Thèses sur le sujet « The philosophy of mythology »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les 50 meilleures thèses pour votre recherche sur le sujet « The philosophy of mythology ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Parcourez les thèses sur diverses disciplines et organisez correctement votre bibliographie.
Zajko, Vanda. « Women's resistance to sex and marriage in Greek mythology ». Thesis, University of Exeter, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359777.
Texte intégralFernández, Agis Domingo. « Moral Law and Political Law in Greek Mythology : The Case of Prometheus ». Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113286.
Texte intégralEl objetivo de este trabajo es ofrecer al lector un recorrido por las más signifi cativas interpretaciones del mito de Prometeo, intentando, a la luz del contenido de las mismas, contribuir al esclarecimiento de la relación entre ley moral y ley política. En particular, se trata de poner de relieve cómo hay en la actitud de Prometeo algo que delata la presencia de una conciencia, fuertemente individualizada, cuyo dictado le conduce a asumir el choque con el poder en su máxima expresión. Por otro lado, se analizan las diferentes interpretaciones del concepto griego de Ley, estudiando cómo la máxima expresión de la misma es deudora de la idea de destino. En base a la Ley, se establece un orden común, que enlaza a dioses y hombres, si bien no con los mismos grados de sujeción.
Baisden, Gregory Scott. « Recombinant Mythology as answer to the Anti-Life Equation ». Thesis, Pacifica Graduate Institute, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3590362.
Texte intégralThe pervasive perspective of Western culture views spirit as enmeshed or entombed in matter, an interpretive frame that drives us to periodic socio-political disintegration and bourgeoning planetary illness because it neither honors flesh as vehicle for spirit nor tends spirit as animating flesh. Rather, our dominant paradigm emphasizes disdaining the body and lamenting the spirit, thereby either indulging the former or discounting it, while either disempowering the latter as incarcerated in flesh or seeking its "liberation" from flesh. This is an Anti-Life Equation denigrating both body and spirit, and playing a fundamental role in humanity's current crises in faith, politics, and sustainability.
The Myth of Orpheus has traditionally been interpreted as exemplifying this emphasis by portraying him as a failure both of body because attached to his mortal lover and of spirit because unable to refrain from dooming her to eternity amongst the shades of Hades. In this frame, the mythic master of the lyre becomes a proponent of a transcendentalist imperative to free spirit from carnal prison. But what if Orpheus was not a failure – not because he failed in bringing Eurydice's spirit shade back to the day world, but because he succeeded in relinquishing his love from her carnal form and from his attachments to and projections upon her?
From this perspective, that of a Recombinant Mythology, we may reclaim our foundational stories from the anti-life perspectives and interpretations that color them. Thus we may recognize Orpheus as the very image of perceiving, acknowledging, and embracing the spiral gift of life, in which spirit enters body as a journey of experience for the tempering of soul, for transforming or transmuting phenomenal, incarnate being, rather than as a trap of separation, dislocation, and isolation from divinity.
Strudwick, Laura M. « Prismatic perception an emerging mythology of the millennial mind ». Thesis, Pacifica Graduate Institute, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3617628.
Texte intégralThe postmodern worldview wanes as the millennium turns and the Millennial Generation matures; at the same time, we rapidly launch into the digital age. Information technology is developing into a changeable, networked system of devices and interfaces that profoundly shapes our professional, intellectual, and social lives. Online reading and navigation influence epistemology and perception; similarly, engagement with ergodic texts, i. e., print and film texts that require significant effort to traverse, results in enhanced cognition. Prismatic perception is a neologism that describes an emerging mythology of the mind in the information age. This fantasy of omniscient perception is rooted in images of potentiality networked with connecting strands that construct an image of a centerless web, similar to Indra's Net and the World Wide Web.
Literary theory draws on both art and philosophy and therefore directly reflects an era's defining characteristics. Deconstruction as described by Jacques Derrida serves as a precursor to hypertext theory; these two theories work collaboratively to delineate this emerging era. Reader response theory emphasizes the reader's role and correlates with the expanding participation and power of readers, writers, and creators in digital formats. Recombinant art, i. e., collaged and remixed creations that play and interact with other artists' previous works, proliferates as the culture of free and open sharing rises.
This dissertation illustrates the concept of prismatic perception with mythological symbols and images of infinity drawn from literature and film, particularly the works of Jorge Luis Borges, the Chinese classic I Ching, Mark Z. Danielewski's novel House of Leaves, and Christopher Nolan's films Memento and Inception. This work examines current issues concerning social aspects of technology, particularly recent controversies over information access. Postmodernism was characterized by the prefixes post- and de-; the prefixes that best suit the emerging era are meta- and re- as people generate, investigate, contemplate, rework, and participate in the vast accumulation of connecting and interacting information and ideas.
Keywords: Information society; information technology—social aspects—forecasting; technology—social aspects; computers and civilization; Borges, Jorge Luis, 1899-1986; deconstruction; reader-response criticism.
Zarifi, Asmaiel. « L'amour et la haine : (Mythologie-Philosophie-Psychanalyse) ». Thesis, Montpellier 3, 2012. http://www.theses.fr/2012MON30068.
Texte intégralThis historical research since the origins, from the first texts written by mankind, try to recount the mind path (or way) from where these notions of hate and love emerge from sexuality and are expressed through mythology via a process both conscious but also unconscious from generation to generation. Therefore, this retrospection tries to discover the unique origin of love and hate that bursts from all humanity from historical times, and even before when a common culture was elaborated as an individual personality, transition of man toward and within temporality, symbolic and imaginary. Anaximandre, Zoroastre, Empédocle d’Agrigente, Platon, Nietzsche, then Freud and Lacan state that the emergence of Man in the dimension of temporality, and subsequently in the language, is consubstancial (or integral part of) of his emancipation from the nature, but he is compelled to pay this transition by hate and love
Myers, S. P. « Mythology for Christians : an investigation and empirical test of C.G. Jung's proposal that protestant theologians and adherents should think of God as a mythologem ». Thesis, University of Essex, 2017. http://repository.essex.ac.uk/20065/.
Texte intégralBridgman, Karen Elizabeth, of Western Sydney Hawkesbury University et Faculty of Social Inquiry. « Rhythms of awakening : re-membering the her-story and mythology of women in medicine ». THESIS_FSI_XXX_Bridgman_K.xml, 2000. http://handle.uws.edu.au:8081/1959.7/385.
Texte intégralDoctor of Philosophy (PhD)
Mayele, Ilo. « Gémellité, mythe et métaphore : contribution à la pensée de la dualitude ». Doctoral thesis, Universite Libre de Bruxelles, 1996. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212278.
Texte intégralKeegan, Diana Morna Gerrard Dickson. « A study of Camus' notion of the absurd and its mythology in "Catch-22" and "Slaughterhouse-Five" ». Access to citation, abstract and download form provided by ProQuest Information and Learning Company ; downloadable PDF file, 139 p, 2008. http://proquest.umi.com/pqdweb?did=1460433511&sid=5&Fmt=2&clientId=8331&RQT=309&VName=PQD.
Texte intégralYellowhorn, Eldon Carlyle. « Awakening internalist archaeology in the aboriginal world ». Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38532.
Texte intégralArchaeology appeared on the radar of First Nations because their growing populations demand housing and economic opportunities. Recent settlement of land claims has brought large tracts of land under the control of Native people. Archaeological sites, by their very nature, are defined by their geographical location. Artifacts and sites are the products of past human labour and as such are a unique cultural legacy that must be understood within the context of a generalized world history. Internalist archaeology mediates between a local understanding of antiquity and the ancient history of humanity on a global scale. It is a product of the dialogue that began when the world system intruded on the local experience of aboriginal people. Modern prehistory was accessible only by employing archaeological methods and traditional history, as related in story, was relegated to the margins along with its authors. Myths were discounted as plausible sources of explanation for antiquity as archaeologists constructed their theories to explain the data they accumulated during their excavations. Internalist archaeology is an analytical tool that will play a prominent role in rehabilitating oral narratives by deploying methods to search for the signatures they would leave in the archaeological record. It is also a means to examine folklore so as to discover the messages that are encoded in myths. Myths act as mediating devices which connect the high levels of abstraction, those informing the traditional worldview, with lower levels of abstractions, as represented by customs. Ecological messages are encrypted in narratives which are then transmitted between generations. Each generation must decypher the meaning embedded in a myth to benefit from it. For internalist archaeology, mythology is a reservoir of explanation that has been ignored by mainstream research but which can be the basis for this brand of archaeological research. (Abstract shortened by UMI.)
Wentzel, Andrieta. « The four cycles of Herakles : towards the visual articulation of myth as psychological process ». Thesis, Nelson Mandela Metropolitan University, 2006. http://hdl.handle.net/10948/642.
Texte intégralThom, Brian David. « Coast Salish senses of place : dwelling, meaning, power, property and territory in the Coast Salish world ». Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=85209.
Texte intégralHaghshenas, Leïla. « Ipséité et altérité dans l’œuvre littéraire de Leonard Woolf ». Thesis, Montpellier 3, 2019. http://www.theses.fr/2019MON30066.
Texte intégralThis study aims to examine the notion of otherness in Leonard Woolf's literary work. Our thesis means to trace Leonard Woolf’s ethical trajectory from his first experiences as an ‘unconscious imperialist’ to those of a being highly aware of ethical issues. We believe that this evolution in the author’s mentality is reflected in his literary, political and editorial work. Our analysis focuses on Leonard Woolf’s novels, short stories and play as well as his autobiography. The first part of this thesis aims to highlight Leonard Woolf’s openness to other cultures through the analysis of the Sinhalese myth. This first axis includes a study of The Village in the Jungle, The Wise Virgins and ‘The Two Brahmans’ in the light of mythology. In the second part of our study, we attempt to highlight the author’s conception of otherness in the following works: ‘A Tale Told by Moonlight’, ‘Pearls and Swine’, ‘Three Jews’, The Wise Virgins and The Hotel. We believe that these works reveal a conception of otherness that departs from the one presented in his earlier works and that moves towards a union with the other. The third part of our work is devoted to the study of otherness in Leonard Woolf’s autobiography. In this last section, we show how the author tries to integrate the other within his own ipseity. Key words: Leonard Woolf, ipseity, alterity, modernism, literature and philosophy, mythology, autobiography
Courant, Elsa. « Poésie et cosmologie dans la deuxième moitié du XIXème siècle : nouvelle mythologie de la nuit à l'ère du positivisme ». Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEE042.
Texte intégralSince Antiquity, there has been a close relationship between poetry and cosmology. We can perceive the coevolution of these two disciplines in a wide range of different poetic forms: mythological tales, versified didactic treatises, or versified cosmological hypotheses on the structure of worldly existence. Nineteenth-century France witnesses particularly intense debates about the nature of both poetry and cosmology, however, and the functions of these two disciplines increasingly merge, especially after Romanticism. The cosmos assumes a new relevance as both the subject of scientific investigation and poetic creation. In this period of history, crucial scientific discoveries change our perception of the skies and give rise to the modern science of cosmology, based on the principles of mathematics and astrophysics. The legitimacy of both poetry and cosmology is tested by positivist discourse, as the definition of scientific methods change and the hierarchy between science and literature is inverted. This study shows the importance of this historical context in the dialogue between poetry and cosmology. Focusing on this crucial historical turning point, this thesis sheds a new light on various major issues that French poets faced in the second half of the twentieth century: the poetic quest for a totalizing form, the difficulties posed by the didactic genre, the value of domains of knowledge and literature, the question of the religious mission of poetry, and the renewal of mythology at the time
Viallet-Fournier, Marie-George. « Genèse et destin : pour une conception dynamogénique des mythes ». Thesis, Dijon, 2012. http://www.theses.fr/2012DIJOL036/document.
Texte intégralIf the myth has become today an unavoidable fact to understand the human soul and its different forms of expression, it remains, however, ambiguous and hardly conceptualizing. Indeed, the myth is at once understood as a fictitious narrative which isn’t based on any in-depth reality, but also as a real and highly significant discourse. In order to underline the philosophical meaning of our work, we have begun by assert the myth problem such as it evolves in the European thought. The myth is badly affected by a too long history; it has been divided between rationalism and romanticism. Then, we have questioned other civilizations – Fon from Dahomey, Benin – for whose myth represents all the human being must know and understand to become established in existing. They show us an authentic myth, alive, indivisible from a magical-religious body language. Thus, the real meaning of myth is not in our books, in Homere or Hésiode, but in the real life of humans. It is, first of all, evolved by the original societies, by human groups which lived for it and by it, before being written, classified, interpreted and re-interpreted. It would seem, in this regard, that Gaston Bachelard, at once poet and epistemologist, took interest in myth. He reveals us an original reflection, free and open which gives us another image. He asserts the problem of the myth itself, at the heart of writing and, as a rich reader, he lays the basis of a new myth-analysis. The understanding of the myth seems for u unavoidable today because our civilization has cut off, irreparably, between the information brought by images and those brought by the writing systems. This fracture is, no doubt, the reason of this serious spiritual crisis we pass on. The myth seems, in this regard, salutary: it renews us directly towards the great principles of the creation, creation of the world or poetic creation, it re-enchants the world
Franssen, Trijsje Marie. « Prometheus through the ages ». Thesis, University of Exeter, 2014. http://hdl.handle.net/10871/15889.
Texte intégralBARBAGLIA, LUCA. « RECEPTION AND LEGACY OF ERNST CASSIRER'S THEORY OF SYMBOLIC FORMS IN THE PHILOSOPHY OF WALTER BENJAMIN ». Doctoral thesis, Università degli Studi di Milano, 2021. http://hdl.handle.net/2434/869966.
Texte intégralGuilhen, Ellen 1982. « A morte de Ofelia nas aguas : reflexos da personagem de Shakespeare na poesia simbolista brasileira ». [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270145.
Texte intégralDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
Made available in DSpace on 2018-08-12T15:30:18Z (GMT). No. of bitstreams: 1 Guilhen_Ellen_M.pdf: 1100602 bytes, checksum: 2de411dc68486b8c574bcb1e7309444b (MD5) Previous issue date: 2008
Resumo: No final do século XIX, uma cena particular da peça Hamlet (1600), de Shakespeare - o suicídio-acidente da jovem Ofélia, descrito na cena VII do quarto ato - adquire especial destaque nos poemas simbolistas, inclusive nos brasileiros. Sem deixar de trazer para a comparação os poemas "ofélicos" de Jules Laforgue, Georges Rodenbach, Laurent Tailhade, António Nobre, essa pesquisa escolheu analisar os desdobramentos e as releituras da cena nos poemas dos brasileiros Valentim de Magalhães, Cruz e Sousa, Alphonsus de Guimaraens, Guerra Duval, Da Costa e Silva, Eduardo Guimaraens, Alceu Wamosy, entre outros. A explicação encontrada para a recorrência na poesia simbolista da imagem de Ofélia morta nas águas foi a dissolução total da personagem no elemento água (o "nada substancial", para Gaston Bachelard), reproduzindo o desejo do homem finissecular de mergulhar no Nada, no Vazio. Essa associação de Ofélia ao Vazio foi distribuída, tendo como base os poemas encontrados, em três subtópicas: a união dos cadáveres-amantes - herança do Ultra-romantismo - na qual a confusão dos corpos, completamente amalgamados, remete ao estado de androginia; a esterilidade polar - especificidade do Simbolismo - na qual as grandes extensões geladas, denunciando um afastamento do ritmo da vida, produzem uma luz fria, alimentada pelo auto-refletir; e a metapoesia - prenúncio do Modernismo - na qual a própria Arte, representada por símbolos castos e/ou estéreis, é vista como o último reduto da crença do poeta. Em todas essas três divisões, é patente a presença da Lua e de outras figuras circulares, representando, ao mesmo tempo, a plenitude (o bastar a si mesmo) e a esterilidade (o círculo que de nada se alimenta e nada produz), o que indica um afastamento significativo do retrato romântico de Ofélia.
Abstract: At the end of the 19th century, a particular scene from Shakespeare's Hamlet (1600) - young Ophelia's accident-suicide, described in Act IV, Scene VII - gets in the spotlight of symbolist poems, including the Brazilian ones. This research aims at analysing the spin-offs and rereadings of the referred scene in the Brazilian poems of Valentim de Magalhães, Cruz e Souza, Alphonsus de Guimaraens, Guerra Duval, Da Costa e Silva, Eduardo Guimaraens, Alceu Wamosy, among others, in comparison to the "ophelian" poems of Jules Laforgue, Georges Rodenbach, Laurent Tailhade and António Nobre. The explanation for the repetition of the image of dead Ophelia in the water in the symbolist poetry was the total dissolution of the character in the water element (the "substantial nothingness", according to Bachelard), reproducing an end-ofcentury wish to immerse into Nothingness, into Emptiness. Ophelia's association to Emptiness was distributed, based on the found poems, into three subtopics: the union of the lovers' corpses - as a heritage from Ultra-Romanticism - in which the confusion of the bodies, totally amalgamated, reminds us of the state of androginy; the polar sterility - a particularity of Symbolism -, in which great cold extensions, which reveal a separation from the rhythm of life, produce a cold light, fed by self-reflections; and the metapoetry - a herald of Modernism - in which Art itself, represented by chaste or sterile symbols, is seen as the poet's last stand of faith. The Moon, as well as other circular images, is remarkably present in all these three divisions, simultaneously indicating plenitude (self-sufficiency) and sterility (the circle in which nothing is fed and nothing is produced), which shows a significant distance from Ophelia's romantic picture.
Mestrado
Teoria e Critica Literaria
Mestre em Teoria e História Literária
Fossati, Manlio. « Myth and argument in Plato's Phaedrus, Republic, and Phaedo ». Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/14175.
Texte intégralHosnédl, Václav. « Filosofie politického mýtu ». Master's thesis, Vysoká škola ekonomická v Praze, 2011. http://www.nusl.cz/ntk/nusl-116157.
Texte intégralWarm, Richard. « Leading Deeply : A Heroic Journey Toward Wisdom and Transformation ». Antioch University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1338487715.
Texte intégralMiller, Richard. « L'imaginisation du réel : pour une politique des imaginaires singuliers :le combat du bien et la vengeance possible illustrés par la mythologie de saint Georges et le cinéma de Quentin Tarantino ». Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209981.
Texte intégralPoser que l’imaginisation est la qualité qui définit l’appartenance à l’humanité induit entre autres que la raison est renvoyée à un statut second :elle est un choix possible à l’intérieur d’une création incessante d’images-réalités, par où se constitue singulièrement une fiction enveloppante de la vie. Notre objectif n’est pas de déprécier le choix en faveur de la raison en indiquant qu’il serait, à tout coup, contraint et réducteur. Mais ne plus être en mesure – parce que l’être humain est d’emblée appréhendé en tant qu’être de raison (ens rationis) – de penser que la raison requiert un choix et qu’elle ne « va » pas de soi, c’est se couper de tout accès à la question :« Qu’est-ce que l’homme ?».
Nous voulons considérer l’être humain en tant qu’il imaginise le réel en y adjoignant une part fictive qui, à la fois, précède, intègre et outrepasse la « simple » raison. Fiction enveloppante forcément ignorée par le rationalisme positiviste, alors qu’elle est attachée de façon indissoluble à la vie de chacune et de chacun ;tous étant les acteurs individuels d’une histoire personnelle et collective.
Avant d’être un être de raison, l’homme est un être vivant qui imaginise singulièrement les choses, les situations, les évènements, ses semblables… Il en résulte une complexité telle qu’aucun échange, aucune relation, aucune cohabitation, ne peuvent à priori être déterminés rationnellement. Dès lors, si les présentes recherches ne portent pas directement sur le politique, celui-ci en constitue l’horizon, voire la finalité ultime. L’expérience nous apprend en effet que pour qu’une philosophie politique puisse être politiquement pertinente et utile, il faut qu’elle soit fondée non pas sur ce que l’on voudrait que les hommes soient, mais sur ce qu’ils sont. Non pas sur les hommes rationnels que la théorie souhaiterait qu’ils fussent, mais sur des êtres ayant un corps fait de mémoire, de peurs et de rêves.
En ce sens, nous partageons le questionnement quant à la nécessité d’une approche qui prendrait en compte « la totalité des dimensions de la vie humaine, le mythe comme la raison, le religieux comme le juridique, non pour les confondre, mais pour les articuler ensemble » .Notre plaidoyer est double, mais non contradictoire :il s’agit de penser une plus grande complexification du politique que celle définie par la raison identitaire – héritée de l’ère moderne et des Lumières – et qui est factuellement dépassée par le monde/mondialisé qui constitue désormais le territoire de toute politique. Cela n’est possible qu’en affrontant le fait que les hommes ne sont pas que raison, mais sont avant tout des imaginaires singuliers. Fonder, en ce sens, une politique requiert préalablement la définition de ce que l’on entend par imaginaires singuliers, et impose d’en repérer les modes d’agir, non plus seulement au niveau de l’histoire, ni même d’une histoire culturelle, mais d’une génésie culturelle :tel est l’objectif des recherches que l’on va lire. Celles-ci sont illustrées principalement par deux exemples paradigmatiques :la mythologie chrétienne, et le cinéma en tant qu’art de l’univers mytho-technique.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished
Benmansour, Maryan. « La place de la mythologie ». Paris 8, 2007. http://octaviana.fr/document/122015215#?c=0&m=0&s=0&cv=0.
Texte intégralThis work describes the mutation of the concept of mythology from the XVIII th century to the XIX th century. It shows how a new perception and a new conception of the myth have appeared in this period and how a new place for the mythology has been constituted in poetics and philosophy. First is described the end of the classical model of the myth, model according to which the myth is conceived as a fable and supposes the allegory as a specific way of figuring and interpreting. Then, the conditions on which the claim for a “new mythology” can emerge are set off : in the terms of G. B. Vico’s “new poetic” elaborated by the nascent romanticism, the mythology is promoted to an aesthetic ideal. Finally, one shows how the German philosopher F. W. J. Schelling has produced a further displacement of the mythology by giving up the ideal of a “new mythology” to elaborate a “philosophy of mythology”, which nevertheless still depends upon poetic conditions which are dug out
Goldstein, Benjamin Gordon Mark. « The repetition of originality : on the question of association between late antique 'Gnostics' and the medieval Kabbalah : an argument for a revised methodology ». Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:b4cbb8d5-2be1-433a-9bad-b6b82c568f76.
Texte intégralWirtz, Fernando [Verfasser], et Friedrich [Akademischer Betreuer] Hermanni. « Die Mythologie bei F.W.J. Schelling und F. Creuzer / Fernando Wirtz ; Betreuer : Friedrich Hermanni ». Tübingen : Universitätsbibliothek Tübingen, 2020. http://d-nb.info/1207831239/34.
Texte intégralBaudier, Robin. « A Sister's Mythology ». ScholarWorks@UNO, 2014. http://scholarworks.uno.edu/td/1846.
Texte intégralCoupe, Laurence. « Literature, mythology and ecology ». Thesis, Manchester Metropolitan University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.422124.
Texte intégralGovers, Marianne. « The maiden of the straits : Scylla in the cultural poetics of Greece and Rome ». Paris 4, 2005. http://www.theses.fr/2005PA040166.
Texte intégralIn ancient Greek and Roman cultures, Scylla is a sea-monster that usually combines – albeit in manifold ways – features of a dog, a woman, and a fish. Through a close study of her representations in texts and images, this thesis analyses the fears that Scylla comes to embody in various sources as well as the metaphors that connect those fears and secure the coherence of her development across time and genres. In particular, it is argued that three models underlie many of Scylla's representations – the rapacious sea-monster, the sexually aggressive woman, and the bride-to-be – and that they all involve a narrow and potentially dangerous passage, be it the throat of a predator, the female genitals, or the transition into womanhood. By focusing on a specific figure of Greek and Roman mythology, the thesis sheds light on current theoretical debates including the relation between texts and images, the relevance of the notions of “myth” and “mythical figure,” and the role of gender in representations of monstrosity
Anglès, Pierre. « L'archange d'immortalité ou essai mathématique d'approche du phénomène de rajeunissement dans l'Antiquité ». Toulouse 2, 1990. http://www.theses.fr/1990TOU20060.
Texte intégralRath, Ingo W. « Der Mythos-Diskurs und sein Verlust eine Vor-Geschichte der abendländischen Vernunft / ». Wien : VWGÖ, 1991. http://catalogue.bnf.fr/ark:/12148/cb35532150v.
Texte intégralAuraix-Jonchière, Pascale. « La mythologie de Barbey d'Aurevilly à travers les romans et les nouvelles ». Clermont-Ferrand 2, 1995. http://www.theses.fr/1995CLF20072.
Texte intégralAcoording to the author himself, the prose works of barbey d'aurevilly are anchored in a form of writing whose hidden mechanisms, working in indirect and multivocal ways, both veil and uncover shimmering levels of meaning which do not lend themselves readily to definitive circumscription. . The importance of a mythological code which is syncretic in nature, situated at the heart of this ambiguous language with its interconnected signs, and referring back to both ancient and biblical traditions, is manifest. The aim of this works is to study the pertinence of this code : diffused in the text, does it answer to clear principles of organisation? does it reflect archetypal, and therefore pre-existent, generalised structures? finally, does this code acquire specific characteristics in the course of its reworking by the writer, and is it modelled on the ever-changing demands of collective and individual history? this work sets out to examine how this singular language works within the prose text, and how, conversely, it makes the latter function - that is, how it reveals the elements in which the narrative is grounded as well as the finality towards which the text is bent
Robinson, Scott E. (Scott Elmon) 1961. « Dichotomy in American Western Mythology ». Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc500528/.
Texte intégralBek-Pedersen, Karen. « Nornir in Old Norse mythology ». Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/29143.
Texte intégralZilleruelo, Arturo Goldbarth Albert. « Dream landscapes A personal mythology / ». Diss., A link to full text of this thesis in SOAR, 2007. http://soar.wichita.edu/dspace/handle/10057/1187.
Texte intégral"May 2007." Title from PDF title page (viewed on Dec. 29, 2007). Thesis adviser:Albert Goldbarth. Includes bibliographic references (leaves 34-39).
Lee, Chanju. « Birth and Women in Mythology ». Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/art_design_theses/35.
Texte intégralDragan, Radu. « Espace du corps, espace du monde : études sur les représentations de l'espace de la société traditionnelle : le cas roumain ». Paris, EHESS, 1997. http://www.theses.fr/1997EHES0070.
Texte intégralI. The cosmogonical myth: analysis of myth. The dualism: the right, the bad and the table of oppositions of the pythagoreans. The devil and god. The cosmogonical dip. Systems of transformations: sequences, groups, ensembles. Flat earth and wrinkled earth. The trickster and the double kingship. The formation of space: the templum and the divisions of space. The ocean and the fish-pillars. St simeon stylite. A cybernetical system. The logic character of dualism. Ii. Space of this world. 1. The territory. Founding of the village. The founding ancestor, a fiction permitting the ownership of territory. The forest, the village and the limit. The strip-cut hide and ritual circumambulation around the territory. Tracing of boundaries: marks, signs and boundary stones. The "soul's part". Dualist systems in eastern europe. Breachs in space: the limit and the hole. Passing from one world to another across the limit. The village and the territory of the dead. 2. The home. The symbolic complex of the guardian spirit. The logical nature of the foundation sacrifice. St. George and the cosmic year. The structure of the inhabited space. 3. The body. Alterity of within. The extent: formation of this notion. Orifices and danger. Body and space: grammatical structure and ritual three-terms structures. Function of body's orifices. The body as metaphor of space. In, within, into: three types of positions in space. Iii. Space of other world. Space of fairy-tales. Invasion of imaginary in real space. Wandering souls and ghosts. The mass of forty days in byzance and the continuity of the two worlds. The water of the dead and the female body. Souls travel towards other world: the two paths. The linen bridge and the customs of the sky. The souls home in paradise. Perspectives. The hertz's study on the right hand. The non-contradiction principle and the three-dimensional space. The innate character of spatial representations. Chomsky and his universal grammar. Classical logic and polyvalent logic of the symbolic thinking. Space and language. Hubel and wiesel's researchs on the innate character of spatial perception. The topologic character of spatial representations in traditional societies
Marshall, Diane Connelly Frances S. « The liminal mythology of Anish Kapoor ». Diss., UMK access, 2004.
Trouver le texte intégral"A thesis in art history." Typescript. Advisor: Frances S. Connelly. Vita. Title from "catalog record" of the print edition Description based on contents viewed Feb. 27, 2006. Includes bibliographical references (leaves 181-197). Online version of the print edition.
Indergaard, Henrik. « Pindar and the mythology of Heracles ». Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543667.
Texte intégralMiller, Louise May Whilhemina. « Classical mythology and the contemporary playwright ». Thesis, Kingston University, 2014. http://eprints.kingston.ac.uk/29879/.
Texte intégralKunin, Seth Daniel. « A structuralist analysis of Hebrew mythology ». Thesis, University of Cambridge, 1993. https://www.repository.cam.ac.uk/handle/1810/272384.
Texte intégralHiggins, Andrew S. « The genesis of J.R.R. Tolkein's mythology ». Thesis, Cardiff Metropolitan University, 2015. http://hdl.handle.net/10369/7528.
Texte intégralMoatti-Gornet, Danièle. « Qu'est-ce qu'une femme ? : traité d'ontologie ». Paris 8, 1998. https://octaviana.fr/document/18185998X#?c=0&m=0&s=0&cv=0.
Texte intégralAnderson, Vera. « Numerology as the base of the myth of creation, according to the Mayas, Aztecs, and some contemporary American Indians ». Diss., The University of Arizona, 1993. http://hdl.handle.net/10150/186236.
Texte intégralGraziani, Françoise. « La pensée fossile mythe et poésie : d’Aristote a Vico ». Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040187.
Texte intégralThe old dispute between the Philosopher and the Poet, which leads to the dichotomy betweenLogos and Mythos, can be turned into a settlement as long as one changes one’s viewpoint. WhilePlato only considered their difference as a source of discord and division, Aristotle drew from it aPoetic and a Rhetoric, the Renaissance poets a Poetical Philosophy, and Vico a language’sAnthropology and an Archeology of the Thought. What is considered by the Moderns to be a « wildthinking » was seen by the Ancients as an archaic wisdom, expressed through figures and« translating the voices of nature into the language of gods ».The purpose here is to reassess the concepts of Poetic and Mythic thought by adopting theviewpoint of the poets of the Renaissance and the Baroque era. Those cleary identified these twospecific thinkings with the wit’s power to produce metaphors, figures and fictions. In order to achievethis research, it is important to revisit the antic sources, so as to enlight the effective polysemysupporting the ancient ways used to interpret myths. Far from categorising the stance of the physics,the morals and the theology, the Ancients used to gather them into a comprehensive « poeticscience » : it reunited the synthesis of all knowledge but has become a fossilised science
Fournier, Marie-George. « Genèse et destin : pour une conception dynamogénique des mythes ». Phd thesis, Université de Bourgogne, 2012. http://tel.archives-ouvertes.fr/tel-00841639.
Texte intégralBerger, Emile. « Germanic mythology in Richard Wagner's 'Der Ring' ». Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33873.
Texte intégralEdwards, David. « Keats, mythology and the politics of sexuality ». Thesis, University of Oxford, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321583.
Texte intégralAvis, Robert John Roy. « The social mythology of medieval Icelandic literature ». Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:2837907c-57c8-4438-8380-d5c8ba574efd.
Texte intégralBoisAubin, Pierre A. « Digital Preservation of Haitian Mythology Music Notation ». Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:24078357.
Texte intégralBarth, Bernhard. « Schellings Philosophie der Kunst : göttliche Imagination und ästhetische Einbildungskraft / ». Freiburg i. Br. : K. Alber, 1991. http://catalogue.bnf.fr/ark:/12148/cb356854858.
Texte intégral