Pathos, Logos, Mythos. Mythopoetics Volume II (original) (raw)
Related papers
Myth and Emotions, José Manuel Losada & Antonella Lipscomb (eds.), Newcastle upon Tyne (United Kingdom), Cambridge Scholars Publishing, 2017., 2017
The identity of the individual always implies a social aspect: its belonging to a group with which it shares desires, fears and beliefs. This is precisely where myth operates, always in accordance with a conscience of identity related to absolute origins and destinies of the individual or of society. Myth proposes particular and collective solutions (compassion, love, peace) to individual or social problems (anger, violence, suffering). In this way, it shapes public spheres of culture where emotional logic precedes other ways of comprehension of the world, namely rational thought. // La identidad del individuo presenta siempre una faceta social: su pertenencia a un grupo con el que comparte deseos, miedos y creencias. Precisamente ahí también incide el mito, siempre de acuerdo con una conciencia de identidad relacionada con el origen o con el destino absolutos del individuo o la sociedad. El mito propone soluciones particulares y colectivas (la compasión, el amor, la paz) a los problemas individuales y sociales (la ira, la violencia, el sufrimiento). Conforma de este modo esferas públicas de cultura en las que la lógica emocional va por delante de otros modos de comprensión del mundo, particularmente del pensamiento racional.
Journal for The Theory of Social Behaviour, 2020
Myth has a convoluted etymological history in terms of its origins, meanings, and functions. Throughout this essay I explore the signification, structure, and essence of myth in terms of its source, force, form, object, and teleology derived from archaic ontology. Here I offer a theoretic typology of myth by engaging the work of contemporary scholar, Robert A. Segal, who places fine distinctions on criteria of explanation versus interpretation when theorizing about myth historically derived from methodologies employed in analytic philosophy and the philosophy of science. Through my analysis of an explanandum and an explanans, I argue that both interpretation and explanation are acts of explication that signify the ontological significance, truth, and psychic reality of myth in both individuals and social collectives. I conclude that, in essence, myth is a form of inner sense.
2013
In search of a scientifically useful minimal definition of the term "myth", this article traces the development of the concept from the cultural environment of classical Greece, in which it was born, until its modern use in the framework of socio-anthropological studies. Of all the terms of the vocabulary of religious anthropology "myth'' is certainly the most used one. Unfortunately, its wide-spread use is directly proportional to its indeterminateness. Moreover, it regards not only the everyday lexis (what is exactly intended, when, for instance, people call an actor or a soccer player "mythic"?), but also academic communications: various authors can intend by this concept diametrically opposed things.
Myth as the Phenomenon of Culture.pdf
National Academy of Managerial Staff of Culture and Arts Herald, 2018
This paper aims at exploring myth as a phenomenon of culture. The authors have used anthropological integrative approach, semiotic method of representing myth as a language of culture, as well as phenomenological method. Myths provide meaning and purpose to all elements of culture. Myth underlies cultural reality – it is a core of culture. If we imagine culture as an onion comprised of different layers (the “onion” model of culture), than myth is the center of it – it is a core beyond articulation. It generates our beliefs and assumptions that are rarely explicated, however there beliefs and assumptions shape both the structure of personality and culture. They are taken for granted, but support any culture. They manifest themselves in an explicit form in values, purposes, goals, strategies, philosophies, which motivate us and shape our reality. Mythology is one of the ways to comprehend and interpret the world around us. Its basic concepts are the “world” and “human”. Through the lens of these concepts, people realized their destiny in the world and formed life attitudes during the early stages of human development. Giving place to philosophy and science, mythology has not lost its important place in human history. Mythological narratives were borrowed by many religions. In recent decades, representatives of literature and art have intentionally used myths to express their ideas. They have not only rethought ancient myths, but have created new mythological symbols. Nowadays, an interest in myths and mythologies has dramatically increased, and it is not by chance. The famous researchers of the primitive cultures and mythologies as the ways of mastering and interpreting the world have demonstrated the creative power and heuristic potential of myths that will be manifested in the future.
Myth and the construction of meaning in mediated culture
Kome. An International Journal of Pure Communication Inquiry , 2013
Traditionally mythical thought has been banished and considered less important than logical thinking. However, in the last decades several authors have claimed the need to revalorize this notion. From our perspective, myth is a key concept to explore the construction of meaning in media narratives. For instance, if we try to solve fundamental questions as what communication is or how media make meaning, we should take into consideration the epistemological scope of myth. This article's main objective is to prove that the co-implication between logos and mythos is essential to understand social communication and mediated culture. Thus, to avoid any kind of reductionism, it is necessary to establish a dialogue between the two forms of thinking and expression: the concept and the imagination.
Myth Theory: A Study towards Mythic Tale and It's Reach in Today's Life
International Journal of English Language, Literature in Humanities, 2021
Myth can vaguely be said to have come into existence due to the urge of seeking answers to curious mind about the universe, nature, man or can be the result emerged from the need for religious stability of societal control using certain customs and rituals. Myth when looked with a proper outlook can be termed as meaningful, for it beholds metaphysics, the branch of philosophy that deals with the first source of things, including intangible concepts such as being, identity, time and space in its primary sense while developing close proximity to immediate perception of reality. The universal belief system is held and disseminated with a certain amount of pompousness in language and settings, based on mythic stories of a clan or cult. The purpose of this paper is to establish mythic tales as a vital ingredients for posterity to look upon and validate that the re-reading of mythic tales into fiction opens up a variety of possibilities, including: various perspectives and dimensions to the same story portrayed in/as legendary texts. Humanistic consideration is brought about by individual representation. There are a variety of ways to look at the philosophy that has been passed down through the generations through stories. Keywords: Myth, Mythic Tales, Re-Interpretation, Sociological aspect, Pedagogical value.
Mythos and Logos: A Genealogical Approach
The paper aims to put forward a critique of the common view of the birth of philosophy as the exit from myth. To this end, it proposes a genealogy of myth which starts from the observation that the two terms were originally used as synonymous. By analyzing the ways in which the two terms relate to each other in the thinking of Presocratics, Plato and Aristotle, the paper argues that up to the fourth century BC no opposition between mythos and logos was stated and that not even in Aristotle is there an identification of myth with false discourse. This, in the end, is the result of the fact that their views of truth and reality enabled a plurality of programmes of truth to coexist next to one another.
CUȘNIR J. The Concept of Humanization of Myth as a Polydisciplinary Innovative Structure
CUȘNIR Jozefina. The Concept of Humanization of Myth as a Polydisciplinary Innovative Structure. In: Un-Bordering Disciplinarity. Trans-/Cross-/Post-Disciplinary Approaches to Linguistic and Literary Research. Milano: Redidiva Edizioni. 2019, pp. 35-48. ISBN 978-88-97908-51-7., 2019
The concept of humanization of myth which we have developed represents an experience of a systematic scientific conceptualization of the eponymous phenomenon initially revealed by Thomas Mann. The concept is based on the thesis stating that one of the main functions of the mythological consciousness is the ethicizing harmonization of the Universe (image of the world). The main structural elements of the concept include the totem-life / non-totem-death dichotomy, the myth of laughter, the myth of the abolition of non-totem-death, the evolution of the most ancient mythological consciousness, and a number of the most ancient mythologems. The polydisciplinary nature of the concept, its tools and areas of its application is not accidental, since it explores one of the basic intentions of man. The possibilities of revealing new senses provided by the concept include the development of the fundamentals of the theory of laughter, the concepts of the “new humanism in the 21st century” (UNESCO), “megamodern”, etc.