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Articles de revues sur le sujet « The philosophy of mythology »

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Auteur : Grafiati
Publié le 26 juillet 2024
Mis à jour le 26 juillet 2024

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1

Auer, Flavio. « Schelling über Dantes Commedia und Goethes Faust als Neue Mythologien ». Scientia Poetica 24, no 1 (1 novembre 2020) : 115–32. http://dx.doi.org/10.1515/scipo-2020-004.

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AbstractThe concept of a New Mythology is a central topic of Early Romantic philosophy. Whereas its most influential delineations in the Älteste Systemprogramm and by Friedrich Schlegel believe a New Mythology to be impossible, Schelling takes a more optimistic view. In his Philosophie der Kunst Schelling formulates a theory of mythology which also accomodates a modern mythology. His most important examples of such a New Mythology are Dante’s Commedia and Goethe’s Faust.
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Kiselev, G. S. « Christian Mythology and Philosophy of Mind ». Philosophical Letters. Russian and European Dialogue 7, no 1 (mars 2024) : 126–40. http://dx.doi.org/10.17323/2658-5413-2024-7-1-126-140.

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McLachlan, James. « Mythology and Freedom ». Philosophy Today 40, no 4 (1996) : 474–85. http://dx.doi.org/10.5840/philtoday19964043.

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Liu, Yuqing. « A New Model in the Study of Chinese Mythology ». Journal of Chinese Humanities 3, no 1 (8 février 2017) : 1–22. http://dx.doi.org/10.1163/23521341-12340040.

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Chinese mythology [shenhua 神話] does not exist independently as a cultural medium like mythology does in the West but, rather, comprises ideological and narrative forms that emerge according to historical and cultural trends. Not only have myths withstood humanity’s conquest of nature, but they have drawn and continue to draw on the mysteries of scientific development for new content. It is possible to identify three highpoints of creativity in the history of Chinese mythology, each corresponding to shifts in the function and nuance of myths. The first highpoint occurred very early on in China’s ancient history, in the period of the Three Sovereigns and Five Emperors [wudi sanwang 五帝三王], when myths were a way to articulate history—that is, history as myth. The second highpoint occurred in the period from the Qin through Jin dynasties, when mythology mainly expounded on philosophy and theory—that is, philosophy as myth. The third highpoint occurred during the Yuan and Ming dynasties, when the narrative content of mythology turned toward the religious—that is, religion as myth.
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Menzhulin, Vadym. « Criticism and Reception of Ancient Mythology in the “Bibliotheca” of Photios (New Materials for the “Analytic of Myth” Course) ». NaUKMA Research Papers in Philosophy and Religious Studies, no 11-12 (15 novembre 2023) : 81–94. http://dx.doi.org/10.18523/2617-1678.2023.11-12.81-94.

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For many years, undergraduate students at the National University of “Kyiv-Mohyla Academy” are offered the optional course “Analytic of Myth.” It involves a study of the philosophy of mythology (that is, a conceptual understanding of the specifics of mythical thinking) at various stages of its development. Currently, among the available sources, materials on the development of relevant reflections during the Middle Ages are generally lacking. In the limited information remaining from the Soviet and first post-Soviet years, there are significant inaccuracies. This applies to the specific attitude to myth, which can be found in the “Bibliotheca” of the famous Byzantine scholar, philosopher, theologian, statesman, and clergyman of the 9th century Photios I of Constantinople (Photios the Great). Not pretending to reproduce the views of this thinker in their entirety and with maximum historical and philological authenticity, this essay only intends to fill in the gaps and correct mistakes about Photios and his era precisely in philosophy of mythology context. In the past, there was a widespread rumour that medieval authors used to refer to ancient mythology solely for the purpose of discrediting it. This essay proves, supported by various examples, that Photios rather opted for a wider reading of ancient mythology. It involved not only harsh criticism, but also a certain acknowledgement of relevant literature by discovering there several artistical, aesthetical, linguistic, stylistic, historical, cultural, educational, and moral advantages. Even though Photios’ attitude to ancient mythology formed within the framework of Christian religious tradition, it is deeply consonant with both pre-Christian culture and progress of science. On the one hand, the understanding of ancient mythology in “Bibliotheca” can be considered as a manifestation of the renaissance of ancient culture typical for Byzantium during the times of Photios (he himself was one of the leading representatives of this renaissance). On the other hand, Photios’ criticism of ancient myths can be considered not only as an example of struggle between Christianity and pagan mythology, but also as a continuation of a special intellectual trend that originates in antiquity and can be described by the formula “from myth to logos.”
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Mr. S. Shehzad Noor et Ms. Syeda Noureen Fatima. « Dawn, Twilight, and Dusk of Beginnings in Greek Mythology and Philosophy ». Journal of European Studies (JES) 40, no 2 (3 juillet 2024) : 1. http://dx.doi.org/10.56384/jes.v40i2.345.

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A select few of “beginnings” among the Greeks are Homer’s “Oceanus”, Hesiod’s “Chaos”, Anaximander’s “Boundless”, Parmenides’ “Being”, Plato’s “Form of the Good” and Aristotle’s “Contemplation”. Sequentially capturing an account of various beginnings in Greek mythology and philosophy, this article opens with Homer’s “Oceanus”, an elemental water-based beginning, and reaches its closing stage in Aristotle’s “Contemplation”, a conceptual beginning. Mythological beginnings of Homer and Hesiod have the characteristic of birth, philosophical beginnings of Plato and Aristotle, have the characteristic of causality, while the pre-Socratic beginnings of Anaximander and Parmenides hold a unique place of their own - they seem to be a likeness of both yet at the same time are discernable from them. This article is structured in three sections: after a brief introduction distinguishing mythology from philosophy, a description of Greek beginnings in mythology and philosophy is given in sequential pairs i.e. Homer/Hesiod, Anaximander/Parmenides and Plato/Aristotle. Finally, the conclusion presents the significance of sequentially capturing Greek beginnings in the metaphor of “dawn, twilight and dusk” which exhausts what they considered as visible and expressible.
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Adkins, A. W. H. « The Creation of Mythology ». Ancient Philosophy 9, no 1 (1989) : 109–10. http://dx.doi.org/10.5840/ancientphil19899129.

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Krell, David Farrell. « Nietzschean Reminiscences of Schelling’s Philosophy of Mythology (1842) ». Epoché 8, no 2 (2004) : 181–93. http://dx.doi.org/10.5840/epoche2004826.

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9

Dupré, Louis. « The Role of Mythology in Schelling's Late Philosophy ». Journal of Religion 87, no 1 (janvier 2007) : 1–20. http://dx.doi.org/10.1086/508384.

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Ansell-Pearson, Keith. « Nietzsche : Attempt at a Mythology ». Journal of Nietzsche Studies 38, no 1 (2009) : 93–95. http://dx.doi.org/10.2307/20717979.

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Ansell-Pearson, Keith. « Nietzsche : Attempt at a Mythology ». Journal of Nietzsche Studies 38, no 1 (2009) : 93–95. http://dx.doi.org/10.2307/jnietstud.38.2009.0093.

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A. Rajalakshmi et M. Abinaya. « The Zeitgeisty Erection of Hindu Mythology in Amish Tripathi’s The Shiva Trilogy ». Shanlax International Journal of English 12, S1-Dec (14 décembre 2023) : 212–16. http://dx.doi.org/10.34293/rtdh.v12is1-dec.92.

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The fundamental theme of Amish Tripathi’s writings is spiritual realism. The portrayal of his creations only serves to promote human symbolism toward God. The universe’s morphological alterations are a result of a soul’s link to the universal force. Myths are stories that describe the way of life, habits, and culture of ancient people, which are frequently reflected in the gods they worship. India is well-known around the world for having a rich and diverse cultural legacy. Indian mythology consists of religious and cultural tales that are handed down through the generations with several variations. According to Indian spiritual academics, its suggested meaning is similar to contemporary western philosophy, which holds that there are multiple truths. Amish Tripathi reimagines the entirety of Hindu mythology in order to make it more appropriate for the contemporary era of reasoned decision-making. A mythology is a body of stories or myths concerning a specific person, culture, religion, or any group of people who hold certain beliefs. The majority of people take mythology seriously in terms of their religious beliefs, even when they don’t believe it to be entirely genuine. The goal of this study is to investigate the various aspects of Hindu mythology and philosophy that may be well-suited to leadership-related activities.
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Karim, Baigutov, Myrzakanov Madvakas Seksembaevich, Aiman Suyuberdieva, Gulzhan Maulenberdieva, Marzhan Kudaibergenova, Lyazzat Baybolat et Kymbat Ibrayeva. « Painting education of Kazakh mythology ». Cypriot Journal of Educational Sciences 16, no 4 (31 août 2021) : 1956–75. http://dx.doi.org/10.18844/cjes.v16i4.6064.

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Various scientific studies, interpretations, analyses, and comparisons have revealed a strong link in the origin of Kazakh mythology in contemporary Kazakh society. The main problem in this lies in the fact that existing research on mythology has always centered in fields of literature, philosophy, religion and culture, and history. Previous scholars have always overlooked the study of mythology in the field of art. It’s for this reason, that this research article centered on the mythology in the art of painting education and especially pictorial analysis of Kazakh mythology. In the article, the definition and history of Kazakh mythology are given and the studies of the researchers on mythology are mentioned. The painting educations made within the scope of the research article are inspired by the myth of "Er Tostik". The research conducted within the scope of a creative and scientific analysis shows that the works related to the formation of Kazakh mythology have an important place in the history of Kazakh painting education. Besides, important subjects of Kazakh mythology in Kazakh art history were determined and how they affected the works of the painters were examined and interpreted comparatively. Keywords: Kazakh mythology, Kazakh painters, Er Tostik, art, painting, woodcut technique
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14

Schlichter, Felix. « Euhemerus and Euhemerism in the Seventeenth and Eighteenth Centuries ». Journal of the History of Ideas 84, no 4 (octobre 2023) : 653–83. http://dx.doi.org/10.1353/jhi.2023.a909534.

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Abstract: This paper looks at the way in which scholars of the seventeenth and eighteenth centuries conceptualized the relationship between sacred history and pagan mythology through the lens of their approach to the ancient Greek writer Euhemerus. It argues that the popular contemporary tendency to equate Euhemerism with the historical interpretation of pagan mythology is the product of early eighteenth century French mythography, during which time scholars divested the study of pagan myth from the study of biblical history and thereby sought for new, non-Christian, hermeneutical traditions through which to analyze the origins of pagan mythology more generally.
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Kirsanova, Anna Vladimirovna. « Catastrophism and eschatology in the context of religion, philosophy, and art ». Uchenyy Sovet (Academic Council), no 6 (25 mai 2022) : 407–21. http://dx.doi.org/10.33920/nik-02-2206-08.

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The article deals with the concepts of catastrophism and eschatology, which are directly related to the mythological and religious vision of the world. The author shows that ideas about the other world have deep psychological roots and, along with moral aspects, thoughts about retribution and judgment in a different reality, as well as gaining bliss, were already present in the mythology of Ancient Egypt, ancient mythology and philosophy. The material of the article can be useful for the disciplines "History of Culture", "History of Religion", and "Culturology".
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16

Kujawa, Anna. « Plethon wobec tradycji teologicznej Greków ». Symbolae Philologorum Posnaniensium Graecae et Latinae 31, no 1 (12 octobre 2021) : 107–27. http://dx.doi.org/10.14746/sppgl.2021.xxxi.1.9.

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Byzantine philosopher Georgios Gemistos Pletho (1355–1452) is regarded as the first Philhellene who rejected Christianity and attempted to restore the pogan religion of Hellenic gods. In his last work Books of Laws (Νόμων συγγραφή) he presents his own system of theology based on ancient philosophy and Greek mythology. The aim of the paper is to outline some main features of Plethon’s theology and to show the influence of Greek tradition on it.
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17

Delhey, Matthew J. « Hölderlin’s Politics of the New Mythology ». Journal of Speculative Philosophy 37, no 3 (juin 2023) : 369–80. http://dx.doi.org/10.5325/jspecphil.37.3.0369.

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ABSTRACT This article reevaluates Hölderlin’s social and political thought in the 1790s. Against Georg Lukács, it argues that Hölderlin’s politics of the new mythology, while utopian, are not mystical. In the Fragment of Philosophical Letters and the Oldest System-Programme of German Idealism, Hölderlin instead articulates two fundamental claims. Socially, the new mythical collectivity must elevate (erheben) the social relations produced by bourgeois society, exalting them in aesthetic-religious form, rather than sublating (aufheben) them, modifying both their form and their content. Politically, realizing this new collectivity requires transcending the state, and so is essentially revolutionary. Hölderlin’s prosaic writings thus supplement Hyperion’s romantic critique of modernity. They take as their point of departure a sober exposition of the social relations of the market emerging in Hölderlin’s time and, from within these relations, excavate a new mythical collectivity capable of suturing the fragmentary divisions of modern life.
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Desta, Dagnachew. « Genealogy of Ancient Philosophy in View of the “Great Quarrel” : Towards an Expository Essay ». Athens Journal of Philosophy 2, no 2 (1 juin 2023) : 83–100. http://dx.doi.org/10.30958/ajphil.2-2-2.

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This article attempts to offer a critical account of the genealogy of ancient Greek philosophy in its bid to transcend the old ruling mythopoeic culture. With this in mind, emphasis is given more to the speculative character of Greek thought rather than its technical and detailed aspects. In my account of the origin of Greek philosophy, I use Plato’s famous pronouncement (Plato, The Republic, Tenth Book) about the great quarrel between philosophy and poetry as a context to provide my analysis. In dealing with the question at hand, I develop the following interrelated claims. First, Greek philosophy made its appearance in the struggle against the mythical background. Here, even though early philosophy tried to move beyond myth, it did not completely transcend the world of mythology. Second, in dealing directly with the quarrel, I identify two issues (problems) as the basis of the conflict: A) the essence of the divine and B) the nature of the universe. Third, I sum up my article by making the following claims. 1) Greek philosophy took the crucial step in trying to explain the cosmos (world) by introducing a single fundamental principle. 2) The transition from traditional mythology to a rational account of the origin and nature of the universe is not the work of a single thinker but the effort of many philosophers over the generations. 3) A proper account of the transition is best explained if we approach it as a result of the process of “continuity in discontinuity”. 4) Early, Philosophy is not so much about the triumph of reason and science, but the conceptualization and differentiation of mythic cultures. Thus in a way, Greek philosophy emerged along with mythic culture against ‘mythic culture’ at the same time. Keywords: physis, nomos, arche, physiology, aperion, mythology, anthropomorphic
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Tselykovsky, Aleksey A. « The Formation and Development of Ancient Philosophy of Mythology ». Izvestiya of Saratov University. New Series. Series : Philosophy. Psychology. Pedagogy 20, no 1 (2020) : 47–51. http://dx.doi.org/10.18500/1819-7671-2020-20-1-47-51.

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Jarvis, Stephen. « White album mythology ». Angelaki 2, no 2 (janvier 1997) : 141–55. http://dx.doi.org/10.1080/09697259708571938.

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STANDISH, PAUL. « Educational Discourse : meaning and mythology ». Journal of Philosophy of Education 25, no 2 (décembre 1991) : 171–82. http://dx.doi.org/10.1111/j.1467-9752.1991.tb00638.x.

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Morris, Michael. « Metaphor and Philosophy : an Encounter with Derrida ». Philosophy 75, no 2 (avril 2000) : 225–44. http://dx.doi.org/10.1017/s0031819100000267.

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This paper presents a critical analysis of the central argument of Derrida's paper ‘White Mythology’. The crucial claims are that the concept of metaphor presupposes philosophy, that philosophy presupposes the concept of metaphor, and that philosophy cannot accommodate the concept of metaphor. I offer support for the first two claims, explaining the general kind of view of philosophy and of metaphor which they require, but I argue that even if we grant the first two claims, the concept of metaphor only presents a difficulty for a particular conception of philosophy, rather that philosophy as such.
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Leick, Gwendolyn. « A Dictionary of Ancient near Eastern Mythology ». Philosophy East and West 43, no 2 (avril 1993) : 354. http://dx.doi.org/10.2307/1399638.

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Gurney, Shelley. « Interrupted Music : The Making of Tolkien's Mythology ». Utopian Studies 18, no 1 (1 janvier 2007) : 103–5. http://dx.doi.org/10.2307/20719856.

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Gurney, Shelley. « Interrupted Music : The Making of Tolkien's Mythology ». Utopian Studies 18, no 1 (1 janvier 2007) : 103–5. http://dx.doi.org/10.5325/utopianstudies.18.1.0103.

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Kantzia, Emmanuela. « Dear to the Gods, yet all too human : Demetrios Capetanakis and the Mythology of the Hellenic ». Historical Review/La Revue Historique 14 (27 avril 2018) : 187. http://dx.doi.org/10.12681/hr.16300.

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Philosopher and poet Demetrios Capetanakis (1912-1944) struggled withthe ideas of Hellenism and Greekness throughout his short life while moving across languages, cultures, and philosophical traditions. In one of his early essays, Mythology of the Beautiful (1937; in Greek), Hellenism is approached through the lens of eros, pain and the human body. Capetanakis distances himself both from the discourse put forth by the Generation of the Thirties and from the neo-Kantian philosophy of his mentors, and in particular Constantine Tsatsos, while attempting a bold synthesis of Platonic philosophy with the philosophy of despair (Kierkegaard, Shestov). By upholding the classical over and against the romantic tradition, as exemplified in the life and work of Johann Joachim Winckelmann, he seeks to present Hellenism not as a universal ideal, but as an individual life stance grounded on the concrete. His concern for the particular becomes more pronounced in a later essay, “The Greeks are Human Beings” (1941; in English), where, however, one senses a shift away from aesthetics, towards ethics and history.
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Shintar, Tatyana Anatolevna. « Archetypal images of modern social mythology ». Философская мысль, no 5 (mai 2022) : 31–40. http://dx.doi.org/10.25136/2409-8728.2022.5.38158.

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The article is devoted to the problem of reproduction of the archetypes of the collective unconscious in modern social mythology. The question of primordial images in recent years has been the focus of research attention of many social sciences: anthropology, psychology, philosophy. The article presents the prerequisites for the development of social mythology and a brief overview of its research. In the course of the analysis of archetypal images, four major areas of research in modern social mythology are characterized: structuralist, semiotic, phenomenological and psychoanalytic. Mythological images used in various spheres of life are presented as the subject of research: in mass culture, mass media, art, education, etc. 6 archetypes are characterized: Infant, Virgin, Mother, Rebirth, Spirit, Trickster. Their features and specifics are shown. Examples of the use of archetypes in archaic myths of different peoples and in modern socio-mythological creativity are given as illustrations, which demonstrates the viability of archetypal images. The transformation of the images of the characters of archaic myths in popular culture is demonstrated. The article defines the common features of modern social mythology and archaic myths. It is concluded that archetypal images of social mythology play an important role in social life: through modern social myths, society adapts to the changing conditions of its life; archetypal images of modern social mythology perform the function of maintaining a pattern, reproducing the value-normative system of society.
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Xinyu, Ye, et Muhammad Anas AL-Muhsin. « COMPARATIVE STUDY ON MYTH BETWEEN CHINESE AND ARABIC : PHOENIX AS AN EXAMPLE ». International Journal of Humanities, Philosophy and Language 3, no 10 (10 juin 2020) : 12–17. http://dx.doi.org/10.35631/ijhpl.310002.

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The myth of a nation reflects the collective memory of the nation and is the source of the philosophy, religion, and literature of the nation. Since the 1930s, mythological research has gradually emerged in China, but there are few comparative studies on Chinese and Arab mythology. Comparative study on myth between Chinese and Arabic: Phoenix as an example in terms of social values and national traits. This article is based on the specific exploration of the mythical image of Phoenix. The records of the Arab world for the phoenix are derived from some ancient Arabic books and this research on Arab mythology starts with basic old books and expands the research materials on Arab mythology. Therefore, providing more research texts for foreign Arab mythological researchers becomes the core task in this article. Under the background of the current research, we seek an updated perspective to focus on the imagery problems in Arab Chinese mythology, especially the image of Phoenix, not only for ancient China and Arab mythology. Research work injects new power, and more importantly, enriches the study of folk literature. This article introduces the meaning of mythology and carries out preliminary preparations such as text analysis, theoretical study, and translation tools, and also discusses the inheritance and development of Chinese Arab folk culture. Folk culture is the foundation of a nation's development. The writing of phoenix in Chinese mythology is an important part of ancient Chinese folk culture. Similarly, it is also important for Arab mythology. In short, the high and profound cultural endogenous and national spiritual connotations of myths better realize the function of cultivating their national spirit.
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Vater, Michael G. « The Potencies of God(s) : Schelling's Philosophy of Mythology (review) ». Journal of the History of Philosophy 35, no 3 (1997) : 474–76. http://dx.doi.org/10.1353/hph.1997.0047.

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Moss, Gregory S. « The Place of the Sacred in Cassirer’s Philosophy of Mythology ». Studia Kantiana 20, no 2 (24 mai 2023) : 221. http://dx.doi.org/10.5380/sk.v20i2.90649.

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Clark, Christina A. « Two Handbooks of Mythology ». Classical Review 55, no 1 (mars 2005) : 171–74. http://dx.doi.org/10.1093/clrevj/bni096.

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Garagalza, Luis. « From Ama Lur to the Anthropocene and Back : The Earth in Basque Mythology ». Philosophies 7, no 1 (26 janvier 2022) : 12. http://dx.doi.org/10.3390/philosophies7010012.

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What I propose is that, by delving into the world of mythologies, there we might find some indications, helpful for understanding what is happening with the environment today. To do so, I will revisit a particular mythology from the South of Europe, an archaic (probably, a pre-Indo-European one), namely Basque mythology. Here, earth (lurra) appears as a maternal character (Ama-lur) and becomes, in a sense, divine in the figure of the goddess Mari, who occupied a central and predominant position in this cosmovision.
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LACKEY, DOUGLAS P. « REMBRANDT AND THE MYTHOLOGY OF THE SELF-PORTRAIT ». Philosophical Forum 37, no 4 (décembre 2006) : 439–55. http://dx.doi.org/10.1111/j.1467-9191.2006.00247.x.

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

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Ro’ziyeva Dilfuza Salimboyevna. « Peculiarities of the intellectual novel ». International Journal on Integrated Education 3, no 9 (17 septembre 2020) : 174–76. http://dx.doi.org/10.31149/ijie.v3i9.615.

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The distinctive features of this scientific article intellectual novel is that it is an artistic synthesis of other art forms, a combination of mythology and philosophy realism and magic realism science fiction. A comparative study of the work of Oscar Wilde and Isajon Sultan.
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Rehman, Shazia. « INDIAN MYTHOLOGICAL HYBRID FORMS IN CONTEMPORARY INDIAN ARTWORKS ». International Journal of Research -GRANTHAALAYAH 4, no 12 (31 décembre 2016) : 155–69. http://dx.doi.org/10.29121/granthaalayah.v4.i12.2016.2405.

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In this paper I have highlighted those art works which have hybrid/composite imagery. These images are not only appealing visually but also have strong connections with Indian Mythology. In Indian Myths these are considered as heavenly being and are mentioned in mythological stories in many forms such as aerial or atmospheric mythical animals, terrestrial mythical animal, and aquatic mythical animals etc. I have provided analysis of these types of images which are a part of Indian contemporary paintings with a new interpretation of meaning. I have included variety of these images and distributed them according to their physical appearance. For this paper I have chosen those contemporary Indian artists who have maintained a relation with their philosophy, mythology as well as with present scenario. They have reinvented the meaning of Indian mythology by giving a new appearance of its idioms and metaphors. In contemporary art I have surveyed hybrids or composite images personified into a new expression.
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Omelchenko, Victoria. « ON THE QUESTION OF MODERN MYTHS. POLITICAL MYTH AS APPLIED MYTHOLOGY ». Sophia. Human and Religious Studies Bulletin 17, no 1 (2021) : 44–50. http://dx.doi.org/10.17721/sophia.2021.17.9.

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In this article, the author argues that philosophy is a "methodology" of understanding. Hermeneutics is the theory and methodology of interpretation especially the interpretation philosophical texts. H.-G. Gadamer asserted that methodical contemplation is opposite to experience and reflection. We can reach the truth only by understanding or mastering our experience. According to H.-G. Gadamer, our understanding is not fixed but rather is changing and always indicating new perspectives. The most important thing is to unfold the nature of individual understanding. Hermeneutics is not just "art", but the methodology of "understanding." Accordingly, philosophy is the methodology of understanding and interpretation. Philosophy is a science with its own subject and object. Legal laws are not absolute, therefore they should be interpreted. It is the task of philosophy. Philosophy speaks the language of concepts and evidence. Concepts should be specific, clear, defined. Philosophical work is the formulation of concepts. On the basis of such understanding of philosophy, we will now study the question of "political myth". Scientific exploration is devoted to the study of the concept of "myth" and identifying the essential features of the "political myth". What is "political myth" of modernity? What language is he speaking? What appealed? In this intelligence proved that "political myth" is a communication system that distorts reality. It is established that every "political myth" has its own shelf life and the boundaries of its interpretation. It is confirmed that "political myth" is one of the most effective tools to meet political goals, such as achievement of power and its legitimation. It is proved that political discourse is irrational, and political speeches appeal to the argument of sensuous, not rational. "Political myth" models own "world picture", which is a simplified, taken for granted, self-evident. It is proved that the ability of critical judgment, ability to work with information and qualitative analysis from the mouth of the unbiased media and the expert environment, though not a panacea, but partially negate the "force," "political myth". Myth has an irrational basis, and controls the emotions with the help of stereotypes. The myth creates its own reality and creates the effect of solidarity of the masses. The essence of "political myth" is that he always addressed to specific audiences, takes into account the peculiarities of mentality. A dominant position in the "political myth" plays a stereotype. Any stereotype is formed on the generalizations. What is the difference between the stereotypes and myths? "A stereotype is a label", which is the context, but it there is no story. That is, the stereotype is a form, and the myth is content history. In addition, in this exploration of the role and value of such concepts as "political magic" and "political spectacle" in the context of "political mythology" as applied mythology.
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Filutowska, Katarzyna. « Schelling’s Narrative Philosophy and Ankersmit’s Narrative Logic – Is There Any Philosophy to Narrative ? » Journal of Transcendental Philosophy 2, no 2 (4 juin 2021) : 237–57. http://dx.doi.org/10.1515/jtph-2021-0013.

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Abstract This paper considers the problem of a narrative philosophy according to F. W. J. Schelling and narrative logic according to Franklin Ankersmit. Referring to these examples, I ask whether there is any philosophy to narrative at all. First, I discuss Schelling’s views from his unfinished work “The Ages of the World,” as well as his later dialectics of mythology of revelation from the system of the ages of the world. I focus on a dialectics of figurative and speculative order, which is at the core of Schelling’s project to tell philosophy in the form of poetry and demonstrate the origins of Schelling’s narrative philosophy in his early, transcendental thought. Next, I juxtapose my findings with Ankersmit’s analysis of historians’ language. I also consider whether, and how, some of these ideas can be applied in contemporary narrative research.
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Witzel, Michael. « Water in Mythology ». Daedalus 144, no 3 (juillet 2015) : 18–26. http://dx.doi.org/10.1162/daed_a_00338.

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Water in its various forms–as salty ocean water, as sweet river water, or as rain–has played a major role in human myths, from the hypothetical, reconstructed stories of our ancestral “African Eve” to those recorded some five thousand years ago by the early civilizations to the myriad myths told by major and smaller religions today. With the advent of agriculture, the importance of access to water was incorporated into the preexisting myths of hunter-gatherers. This is evident in myths of the ancient riverine civilizations of Egypt, Mesopotamia, India, and China, as well as those of desert civilizations of the Pueblo or Arab populations.
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Scharf, Peter M. « Creation Mythology and Enlightenment in Sanskrit Literature ». Journal of Indian Philosophy 48, no 4 (12 août 2020) : 751–66. http://dx.doi.org/10.1007/s10781-020-09437-y.

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Salthe, S. N. « The Evolution of the Biosphere : Towards a new Mythology ». World Futures 30, no 1-2 (septembre 1990) : 53–67. http://dx.doi.org/10.1080/02604027.1990.9972196.

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Djunatan, Stephanus. « The Social Construction of the Myth of Paddy Goddess in Sundanese Culture ». Khazanah Sosial 6, no 2 (14 juin 2024) : 238–48. http://dx.doi.org/10.15575/ks.v6i2.25181.

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This research aims to find a sociological understanding of the Mother Earth myth in the Sundanese tradition in West Java, Indonesia. Based on an intercultural approach in philosophy, researchers combine cross-disciplinary analysis, namely philosophy, sociology and anthropology. This combination of interdisciplinary studies complements methods of interpreting texts and contexts regarding cognitive understanding, especially the principles of reasoning about meaningful worldviews in everyday life. The results of this interpretation are principles of reasoning or logic called functional logic. This argument about the logic of function starts from two layers of interpretation of two elements in the culture of agrarian society. The first element is the mythology of the Paddy Goddess, and the second element is the mythical figure of the Paddy Goddess, which is the main symbol in the description of rice cultivation. These two elements contain an understanding of the paradoxical relationship between two aspects that combine with each other in the management and structuring of the agricultural world. These two aspects are found in parental culture: father and mother. This study presents the interpretation of the text and context of the mythology and symbols of the Paddy Goddess and the practice of rice cultivation. Interpretation of mythology, the symbol of Paddy Goddess and rice cultivation requires a synchronic approach and emic analysis to conclude the implied meaning, namely the principle of function as the core meaning implied in the mythology of Paddy Goddess and Rice cultivation. This interpretation shows that logic functions as the main principle of reasoning that combines various cultural elements into a logical and meaningful 'way of seeing' the life world, which influences Sundanese people consciously or not in experiencing their culture in a logical and meaningful way.
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Antonakou, Elena I., et Lazaros C. Triarhou. « Soul, butterfly, mythological nymph : psyche in philosophy and neuroscience ». Arquivos de Neuro-Psiquiatria 75, no 3 (mars 2017) : 176–79. http://dx.doi.org/10.1590/0004-282x20170012.

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ABSTRACT The term “psyche” and its derivatives – including “Psychology” and “Psychiatry” – are rooted in classical philosophy and in mythology. Over the centuries, psyche has been the subject of discourse and contemplation, and of fable; it has also come to signify, in entomology, the order of Lepidoptera. In the current surge of research on brain and mind, there is a gradual transition from the psyche (or the “soul”) to the specified descriptors defined by the fields of Behavioral, Cognitive and Integrative Neuroscience.
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Gibbs, Denis. « Antimalarial Mythology in Keppel Street ». Journal of Medical Biography 5, no 4 (novembre 1997) : 231. http://dx.doi.org/10.1177/096777209700500408.

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Woo, Peter Y. M., Danise Au, Natalie M. W. Ko, Oscar Wu, Emily K. Y. Chan, Kevin K. F. Cheng, Alain K. S. Wong, Ramez Wadie Kirollos, Guilherme Ribas et Kwong-Yau Chan. « Gods and monsters : Greek mythology and Christian references in the neurosurgical lexicon ». Surgical Neurology International 13 (25 février 2022) : 67. http://dx.doi.org/10.25259/sni_70_2022.

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Background: Myths and religion are belief systems centered around supernatural entities that attempt to explain the observed world and are of high importance to certain communities. The former is a collection of stories that belong to a cultural tradition and the latter are organized faiths that determine codes of ethics, rituals and philosophy. Deities or monstrous creatures in particular act as archetypes instructing an individual’s conduct. References to them in Greek mythology and Christianity are frequently manifested in the modern neurosurgical vernacular. Methods: A review of the medical literature was performed using the PubMed and MEDLINE bibliographic databases. Publications from 1875 to 2021 related to neurosurgery or neuroanatomy with the medical subject headings (MeSH) terms mythology, religion, Christianity and Catholicism were reviewed. References pertaining to supernatural beings were classified to either a deity or a monstrosity according to their conventional cultural context. Results: Twelve narratives associated with neurosurgery were identified, nine relating to Greek mythology and three associated with the Christian-Catholic faith. Eight accounts concerned deities and the remaining with monstrous creatures. Conclusion: This article explores the etymology of commonly utilized terms in daily neurosurgical practice in the context of mythology and religion. They reveal the ingenuity and creativity of early pioneers who strived to understand the brain.
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Zhirenov, S. « LANGUAGE PICTURE OF ORNITHONYMS IN KAZAKH MYTHOLOGY ». BULLETIN Series of Philological Sciences 75, no 1 (12 avril 2021) : 48–51. http://dx.doi.org/10.51889/2021-1.1728-7804.07.

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The article examines the relationship between man and the bird world in the mythical period between the past and the present from a linguocognitive point of view. Cultural semantics of mythical texts with the participation of ornithonyms makes it possible to analyze the linguistic picture of the world in the worldview of an ethnic group. In the research work, a thesaurus of logical, cognitive, mythological, poetic, and linguistic sets of models was formed in well-established precedent texts devoted to ornithonyms, including Samruk kus and Kumai. The article notes that the language units created by means of ornithonyms in Kazakh mythology are closely related to the worldview, culture, psychology, and traditions of the ethnic group. One of the categories that reflect the national identity of an ethnic group is the mythical, national, and folk idea of ornithonyms. It is widely shown that the huge potential of linguistics is determined by the close interaction of other disciplines, such as anthropology, cognition, psychology, philosophy, and mythology.
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Andrés López, Daniel. « The Absolute and the Relative in Lukács and Simmel ». Zagreber germanistische Beiträge 29 (2020) : 79–102. http://dx.doi.org/10.17234/zgb.29.5.

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This chapter builds on the author’s earlier Hegelian critique of Lukács’s philosophy of praxis by construing a conceptual dialogue between Lukács and his one-time mentor, Georg Simmel. It is argued that Lukács’s philosophy in the 1920s was partially formed as a metacritique of Simmel’s absolute relativism, as expressed in "The Philosophy of Money". However, Lukács’s alternative generates a conceptual mythology that can be diagnosed in Simmelian terms and sublated by the philosophy of life outlined in "The View of Life". By situating it in the present, this may de-reify Lukács’s concept of praxis, allowing it to satisfy its ethical and rational duty.
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Donskikh, Oleg. « Poetry as the beginning of philosophy and science ». ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no 2 (2019) : 716–32. http://dx.doi.org/10.25205/1995-4328-2019-13-2-716-732.

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The article analyzes the situation of the formation of organized philosophical and scientific discourse in the pre-Socratic time, as well as in Alexandria and in the Arab Caliphate. It is shown that in all three cases it is, firstly, poetry that raised the verbal culture to such a level that the possibilities of using language expanded drastically and extreme generalizations became possible. Secondly, poetry performed a reflection upon mythology and formulated the problems that became the starting point of philosophical and scientific research. Poetry also inspired philosophers and scholars to use poetic forms to Express their ideas and improve their language.
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Tyugashev, Evgeny A. « Utopia as a Form of Social Consciousness : The Problem of Demarcation ». Vestnik of Samara State Technical University. Series Philosophy 5, no 1 (31 mars 2023) : 11–20. http://dx.doi.org/10.17673/vsgtu-phil.2023.5.2.

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Based on the typological approach, the interpretation of utopia as an independent form of social consciousness is substantiated. In terms of worldview status, utopia is comparable to art, mythology, science, religion and philosophy. In the typology of forms of social consciousness, utopia is identified as an external reflection of law (legal worldview).
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Makhortova, Varvara. « Classical Antiquity in the Poetry of Sophia de Mello Breiner Andresen ». Stephanos Peer reviewed multilanguage scientific journal 44, no 6 (30 décembre 2020) : 96–102. http://dx.doi.org/10.24249/2309-9917-2020-44-6-96-102.

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The article analyses the influence of Ancient Greek philosophy and mythology, noticeable in the poetry of Sophia de Mello Breyner Andresen. The results of the analysis show that Sophia de Mello’s poetry, seemingly non-philosophic, is based on the ideas close to the theories proposed by ancient philosophers from Pre-Socratics philosophers to Socrates, Plato and Aristotle. The ideas of the unity between the human being and the Universe, as well as Plato’s theory of the Truth, the Good and the Beauty gain the special importance for the Portuguese writer. The ancient myths are reinterpreted by Sophia de Mello. The Ancient Greece is represented as the symbol of harmony between the human being and the Nature.
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