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Journal articles on the topic 'Therapeutic use of mythology'

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Author: Grafiati

Published: 4 June 2021

Last updated: 20 February 2023

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1

Santarpia, Alfonso, Tania Ricci, Glenn Meuche, Nadia Gamberini, and Mireille Destandau. "The Narrative Effects of Shamanic Mythology in Palliative Care." Journal of Humanistic Psychology 61, no. 1 (May 28, 2018): 73–103. http://dx.doi.org/10.1177/0022167818777055.

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We make meaning of disease, suffering, and death through narrative, by telling a story. In a therapeutic narrative approach, this article explores the influence of shamanic intervention in psycho-oncology. This qualitative study seeks to present the narrative effects of detailed shamanic sessions (the use of the drum and telling and interpreting visions according to the shamanic mythology) in the context of psycho-oncological treatment. In particular, the narrative positions of a patient (Mrs. AA) are described (using a software linguistic analysis, T-LAB) as they occurred before and after shamanistic sessions. The authors suggested that the shamanism sessions enabled Mrs. AA to produce a larger and more singular narrative about her end-of-life experience: from the initial narrative position of feeling “the acute consciousness of finiteness” to an emergent narrative position based on “consciousness of an interdependence/interconnection in all human and spiritual relationships.”

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2

Tiwari, Ruchi, Gaurav Tiwari, Ajeet Yadav, and Vadivelan Ramachandran. "Development and Evaluation of Herbal Hair Serum: A traditional way to Improve Hair Quality." Open Dermatology Journal 15, no. 1 (August 11, 2021): 52–58. http://dx.doi.org/10.2174/1874372202115010052.

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Background: In the mammalian system, the hair follicle is known to be the most significant organ that determines appearance, gender distinction, provides intense temperature protection, and plays a role in self-defense. The younger generations have begun to suffer from extreme hair loss problems due to many lifestyle-related changes such as fatigue, anxiety, intake of junk foods, use of different hairstyling/coloring methods, etc. The loss of hair is not temporary in most cases, but it results in alopecia. Many people suffering from hair loss are in search of multiple treatments due to extreme anxiety and tension, from mythology to traditional and therapeutic healing to the use of minoxidil and finasteride. To improve hair growth and to prevent hair loss, hair root activation is required. Objective: The present study was intended to use different herbs to formulate herbal hair serum for general purposes (hair application). Methods: Crude herbs are obtained from nearby regions. In order to obtain the extract, the required part of herbs, such as Citrus sinensis peel, Zingiber officinale roots, and Linum usitatissimum seeds, Nigella sativa, and Trigonella foenum-graecum were specifically weighed and dispensed in water, boiled, allowed to cool, and then filtered. To the filtrate, castor oil and vitamin E were added. The formulated herbal hair serum was tested, and different criteria were determined and recorded in this text, such as physical appearance, viscosity, pH, homogeneity, eye sensitivity (Draize eye test), hair growth activity, hair weight, stability test, etc. Results: Prepared herbal hair serum was found to be pale brown in color with pseudoplastic behavior. The texture of the formulation was smooth and lubricative, and the pH was within the acceptable limit. Herbal hair serum revealed good hair growth as well as hair weight after application with minor sensitivity for the first time. The formulation was found to be stable for seven days. Conclusion: Herbal cosmetics are still commonly used by average citizens because of fewer side effects and greater protection and safety profile. Current research has revealed that herbal formulations are effective in enhancing hair consistency.

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3

Shamasundar, C. "Therapeutic Wisdom in Indian Mythology." American Journal of Psychotherapy 47, no. 3 (July 1993): 443–50. http://dx.doi.org/10.1176/appi.psychotherapy.1993.47.3.443.

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4

Lepelley, Claude. "THE USE OF SECULARISED LATIN PAGAN CULTURE BY CHRISTIANS." Late Antique Archaeology 6, no. 1 (2010): 475–92. http://dx.doi.org/10.1163/22134522-90000142.

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The attitudes of educated Christians to the pagan literary culture of Late Antiquity have long attracted scholarly debate. Jerome and Augustine express the unease that many Christian men of letters felt, and Christian apologists repeatedly attacked the absurdity and immorality of pagan mythology. Yet both Jerome and Augustine nevertheless believed that classical culture could contribute to the Christian life, and mythology remained a source of inspiration for certain Christian authors. This is demonstrated vividly by the writings of two important late antique figures, Sidonius Apollinaris in 5th c. Gaul and the 6th c. African poet Corippus. In their works we can trace an evolving acceptance of classical mythology as a cultural rather than religious inheritance, moving towards the later Christian Humanism of the Renaissance.

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5

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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6

Howes, Randolph M. "Mythology of Antioxidant Vitamins?" Journal of Evidence-Based Complementary & Alternative Medicine 16, no. 2 (March 24, 2011): 149–59. http://dx.doi.org/10.1177/1533210110392955.

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Decades of overly exuberant antioxidant vitamin claims, regarding disease prevention and antiaging, have not been supported by rigorous scientific testing and negative studies have been largely denied or ignored by the dietary supplement industry. Myths, half truths, and outright lies are commonly used to promote their sales since there is minimal governmental oversight of their effectiveness or of their harmful potential. The free radical theory, which served as the basis of antioxidant vitamin studies to prevent disease, lacks predictability, fails to meet the requirements of the scientific method, and has consequently been invalidated. Antioxidant vitamins have such widespread use that their potential to do harm has become a global public health issue. We must follow the fundamental medical precept of Hippocrates: ‘‘First, do no harm.’’ We must separate fact from factitious and ‘‘myths of marketing’’ from scientific truths.

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7

Ægidius, Jens Peter. "Grundtvig og myterne - en replik til Flemming Lundgreen-Nielsen." Grundtvig-Studier 47, no. 1 (January 1, 1996): 158–64. http://dx.doi.org/10.7146/grs.v47i1.16232.

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Grundtvig and the Myths - A Reply to Fl. Lundgreen-NielsenBy Jens Peter ÆgidiusJens Peter Ægidius criticizes Fl. Lundgreen-Nielsen’s interpretation of Grundtvig’s use of the Nordic mythology as imagery, published in Grundtvig Studies 1994. Here Lund-Nielsen proposed the view that Grundtvig’s use of this imagery must be considered a failure. Referring among other things to the use of mythology in the Danish folk high school, Ægidius points out that Lundgreen-Nielsen’s opinion should not remain unchallenged.

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8

Musharraf, Muhammad Nabeel, and Basheer Ahmad Dars. "ECLIPSES, MYTHOLOGY, AND ISLAM." Al-Duhaa 2, no. 02 (September 15, 2021): 01–16. http://dx.doi.org/10.51665/al-duhaa.002.02.0077.

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Comparative religion is a field of study through which views of various religions about a particular topic or sets of topics can be collated, interpreted, and systematically compared for attaining useful insights and broadening the understanding of religious beliefs, behaviors, and actions [i]. The current research furthers the study of comparative religion by elaborating the conceptions or myths related to eclipses as found in various religions and cultures in the world. Written as a narrative literature review, it aims to collate these conceptions and opinions for comparative analysis. In this paper, we have studied the ‘myths’ and ‘mythology’ of the religions and cultures spread across Australia, Asia, the Americas, Europe, Africa, and the Middle East. It is found that some common themes exist in the beliefs held by various people and religions. However, if we compare these themes with each other, they are found to be considerably different indicating that they have not come from a common source; people have been creating them at various points in history. However, very different to them is the Islamic perspective on the topic. It profoundly differs from the conceptions held in other religions. It does not say that the eclipses are caused by some giant creature eating up the sun, or because of the sun being imprisoned, or because of a fight between some ‘gods’, and so on. It rather explains them as a phenomenon of nature that invites reflection and pondering. This raises a very important question to ponder upon: Why did Islam not adopt any myths to explain the concept of eclipse unlike any other religion even though it could use them for its benefit? This paper answers it by explaining the nature and objective of the Prophet of Islam and the source of his knowledge which was that very Creator who created the sun and the moon and everything else. Another important point that the current research highlights is that there is an inseparable connection between the fields of history, science, religion, politics, culture, and psychology; none of them can be separated from each other if one wishes to obtain a holistic understanding of this topic as well as many other matters of the past, present, and future.

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9

Rosen, Helen. "Patriarchy, Culture, and the Use of Greek Mythology in Psychoanalysis." Psychoanalysis and Psychotherapy 24, no. 1 (April 1, 2007): 3–17. http://dx.doi.org/10.3200/psyc.24.1.3-17.

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10

Shintar, Tatyana Anatolevna. "Archetypal images of modern social mythology." Философская мысль, no. 5 (May 2022): 31–40. http://dx.doi.org/10.25136/2409-8728.2022.5.38158.

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The article is devoted to the problem of reproduction of the archetypes of the collective unconscious in modern social mythology. The question of primordial images in recent years has been the focus of research attention of many social sciences: anthropology, psychology, philosophy. The article presents the prerequisites for the development of social mythology and a brief overview of its research. In the course of the analysis of archetypal images, four major areas of research in modern social mythology are characterized: structuralist, semiotic, phenomenological and psychoanalytic. Mythological images used in various spheres of life are presented as the subject of research: in mass culture, mass media, art, education, etc. 6 archetypes are characterized: Infant, Virgin, Mother, Rebirth, Spirit, Trickster. Their features and specifics are shown. Examples of the use of archetypes in archaic myths of different peoples and in modern socio-mythological creativity are given as illustrations, which demonstrates the viability of archetypal images. The transformation of the images of the characters of archaic myths in popular culture is demonstrated. The article defines the common features of modern social mythology and archaic myths. It is concluded that archetypal images of social mythology play an important role in social life: through modern social myths, society adapts to the changing conditions of its life; archetypal images of modern social mythology perform the function of maintaining a pattern, reproducing the value-normative system of society.

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P.S, Moovendhan. "Regionalism and mythology in 'Sancharam' Novel." International Research Journal of Tamil 3, S-1 (June 13, 2021): 114–22. http://dx.doi.org/10.34256/irjt21s118.

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The use of literature is informative and instructive. Sangam songs became classical as they spoke of land and time. The novel 'Sancharam' was taken up for study in a way that exposes the nature biographical jurisprudence based on the tiṇaikkōṭpāṭṭu theories prioritized by the Sangam literature. The novel highlights the status of the traditional art of music of the South in the Karisal area and the position of the arts in relation to the fertility of the soil. Esra the novel 'Sancharam' was written by S. Ramakrishnan, popularly known as. In this book, the author has recorded that every person in the Karisal region, which is full of problems such as poverty, infertility, caste, religion, domination, politics, rule and power, is full of local characteristics and myths related to that land. The article sets out to tell the story of the Karisal myth told by the narrator through the novel and the biological properties that are realized through it.

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12

Ternopol, Tatiana. "The Intertextual Use of Greek Mythology in Agatha Christie’s Detective Fiction." English Studies at NBU 6, no. 2 (December 21, 2020): 321–31. http://dx.doi.org/10.33919/esnbu.20.2.8.

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This study investigates the intertextual use of Greek mythology in Agatha Christie’s short stories Philomel Cottage, The Face of Helen, and The Oracle at Delphi, a short story collection The Labours of Hercules, and a novel, Nemesis. The results of this research based on the hermeneutical and comparative methods reveal that A. Christie’s intertextual formula developed over time. In her early works, allusions were based on characters' appearances and functions as well as on the use of motifs and themes from Greek myths. Later on, she turned to using allusory character names; this would mislead her readers who thought they already knew the formula of her stories. Although not a postmodern writer, A. Christie enjoyed playing games of allusion with her readers. She wanted them not only to solve a case but also to discover and interpret the intertextual references.

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13

Dvorak, J. "Therapeutic use exemption." British Journal of Sports Medicine 40, Supplement 1 (July 1, 2006): i40—i42. http://dx.doi.org/10.1136/bjsm.2006.027490.

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14

Nadler, S. F., M. A. Prybicien, D. Sicher, G. A. Malanga, M. DePrince, and J. E. Bowen. "THERAPEUTIC MODALITY USE." Medicine & Science in Sports & Exercise 33, no. 5 (May 2001): S90. http://dx.doi.org/10.1097/00005768-200105001-00519.

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15

Sumardjoko, Bambang. "HISTORIOGRAPHY & MYTHOLOGY OF BENGAWAN SALA." Historia: Jurnal Pendidik dan Peneliti Sejarah 11, no. 1 (July 23, 2018): 134. http://dx.doi.org/10.17509/historia.v11i1.12137.

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The aims of this research are: [1]. Describing the historiographic dimension of Bengawan Sala (Solo River), [2]. Describing the mythology alive in the people’s mind along the River Sala, [3]. Formulating revitalization of historiography and mythology of Bengawan Sala which can support the development of tourism in Surakarta. This is a qualitative research making use of primary and secondary sources. Research data were collected by using in-depth interviews, guided group discussions, field observations, and a close reading method (metode simak). Triangulation of data sources was done to ensure the validity of data. Data were analyzed by using the technique of interactive model. The results of the research show that [1]. Historiography of Bengawan Sala is important and singularly valuable when it is viewed from its historical perspective. From its historiographic aspect, Bengawan Sala was a main and urgent channel of transportation before the coming of train, cars and airplanes. [2]. The meanings of mythology around Bengawan Sala, such as Kerek, Lubuk Maya, Bengawan Goa Sentana, Benawi Getas, Lubuk Werpitu, all show the “sacredness” [or “keangkeran”] of Bengawan Sala as a channel for transportation. This mythological story functions to remind all boating people through such areas to be careful because those areas are the place where two different streams from the opposite direction meet each other, or where whirl pools happen. Mythological story of Tinggang depicts the giants which already died, “ambreganggang” shortened as “Tinggang.” People believe that the big wood fossils scattered in the area are the bones of the giants which were already dead, “ambreganggang“ [or “fell down criss-crossing”]. That mythology shows that the lands around Bengawan Sala are fertile. [3]. The exploratory research gives a basic model of “Revitalization Based on the Historiography of Bengawan Sala” (or “Revitalisasi Bengawan Sala Berbasis Kesadaran Sejarah”), that is revitalization of Bengawan Sala through the historiography and mythology development of it.

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16

Kuusela, Tommy. "In Search of a National Epic: The use of Old Norse myths in Tolkien's vision of Middle-earth." Approaching Religion 4, no. 1 (May 7, 2014): 25–36. http://dx.doi.org/10.30664/ar.67534.

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In this article some aspects of Tolkien’s work with regard to his relationship to folklore and nationalism are presented. It is also argued, contrary to Lauri Honko’s view of literary epics, that pre-literary sources constitute a problem for the creators of literary epics and that their elements can direct the choice of plot and form. Tolkien felt that there was a British – but no English – mythology comparable to the Greek, Finnish or Norse ones. He tried to reconstruct the ‘lost mythology’ with building blocks from existing mythologies, and dedicated his work to the English people. In this, he saw himself as a compiler of old source material. This article considers his use of Old Norse sources. With Honko’s notion of the second life of folklore it is argued that Tolkien managed to popularise folklore material while his efforts to make his work exclusively English failed; for a contemporary audience it is rather cross-cultural.

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17

Маммадова, Самира Джамал кызы. "Lexical units and in common Turkic mythology." Вестник Адыгейского государственного университета, серия «Филология и искусствоведение», no. 3(282) (March 2, 2022): 77–82. http://dx.doi.org/10.53598/2410-3489-2021-3-282-77-82.

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В статье проводится этимологический анализ лексических единиц шаман и кам , широко используемых в шаманизме. В ходе исследования анализируются всевозможные варианты и семантические дублеты этих лексических единиц в тюркских языках, изучается этимологическая история и ареал употребления данных слов. Излагаются языковые факты о родственной связи этих лексических единиц в тюркских языках. Установлено, что шаманизм не является религией, по утверждению автора на самом деле - это особая система мировоззрения древних народов. В рамках исследования были использованы историко-сравнительный, сравнительно-типологический методы лингвистики. Изложенные материалы в рамках исследования могут быть полезны для тюркологических и этимологических, в том числе для ностратических исследований. This article provides an etymological analysis of the lexical units “shaman” and “kam”, widely used in shamanism. In the course of the research, all kinds of variants and semantic doublets of these lexical units in the Turkic languages are analyzed, the etymological history and the area of use of these words are studied. The linguistic facts about the relationship of the lexical units “shaman” and “kam” in the Turkic languages are stated. It is noted that shamanism is not a religion. According to the author, shamanism is in fact a special worldview system of ancient peoples. Within the framework of the article, historical-comparative, comparative-typological methods of linguistics were used. The presented materials within the framework of this article can be useful for Turkic and etymological, including Nostratic, studies.

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18

Grady, Meghan M., and Stephen M. Stahl. "Practical guide for prescribing MAOIs: debunking myths and removing barriers." CNS Spectrums 17, no. 1 (April 26, 2012): 2–10. http://dx.doi.org/10.1017/s109285291200003x.

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Despite the fact that monoamine oxidase inhibitors (MAOIs) can be highly effective therapeutic agents for depression and some anxiety disorders, they tend to be underutilized in clinical practice. This is due at least in part to the fact that there is a great deal of misinformation and mythology about their dietary and drug interactions. This article is intended to serve as a guide for clinicians who are not particularly familiar with MAO inhibitors; its aim is to help these clinicians competently integrate these agents into clinical practice when appropriate.

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19

Andrikopoulos, Laura. "Myth, Enchantment and Psychological Astrology." Culture and Cosmos 23, no. 02 (October 2019): 25–42. http://dx.doi.org/10.46472/cc.0223.0207.

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James Hillman's archetypal psychology aimed to take psyche out of the consulting room and back to the cosmos, through cultivation of a mythical consciousness that recognises all reality as symbolic and metaphorical. A life-long lover of astrology, Hillman has been identified as a reformer from within psychological astrology, with his archetypal perspective offering potential for a re- enchanted expression of the subject. However, earlier varieties of psychological astrology, which have been labelled as disenchanting, show a strong concern with mythology. This paper examines what difference there is, if any, in the role and function of mythology in different twentieth-century psychological astrologies and the relationship between such use and characterisations of (dis)enchantment.

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Rodriguez, Mariano, Juan Munoz-Castaneda, and Yolanda Almaden. "Therapeutic Use of Calcitriol." Current Vascular Pharmacology 12, no. 2 (April 2014): 294–99. http://dx.doi.org/10.2174/15701611113119990021.

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Wall, Jenny, Sally Davis, and Samantha Ridgway. "Cannabis: its therapeutic use." Nursing Standard 16, no. 10 (November 21, 2001): 39–44. http://dx.doi.org/10.7748/ns2001.11.16.10.39.c3123.

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Hogaboam, Cory, Cynthia Bone-Larson, Akihiro Matsukawa, Matthew Steinhauser, Kate Blease, Nicholas Lukacs, and Steven Kunkel. "Therapeutic Use of Chemokines." Current Pharmaceutical Design 6, no. 6 (April 1, 2000): 651–63. http://dx.doi.org/10.2174/1381612003400605.

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23

Whall, Ann L. "THERAPEUTIC USE OF SELF." Journal of Gerontological Nursing 14, no. 2 (February 1, 1988): 38–39. http://dx.doi.org/10.3928/0098-9134-19880201-09.

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24

Jones, Janet. "Therapeutic use of metaphor." Nursing Standard 6, no. 11 (December 4, 1991): 30–32. http://dx.doi.org/10.7748/ns.6.11.30.s34.

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25

Hebert, Steven C. "Therapeutic Use of Calcimimetics." Annual Review of Medicine 57, no. 1 (February 2006): 349–64. http://dx.doi.org/10.1146/annurev.med.57.121304.131328.

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26

&NA;, &NA;. "Therapeutic Use for Nicotine?" AJN, American Journal of Nursing 94, no. 6 (June 1994): 50. http://dx.doi.org/10.1097/00000446-199406000-00025.

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27

Pridmore, Saxby. "Therapeutic use of rTMS." Nature Reviews Neuroscience 8, no. 10 (October 2007): 808. http://dx.doi.org/10.1038/nrn2169-c1.

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Ridding, Michael C., and John C. Rothwell. "Therapeutic use of rTMS." Nature Reviews Neuroscience 8, no. 10 (October 2007): 808. http://dx.doi.org/10.1038/nrn2169-c2.

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29

DE Gaudio, A. R. "Therapeutic Use of Albumin." International Journal of Artificial Organs 18, no. 4 (April 1995): 216–24. http://dx.doi.org/10.1177/039139889501800407.

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The clinical use of albumin solutions is a controversial issue, that involves albumin as a volume plasma expander, a supplement of total parenteral nutrition and a substance with pharmacological properties. The aim of this review is to show the present role of albumin in the clinical setting. We reviewed experimental and clinical data collected by the Medline System and the bibliographies of relevant articles. Experimental studies were selected on the basis of their historical value and applicability (hypothetical use, correct use) to the clinical setting. At present, it is possible to assert that: a) exogenous albumin is not an ideal colloid; b) the effects on plasma volume expansion are not entirely predictable, especially in pathologic states accompanied by leaky capillary membranes; c) albumin supplementation shows no benefit on many kinds of tissue edema; d) the supplementation of albumin has no influence on outcome. It is possible to demonstrate the role of albumin as a substance with unique properties that make it useful, but further experimental and clinical data will be necessary and represent new areas for future exploration. Given the protein's cost, the routine use of albumin does not appear to be justified, until new data indicate otherwise.

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Soothill, James, Catherine Hawkins, Erik Änggår, and David Harper. "Therapeutic use of bacteriophages." Lancet Infectious Diseases 4, no. 9 (September 2004): 544–45. http://dx.doi.org/10.1016/s1473-3099(04)01127-2.

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Grotenhermen, Franjo. "Therapeutic use of cannabis." Lancet 351, no. 9104 (March 1998): 758–59. http://dx.doi.org/10.1016/s0140-6736(05)78538-x.

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Winblad, Bengt, Mario Fioravanti, Tomas Dolezal, Inara Logina, Ivan Gospodinov Milanov, Dinu Cristian Popescu, and Alina Solomon. "Therapeutic Use of Nicergoline." Clinical Drug Investigation 28, no. 9 (2008): 533–52. http://dx.doi.org/10.2165/00044011-200828090-00001.

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Stiehm, E. Richard, Jordan S. Orange, Mark Ballow, and Heather Lehman. "Therapeutic Use of Immunoglobulins." Advances in Pediatrics 57, no. 1 (January 2010): 185–218. http://dx.doi.org/10.1016/j.yapd.2010.08.005.

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Grotenhermen, Franjo. "Cannabinoids for Therapeutic Use." American Journal of Drug Delivery 2, no. 4 (2004): 229–40. http://dx.doi.org/10.2165/00137696-200402040-00003.

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Shore, Lisa B. "Therapeutic Use of Touch." Pediatric Physical Therapy 9, no. 1 (1997): 41. http://dx.doi.org/10.1097/00001577-199700910-00016.

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Goelitz, Ann, and Abigail Stewart Kahn. "Therapeutic Use of Space." Journal of Creativity in Mental Health 2, no. 4 (March 4, 2008): 31–44. http://dx.doi.org/10.1300/j456v02n04_04.

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Balazs, Endre A. "Therapeutic use of hyaluronan." Structural Chemistry 20, no. 2 (March 4, 2009): 341–49. http://dx.doi.org/10.1007/s11224-009-9435-y.

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Saad, Marwa. "Aesthetic Resistance Theory: The Use of Mythology in Selected Poems by Nancy Morejón." بحوث 1, no. 1 (January 1, 2021): 1–20. http://dx.doi.org/10.21608/buhuth.2021.129001.

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Scheiber, Elizabeth S. "Demeter at Auschwitz: The Use of Mythology in Primo Levi's IL SISTEMA PERIODICO." Forum Italicum: A Journal of Italian Studies 41, no. 1 (March 2007): 43–58. http://dx.doi.org/10.1177/001458580704100103.

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Lee, Hanmook. "Yeats’s Use of the Bible in The Resurrection: Creation of a New Mythology." Yeats Journal of Korea 45 (December 30, 2014): 195–205. http://dx.doi.org/10.14354/yjk.2014.45.195.

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Macdonald, Patrick T., Dan Waldorf, Craig Reinarman, and Sheigla Murphy. "Heavy Cocaine Use and Sexual Behavior." Journal of Drug Issues 18, no. 3 (July 1988): 437–55. http://dx.doi.org/10.1177/002204268801800309.

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The research discussed here explores the sexual behavior of two hundred and twenty-eight heavy users of cocaine. Intensive, face-to-face, tape-recorded interviews with each user uncovered some interesting differences in sexuality among various user groups. Far example, male users were found to have greater levels of sexual enhancement from cocaine, than were female users. Another finding was that freebasers and snorters of the drug had similar levels of sexual impairment, while injectors experienced far worse levels of sexual dysfunction. The widespread mythology that cocaine is always a sexual aphrodisiac was certainly not confirmed by this research effort. It was found that there were a myriad of responses to the same dosage level of cocaine, depending, in part, upon the setting of the usage, as well as the background experiences of the user.

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Visovan, Cristina. "Old Norse gods in contemporary Norwegian novels." Vikings: New Inquiries into an Age-Old Theme 9, no. 2 (December 15, 2017): 31–50. http://dx.doi.org/10.53604/rjbns.v9i2_4.

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Old Norse mythology is one of the most prolific fields in modern times. From a scholarly renewed interest to a more popular based reception, the old myths and gods seem to have been revived. The following article deals with the representation and role of two of the Old Norse gods, Odin and Ty, in contemporary Norwegian literature. It discusses in a comparative way the image of the Old Norse gods as presented by the written sources about the Viking mythology, The Poetic Edda and The Prose Edda, and by the contemporary novels that have them as main characters. Contemporary problems that trouble the Norwegian society seem to find their expression in literature where the old gods are presented as driven by anger and a desire to take revenge, either because they have lost their power or because they are led by a sense of duty, integrity and doing what is right. In the so called age of globalization, the Norwegian writers that use Old Norse mythology as inspiration seem to be themselves driven by a feeling of nostalgia after a time when the society was more homogenous or by a desire to promote and live by the Viking values

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Stepanova, Olga. "The Images of the Energy of Nature in the Mythological Representations of the Northern Selkups." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 3 (July 2019): 126–36. http://dx.doi.org/10.15688/jvolsu4.2019.3.11.

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Introduction. The author considers the study of the traditional energy regimes of the Selkups according to mythology as the first priority. Methods and materials. Materials for studying the topic were taken from archival sources, scientific literature collected by the author during ethnographic expeditions. The methods used in the study include the analysis and use of the theory of myth. Analysis. The mythology of the Selkups describes energy figuratively. The main source of energy – heat and light – is the sun. It is drawn in the image of the old woman-ancestor who grants and takes people’s lives / souls. The old woman, her huge gut, embodies the otherness, where, at the hour of birth, human souls come to the earthly world, and where they return after death. The images of the mythical old women embodying fire, moon, cold and night, are the incarnations of the mother sun. In these images, the energy of fire is classified into kind and terrible fire, the fire that gives life and brings death, into heat and cold, light and darkness. In addition to the energy of fire, Selkup mythology distinguishes the energy of water, land and forests. Its source and embodiment are also mythical old women-ancestors. This energy is described as food sent to men by the divine nature. Results. According to the Selkup mythology, the Selkups from ancient times recognized energy as the basis of human vitality and were well acquainted with all types and sources of natural energy used by humanity before the beginning of the era of technical inventions.

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Evangelopoulou, Olympia, and Stelios Xinogalos. "MYTH TROUBLES: An Open-Source Educational Game in Scratch for Greek Mythology." Simulation & Gaming 49, no. 1 (December 26, 2017): 71–91. http://dx.doi.org/10.1177/1046878117748175.

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Background. Educational games are nowadays used for facilitating the teaching and learning process of various subjects. History is one of the subjects that simulations and games are used for promoting active learning and supporting students in comprehending various history-related subjects. Aim. This article reports on a new educational game on Greek mythology, called MYTH TROUBLES, designed and developed from scratch with the aim of supporting primary school students in studying Greek mythology and raising their interest on the subject of history. Method. The article presents the educational rationale and design of MYTH TROUBLES in the context of an educational games design model proposed in the literature. Since the game was implemented with the platform of Scratch and it is available online both for students (or anyone interested in Greek Mythology) and game developers, some information for its implementation is also provided. The results of a pilot evaluation of MYTH TROUBLES with the help of 21 experienced school teachers are presented, along with proposals for improvement and extension of the game. Results. Teachers evaluated positively MYTH TROUBLES in terms of acceptability, usability, utility as an educational tool, as well as its interface and game play and expressed their willingness to use it in the classroom. Conclusions. MYTH TROUBLES is considered appropriate by teachers for supporting the teaching and learning of Greek mythology and assessing its educational value in class is the next step. Scratch is appropriate for implementing such educational games and sharing them with interested players and game developers.

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Otajanova, Manzura. "A UNIQUE ARTISTIC INTERPRETATION OF THE ETHNOCULTURAL VALUES OF THE TURKIC PEOPLES." CURRENT RESEARCH JOURNAL OF PEDAGOGICS 02, no. 06 (June 28, 2021): 108–15. http://dx.doi.org/10.37547/pedagogics-crjp-02-06-21.

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The article analyzes the fact that in the stories of Nodir Normatov, a writer with a unique style of prose, the use of poetic interpretations of ancient images belonging to the most ancient layers of Uzbek mythology to symbolic metaphors, myths and legends served to illuminate the spiritual world.

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De Chiara-Quenzer, Deborah. "Commentary on Pappas." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (July 25, 2017): 59–65. http://dx.doi.org/10.1163/22134417-00321p06.

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This commentary on Nicholas Pappas’s paper, “Telling Good Love from Bad in Plato’s Phaedrus,” reflects on a number of Pappas’s thoughtful observations and interpretations of features woven into the drama of the discussion (for example, Typho and Boreas, wings, left and right). However, unlike Pappas, who refrains from claiming that divinely inspired human love (good love) can be discerned by turning to the earthly, this commentary suggests that Pappas’s contrasts of wings which conceal versus wings which elevate, of left and right, and my added contrast of traditional Greek mythology versus Platonic mythology, lay the groundwork to discern the divine in the earthly, and to distinguish concomitantly bad from good human love. Additionally, the commentary discusses how Plato’s use of collection and division is used to distinguish good and bad human love.

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Löwensteinová, Miriam, and Yu Sunbee. "Yi Munyǒl’s new mythology of Kim Pyǒngyǒn. “The Siin”." Archiv orientální 82, no. 2 (September 10, 2014): 337–58. http://dx.doi.org/10.47979/aror.j.82.2.337-358.

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The present article examines some aspects of Yi Munyǒl’s novel Siin (The Poet, 1991) that could be comprehended as a new biography of the vagabond poet Kim Pyǒngyǒn (金炳淵, 1807–1863, better known as Kim Rip/Sakkat 金笠, 김삿갓), or as an author’s reconstruction and re-evaluation of the phases of his poetry. Rejecting all the legendary based biographies that were created during the 20th century, it could also serve as a new mythology. In the firstpart, the article summarizes the possible historical and legendary sources that Yi Munyǒl could use, relation between the “veritable” and “fictitious” plot texture, the affinitybetweenKim Sakkat and Yi Munyǒl and the common features of their experience. This text also notices the possible message of the novel, the themes that appeared in it and author’s interventions in the text. In the second part attention is given to dealing with the historical background, settings, to the protagonists of the novel, the spatio-temporal categories, the plot essayistic structure etc.

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Löwensteinová, Miriam, and Yu Sunbee. "Yi Munyǒl’s new mythology of Kim Pyǒngyǒn. “The Siin”." Archiv orientální 82, no. 2 (September 10, 2014): 555–80. http://dx.doi.org/10.47979/aror.j.82.2.555-580.

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The present article examines some aspects of Yi Munyǒl’s novel Siin (The Poet, 1991) that could be comprehended as a new biography of the vagabond poet Kim Pyǒngyǒn (金炳淵, 1807–1863, better known as Kim Rip/Sakkat 金笠, 김삿갓), or as an author’s reconstruction and re-evaluation of the phases of his poetry. Rejecting all the legendary based biographies that were created during the 20th century, it could also serve as a new mythology. In the firstpart, the article summarizes the possible historical and legendary sources that Yi Munyǒl could use, relation between the “veritable” and “fictitious” plot texture, the affinitybetweenKim Sakkat and Yi Munyǒl and the common features of their experience. This text also notices the possible message of the novel, the themes that appeared in it and author’s interventions in the text. In the second part attention is given to dealing with the historical background, settings, to the protagonists of the novel, the spatio-temporal categories, the plot essayistic structure etc.

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Ф.М., ТАКАЗОВ,. "HUMAN CREATION IN OSSETIAN MYTHOLOGY: TYPOLOGICAL ASPECT." Kavkaz-forum, no. 12(19) (December 14, 2022): 45–54. http://dx.doi.org/10.46698/vnc.2022.19.12.002.

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Наиболее фундаментальным и типичным видом мифотворчества осетин являются космогонические мифы. Космогонические мифы повествуют о происхождении космоса в целом и его частей, связанных в единой системе. Основным начальным сюжетом творения мира в осетинской космогонии является происхождение космоса из хаоса. Часть космогонии составляют антропогонические мифы, в том числе о сотворении человека, первой человеческой пары или первых людей. Осетинская мифология, восходящая к индоиранскому наследию, испытала влияние христианства, ислама и кавказской культурной общности. Актуальность исследования мотива творения человека заключается в том, что изучение антропогонических мифов составляет значимое звено по осмыслению целостной мифологической картины мира осетин. На основе типологического сравнения в статье рассматриваются сюжеты, восходящие к библейским мифам о творении человека. Осетинские мифы об Атане и Амане, об Арыге и Магре, несмотря на использование фольклорных традиций осетин при их пересказе, в своей основе сохраняют библейские рассказы об Адаме и Еве, потопе и Ноевом ковчеге. Однако большинство вариантов с мотивом творения человека, хотя имеют типологические схождения в мировом фольклоре, не выходят за рамки традиционного мифотворчества. Сюжет про нартовского героя «Сауасса» представляет интерес тем, что инициатором его сотворения выступает Солнце. В целом, все варианты антропогонических мифов расширяют понимание мифологической картины мира осетин. Для анализа сюжетов с мотивом творения человека были применены историко-культурный, символический и семиологические подходы в рамках типологического и сравнительно-исторического метода. Несмотря на многочисленные работы по мифологии осетин, антропогонические мотивы остались вне поля зрения ученых, что определяет новизну настоящего исследования. The most fundamental and typical type of Ossetian myth-making is cosmogonic myths. Cosmogonic myths tell about the origin of the cosmos as a whole and its parts connected in a single system. The main initial plot of the creation of the world in Ossetian cosmogony is the origin of the cosmos from chaos. Part of the cosmogony consists of anthropogonic myths, including the creation of man, the first human couple or the first people. Ossetian mythology, which dates back to the Indo-Iranian heritage, has been influenced by Christianity, Islam and the Caucasian cultural community. The relevance of the study of the motive of human creation lies in the fact that the study of anthropogonic myths constitute a significant link in understanding the holistic mythological picture of the Ossetian world. Based on a typological comparison, the article examines the plots dating back to the biblical myths about the creation of man. The Ossetian myths about Atan and Aman, about Aryga and Magra, despite the use of Ossetian folklore traditions in their retelling, basically retain the biblical stories about Adam and Eve, the flood and Noah's Ark. However, most variants with the motif of human creation, although they have typological similarities in world folklore, do not go beyond the traditional myth-making. The plot about the Nart hero "Sauassa", although it has typological similarities, is of interest because the Sun acts as the initiator of its creation. In general, all variants of anthropogonic myths expand the understanding of the mythological picture of the Ossetian world. Historical-cultural, symbolic and semiological approaches within the typological and comparative-historical method were used to analyze the plots with the motive of human creation. Despite numerous works on the mythology of the Ossetians, anthropogonic motifs remained out of sight of scientists, which determines the novelty of this study.

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Coskuner-Balli, Gokcen. "Citizen-Consumers Wanted: Revitalizing the American Dream in the Face of Economic Recessions, 1981–2012." Journal of Consumer Research 47, no. 3 (January 8, 2020): 327–49. http://dx.doi.org/10.1093/jcr/ucz059.

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Abstract This article brings the sociological theory of governmentality to bear on a longitudinal analysis of American presidential speeches to theorize the formation of the citizen-consumer subject. This 40-year historical analysis—which extends through four economic recessions and the presidential terms of Ronald Reagan, Bill Clinton, George W. Bush, and Barack Obama—illustrates the ways in which the national mythology of the American Dream has been linked to the political ideology of the state to create the citizen-consumer subject in the United States. The quantitative and qualitative analysis of the data demonstrates 1) the consistent emphasis on responsibility as a key moral value, albeit meshed with ideals of liberalism and libertarianism at different presidential periods; 2) that the presidents iteratively link the neoliberal political ideology and the national mythology of the American Dream through a sophisticated morality play myth, wherein they cast the citizen-consumer as a responsible moral hero on a journey to achieve the American Dream; and 3) that the presidents use three main dispositives—disciplinary, legal, and security—to craft the citizen-consumer subject in their response to economic recessions. These findings extend prior consumer research on consumer subjectivity, consumer moralism, marketplace mythology, and politics of consumption.

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