Статті в журналах з теми "Scientific myth"
Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Scientific myth.
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-50 статей у журналах для дослідження на тему "Scientific myth".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
1
Cunningham, Paul F. "Guest Editorial: Mythical Identities, Scientific Realities, and Search for Transpersonal Meaning." Journal of Scientific Exploration 36, no. 4 (February 11, 2023): 527–39. http://dx.doi.org/10.31275/20222739.
Анотація:
Myths weave in and out of historical context, even as dreams do relative to daily life, functioning in the modern world much as they did in earlier times, operating at both the personal and cultural levels. This essay discusses three special difficulties in appreciating the power of myth and understanding its reasons for being: (a) the nearly universal tendency to situate myth as the opposite of fact and truth, (b) the problem of identifying prevailing myths in culture and private life, and (c) the challenge of acknowledging myth as more than a personal intellectual construct or a cultural construction. Transpersonal theory offers a way forward in addressing these difficulties by placing personal and cultural myths and their relationship to historic–scientific fact in a greater context that endows them with greater meaning and reason for being than ordinarily appreciated by orthodox, mainstream Western psychology. Let us explore this premise detail.
2
Allchin, Douglas. "Scientific myth-conceptions." Science Education 87, no. 3 (March 20, 2003): 329–51. http://dx.doi.org/10.1002/sce.10055.
3
Glass, Jonathan. "Scientific truth or myth." Bulletin of the Royal College of Surgeons of England 105, no. 2 (March 2023): 42. http://dx.doi.org/10.1308/rcsbull.2023.15.
4
Tanzharikova, A., D. Satemirova, and B. Kelgembayeva. "ARTISTIC FUNCTION OF MYTH IS IN KAZAKH PROSE." BULLETIN Series of Philological Sciences 72, no. 2 (June 30, 2020): 368–73. http://dx.doi.org/10.51889/2020-2.1728-7804.57.
Анотація:
The use of the myth in modern Kazakh prose in different senses is of interest to the reader. This allows us to determine how the authors' attitudes towards different literary trends are conveyed in the choice of basic myths to reflect the ideas presented in the myth. Using myths, the author enters into a dialogue with several traditions, and secondly, reinterprets a well-known mythological plot, creates his own image, as a result of which the narrative becomes a myth. The protagonist's mythological worldview is characterized by a special perception of time and space. This scientific article analyzes the features of the use of folk myths in Kazakh prose and identifies their artistic function.The prerequisites for renewed interest in myth in Kazakh prose at the end of the 20th century are being clarified. The relationship of mythological traditions and new literary trends in Kazakh prose is considered. The artistic function of myth is determined in the image of real life through mythological models and images.
5
Ismailova, Gulbarchyn. "SOME PROBLEMS OF KYRGYZ TERMINOLOGY AND WAYS OF INTERPRETATION." Alatoo Academic Studies 2021, no. 4 (December 30, 2021): 129–35. http://dx.doi.org/10.17015/aas.2021.214.15.
Анотація:
The scientific article analyzes the genetic relationship between myth and fiction. The myth has always, to one degree or another, claimed the universality of the explanation of the world. Myth and verbal art, myth and artistic creation are genetic, for myth represents the fundamental principle of the spiritual culture of mankind. In ancient times, mythology was the main and main form of world perception and therefore possessed universalism and ideological syncretism. Due to the specifics of its genesis, the myth was not only a form of social consciousness, but also a kind of narrative model, the original form of literary literature, a treasure of poetic fantasy. There were conclusions that both classicists and romantics turned to the ancient myth, and writers - realists of different periods of the development of this method - also turned. The attitude of representatives of various systems to the myth was manifested in the depth of immersion in the myth, in the change in the plot structure, the figurative system of myths.
6
Carrier, Richard. "The Relevance of Ancient Science to the Survival of Secularism." Secular Studies 2, no. 1 (April 3, 2020): 58–76. http://dx.doi.org/10.1163/25892525-bja10003.
Анотація:
Abstract To oppose Secularism modern Christians depend on myths about the historical development of civilization. Such as the myth of a Christian America, imagining such things as that the United States Constitution was based on Biblical Christian principles. Parallel to this myth is another about science: that the Scientific Revolution, and therefore modern science, was based on Biblical Christian principles and could not have occurred (and therefore cannot continue) without them. Necessary to this are several false claims, most particularly that ancient pagans never did and never could have made any significant scientific progress, and that Christian theology was essential to doing so. These myths are here dispelled with recourse to a survey of the actual facts of the matter.
7
Shamos, Morris H., and Ruth Howes. "The Myth of Scientific Literacy." Physics Today 49, no. 3 (March 1996): 89–90. http://dx.doi.org/10.1063/1.2807544.
8
Glickman, Scott, Pradeep Tyagi, and Laurence Stewart. "Re: Scientific truth or myth." Bulletin of the Royal College of Surgeons of England 105, no. 4 (June 2023): 157. http://dx.doi.org/10.1308/rcsbull.2023.59.
9
Ritchie, James D. "Re: Scientific truth or myth." Bulletin of the Royal College of Surgeons of England 105, no. 4 (June 2023): 156. http://dx.doi.org/10.1308/rcsbull.2023.58.
10
Humbert, David. "The Return of Adam: Freud's Myth of the Fall." Religious Studies 29, no. 3 (September 1993): 287–96. http://dx.doi.org/10.1017/s0034412500022344.
Анотація:
Despite its loss of intellectual respectability in the nineteenth century, the myth of the fall still haunts modern religion and thought like an unquiet ghost. Discredited in its role as an historical account of human origins, it has retained its vitality as a ‘psychological’ myth, an inexhaustible metaphor for the brokeness and fragmentation of the human spirit. The myth of the fall surfaces in the twentieth century in the form of the psychoanalysis of Sigmund Freud, who would not normally spring to mind as someone sympathetic to the myth. Freud is perhaps the most famous ‘demythologizer’ of religion. He traced all religion and myth, including the myth of original sin, back to non-spiritual psychological processes. But although he clearly wished to deconstruct all traditional myth, myth plays an indisputable role in his own psychological theories. Some of his psychological constructs, such as the ‘Oedipus complex’ and the concept of ‘narcissism’, are inspired by Greek myths. Others, like the theory of the death instinct, are founded on scientific speculations which clearly resemble myths. The myth of the primal horde in particular draws its rhetorical power from its similarity to the Biblical account of the fall. Both the Biblical account of the fall and the psychohistorical ‘myth’ of the primal horde attribute the conflicts and imperfections of the human condition in part to an inherited guilt, an inherited guilt which stems from a decisive and fateful historical event in the past.
11
Oleksin, Danylo. "MYTHO-LOGIC IN NON-CLASSICAL HUMANITIES REFLECTIONS ON MYTH: METHODOLOGICAL ASPECT." UKRAINIAN CULTURAL STUDIES, no. 2 (13) (2023): 36–42. http://dx.doi.org/10.17721/ucs.2023.2(13).07.
Анотація:
Over the past century, a lot of conceptual reflections on myth have been accumulated; however, there has been no attempt to systematically objectify and catalog such investigations. The relevance of research can be divided into two loci: the general and the particular. The general relevance is based on the high level of entwinement of myth and its motifs within contemporary culture; the particular aspect is due to the need to objectify the 20th-century theories of myth and to define their general method (1), and to enrich cultural discourse with new works in the field of myth philosophy (2). The goal of the research is to overview the process of the emergence of myth science within the context of the late 19th-century re-mythologization as an ontological argument for cultural mythological research; to define mytho-logic as a synthetic method of non-classical interpretation of mythological material. Methods: comparative (in the analysis of 20th-century approaches to studying myth and defining the non-classical concept of myth). Objectives: to explore the components of myth science; to define the concept of re-mythologization; to argue for mytho-logic as a non-classical model for interpreting myth. Results: the components of myth science that represent a sum of non-classical approaches to studying "sacred narrative" (ritual, functional, sociological, psychoanalytic, structural, transcendental, and numinous approaches) have been investigated; the concept of re-mythologization as the actualization of myth as the object of scientific, philosophical, and artistic interest has been defined; the mytho-logic as a non-classical model of myth interpretation through its structure and logic has been justified. Conclusions: the study of myth has risen on the cognitive waves of the deep ocean of modern humanities to the heights of a problem-filled space of culture studies. Through this actualization, it has gained an interdisciplinary character and has become a dozens-of-definition concept that roams from realm to realm – just like the concept of "culture" itself. Principles of the mytho-logic can and should be expanded, as myth can be studied through any presented in myth science paths. This paradigm is not self-contained and provides variability and aspectuality in considering myth as a cultural universality, and thus is convenient and justified for use in the context of non-classical philosophy and contemporary cultural studies.
12
Abrams, Fred R. "Scientific Literacy and the Myth of the Scientific Method." JAMA: The Journal of the American Medical Association 269, no. 14 (April 14, 1993): 1868. http://dx.doi.org/10.1001/jama.1993.03500140122053.
13
Nadezhda, Aleksandrova. ""Jewish Myths" in the National History: Jews in Ancient Russia." TECHNOLOGOS, no. 1 (2021): 55–65. http://dx.doi.org/10.15593/perm.kipf/2021.1.05.
Анотація:
This article is devoted to the consideration, formation and development of two historical myths in Russian Jewish studies: the "Khazar myth" and the "Kenaanites myth." The key works of A.Ya. Garkavi devoted to the statement of "Jewish myths" in Jewish studies have been discussed in the article. The author reveals the background of this problem appearance in Jewish studies and prerequisites which determined its father’s interest in this topic. The need to turn to the consideration of "Jewish myths" in the historiography of the problem "the history of Jews of Ancient Russia" is dictated primarily by the actualization of scientific interest in the beginning of the history of Jewish diasporas in Russia. Discussions between historians and researchers of Jewish studies have obtained the characteristic of the "modern historical paradox," as far modern researchers turn to the long-forgotten hypotheses of historians of the 19th century with the aim of proving them today on the basis of relevant material. The purpose of this article is to consider two forms of historical representation on the example of studies of two Jewish myths (the Khazar myth and the later Kenaanites myth). We pose a problem to analyze the process of myth formation, its interpretation during this formation and the growth of its thematic content. The theoretical basis of the article is P. Ricoeur's ideas about the "historiographic process." Although the philosopher recognizes strict methodological operations and methods he nevertheless attributes the decisive importance to the historical intentionality of the researcher and the skill of representing the historical narrative. At the end of the article the author makes a conclusion about the difference between the forms of representation of the Khazar myth and the myth of Kenaanites in the works of modern Russian researchers in Jewish studies.
14
Radin, Beryl A., Robert Formaini, Robert A. Heineman, William T. Bluhm, Steven A. Peterson, Edward N. Kearny, and Walter Williams. "The Myth of Scientific Public Policy." Journal of Policy Analysis and Management 11, no. 1 (1992): 153. http://dx.doi.org/10.2307/3325143.
15
Gertsch, Jürg, Juan Manuel Viveros-Paredes, and Peter Taylor. "Plant immunostimulants—Scientific paradigm or myth?" Journal of Ethnopharmacology 136, no. 3 (July 2011): 385–91. http://dx.doi.org/10.1016/j.jep.2010.06.044.
16
Segal, Robert A. "Making the Myth–Ritualist Theory Scientific." Religion 30, no. 3 (July 2000): 259–71. http://dx.doi.org/10.1006/reli.2000.0274.
17
Urbanitsch, Peter. "Pluralist Myth and Nationalist Realities: The Dynastic Myth of the Habsburg Monarchy—a Futile Exercise in the Creation of Identity?" Austrian History Yearbook 35 (January 2004): 101–41. http://dx.doi.org/10.1017/s0067237800020968.
Анотація:
What is a myth? This question cannot be easily answered; the notions and concepts used in various scientific disciplines are too divergent and, as with many other terms, they possess different meanings in different societies. For the purpose of this article, a definition by Philip Manger is useful. According to this author, a myth is “a form of poetic truth, the sifting out of an essence, a hypothetical, metahistorical core that contained an intrinsic meaning,” a meaning that joins the past to the present and thus establishes another, perhaps higher, form of reality. This holds true for all kinds of myths, but especially for the “political” myth that will be dealt with in this paper.
18
Setiyawan, Radius, Holy Ichda Wahyuni, Nur Hidayatullah Romadhon, and Adelin Aprilia Sari. "Myth, logos, and ecology: Local community perception of social signs on the slopes of Semeru Mountain post-disaster." Masyarakat, Kebudayaan dan Politik 36, no. 4 (November 29, 2023): 488–500. http://dx.doi.org/10.20473/mkp.v36i42023.488-500.
Анотація:
Seeing a social sign, results in striving to derive the meaning from the sign when it is used. One of the events that appear in various types of social sign is a disaster. It creates various myths that also act as a social sign; one of them is a myth about the relationship between humans and nature. This study aims to explain the perception of the local community in the Sumber Mujur village of Semeru Mountain Slope about social signs made as myth post-disaster eruption in 2022. The myth that is believed by the local community proved to have relevance to ecological sustainability. This research uses qualitative methods through deep interviewing technique. Informants in this study are a local community in the Semeru Mountain area, East Java which is part of the 2021 Semeru eruption survivors. Based on existing findings, most myths grow in line with a scientific view. Although the background or ways of working is different, myth and logos have compatible relevance in the context of ecology sustainability. This study concludes that myths give impact on society’s attitude so as to maintain ecological sustainability, as well as a form of cultural adaptation, both in terms of conservation awareness and mitigation.
19
Liu, Yuqing. "A New Model in the Study of Chinese Mythology." Journal of Chinese Humanities 3, no. 1 (February 8, 2017): 1–22. http://dx.doi.org/10.1163/23521341-12340040.
Анотація:
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.
20
Stavitskiy, Andrey Vladimirovich. "Epistemological approaches of nonclassical science and the general theory of myth." Философская мысль, no. 12 (December 2021): 33–42. http://dx.doi.org/10.25136/2409-8728.2021.12.36503.
Анотація:
The subject of this research is the analysis of epistemological approaches offered by nonclassical science towards the ontology of myth in the context of nonclassical mythology. Myth is viewed as a basic cultural universal, responsible for the semantic field of culture; while mythopoeia is perceived as a characteristic and important function of consciousness. The goal of this article lie in outlining the opportunities opened to the researchers of myth in the context of shift of the scientific paradigm. It is namely thanks to the scientific paradigm that mythological space of culture is no longer perceived as the antagonist of science, but as the essential aspect of its effective functionality. Methodological framework is comprised of the approaches developed and accepted in nonclassical science. Examination of myth through the prism of nonclassical science reveals new perspectives that allow studying myth as an integral whole, without separating into scientific disciplines. It should be taken into account that myth plays a significant, although not always positive role in science and society, interacting with science upon the principle of mutual complementarity. In particular, myth helps to advance and substantiate the scientific hypotheses, form scientific worldviews and images of the future. The approaches of nonclassical mythology, in turn, reveal that in the modern conditions, myth becomes the instrument of politics and the method for solving social issues, manifesting as a factor of national security and mechanism for manipulation. However, its further study requires the development of the universal theory of myth, the basic prerequisites of which have already been created.
21
Linchenko, Andrei Aleksandrovich. "Myths about the past in media environment: theoretical grounds and Russian political practice." Социодинамика, no. 1 (January 2022): 1–17. http://dx.doi.org/10.25136/2409-7144.2022.1.32640.
Анотація:
This article is examines the issues of constructive use of the myths about the past in media environment. The goal lies in the attempt to align several most significant theoretical models of interpretation of the social myth in order to comprehend constructive use of myths about the past in modern Russian politics of memory. This required referring to the peculiarities of the ontology of the past in media myth, as well as to the trends characteristic to modern foreign and Russian research of the politics of memory. The scientific novelty lies in the detailed analysis of the key categories that reveal the peculiarities of creating ontology of the past in modern media myth, as well as allow analyzing the constructive potential of myths about the past in media environment in the context of the Russian politics of memory (the function of cultural-historical orientation, motivating function, functions of conflict settlement). The author explores myths about the past, which in recent decades have become a crucial instrument for conducting a peculiar type of information warfare – the so-called “memorial” wars.
22
Magrin, Géraud. "The disappearance of Lake Chad: history of a myth." Journal of Political Ecology 23, no. 1 (December 1, 2016): 204. http://dx.doi.org/10.2458/v23i1.20191.
Анотація:
The article explores the hydropolitics of Lake Chad. Scientific and popular views on the fate of Lake Chad differ widely. The supposed 'disappearance' of the Lake through water abstraction and climate change is a popular myth that endures because it serves a large set of heterogeneous interests, including those supporting inter-basin water transfers. Meanwhile scientific investigations show substantial and continuing Lake level fluctuations over time, and do not support its projected disappearance. The task is to understand how the myth of the disappearing Lake has been engendered and used, by studying the discourses and the strategies of the main stakeholders involved. The Lake has been protected so far from massive water abstraction, and inter-basin transfer projects, due to the fragmentation of its political management, new security threats, and the piecemeal nature of the interests in play.Key words: Lake Chad; environmental myths; hydropolitics; political ecology; inter-basin transfers
23
Aroshidze, Marine, and Nino Aroshidze. "The great social experiment: when dreams did not turn into reality." Balkanistic Forum 30, no. 3 (October 5, 2021): 314–28. http://dx.doi.org/10.37708/bf.swu.v30i3.18.
Анотація:
The great social experiment in building socialism, which was supposed to develop into communism, was based on a number of attractive political myths, for the creation of which a special symbolic universe was created, a wide range of various sign systems were involved, among which language played the most important role: as a means of creating a political myth and the means of its constant feeding (the myth-making function of the language). This allowed (in conjunction with other means of subjugating the totalitarian state) for a long period to manipulate the consciousness of the masses, educating the younger generation in the given ideological framework. However, being the most important means of creating myths, language at the same time has enormous potential for its destruction. An analysis of texts criticizing the political ideology prevailing in the Soviet empire allowed us to single out two main types of myth-destroying texts: 1) texts criticizing the existing order (anecdotes, caricatures, parodies, political fables, etc.) and 2) texts that destroy the “information vacuum» (photographic documents, archival documents, autobiographies, etc.). The artistic works of dissidents of socialist ideology (Vladimir Vysotsky, Nikolai Guberman, Alexander Solzhenitsyn, Mikhail Bulgakov, etc.), which often combined both functions, had a special appellative-influencing force. Analysis of the role of language in the creation of myth as a socio-cultural phenomenon on the example of the myths of the Soviet era in the context of modern globalization of knowledge and the interdisciplinary scientific paradigm demonstrated the semiotic mechanism of myth creation and the dynamics of their destruction.
24
Brodsky, Alexander I. "Myth therapy. Notes on collective traumatology." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 208–16. http://dx.doi.org/10.21638/spbu17.2021.202.
Анотація:
The article analyzes the mechanisms for the formation of social myths, as well as their functions pertaining to collective trauma, and puts forward three theses. Firstly, the characteristics which turn text into myth depend not on its formal or essential features, but rather on its perception (how the audience interprets the meaning of its constituent statements). Anything can become a myth. Usually, a myth consists of depictions, statements, and explanations, that is, descriptive utterances. However, to understand a myth is to know the preconditions not for the truth and/or falsity of its constituent statements, but instead the implementation of certain rules of conduct. A myth is a description interpreted as a prescription. This approach makes it possible to understand how various scientific or philosophical theories, initially aiming to describe and explain the world, turn into myths determining the social behaviour of the masses. Secondly, a myth turns descriptions into prescriptions through “storytelling”. A myth is a narrative which inevitably uses certain tropes essential for all narratives. The form of the narrative makes it possible to establish a pseudo-logical connection between various “elementary statements” capturing real or fictional events. Without such a connection, there is no value and, therefore, no normative perception of these events. Thirdly, the transformation of a description or explanation of a traumatic event into imperatives is the most important form of the therapy of collective consciousness. A description of a traumatic event turning into a call for action and construction of a new reality presents perhaps the only way to get rid of the destructive consequences of psychological trauma, both at the collective and individual level.
25
Baikov, Aleksandr Alekseevich. "Metaphysical and dialectical aspects in the reality of myth." Manuscript 16, no. 4 (October 19, 2023): 250–54. http://dx.doi.org/10.30853/mns20230051.
Анотація:
The aim of the research is to identify the relationship between the metaphysical and dialectical aspects in the reality of myth by determining the characteristics of its development and establishing connections within it. The paper reveals the dynamic aspect of mythological events, examines the specificity of the interaction between individual myths, the relationship between mythological and historical time. The scientific novelty of the research lies in overcoming the dichotomy of the metaphysical/dialectical in relation to the reality of myth and proposing a metaphysical model for the development of constructed realities. As a result, it has been proved that myth possesses a unique dynamics that combines metaphysical and dialectical aspects. A model for the development of mythological reality based on connections mediated by mythemes and archetypes, which acquires temporal characteristics through its inclusion in the structure of reality, has been identified.
26
Woodcock, Brian A. "“The Scientific Method” as Myth and Ideal." Science & Education 23, no. 10 (May 27, 2014): 2069–93. http://dx.doi.org/10.1007/s11191-014-9704-z.
27
Vladimirova, Tatyana E. "Semantic Continuumof Myth." RUDN Journal of Language Studies, Semiotics and Semantics 11, no. 2 (December 15, 2020): 161–74. http://dx.doi.org/10.22363/2313-2299-2020-11-2-161-174.
Анотація:
Language, the first cultural phenomenon, received textual expression in myths, of which the oldest tell of the mystical relationship of the tribe with the animal. Consideration of the concepts that arose on this basis, and then of “conceptual myths” (OM Freidenberg) about the totem-ancestor makes it possible to analyze their semantic-semantic fields. Moreover, we relied on the cultural-historical concept of G.G. Shpet, which allowed us to trace the evolution and subsequent transformation of the semantic-semantic fields of myth and thus reveal the algorithm for the formation of the mythopoetic tradition, its fading and eternal return. In the center of this work is semantic-semantic fields of myths about the Heavenly deer / moose cow, the cult which stretched over the more than six millennia. Observing the astral objects that served as a spatial-temporal reference point in the hunting and reindeer herding, primitive tribes felt their unity with the star ancestors. For example, two constellations of seven stars, which served the primitive hunters and reindeer breeders as a guide on the way, began to be identified in the russian North with the horned Reindeer Mother / moose cow and her daughter, from which the well-being of people depends. The attempt of comparative-historical reconstruction of semantic-semantic fields in article based on the material of myths about totems-forefathers made it possible to distinguish three main layers. These are 1) the energetically “charged” field of the myth of the shaman visiting the fantastic deer in labor, in which the religious and mythological consciousness received expression; 2) a semantic-semantic field of myths that belong to the artistic and heroic consciousness and narrate about a cultural hero who is ready for a feat for his family-tribal community; 3) the semantic-semantic field of the myth of the Horned mother-deer in the story of Ch. T. Aitmatova’s “White Steamboat (After the Tale)”, the rescue of orphans who became the ancestors of the Bugu tribe (‘deer’), and contains deep thoughts of the author, the bearer of cultural-historical and philosophicalcultural consciousness. As for the semantic-semantic fields, specific to the various interpretations of plots about a moose cow and a calf, close to a household fairy tale, a hunting story and a joke, so they correspond to the scientific and technical type of consciousness that has lost its connection with myth.
28
Kurjanovich, Anna V. "Slavic cosmogonic myth in Vladimir Vernadsky's picture of the world and idiostyle." Rusin, no. 68 (2022): 352–69. http://dx.doi.org/10.17223/18572685/68/19.
Анотація:
The article considers the mythological and scientific picture of the world in the old Slavic cosmogonic discourse and in the creative discourse of Vladimir Vernadsky, the founder of the doctrine of the noosphere. The author analyses concepts-mythologems, which constitute the “core” of cosmogonic representations in both cases, and their lexemes-nominates in Slavic myths and Vernadsky's scientific, autobiographical, and epistolary texts. The analysis involves the linguistic and conceptual meanings of the lexical units “myth”, “cosmogony”, “human”, “universe”, “life” and their associative-derivative correlates as nominees of authentic and author's reinterpreted ideas about “creation of the world”,“evolution of all living things” The analysis has shown that though the classical Slavic myth in the scientific discourse retains separate mythologemes as part of the cosmogonic narrative (cosmic scale, the power of the mind as an active principle, the interaction of nature and human, aspiration to the future), it goes through a substantial and methodological rethinking. An authentic myth is interpreted by Vernadsky with reference to both external circumstances (a special historical mission of natural sciences in explaining evolutionary and historical patterns), and the specificity of Vernadsky's own understanding of the universe structure and development (an intuitive-rationalistic way of knowing, faith in the triumph of human reason, scientific labour). The analysis contributes to the study of the general Slavic picture of the world and Vernadsky's personal concept sphere related to the cosmogonic ideas, as well as to undersyanding the mechanisms of discursive conditioning of concept formation and diachronic interaction of different discourses.
29
Фесенкова, Л. "Noosphere future of the Humanity: scientific forecast or quasi-scientific myth?" Chelovek 30, no. 1 (February 2019): 66–74. http://dx.doi.org/10.31857/s023620070003022-1.
30
COULARDEAU, Jacques. "SCIENTIFIC LINGUISTICS, A NEVER-ENDING HISTORY." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 5, no. 1 (November 24, 2021): 37–57. http://dx.doi.org/10.26520/mcdsare.2021.5.37-57.
Анотація:
1866 was a turning point in scientific linguistics when the Linguistic Society of Paris banned all papers and presentations on the origin of language. De Saussure locked up the debate with two concepts, diachrony and synchrony. I intend to examine the emergence of the hypothesis of a single origin of human articulated languages, in Africa first, and then Black Africa. The phylogenic approach of biological studies has today spread to linguistics. Sally McBrearty rejected the idea of a Neolithic revolution. Consequently, Black Africa became a major field of archaeological research. Yuval Noah Harari stating the existence of a symbolic revolution around 70,000 years ago, rejected Black Africa along with the Americas, and the Denisovans. Asia has become a major archaeological field. Julien d’Huy implements phylogenetic arborescent technique to the study of myths. The oldest form of a myth is not the origin of it. In oral civlizations some literate individual had to tell the story behind representations for the people to understand, appreciate, and remember them. I will then consider structural linguistics (Noam Chomsky & Universal Grammar). UG has never been able to develop semantics within its own system (Generative Semantics & George Lakoff). Science is always a temporarily approximate vision of what it considers. First, what any science explores is constantly evolving following phylogenic dynamics that are contained in the very objects of such scientific studies. Second, any new knowledge appearing in the field concerned causes a complete restructuration of what we knew before.
31
Strelnik, O. N. "On the demarcation of mythological messages in the communicative space of contemporary culture: An interdisciplinary approach." RUDN Journal of Sociology 21, no. 4 (December 7, 2021): 711–21. http://dx.doi.org/10.22363/2313-2272-2021-21-4-711-721.
Анотація:
The article considers myth as an element of social communication reproduced in both archaic and modern times. The author seeks criteria for identifying mythological messages in the general corpus of connotative messages. The empirical field of the search is the mass media. The author follows the interdisciplinary research principles and presents a combination of various approaches to the study of myth. In the contemporary culture, myth remains one of the most relevant ways for constructing meaning. In both modern and archaic myths, there is a single type of thinking, the logic of which is not limited to the logic of emotions or scientific normativity. The author distinguishes normal and transformed myths, and argues that the demarcation of the mythological is needed exclusively for transformed myths. In other cases, despite its obvious ubiquity, myth remains a by-product of communications, does not distort their main content and does not parasitize on their form. The article draws an analogy between how mythological thinking functions in the archaic and the methods for forming mythological content in the contemporary mass media. The author comes to the conclusion that the initial functional orientation of the mass media is distorted in mythological messages: in the transformed media (media + myth), the function of informing is replaced by the functions of motivation. The mass media code information/not information is distorted, values are presented as systems of facts, and the image of reality as reality itself. The demarcation of mythological messages can be achieved by identifying the distortion of the content and functions of the original form of culture. Such a transformation is a necessary but insufficient criterion for identifying mythological messages in the communicative space of contemporary culture.
32
Frank, Susi K. "Arctic Science and Fiction." Journal of Northern Studies 4, no. 1 (July 1, 2010): 67–86. http://dx.doi.org/10.36368/jns.v4i1.630.
Анотація:
The article analyses the popular novel Sannikov’s land (published in 1926) by the famous Russian and Soviet geologist Vladimir A. Obruchev (1863–1956) and asks how scientific discourse on the one hand and literary, fictional discourse on the other interact in this text that tells the story of the discovery of an Arctic island that a Russian merchant had asserted to have seen, but the existence of which never could be affirmed. Basing his novel exclusively on wellfounded scientific (geological as well as anthropological) hypotheses, Obruchev polemizes with a whole range of pretexts from J. Verne to K. Hloucha. Unfolding the story of the Russian expedition, Obruchev pursues the aim (1) to deconstruct the utopian myth of a paradise on earth beyond the Arctic ice in its countless varieties; (2) to show that ancient myths—like the myth of the existence of warm islands in the Arctic—are a form of protoscientific insight that should be taken seriously by modern science and transformed into scientific knowledge; and (3) to suggest that the Arctic islands—really existing, supposed to exist or be doomed—from a geological point of view belong to the Siberian mainland and therefore to Russian/Soviet territory.
33
Avanesov, Araik R. "Myth and Religiosity of Modern Man in the Phenomenology of Religion by Mircea Eliade." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 1 (213) (March 31, 2022): 4–8. http://dx.doi.org/10.18522/2687-0770-2022-1-4-8.
Анотація:
The philosophical and religious views of M. Eliade are considered, the following questions are analyzed: about the presence of religiosity in the thinking of modern man through the basic concepts of the phenomenology of the scientist's religion, about the hidden presence of the mythological and sacred, the connection between the concepts of “sacredˮ and “mythˮ is discussed. The approach of M. Eliade in the question of the functionality of the myth is compared with the approaches of J. Fraser and E. Tylor. The question is raised about the interdisciplinarity of M. Eliade's concepts in the context of the study of myth and cross-cultural analysis, about the place of myth in modernity through the representation of cultural phenomena, philosophical concepts and social practices, as well as possible forms of initiation in the daily practice of modern man. The problem of the possible ontological premise of M. Eliade in the issue of the difference between traditional cultures and modern culture is actualized. The issue of replacing the mythological picture of the world with a scientific one in the context of M. Eliade's theory of myth is considered.
34
Porter, Stanley E. "Two Myths: Corporate Personality and Language/Mentality Determinism." Scottish Journal of Theology 43, no. 3 (August 1990): 289–307. http://dx.doi.org/10.1017/s0036930600032701.
Анотація:
Certain myths are often perpetuated in a discipline, myths which upon later reflection are seen to be what they in fact are: unhelpful, deceptive or simply wrong. Often these myths are perpetuated in spite of good evidence to the contrary. This tendency is not unique to Biblical studies but is a pattern that is found in a range of disciplines. Thomas Kuhn, in The Structure of Scientific Revolutions, addresses this tendency in the so-called hard sciences. He does not use the term myth but rather speaks of the presuppositions of normal science, the scientific paradigm which controls the scientific community of a given time. But as is so often the case, growing evidence mounts that the model is unsatisfactory, that it fails in significant ways to explain evidence which is increasingly seen to be important. The evidence mounts, until a paradigm shift occurs, when the significant or major practitioners of a discipline realise that a new model must be invoked to explain the data at hand.
35
Halasz, George. "Clinical Practice beyond Science: Debunking the Scientific Myth." Australian & New Zealand Journal of Psychiatry 28, no. 1 (March 1994): 7–13. http://dx.doi.org/10.3109/00048679409075840.
Анотація:
The theme of the RANZCP 28th Conference questioned the science of clinical practice. This question is explored in the light of prevailing paradigms of 20th century psychiatry and recent claims by scientism, especially biologism, that assumes an organic causation for all abnormal behaviour. It is argued that a paradigm of objective science is necessary to understanding many aspects of mental illness, but not sufficient to explain certain essential phenomena, such as altered states of consciousness and empathy, encounted daily in clinical practice. Discarding these phenomena in the name of “science” runs the risk of clinical practice becoming “mindless”. The “reconquest of the subjective” is offered as a way to extend clinical practice beyond objective science.
36
Skinningsrud, Tone. "Anthropological films and the myth of scientific truths." Visual Anthropology 1, no. 1 (November 1987): 47–53. http://dx.doi.org/10.1080/08949468.1987.9966460.
37
Wreszinski, Walter F. "The Myth of Academic Excellence and Scientific Curiosity." Brazilian Journal of Physics 43, no. 1-2 (December 1, 2012): 1–4. http://dx.doi.org/10.1007/s13538-012-0110-1.
38
BAER, D. "Sex/gender/male-female: science or scientific myth?" Journal of Social and Biological Systems 13, no. 4 (1990): 411–15. http://dx.doi.org/10.1016/0140-1750(90)90550-p.
39
Lenska, S. V. ""Ocean catcher. History of the Odyssey" by V. Yermolenko as a postmodernist novel." Bulletin of Luhansk Taras Shevchenko National University, no. 7 (345) (2021): 107–16. http://dx.doi.org/10.12958/2227-2844-2021-7(345)-107-116.
Анотація:
The article deals with the literary analysis of Volodymyr Yermolenko's novel „The Ocean Catcher. History of Odyssey” as a sample of postmodern prose. In modern literary criticism, this is the first attempt at a scientific study of the work. Volodymyr Yermolenko is a scientist-philosopher and political scientist, author of scientific works, translator, essayist, TV presenter. „Ocean catcher. The Story of Odysseusˮ is his first experience in the field of fiction. The novel is like a continuation of the plot of Homer's „Odysseyˮ, but the writer only starts from the ancient plot and the mythical hero. He develops his own myth of good and evil, guilt and redemption, the search for meaning in life and finding one's own identity. His hero interacts with women, not so much seeking pleasure, as seeking to know love in its various manifestations. He analyzes his life, travels to places where he has been, and even descends into the realm of the dead to ask forgiveness from those he has offended. The poetics of the novel fit perfectly into the canon of postmodernism: author's myth; saturation of the text with philosophical reflections; introduction of several narrators; intertextuality, associations, contamination of several myths (Ariadne and Theseus, Dionysus, Cassandra). Synthetic genre structure – a combination of elements of adventure novel, travelogue, love novel, myth novel. Analysis of the novel convinces in the postmodern poetics of the work.
40
Mich, Tadeusz. "Complementary Paradigms in Cultural Anthropology." Roczniki Teologiczne 69, no. 9 (November 16, 2022): 141–57. http://dx.doi.org/10.18290/rt22699.8.
Анотація:
Two of the competing ways of knowing in cultural anthropology are the paradigms of interpretation as presented in the work of Clifford Geertz and the scientific model as represented by Roy Rappaport. This article studies the similarities between the two paradigms in anthropology by comparing mythical and scientific ways of interpreting the cosmos with the interpretative and scientific ways of interpreting ways of knowing in anthropology. To this purpose I have selected one version of a creation myth, the Kaypulaquena myth of the Yucuna Indians from the Amazon and one scientific model of interpreting the universe, the Big Bang Theory. The problem I address is how myth and science approach the world. The study focuses on similarities between the Yucuna mythical way of interpreting the world and the Big Bang Theory way of approaching the cosmos. My assumption is that in both paradigms there are similarities in the use of epistemological assumptions and metaphors.
41
Natale, Simone, and Andrea Ballatore. "Imagining the thinking machine: Technological myths and the rise of artificial intelligence." Convergence: The International Journal of Research into New Media Technologies 26, no. 1 (June 20, 2017): 3–18. http://dx.doi.org/10.1177/1354856517715164.
Анотація:
This article discusses the role of technological myths in the development of artificial intelligence (AI) technologies from 1950s to the early 1970s. It shows how the rise of AI was accompanied by the construction of a powerful cultural myth: The creation of a thinking machine, which would be able to perfectly simulate the cognitive faculties of the human mind. Based on a content analysis of articles on AI published in two magazines, the Scientific American and the New Scientist, which were aimed at a broad readership of scientists, engineers and technologists, three dominant patterns in the construction of the AI myth are identified: (1) the recurrence of analogies and discursive shifts, by which ideas and concepts from other fields were employed to describe the functioning of AI technologies; (2) a rhetorical use of the future, imagining that present shortcomings and limitations will shortly be overcome and (3) the relevance of controversies around the claims of AI, which we argue should be considered as an integral part of the discourse surrounding the AI myth.
42
CHUNG-CHONG, Jaw, and Amran MUHAMMAD. "MYTH OF EUROPEAN DARK AGE (5TH-15TH CENTURY) SCIENTIFIC KNOWLEDGE STAGNATION: CRITICAL STUDIES OF SCIENTIFIC IDEA INTERACTIONS BETWEEN THE LATE MEDIEVAL THEOLOGIAN AND EARLY MODERN PHILOSOPHER." International Journal of Theology, Philosophy and Science 5, no. 8 (May 27, 2021): 59–63. http://dx.doi.org/10.26520/ijtps.201.5.8.59-63.
Анотація:
Within common historical context, most historians consider the European renaissance age as age of origins of modern scientific knowledge, also, they assume European Medieval Age (5th-15th centuries) as age full with scientific knowledge ignorant. This research paper gives important historical review about interactions of scientific idea between the late medieval theologian and early modern philosopher. However, most previous research was more emphasized on scientific knowledge development during the age of renaissance and age of enlightenment without considering the contribution of early medieval age theologian. By examining this historically event with critical review, I do give some clarification to such pervasive myth by using qualitative research methodologies, which involving analyst of historical facts from primary resources and secondary resources such as archives, journals, book chapters, and published research paper. This research challenges the argument that scientific knowledge development only happened since renaissance age. In the comparatives studies, I found out that early medieval theologian, from William of Ockham to Gabriel Biel, who did played an important role of influencing early modern philosopher, Rene Descartes to David Hume, with scientific ideas. Such finding does give a significant clarification to the myth of medieval Europe scientific knowledge stagnation in modern historical debate.
43
Smith, Ciarra N., and Holli H. Seitz. "Correcting Misinformation About Neuroscience via Social Media." Science Communication 41, no. 6 (November 26, 2019): 790–819. http://dx.doi.org/10.1177/1075547019890073.
Анотація:
The rapid spread of misinformation online is of growing concern to communication researchers. Scientific misinformation can lead to ill-founded educational practices, health trends, and public policies. In an online survey-based experiment ( N = 744), we corrected neuroscience myths via a mock Facebook newsfeed. We were able to reduce belief in the myths by presenting the subjects with corrective “related articles” immediately following the myth. We also found limited evidence that readers evaluate articles more positively when they are consistent with preexisting views. Our findings are consistent with previous research and extend research on corrective messaging strategies into a new context.
44
Marks, Jonathan. "The units of scientific anthropological origin narratives." Anthropological Theory 16, no. 2-3 (September 2016): 285–94. http://dx.doi.org/10.1177/1463499616652517.
Анотація:
Biological anthropology often treats its species as if they were natural, zoological units. While biologists sometimes acknowledge the contested aspects of species, I argue that the taxa in our own ancestry are different from those in zoology more generally, by virtue of their roles as characters or elements in our scientific origin myth.
45
Tasymova, A. K. "Myth as a key to understanding modern legal culture." Bulletin of the Karaganda university History.Philosophy series 107, no. 3 (September 30, 2022): 388–98. http://dx.doi.org/10.31489/2022hph3/388-398.
Анотація:
The article substantiates the role and significance of myth as the most relevant way of understanding the peculiarities of legal culture. The ahistorical semantic core of the myth is emphasized, which remains unchanged in its basic semantic parameters. Legal culture is seen as fixing some aspects of the myth at the level of everyday communication. It is proved that the axiological parameters of existence are undoubtedly determined by the myths with which modern culture is overgrown, on the one hand, resurrecting long-forgotten mythological forms, and on the other hand, producing alternative mythologems. The mythologization of law appears in the form of such trends as a return to the application of customary law, leading to degradation processes in the field of legal culture and legal consciousness. It is concluded that the presence of a scientific paradigm does not guarantee that certain myths will not function in society since from the cultural sphere itself the myth began to gradually become actualized in the field of politics and law, which can be observed in modern realities. The article substantiates the duality inherent in modern law as a developing organism, which is due to the fact that in modern conditions law begins to act as a mirror of the transformations that occur in society at the level of everyday practices. An analysis of the paradoxes of the modern legal system of national societies indicates the limitations of such a phenomenon as the mythologization of law, which in modern conditions leads to the formation of legal universals as a product of the globalization process, the logical conclusion of which will be the organization of supranational institutions that regulate the sphere of legal relations.
46
Rezvushkina, Sofia. "The mythological in the postmodern paradigm: a historiographic study." Socium i vlast 4 (2022): 67–82. http://dx.doi.org/10.22394/1996-0522-2022-4-67-82.
Анотація:
Introduction. The lexeme “myth” is ordinary for a modern person, but its meaning is a vague circle of definition. The author sets the question — how does modern man understand the myth, how does he use it, and what approaches to studying the manifestations of the mythological are used in modern science. But in order to correctly answer these questions, it is necessary to clarify the concept of “modernity”. According to the author, it is possible to correctly substantiate the concept of modernity by using the method of paradigm analysis by A.G. Dugin. In line with this approach, the concept of “modernity” is conceptually identical to the postmodern paradigm. The purpose of the study is to conduct a revision of modern literature (literature of the postmodern paradigm) devoted to the scientific study of the myth and the manifestations of the mythological in human existence, to analyze it in line with the paradigm approach. Introduce new sources into scientific circulation and, on the basis of a combination of new and existing sources, offer a detailed historiographic review of the literature. Methods. The main method used in this work is the paradigm analysis by A.G. Dugin. In addition to it, a systematic approach and general scientific methods were used — analysis and synthesis, induction, deduction, abstraction. Scientific novelty of the research. The main scientific novelty of the study is the use of the method of paradigm analysis in the study of the mythological. In addition, a number of new sources (published in the period from 2020 to 2022) dedicated to the topic of myth are being introduced into scientific circulation. Results. Within the framework of this article, more than 60 works were analyzed and, on their basis, an exhaustive historiographic review of the existing modern literature devoted to the study of myth and manifestations of the mythological in human being was made. Conclusion. Considering the presented literature in line with the paradigm approach, the author explicates the main aspects of the study of the mythological, which are characteristic of this paradigm and suggests further vectors of its development. According to the author, the myth is increasingly integrated into the digital and virtual environment, which actualizes the need to study it already in the mainstream of digital anthropology. The author also puts forward the thesis that digital literacy skills can help reduce the ideological load of the myth, which manifests itself in the digital environment in the form of fake news and other tools of hybrid wars.
47
Vladimirovich, Kondratiev Konstantin. "Mythological Thinking and Philosophy." International Journal of Criminology and Sociology 9 (April 5, 2022): 2554–58. http://dx.doi.org/10.6000/1929-4409.2020.09.313.
Анотація:
The article's primary purpose is to analyze the problems of the emergence of philosophy against the background of myth and the correlation of mythical and philosophical styles of thinking. The author substantiates the question of myth theories that do not consider the bearer's inner conviction of mythological thinking in the absolute reality of events and characters described in myths. The main features of the myth as the most ancient form of social consciousness are revealed: absolute subjective certainty, anonymity, which is expressed in an unconscious type of authorship, as well as a specific explanatory function, the essence of which is to implement the solution for a cognitive task before this task itself can be set and consciously formulated. Myth cannot be considered pre-scientific thinking, as an early form of folk art, or as primitive forms of religious worship. The crisis of mythology, which consists of its inability to perform its explanatory function, in turn, generates three new types of social consciousness: epic and other types of the poetry of personal authorship, religious teachings as a system of dogmas and organized cult actions, propagated by the prophets and supported by the priests, and philosophical thinking as a form of conscious intellectual creativity, the reliability of the results of which is supported by the personal wisdom of its author.
48
Rizal, Rahmat. "Mitos dan Eksplanasi Ilmiah Lembayung Senja." Jurnal Filsafat Indonesia 1, no. 1 (May 4, 2018): 16. http://dx.doi.org/10.23887/jfi.v1i1.13970.
Анотація:
A Violaceous sky attwilightis a natural phenomenon that occurs at sunset. This phenomenon is characterized by areddish yellow sky appearance. To explain this phenomenon, the community has developed a myth that connects the existence of the occult things such as the decline of the evil ghosts, witchcraft, and the epidemic of the disease. This myth has survived long enough in both sundanesse and Banjarmasin, South Kalimantan. The myth is spread in the community from mouth to mouth and occurs from generation to generation. Development of science and the changing minds of modern society effect myths that are present in society began to be degraded by scientific explanations reinforced by empirical evidences. The explanation used in explaining the twilight phenomenon uses the Hempel-Oppenheim explanation model. The explanationsare considered as general statementsconsidered correct. The Violaceous sky at twilight does not indicate the presence of ghosts, witches, or epidemics but it can be explained by Rayleigh scattering theory. The white light from the sun is dissipated by the atmospheric particles into the monochromatic spectrum. As a result of longer stages, the scattered spectrum has the longest wavelength
49
Sapir, Adi. "Mythologizing the Story of a Scientific Invention: Constructing the legitimacy of research commercialization." Organization Studies 41, no. 6 (January 28, 2019): 799–820. http://dx.doi.org/10.1177/0170840618814575.
Анотація:
This paper explores the processes through which an organizational story acquires mythological status within an organizational field. To this end, I analyse a story of a successful case of academic technology transfer that gained mythological status in the field of higher education in Israel: the commercialization of the innovative pharmaceutical drug Copaxone. I identify three concurrent processes of mythologizing work: organizational storytelling, media diffusion and reconstruction, and field-level retelling and countering. I argue that myth-making is a collective work, in which an organizational story is shaped not only through the strategic rhetorical work of managers but also through interpretations and modifications by the media as well as other actors in the field. The myth of Copaxone, as it is currently told in the field of higher education in Israel, is a complex assemblage of the organizational story and various counter-narratives. I further suggest that this myth not only serves to naturalize and reinforce academic patenting, but also constitutes a discursive space for reflections about the ambiguities inherent in academic commercialization.
50
Kostyuk, Iryna. "Fundamentals of mythologization of personality in the context of the totalitarian society." Bulletin of Lviv National Academy of Arts, no. 40 (July 1, 2019): 25–30. http://dx.doi.org/10.37131/2524-0943-2019-40-3.
Анотація:
The article analyzes the problem of using social myths in the system of a totalitarian society, outlines the main mechanisms of their influence on all spheres of society life, scenarios of activity and modifications in modern times. The totalitarian societies of the twentieth century (on the example of the Soviet Union and Germany) created their myths, because without them, totalitarianism is in principle impossible, and also actively used millennial mythological schemes and images already created by the millennium. The modern information society gives rise to new myths, commercially oriented, but the mechanisms of influence are rooted in archaic myth-making and myth-creation of totalitarian states. Objectives – to analyze the mechanisms of the functioning of myths in a totalitarian society, the basic principles of mythologizing the image, the transformation of social myths in modern society. Scientific novelty. All modern theories of social myths can be conditionally divided into two kinds of flows: 1) those that interpret myth as a certain way of expressing the unconscious, to begin even an irrational experience that is experienced subjectively but is unique to the whole community; 2) theories that emphasize his or her ability to form types of thinking and norms of behavior (which is extremely important for totalitarian societies that want to ensure total control over citizens). Results. Since the most researched totalitarian societies today are Soviet and Nazi, it is best to go there according to the models of the existence of mythological paradigms, even when realizing the diversity of these varieties of totalitarian regimes - the Nazi totalitarianism is directed to the pre-Christian past. at the end of the XXI century. the latest social myths have started to play a much larger role than the new weapons. Considering the tangible effect of civilized means of influence on extremely militant states (through a set of economic and political sanctions, access to global financial systems and levers of influence on the politics and economy of other states), it is social myths relayed through all possible media (directly or veiled). ), began to form mass public opinion and even state ideology. It is the mythology that offers a person the key to understanding the situation (social, political, spiritual, emotional) in which they find themselves. The mythology (ideology) of an individual society (or even a particular social group) comprehensively characterizes its representatives, their motivation, and their interest. Myths are a guarantee that a particular community will not be completely destroyed during radical changes. Therefore, in times of social and economic crises, myth gives a person the possibility of unconditional identification with the team. Conclusions. Society and civilization of the twentieth century. modestly retreated to the laws and regulations of mythological consciousness, mythological laws, because for thousands of years man has preserved the collective subconscious and resist (in its mass) cannot, and "others" immediately found themselves outside the society, becoming social exiles (this in the scene of exile) or died. The modern information society gives birth to new, commercially oriented myths, but the mechanisms of influence are rooted in the archaic myth-making and myth-making of totalitarian states.