEE, 2020. http://dx.doi.org/10.1109/netsoft48620.2020.9165481.

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Štěpánek, Pavel. "Tasting the milk of celestial knowledge. Note about the rhetoric of the portrayal of the sacred in Alonso Cano’s painting The Lactation of St. Bernard (1653–1657) from the National Gallery in Prague." In The Figurativeness of the Language of Mystical Experience. Brno: Masaryk University Press, 2021. http://dx.doi.org/10.5817/cz.muni.p210-9997-2021-20.

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This is an attempt of interpretation of a picture that draws from mystical tradition. It is about the comprehension of a topic in a painting by the Spanish artist Alonso Cano (1601–1667, Granada), from the National Gallery in Prague (O 14 690) Lactatio S. Bernardi – presenting the miracle of lactation, in which the Virgin Mary is squirting milk from her breast into the mouth of St. Bernard of Clairvaux (a historically very famous saint and major representative of the Cistercian Order). Traces of iconography lead up to the Coptic Church, where the typology of the milking Virgin was probably first originated (Galacto Trofusa in Greek or Maria lactans in Latin). The starting point is perhaps the portrayal of the virgin goddess Isis milking her son Horus. In many cultures, milk symbolises physical and spiritual food (e.g. the Milky Way evoking the ancient myth about spurted divine milk). On the other hand, milking is also present in the Old Testament as the image of special blessing; it is a symbol of eternal beatitude and wisdom. The dream/vision of her milk is then – apart from the rest – a sign of abundance, fertility, love, and fullness. The lactation of St. Bernard is an allegory of the penetration of the divine science in the soul. Thanks to this act the saint receives God’s guide, which he can then discharge into his writings.

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