Artículos de revistas: "European myth"

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Miller, Robert D. "Tracking the Dragon across the Ancient Near East". Archiv orientální 82, n.º 2 (10 de septiembre de 2014): 225–45. http://dx.doi.org/10.47979/aror.j.82.2.225-245.

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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear. Is there a separate Semitic myth at all, or does the dissemination of these mythological motifs all go back to Indo-European Hittites and Indo-Europeans among the Hurrians? And if there is a Semitic myth, did it disseminate from the Levant southeastward to Mesopotamia with the spread of the Amorites in the early 2nd millennium or was there an originally-Sumerian dragon-slaying myth already in Southern Mesopotamia? And what are we to do when specificmotifsoftheearliest Mesopotamian form reappear in the late Iranian Shahname? This essay tracks the dragon across the ancient Near East, as similar myths fed into each other, their elements interweaving and combining in new forms.

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2

Miller, Robert D. "Tracking the Dragon across the Ancient Near East". Archiv orientální 82, n.º 2 (10 de septiembre de 2014): 437–58. http://dx.doi.org/10.47979/aror.j.82.2.437-458.

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Calvert Watkins definitively illustrated the connections between the Vedics laying of the dragon Vr̥tra by the thunder-god Indra and the storm-god dragon slaying myths of the both ancient Iran (Aži Dahāka) and Indo-European Hittites (Illuyanka). But there are actually two Hittite dragon-slaying myths – the other, Hurrian in origin, concerning the storm god Teshub – and the relationship between the two remains unclear. The Hurrian-Hittite myth clearly underlies the Canaanite storm-god dragon slaying, but the connection of the latter to an independent Semitic dragon-slaying myth is also unclear. Is there a separate Semitic myth at all, or does the dissemination of these mythological motifs all go back to Indo-European Hittites and Indo-Europeans among the Hurrians? And if there is a Semitic myth, did it disseminate from the Levant southeastward to Mesopotamia with the spread of the Amorites in the early 2nd millennium or was there an originally-Sumerian dragon-slaying myth already in Southern Mesopotamia? And what are we to do when specificmotifsoftheearliest Mesopotamian form reappear in the late Iranian Shahname? This essay tracks the dragon across the ancient Near East, as similar myths fed into each other, their elements interweaving and combining in new forms.

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3

Nastopka, Kestutis. "Two approaches to the myth of city foundations: Syntagmatic and paradigmatic". Sign Systems Studies 30, n.º 2 (31 de diciembre de 2002): 503–12. http://dx.doi.org/10.12697/sss.2002.30.2.09.

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The paper discusses the myth of the founding of Vilnius as an example of a myth of city foundation. The myth has received two independent semiotic interpretations. Narrative grammar procedures are applied to the analysis of the mythical story and the semantic code generating the story in the paper “Gediminas’ Dream (Lithuanian myth of city foundation: an attempt at analysis)” by Algirdas Julien Greimas (1971). The sovereignty ideology expressed in the myth, which describes religious and spiritual culture of the Grand Duchy of Lithuania, is linked to the tri-functional model of the IndoEuropean social structure. The semantics of the Vilnius myth is seen as analogous with such Indo-European myths as king’s accession to the throne and creation of a city-state. The Lithuanian myth of Vilnius is linked paradigmatically to the Indo-European mythology in the study “Vilnius, Wilno, Vil’na: City and myth” by Vladimir Toporov (1980). At the level of the signifier, phonological equivalents of toponyms of Vilnius are traced. At the level of the signified, transformations of the “core” Indo-European myth are identified. The myth of the city foundation can be read both as a figurative form of cultural expression and as an ideology narrated as a plot of a story. In this view, the paradigmatic and syntagmatic approaches complement each other.

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4

Nicoli, Francesco. "Eurocrisis and the myths of European redistribution: illegitimate, unsustainable, inefficient?" Perspectives on Federalism 7, n.º 3 (1 de diciembre de 2015): 19–48. http://dx.doi.org/10.1515/pof-2015-0017.

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Abstract Criticism of European solidarity relies on three cornerstone arguments with mythological features. First is the “Myth of the Beggar”: it is believed that supranational solidarity is self-defeating, as it produces a moral-hazard scheme where endogenous incentives to reform (otherwise known as “market pressure”) are artificially removed. Second stands the “Myth of the Efficient Markets”: it is believed that solidarity, through its market-distortive effects, artificially allocates resources into less productive activities, thus decreasing the overall growth rate of the economy. Third is the “Myth of the Demos”: it is believed that democracy- and thus redistribution- can endure only within a single Demos, and thus no solidarity can exist outside of a Demos. This paper aims to challenge the view that any scheme of solidarity is self-defeating, inefficient and illegitimate, developing a notion of “federative solidarity” providing a solution to the three “myths”.

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5

Kamal, Sylvia Yulita. "MYTH OF EUROPEAN VAMPIRES IN JOHN AJVIDE LINDQVIST’S LET THE RIGHT ONE IN". LINGUA LITERA : journal of english linguistics and literature 5, n.º 2 (22 de septiembre de 2020): 152–67. http://dx.doi.org/10.55345/stba1.v5i2.67.

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ABSTRACT This research aims to analyze the Myth of European Vampires in John Ajvide Lindqvist’s Let The Right One In. There are two kinds of European Vampire myth analyzed in this research. First is the myth of European Vampire characteristics which are reflected by Eli. Second is the myth of human- vampire transformation which is reflected by Virginia. Two problems appear to discuss in this research; the myth of the kinds of vampire characteristics and the myth of human-vampire transformation. The Vampire myth theories from Jay Stevenson Ph. D. and Sebastian Condado de Haza were utilized in this research.There are two concepts used in this research. They are the European Vampire characteristics concept and Human-Vampire transformation concept. A qualitative descriptive method was applied to analyze Eli’s character as a vampire and Virginia’s character as a human-vampire by finding relevant quotations. The result of this research proves the myth about European vampire characteristics by Eli and the myth of human-vampire transformation issues by Virginia. There are two criteria of European vampire characteristics categories indicating Eli as a vampire; general characteristics and physical characteristics.Meanwhile, three steps of the human-vampire transformation myth can explain the suffering of human-vampire that are perceived by Virginia, which are vampire bite, depression, and suicide.

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6

Bishop, G. R. "European science: myth or reality?" Physics Bulletin 39, n.º 8 (agosto de 1988): 304. http://dx.doi.org/10.1088/0031-9112/39/8/005.

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7

Goksøyr, Matti. "European Heroes. Myth, Identity, Sport". Sport History Review 29, n.º 2 (noviembre de 1998): 225–27. http://dx.doi.org/10.1123/shr.29.2.225.

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Valitskaya, A. P., A. А. Nikiforova y K. V. Preobrazhenskaya. "EUROPEAN EDUCATION: PHENOMENON, MYTH, PROJECT?" Topical Issues of Culture, Art, Education 35, n.º 1 (2023): 79–90. http://dx.doi.org/10.32340/2949-2912-2023-1-79-90.

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The article is dedicated to the current issues of reforming the system of higher education in Russia. The authors state that the main goals of the organization of the European Higher Education Area, declared by the Bologna Convention, have been alien to the Russian educational tradition and have not been implemented in Russia over the past two decades, despite the activity of modernization processes. Analyzing the situation, the authors of the article discover deep-seated reasons for failure due to the fundamental incompatibility of socio-cultural paradigms of European and Russian education. A comparative analysis of the activities of European and Russian universities, a historical retrospective of their development and interaction with the state, and highlighting key positions in the formation of domestic higher education formed the basis for affirming the necessary and justified formation of a national education system capable of productive dialogue with Euro-American civilization. Such an approach will correspond to the mental characteristics of the Russian people, allow for the revival and consolidation of spiritual and moral worldview constants of domestic culture and education, contribute to the competitiveness of domestic higher education on the world market, ensure its openness to cooperation with the international scientific community, including, especially – to exchange advanced educational technologies.

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9

Frost, Peter. "White Skin Privilege: Modern Myth, Forgotten Past". Evolutionary Studies in Imaginative Culture 4, n.º 2 (1 de octubre de 2020): 63–82. http://dx.doi.org/10.26613/esic.4.2.190.

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Abstract European women dominate images of beauty, presumably because Europe has dominated the world for the past few centuries. Yet this presumed cause poorly explains “white slavery”—the commodification of European women for export at a time when their continent was much less dominant. Actually, there has long been a cross-cultural preference for lighter-skinned women, with the notable exception of modern Western culture. This cultural norm mirrors a physical norm: skin sexually differentiates at puberty, becoming fairer in girls, and browner and ruddier in boys. Europeans are also distinguished by a palette of hair and eye colors that likewise differs between the sexes, with women more often having the brighter hues. In general, the European phenotype, especially its brightly colored features, seems to be due to a selection pressure that targeted women, apparently sexual selection. Female beauty is thus a product of social relations, but not solely those of recent times.

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Biškup Mašanović, Ljiljana. "The Mythologisation of the Migrant Issue in the Federal Republic of Germany as a Result of the 2015 European Migrant Crisis and Its Effect on Changes in German Migration Policy". Migracijske i etničke teme / Migration and Ethnic Themes 37, n.º 2 (2021): 177–209. http://dx.doi.org/10.11567/met.37.2.3.

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This article deals with the process of mythologisation of the migrant issue in the Federal Republic of Germany during the period 2014–2018. The research started with the fundamental question of how selected German media represented the immigrants from predominantly Muslim countries who came to Germany during and immediately after the 2015 migrant crisis. The media content on migration and extremism was selected from the available online archives of the following German newspapers: Berliner Morgenpost, Deutsche Welle, Die Zeit, Frankfurter Allgemeine Zeitung, and Freie Presse. Using the discourse theory of Ernesto Laclau and Chantal Mouffe as the research model, three master signifiers were selected from the analysed articles: immigrants, German jihadists, and German far-right extremists. Further analysis suggested that myths were the most influential type of signification and a dominant way of dealing with the critical situation caused by the 2015 migrant crisis. As a result of that situation, the following myths were produced: the open-door myth, the myth of Islamisation and the new myth of the East. In the analysed material, references to historical German myths, like the border myth and the stab in the back myth, were also recorded. This research aimed to determine the relation between of the process of mythologisation during and immediately after the emergence of the 2015 migrant crisis and the changes in German migration policy. Furthermore, the role of hegemonic discourse was explored, especially in situations where it was used to alleviate cultural conflict and social polarisation in times of crisis.

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11

Hannigan, Tim. "Beyond control: Orientalist tensions and the history of the “upas tree” myth". Journal of Commonwealth Literature 55, n.º 2 (29 de enero de 2018): 173–89. http://dx.doi.org/10.1177/0021989418754345.

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The “upas tree” is one of the most enduring European myths about Southeast Asia. Accounts of a tree so toxic that it renders the surrounding atmosphere deadly can first be identified in fourteenth-century journey narratives covering what is now Indonesia. But while most other such apocrypha vanished from later European accounts of the region, the upas myth remained prominent and in fact became progressively more elaborate and fantastical, culminating in a notorious hoax: the 1783 account of J. N. Foersch. This article examines the history of the development of the upas myth, and considers the divergent responses to Foersch’s hoax amongst scientists and colonial administrators on the one hand, and poets, playwrights, and artists on the other. In this it reveals a significant tension within the emerging “Orientalist” discourse about Southeast Asia in the early nineteenth century.

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12

Howorth, Jolyon. "The Myth of European Security ‘Autonomy’". ERIS – European Review of International Studies 1, n.º 1 (14 de abril de 2014): 38–45. http://dx.doi.org/10.3224/eris.v1i1.19603.

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13

SMISMANS, STIJN. "The European Union's Fundamental Rights Myth*". JCMS: Journal of Common Market Studies 48, n.º 1 (enero de 2010): 45–66. http://dx.doi.org/10.1111/j.1468-5965.2009.02041.x.

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14

Blake, John y Oriol Amat. "European accounting harmonisation: Myth or reality?" European Management Journal 12, n.º 3 (septiembre de 1994): 332–37. http://dx.doi.org/10.1016/0263-2373(94)90068-x.

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15

Cvijanović, Hrvoje. "Producing European Modernity". Politička misao 56, n.º 3-4 (11 de marzo de 2020): 81–105. http://dx.doi.org/10.20901/pm.56.3-4.04.

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This paper examines the ways in which modern philosophical and literary accounts have shaped and produced European modernity. The author looks at the myth as such, but especially in the quest, justifications, and narratives provided by Rousseau, Locke, and Daniel Defoe, among all. They are seen as grounding examples of modern mythmaking in which the concept of savagery has been uplifted and opposed to cultivating and civilizational practices, and used as a conceptual axis for articulating ideas of progress, self-preservation, and the state of nature. It is shown that modern bourgeois power of mythmaking through writing cannot be detached from racial bourgeois-capitalist worldmaking, or from the production and reproduction of racial capitalism – a structural and historical nexus of capitalism and racial oppression. The article concludes that by perpetuating myths of rational individuals rationally organizing the world, cultivating the wilderness, and enjoying freedom of production and consumption, European bourgeoisie conceptualized and constructed a fictional framework of modern man set within the mechanism of the modern state and capitalist production, that legitimized the predatory socio-economic practices based on harvesting social and natural resources, the same practices held by global capitalism as well.

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16

Bennett, Samuel. "Mythopoetic legitimation and the recontextualisation of Europe’s foundational myth". Journal of Language and Politics 21, n.º 2 (26 de enero de 2022): 370–89. http://dx.doi.org/10.1075/jlp.21070.ben.

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Abstract Using the example of the European Union’s foundational myth that post-war cooperation led to peace, in this paper I attempt to develop both a theory of mythopoetic legitimation and an analytical framework for its analysis. I start from the position that mythopoesis is a form of legitimation through history or, more specifically, through selective narratives of history. I utilise Berger and Luckmann’s social constructivism to show that myths are deeply sedimented narratives that integrate existing (objectivated) phenomena into a cohesive story. I then propose a framework for critically analysing myths as legitimation strategies. After detailing the EU’s origins story, the remainder of the paper operationalises the framework by analysing how the EU’s foundational myth is used in three, very different contexts: Brexit, the coronavirus pandemic, and a State of the Union address. In doing so, I argue that the EU has become a prisoner of the past it has mythologised.

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Ismael, Zaid Ibrahim y Sabah Atallah Khalifa Ali. "Opening the Box of Suffering, Unleashing the Evils of the World’: Pandora and her Representation in Nineteenth-Century American Poetry". JOURNAL OF LANGUAGE STUDIES 3, n.º 4 (8 de septiembre de 2023): 297–314. http://dx.doi.org/10.25130/jls.3.4.18.

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Nineteenth-Century American writers endeavored to establish adistinct literary tradition away from the dominant European canon,particularly after the War of Independence. They found in their newenvironment and local color a source of inspiration. Still, they alsodrew on Greek myths to comment on social issues and to frame theirworks within these legendary realities that are noted for theiruniversality and aesthetic nature. For instance, rewriting and allusionsto the myth of Pandora and her box can be found in the poemscomposed by both male and female American poets of the time. Thisresearch deals with the use of this myth in selected poems byNineteenth-Century American poets, namely Emily Dickinson’s“Hope Is the Thing with Feathers”, Henry Wadsworth Longfellow’s“The Masque of Pandora”, Samuel Phelps Leland’s “Pandora’s Box”,and Harriet Jane Hanson Robinson’s The New Pandora. It aims atinvestigating the difference in the use of this sexist myth in the writingsof these male and female poets.

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Giamouridis, Anastasios. "‘Only through Enlargement’: The New European Myth?" European Foreign Affairs Review 12, Issue 2 (1 de junio de 2007): 183–202. http://dx.doi.org/10.54648/eerr2007017.

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The paper assesses the validity of the ‘inevitable enlargement hypothesis’ – the belief that in the contemporary context of regional instability, a halt to further enlargement would inescapably undermine European Union security. The issue is confronted through the identification and inspection of the core assumptions of the inevitability hypothesis (the rationale here being that all of them must hold true if the hypothesis itself is to hold true). The paper concludes that, even though the European Union has a strong interest in addressing regional instability in Europe, she retains considerable freedom of action as to the means of achieving this.

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Schmitt, R. "WEST, M.L.: Indo-European Poetry and Myth". Kratylos 53, n.º 1 (2008): 62–71. http://dx.doi.org/10.29091/kratylos/2008/1/8.

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DELLA SALA, VINCENT. "Political Myth, Mythology and the European Union*". JCMS: Journal of Common Market Studies 48, n.º 1 (enero de 2010): 1–19. http://dx.doi.org/10.1111/j.1468-5965.2009.02039.x.

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21

Kobakhidze, Temur. "Myth and European Poetic Thinking in 1920 –1940s (Considering the Methodological Aspect)". Literature of the Americas, n.º 13 (2022): 148–76. http://dx.doi.org/10.22455/2541-7894-2022-13-148-176.

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The paper attempts to build an integral system of myth and determine its poetic function in the literature of the first half of the 20th century. There are a huge number of approaches to the study of myth as an unconscious symbol, but a myth becomes a literary phenomenon only when it is purposefully used by the author as part of his creative vision. Remythologization or the conscious return of literature to the original sources and archetypes in the work of W.B. Yeats, T.S. Eliot, J. Joyce, and others are part of the poetic innovation of an entire literary era. The article briefly traces the history of remythologization, and the name of T.S. Eliot stands out as the first to state and fix a new attitude to myth (“‛Ulysses’, Order, and Myth”, 1923). Myth, according to Eliot, is not an unconscious “force” of the writer's creative imagination, but is conceived as a poetic category, as a means of recreating the aesthetic orderliness of a work from the chaotic reality. Conscious mythologization is also conditioned by the need to synthesize several heterogeneous creative structures in a single artistic whole. The reader conceives the presence of a myth in a literary work through the association of imagery with extra-textual plots, thereby fulfilling the author's intention. The paper, using the example of Four Quartets by T.S. Eliot and “The Wheel” by W.B. Yeats, shows how the suggestive archetypes and the variety of reader associations contribute to the timeless perception of the text (reading does not last in time, it is extremely generalized, cyclical, integral). All poetic means of remythologization are aimed at such a synchronous perception of the artistic time and space of the work, which acquires a mythologically universal character, becomes an artistic model of the world.

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22

Gubergrits, N. B. y N. V. Byelyayeva. "Pancreatology: debunked myths". Herald of Pancreatic Club 48, n.º 3 (31 de julio de 2020): 44–53. http://dx.doi.org/10.33149/vkp.2020.03.07.

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Enzyme replacement therapy is not always effective enough upon exocrine pancreatic insufficiency. One of the main reasons is myths — doctors’ misconceptions about the indications and rules of replacement therapy. In particular, there is an outdated opinion about the effectiveness of tablet enzyme preparations used for the relief of pancreatic pain. However, a number of evidence-based studies have proved that enzyme preparations are not effective enough to relieve pain in chronic pancreatitis, and thus should not be used for this purpose. This statement is recorded in the United European Gastroenterology evidence-based guidelines for the diagnosis and therapy of chronic pancreatitis, as well as in the recommendations of the American College of Gastroenterology. In addition, tablet preparations are characterized by asynchronism of the passage of the chyme and the tablet along the digestive tract. The second myth is that drugs without an acid-resistant coat start hydrolyzing the components of the chyme in the stomach, which ensures higher efficiency as compared to Creon. But in the absence of a coat, enzymes are inactivated in the acidic environment of the stomach and cannot have any effect at all. The third myth is that enzyme preparations always cause constipation. In fact, constipation occurs in no more than 10% of cases. They are usually associated with an overdose of the drug, concomitant pathology or insufficient compliance. The fourth myth is that prescribing the doses of enzyme preparations indicated in the European Guidelines causes addiction. It is crucial to know that such doses do not exceed 10% of the pancreas’s own capacities, therefore, they cannot significantly affect these capabilities, which is also demonstrated by evidence-based studies. The fifth myth is that patients gain weight because of enzyme preparations, and they should not be prescribed upon overweight and obesity. Numerous data firmly show that pancreatic insufficiency often occurs in such cases, and enzyme preparations are required. The sixth myth is that a drug with a different composition can be produced under the usual established product name. For example, NEO is added to the name to “mask” a drug with a new composition. Doctors should carefully monitor the composition of such drugs. The seventh myth is that a minimicrospherical preparation (Creon) is as effective as microspherical preparation. However, this statement turned out to be a myth as well. Minimicrospherical preparations are proved to be significantly more effective in clinical practice. Thus, the above-mentioned myths, like many others, are based on insufficient knowledge in the field of pancreatology.

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23

Van Hulle, Inge. "The Blood Brotherhood and Colonial Treaties and Alliances: Between Myth and Reality". Journal of the History of International Law / Revue d'histoire du droit international 25, n.º 4 (4 de abril de 2024): 471–98. http://dx.doi.org/10.1163/15718050-bja10097.

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Abstract This article examines the representation and use of the blood exchange between European expeditionary leaders, that worked in the service of king Leopold II, and African rulers in Central and East Africa during the late nineteenth century. While the blood brotherhood played a role in the appeasement of African rulers and the conclusion of treaties, the details and origins of the procedure are often unclear. Europeans believed that the blood brotherhood was an African legal custom, even though recent anthropological studies suggest it differed from the inter-African version of the blood brotherhood. Europeans styled the blood brotherhood as the African counterpart to the European treaty, which served to support the legality of the much-contested treaties that Leopold II’s representatives had concluded, often under dubious circumstances. While the blood brotherhood therefore functioned as a practical tool to establish European influence and sovereignty over African rulers, it was also as a means of glorifying the white European explorer as a pseudo-scientist and well-meaning broker of peace. This article complicates the traditional narrative of how treaties were concluded during the Scramble for Africa and highlights the need for a critical re-examination of the legal practices and representations of colonialism.

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MATVEYEVA, A. "THE MYTH OF THE WILD HUNT IN EUROPEAN FOLKLORE AND IN THE NOVEL «KING STAKH'S WILD HUNT» WRITTEN BY U. S. KARATKIEVICH". Herald of Polotsk State University. Series A. Humanity sciences, n.º 2 (28 de febrero de 2024): 23–27. http://dx.doi.org/10.52928/2070-1608-2024-70-2-23-27.

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The article compares the myth of the Wild Hunt, which is widespread in European folklore, with «The Wild Hunt of King Stach» written by U. S. Karatkievich. The most characteristic features of the myth in European (and in particular in German) folklore are highlighted, such as: the participants of the Wild Hunt, their leader, accompanying animals, the place and time of the appearance of ghosts, the consequences of meeting with the Wild Hunt). The article highlights that the myth has a connection with the calendar cycle. Examples of similar legends in Belarusian folklore are given, assumptions are made as to the possible source of the Wild Hunt motif in the book written by U. S. Karatkievich.

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SANJURJO RIVO, VICENTE A. "The Bologna Process: myth and reality". Revista Jurídica de Investigación e Innovación Educativa (REJIE Nueva Época), n.º 5 (1 de enero de 2012): 121–46. http://dx.doi.org/10.24310/rejie.2012.v0i5.7798.

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The 1999 Bologna Accords, even though a few other precedents have been known, start an ambitious reform process for Higher Education in Europe. The purpose was to adapt European Universities to the demands of the increasingly demanding labour market, and thus making it more attractive to students coming from non-European countries, within the context of a more and more globalized World. To this end, and in succession, a series of meassures aimed primarily to facilitate mobility, qualifications recognition and employability of future graduates were proposed in the new European Higher Education Area (EHEA). However, in the following essay, said objectives are reffered to be, generally and particularly in the field of law degrees, far from being achieved; as well as it intends to demonstrate, through a specific teaching experience, that the methodological postulates of the new reform are not achieving, under the present conditions, the expected results.

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Halliburton, Chris y Reinhard Hünerberg. "Executive Insights: Pan-European Marketing—Myth or Reality". Journal of International Marketing 1, n.º 3 (septiembre de 1993): 77–92. http://dx.doi.org/10.1177/1069031x9300100305.

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Should firms treat Europe as a single market with standardized marketing, or should national European markets be treated differently? Which aspects of marketing lend themselves to a more Europe-wide or “Pan-European” approach? What is the relevant definition of Europe? Although currently “Pan-European” marketing is more of a myth than a reality, the trends point toward greater integration, therefore companies need to reassess their European marketing strategies and adapt their marketing operations and programs accordingly, using a coherent framework such as the one proposed in this article.

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27

Savchuk, Igor. "Mythopoetics of Borys Liatoshynsky’s 1910–1930s: the wagnerian context". CONTEMPORARY ART, n.º 18 (29 de noviembre de 2022): 255–66. http://dx.doi.org/10.31500/2309-8813.18.2022.269741.

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The mythopoetics of Borys Liatoshynsky’s work is a little-researched phenomenon by modern musicology. Meanwhile, the “projections” of the myth, the outlines of the mythological plot, image, and motive, woven into the artistic plan, open new horizons for understanding the author’s concepts. The myth appears to be the key to deciphering the depths of interaction between the author, the work, and the character. Given that Liatoshynsky’s artistic ideas of the 1910s–1930s were modernistic, his artistic concepts have absorbed almost all the leading phenomena of European music of the first half of the twentieth century. They became the basis for the further development of Ukrainian musical culture. Without resorting to mythopoetics it is impossible to understand them in their diversity, complexity and contradiction. Mythopoetics, in the context of Liatoshynsky’s explorations, is manifested through the reflection of other European cultures, passionary personalities, and the realization of the myth of the hero in the works. This can be seen in the symbolistic chamber works of the 1920s, in operas in which the hero’s sacrifice acquires the epic scale of Greek tragedy, and in symphonic works whose characters are characterized by the duality of interpretation of the good and the evil. Wagner’s projections in the works of Borys Liatoshynsky of the 1910s and 1930s can be traced in two ways. On the one hand, due to the mythopoetic symbolism of the intentions of the Ukrainian composer, the kaleidoscopic discreteness of symbols-images-myths, obtained from the work of Scriabin, a consistent Wagnerian. A deeply tragic attitude showed itself to be an alienated imagery of concepts during an attempt to heal the traumatic experience of the First World War and the Civil War. On the other hand, the Wagnerian version of the heroic myth became basic for Liatoshynsky and was used in opera and symphonic concepts. This confusion of the myth, its symbolic and tragic context, was traumatically reflected in the fate of his Second and Third symphonies, and in its general form is embodied precisely in opera ideas

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Veleni, Themis. "The "in-between" element of the Europa and the Bull myth: responses by contemporary Greek artists (2002-2018) to the myth's politicisation by the EU". Image & Text, n.º 36 (2 de diciembre de 2022): 1–25. http://dx.doi.org/10.17159/2617-3255/2022/n36a18.

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This paper presents a tripartite analysis of the political use of the Europa and the Bull myth in pro-European and Eurosceptical representations using the "in-between" concept. The "in-between" has long been used in philosophy and architecture and has been presented by Elizabeth Grosz (2001) within a broader context as an insightful tool for analysis. Here I use it to reveal the inner meanings of the myth and its political uses. First, I analyse how this concept of the "in-between" unfolds in two fundamental ideas of the myth, transformation (or metamorphosis) and transition (or transportation), signifying on a symbolic and political level a passage from one place/state of being to another, thus making it instrumental in shaping the political dynamic of the myth in the twentieth and twenty-first century. Secondly, I examine the role of this "in-between" concept in the process of the transformation of the myth from a cultural to a political one and in the use of the myth as such during times of European Union (EU) conflicts. Finally, I present artworks created by contemporary Greek artists in the years 2002-2018 as evidence of the above, setting their work on the international stage of artistic responses within the political arena.

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Pękacka-Falkowska, Katarzyna. "Mit pestilentia manufacta w XVI–XVIII w. (wybrane przykłady)". Studia Historica Gedanensia 12, n.º 2 (2021): 210–27. http://dx.doi.org/10.4467/23916001hg.21.012.14994.

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Thy Myth of pestilentia manufacta between the XVIth and the XVIIIth centuries (selected examples) In the early modern period, in various European countries, both Roman Catholics and Protestants provoked a new version of an old myth of “manmade pestilence”. The myth originated in Antiquity, and the term pestilentia manufacta was coined by Seneca in his “De Ira”. Yet, it was only the XVIth century that it started to evolve and rapidly spread throughout Europe. The myth provoked plague-inspired hatred and persecution that was aimed against people from different social echelons. Generally, the persecuted were the poor employed by local authorities as “low functionaries” during epidemics, above all, gravediggers. Nevertheless, priests, barber-surgeons, and merchants could also be considered plague-spreaders or plague-smearers. This article examines selected cases of presumed plague spreading in Western European cities in the XVIth and XVIIth centuries and three cases from XVIIIth century Poland, two of which have so far been unknown to scholars.

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Cassius-Duranton, Marie-Laure. "L’origine de la perle : imaginaire d’une immaculée conception au Moyen Âge et à l’époque moderne". Gemmes 2 (21 de septiembre de 2023): 64–70. http://dx.doi.org/10.63000/z32lvb3f2e.

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Among pearl origin myths, one of the most widespread in Western European culture was handed down to us by Pliny the Elder: a shell fertilized by dew would give birth to the pearl. This myth became a topos in the lapidaries and bestiaries of the Middle Ages, as well as in treatises on naturalia in the modern era. One of the reasons for its success was its evocative power, making it an ideal metaphor for the Incarnation of Christ in Christian iconography.

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31

Janda, Michael. "Martin L. West: Indo-European Poetry and Myth". Gnomon 84, n.º 6 (2012): 481–87. http://dx.doi.org/10.17104/0017-1417_2012_6_481.

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32

Aernoudt, Rudy. "European policy towards venture capital: Myth or reality?" Venture Capital 1, n.º 1 (enero de 1999): 47–58. http://dx.doi.org/10.1080/136910699295983.

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33

Arnold, Ivo J. M. "The myth of a stable European money demand". Open Economies Review 5, n.º 3 (julio de 1994): 249–59. http://dx.doi.org/10.1007/bf01000911.

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34

Mincu, Monica E. "Myth, Rhetoric, and Ideology in Eastern European Education". European Education 41, n.º 1 (abril de 2009): 55–78. http://dx.doi.org/10.2753/eue1056-4934410103.

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35

BJORKLUND, FREDRIKA. "The East European 'ethnic nation'- Myth or reality?" European Journal of Political Research 45, n.º 1 (enero de 2006): 93–121. http://dx.doi.org/10.1111/j.1475-6765.2005.00292.x.

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36

Blanpain, Roger. "The European Social Model (ESM): Myth or Reality?" European Labour Law Journal 2, n.º 2 (junio de 2011): 142–49. http://dx.doi.org/10.1177/201395251100200204.

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37

Cebula, Larry. "Myth and Memory: Stories of Indigenous-European Contact". Western Historical Quarterly 40, n.º 4 (noviembre de 2009): 510.1–510. http://dx.doi.org/10.1093/whq/40.4.510.

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38

Della Sala, Vincent. "Europe's odyssey?: political myth and the European Union". Nations and Nationalism 22, n.º 3 (4 de febrero de 2016): 524–41. http://dx.doi.org/10.1111/nana.12159.

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39

Lowell Edmunds. "Indo-European Poetry and Myth (review)". Classical World 103, n.º 2 (2010): 270–71. http://dx.doi.org/10.1353/clw.0.0178.

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40

Clay, Jenny Strauss. "Indo-European Poetry and Myth – By M.L. West". Religious Studies Review 34, n.º 1 (marzo de 2008): 41. http://dx.doi.org/10.1111/j.1748-0922.2008.00243_2.x.

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41

Kharitonova, Mаria Alekseevna. "Myth and the aspects of mythological thinking in the history of European culture". Vestnik of Saint Petersburg State University of Culture, n.º 3 (52) (2022): 128–34. http://dx.doi.org/10.30725/2619-0303-2022-3-128-134.

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Myth plays a significant role in the history of European culture, influencing its forming and developing. Notably, the myth appears not only as a cluster of literary subjects, but also as a particular way of world reception and thinking. Thus, often mythological subjects and archetypes constitute the basis for several types of creative works, enter psychological and philosophical theories, become parts of political and ideological discourses, mass media, commercial. However, the inner codes of the myth which constitute it as a phenomenon of consciousness, seem to be inherent to all these cultural fields as well. In this paper, several aspects of a mythological consciousness are examined, using the examples of diverse cultural phenomena within religion, philosophy, literature, and art. The investigation is based on the time from Renaissance to 2010s.

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42

APOSTOLOPOULOU, Georgia. "From Ancient Greek Logos to European Rationality". wisdom 2, n.º 7 (9 de diciembre de 2016): 118. http://dx.doi.org/10.24234/wisdom.v2i7.144.

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Because of history, culture, and politics, European identity has its archetypical elements in ancient Greek culture. Ancient Greek philosophy brought Logos to fore and defined it as the crucial problem and the postulate of the human. We translate the Greek term Logos in English as reason or rationality. These terms, however, do not cover the semantic field of Logos since this includes, among other things, order of being, ground, language, argument etc. The juxtaposition of Logos (reason) to myth makes up the matrix of rationalism. Ancient Greek culture, however, was a culture of Logos (reason) as well as of myth and had enough room for forms, gods, and heroes, for science, poetry, and religious festivities. While ancient Greek culture seems to follow the logic of forms, modern European culture follows the logic of things. Plato criticizes myth and, at the same time, he sets out a philosophy of myth. He follows the principle of ‘giving reason’ (logon didonai) about things, as his master Socrates did. He establishes dialogue and defines dialectics as the science of principles and ideas and their relations to the things of this world. Aristotle did not accept Plato’s interpretation of Logos. He considered dialectics only as a theory of argumentation and defined his ‘first philosophy’ or ‘theology’ as the science of highest Being. His program of rationalism is based on ontology and accepts the primordial relation of Logos, life, and order of things. European modernity begins in philosophy with Descartes’ turn to the subject. Descartes defines the main elements of European rationality and their problems. He brings to fore the human subject as the ‘I’ that is free to doubt about everything it can know except itself. Knowledge has to consolidate the power and the mastery of humans over things and nature. Besides, the distinction between soul and body in terms of thinking thing and extended thing does not allow a unique conception of the human. Especially Kant and Hegel attempted to eliminate the impasses of Descartes’ and of Cartesians. While Kant defined freedom as the transcendental idea of reason, Hegel highlighted the reconciliation of spirit and nature. Nowadays there is a confusion regarding rationality. The power of humans over nature and over other humans as nature is increasing. We have lost the measure of our limits. Perhaps we need the ancient Greek grammar of Logos in order to define the measure and the limits of modern European rationality.

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43

APOSTOLOPOULOU, Georgia. "From Ancient Greek Logos to European Rationality". WISDOM 7, n.º 2 (9 de diciembre de 2016): 118–30. http://dx.doi.org/10.24234/wisdom.v7i2.144.

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Because of history, culture, and politics, European identity has its archetypical elements in ancient Greek culture. Ancient Greek philosophy brought Logos to fore and defined it as the crucial problem and the postulate of the human. We translate the Greek term Logos in English as reason or rationality. These terms, however, do not cover the semantic field of Logos since this includes, among other things, order of being, ground, language, argument etc. The juxtaposition of Logos (reason) to myth makes up the matrix of rationalism. Ancient Greek culture, however, was a culture of Logos (reason) as well as of myth and had enough room for forms, gods, and heroes, for science, poetry, and religious festivities. While ancient Greek culture seems to follow the logic of forms, modern European culture follows the logic of things. Plato criticizes myth and, at the same time, he sets out a philosophy of myth. He follows the principle of ‘giving reason’ (logon didonai) about things, as his master Socrates did. He establishes dialogue and defines dialectics as the science of principles and ideas and their relations to the things of this world. Aristotle did not accept Plato’s interpretation of Logos. He considered dialectics only as a theory of argumentation and defined his ‘first philosophy’ or ‘theology’ as the science of highest Being. His program of rationalism is based on ontology and accepts the primordial relation of Logos, life, and order of things. European modernity begins in philosophy with Descartes’ turn to the subject. Descartes defines the main elements of European rationality and their problems. He brings to fore the human subject as the ‘I’ that is free to doubt about everything it can know except itself. Knowledge has to consolidate the power and the mastery of humans over things and nature. Besides, the distinction between soul and body in terms of thinking thing and extended thing does not allow a unique conception of the human. Especially Kant and Hegel attempted to eliminate the impasses of Descartes’ and of Cartesians. While Kant defined freedom as the transcendental idea of reason, Hegel highlighted the reconciliation of spirit and nature. Nowadays there is a confusion regarding rationality. The power of humans over nature and over other humans as nature is increasing. We have lost the measure of our limits. Perhaps we need the ancient Greek grammar of Logos in order to define the measure and the limits of modern European rationality.

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44

Kachorovskaya, A. E. "On the Reception of the Myth of Prometheus in Austrian Literature of 19th-20th Centuries". Nauchnyi dialog, n.º 3 (30 de marzo de 2020): 221–35. http://dx.doi.org/10.24224/2227-1295-2020-3-221-235.

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This article focuses its attention on the motive of resistance characteristic of Austrian literature of the 19th - 20th centuries, which is considered from the point of view of the historical and literary relationship with the myth of Prometheus. The history of the issue is reviewed. A selective analysis of the versions of the Promethean myth in the Austrian historical and literary context of the 19th-20th centuries, which is part of the pan-European literary and philosophical heritage, is given. The stylistic and genre originality of Austrian interpretations of the myth of Prometheus is proved on the basis of a study of a number of works. The artistic reception of the image of Prometheus in the poem by Z. Lipiner "Liberated Prometheus", little studied in Russian literary criticism is considered in the article. Attention is paid to the version of the Promethean myth in the literature of Austrian Art Nouveau (on the example of F. Kafka's little prose). The issue of conflicting trends in the development of Austrian literature of the 20th century, affecting the interaction of the motive of resistance with the Promethean myth, is investigated by the example of M. Gruber's essay. The correlation of the Austrian versions of the motive of resistance with the myth of Prometheus is proved. The results of the study confirm the significance of the Promethean myth in the Austrian reception of the 19th-20th centuries, which has more pronounced features of drama and theatricality in relation to the European context.

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45

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 (1 de abril de 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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46

Morari, Codruţa. "European Auteurs Revisit the Western: Thomas Bidegain’s Les Cowboys and Valeska Grisebach’s Western". New German Critique 46, n.º 3 (1 de noviembre de 2019): 11–34. http://dx.doi.org/10.1215/0094033x-7727385.

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Abstract The classical film western enacts the myth of American manifest destiny, codifying and promulgating stories of the conquest of the West. Subsequent so-called revisionist westerns, of which John Ford’s The Searchers (1956) is the preeminent example, call this triumphal master narrative into question and probe the darker sides of American expansionism. Recent returns to the western by European auteurs both revisit the classic western and revise its revisionist extensions, foregrounding experiences of sociopolitical crisis, displacement, and disintegration of values such as community and home in an age of transnationalism and globalism. Focusing on two productions that self-consciously redeploy the western’s legacy, Thomas Bidegain’s Les Cowboys (2015) and Valeska Grisebach’s Western (2017), as well as some related examples, this article scrutinizes the myths of the genre and their enduring contemporary relevance.

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47

ZAIOTTI, RUBEN. "Performing Schengen: myths, rituals and the making of European territoriality beyond Europe". Review of International Studies 37, n.º 2 (21 de mayo de 2010): 537–56. http://dx.doi.org/10.1017/s026021051000032x.

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AbstractMyth-making has historically been an essential component of the modern state's quest for territorial control and legitimacy. As a sui generis post-national political entity in search for identity and recognition, the European Union (EU) seems to mimicking its more established national counterpart. By formulating and reproducing a narrative that hails Europe's border control regime (‘Schengen’) as a success story of European integration and by deploying evocative imagery at Europe's common borders, the EU is in fact trying to establish itself as an integral part of the European political landscape. This article argues that what we are witnessing today in Europe is indeed the emergence of the ‘myth of Schengen’; however, the regime's mythopoiesis goes beyond the EU's official narrative and symbolic representations. To capture the full range of actors, locations and activities involved in the establishment and reproduction of this post-national myth, it is necessary to shift the attention to the performative dimension of this process. To support this argument, the article relies on the insights of anthropological and sociological works that have emphasised the role of rituality and performativity in constituting social structures and identities. These insights are then applied to examine the rituals and performances characterising four cases of ‘unofficial’ Schengen myth-making beyond Europe: a hotel in Beijing, street kids in Kinshasa, a British music band, and a group of Eastern European artists.

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48

Yudina, Olga. "Five Years of the EU Energy Union: Myth or Reality?" Contemporary Europe 101, n.º 1 (28 de febrero de 2021): 190–99. http://dx.doi.org/10.15211/soveurope12021190199.

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The article analyzes the results of the EU Energy Union activities from 2015 to 2019 and its contribution to the shaping of the European Union common energy policy. The significance of the activities of the EU Energy Union in promoting a common energy policy is considered in three dimensions: external, internal and in the field of establishing a management system. The author notes a huge increase in the influence of the European Commission on the formation of EU common energy policy, the existence of contradictions between the provisions of the Lisbon Treaty and the actual powers of the European Commission in terms of energy, as well as the continuing dichotomy among the EU member states on the issue of energy communitarisation. It is indicated that the establishment of a clear and predictable management system for the EU Energy Union made a significant contribution to the strengthening of European Commission‟s energy authority. Concluding that the European Commission is doing its best in the formation of a common external energy policy, the author draws attention to the potential internal and external difficulties that the European Commission faces in pursuing a policy aimed at strengthening its powers in the energy field.

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49

Awesti, Anil. "The Myth of Eurosclerosis: European Integration in the 1970s". L'Europe en Formation 353 - 354, n.º 3 (2009): 39. http://dx.doi.org/10.3917/eufor.353.0039.

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50

Hubert, Marie-Hélène, Catherine Benjamin y Isabelle Cadoret. "The European Climate Policy is Ambitious: Myth or Reality?" Revue d'économie politique 125, n.º 5 (2015): 731. http://dx.doi.org/10.3917/redp.255.0731.

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