Myth - Knowledge (XXG)

2063: 2544:). Inconsistencies in content can indicate stratification, i.e. the overlapping of several materials, narrative variants and edition layers within the same medial concretion. To a certain extent, this can also be used to reconstruct earlier and alternative variants of the same material that were in competition and/or were combined with each other. The juxtaposition of hyleme sequences enables the systematic comparison of different variants of the same material or several different materials that are related or structurally similar to each other. In his overall presentation of the hundred-year history of myth research, the classical philologist and myth researcher Udo Reinhardt mentions Christian Zgoll's basic work 1908: 1347:, the identification of a narrative as a myth can be highly controversial. Many religious adherents believe that the narratives told in their respective religious traditions are historical without question, and so object to their identification as myths while labelling traditional narratives from other religions as such. Hence, some scholars may label all religious narratives as "myths" for practical reasons, such as to avoid depreciating any one tradition because cultures interpret each other differently relative to one another. Other scholars may abstain from using the term "myth" altogether for purposes of avoiding placing pejorative overtones on sacred narratives. 2103: 1376: 3500: 3498: 2557: 3507:, p. 4,5, Myths are often associated with theology and ritual. Their main characters are not usually human beings, but they often have human attributes; they are animals, deities, or culture heroes, whose actions are set in an earlier world, when the earth was different from what it is today, or in another world such as the sky or underworld....Legends are more often secular than sacred, and their principal characters are human. They tell of migrations, wars and victories, deeds of past heroes, chiefs, and kings, and succession in ruling dynasties.. 2489:

and purpose in their existence. Myths put one in touch with sacred realities, the fundamental sources of being, power, and truth. They are seen not only as being the opposite of error but also as being clearly distinguishable from stories told for entertainment and from the workaday, domestic, practical language of a people. They provide answers to the mysteries of being and becoming, mysteries which, as mysteries, are hidden, yet mysteries which are revealed through story and ritual. Myths deal not only with truth but with ultimate truth.

1158: 1214:. According to Cultural Myth Criticism, the studies of myth must explain and understand "myth from inside", that is, only "as a myth". Losada defines myth as "a functional, symbolic and thematic narrative of one or several extraordinary events with a transcendent, sacred and supernatural referent; that lacks, in principle, historical testimony; and that refers to an individual or collective, but always absolute, cosmogony or eschatology". According to the hylistic myth research by assyriologist 1926: 2289: 3488:, discoursing on the splendor of the heavenly bodies, insisted that, since God had thus exalted them above the other parts of creation, it was but reasonable that we should praise, extol, and honour them. The consequence of this exhortation, says the rabbi, was the building of temples to the stars, and the establishment of idolatry throughout the world. By the Arabian divines, the imputation is laid upon the patriarch 3640:, p. 4-5, Myths are often associated with theology and ritual...Their main characters are not usually human beings, but they often have human attributes; they are animals, deities, or culture heroes, whose actions are set in an earlier world, when the earth was different from what it is today, or in another world such as the sky or underworld. Myths account for the origin of the world, of mankind, of death.... 925: 3492:; who, they say, on coming out from the dark cave in which he had been brought up, was so astonished at the sight of the stars, that he worshipped Hesperus, the Moon, and the Sun successively as they rose. These two stories are good illustrations of the origin of "myths", by means of which, even the most natural sentiment is traced to its cause in the circumstances of fabulous history. 2417:, which hold that myth has some type of essential connection to ultimate sacred meanings that transcend cultural specifics. In particular, myth was studied in relation to history from diverse social sciences. Most of these studies share the assumption that history and myth are not distinct in the sense that history is factual, real, accurate, and truth, while myth is the opposite. 1198:, fundamental events, the exemplary deeds of the gods as a result of which the world, nature and culture were created together with all parts thereof and given their order, which still obtains. A myth expresses and confirms society's religious values and norms, it provides a pattern of behavior to be imitated, testifies to the efficacy of 2705: 1340:, "myth" has no implication whether the narrative may be understood as true or otherwise. Among biblical scholars of both the Old and New Testament, the word "myth" has a technical meaning, in that it usually refers to "describe the actions of the other‐worldly in terms of this world" such as the Creation and the Fall. 4116:

In modern parlance, a myth is a legend or fairy‐story unbelievable and untrue but nevertheless disseminated. It has a more technical meaning in biblical studies and covers those stories or narratives which describe the actions of the other‐worldly in terms of this world, in both OT and NT. In Genesis

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and myth. Ika Willis identified three models of this: fan fiction as a reclaiming of popular stories from corporations, myth as a means of critiquing or dismantling hegemonic power, and myth as "a commons of story and a universal story world". Willis supports the third model, a universal story world,

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claimed that "the primitive mentality is a condition of the human mind and not a stage in its historical development." Recent scholarship, noting the fundamental lack of evidence for "nature mythology" interpretations among people who actually circulated myths, has likewise abandoned the key ideas of

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Comparative mythology is a systematic comparison of myths from different cultures. It seeks to discover underlying themes that are common to the myths of multiple cultures. In some cases, comparative mythologists use the similarities between separate mythologies to argue that those mythologies have a

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A story or group of stories handed down through popular oral tradition, usually consisting of an exaggerated or unreliable account of some actually or possibly historical person—often a saint, monarch, or popular hero. Legends are sometimes distinguished from myths in that they concern humans rather

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yth today has come to have negative connotations which are the complete opposite of its meaning in a religious context... In a religious context, myths are storied vehicles of supreme truth, the most basic and important truths of all. By them, people regulate and interpret their lives and find worth

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is well-known among cultural study scholars for "reinventing" traditional childhood myths. While few films are as obvious as Disney fairy tales, the plots of many films are based on the rough structure of myths. Mythological archetypes, such as the cautionary tale regarding the abuse of technology,

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Both in 19th-century research, which tended to see existing records of stories and folklore as imperfect fragments of partially lost myths, and in 20th-century structuralist work, which sought to identify underlying patterns and structures in often diverse versions of a given myth, there had been a

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Myth criticism, a discipline that studies myths (mythology contains them, like a pantheon its statues), is by nature interdisciplinary: it combines the contributions of literary theory, the history of literature, the fine arts and the new ways of dissemination in the age of communication. Likewise,

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tended instead to argue that each account of a given myth has its own cultural significance and meaning, and argued that rather than representing degradation from a once more perfect form, myths are inherently plastic and variable. There is, consequently, no such thing as the 'original version' or

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approaches to myth increasingly treated myth as a form of narrative that can be studied, interpreted, and analyzed like ideology, history, and culture. In other words, myth is a form of understanding and telling stories that are connected to power, political structures, and political and economic

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argued that one of the foremost functions of myth is to establish models for behavior and that myths may provide a religious experience. By telling or reenacting myths, members of traditional societies detach themselves from the present, returning to the mythical age, thereby coming closer to the

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Professor Losada offers his own methodologic, hermeneutic and epistemological approach to myth. While assuming mythopoetical perspectives, Losada's Cultural Myth Criticism takes a step further, incorporating the study of the transcendent dimension (its function, its disappearance) to evaluate the

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controlling nature, thus giving rise to religious myths. Meanwhile, humans continue practicing formerly magical rituals through force of habit, reinterpreting them as reenactments of mythical events. Finally, humans come to realize nature follows natural laws, and they discover their true nature

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of objects and forces. According to these thinkers, the ancients worshiped natural phenomena, such as fire and air, gradually deifying them. For example, according to this theory, ancients tended to view things as gods, not as mere objects. Thus, they described natural events as acts of personal

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form, this Greek word began to be used in English (and was likewise adapted into other European languages) in the early 19th century, in a much narrower sense, as a scholarly term for " traditional story, especially one concerning the early history of a people or explaining a natural or social

3379:"Long before the entire separation of metaphysics from poetry, that is, while yet poesy, in all its several species of verse, music, statuary, &c. continued mythic;—while yet poetry remained the union of the sensuous and the philosophic mind;—the efficient presence of the latter in the 1807:

supported an allegorical theory of myth. He believed myths began as allegorical descriptions of nature and gradually came to be interpreted literally. For example, a poetic description of the sea as "raging" was eventually taken literally and the sea was then thought of as a raging god.

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are sometimes distinguished from myths in that they concern humans rather than gods, and sometimes in that they have some sort of historical basis whereas myths do not; but these distinctions are difficult to maintain consistently. The term was originally applied to accounts of saints'

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According to Tylor, human thought evolved through stages, starting with mythological ideas and gradually progressing to scientific ideas. Müller also saw myth as originating from language, even calling myth a "disease of language". He speculated that myths arose due to the lack of

1855:, a book on the comparative study of mythology and religion—argued that humans started out with a belief in magical rituals; later, they began to lose faith in magic and invented myths about gods, reinterpreting their rituals as religious rituals intended to appease the gods. 2133:

The first modern, Western scholarly theories of myth appeared during the second half of the 19th century—at the same time as "myth" was adopted as a scholarly term in European languages. They were driven partly by a new interest in Europe's ancient past and

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One theory claims that myths are distorted accounts of historical events. According to this theory, storytellers repeatedly elaborate upon historical accounts until the figures in those accounts gain the status of gods. For example, the myth of the wind-god

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asserted that, in some cases, a society reenacts a myth in an attempt to reproduce the conditions of the mythical age. For example, it might reenact the healing performed by a god at the beginning of time in order to heal someone in the present. Similarly,

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Correspondingly, scholars challenged the precedence that had once been given to texts as a medium for mythology, arguing that other media, such as the visual arts or even landscape and place-naming, could be as or more important. Myths are not texts, but

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through science. Here again, science makes myth obsolete as humans progress "from magic through religion to science." Segal asserted that by pitting mythical thought against modern scientific thought, such theories imply modern humans must abandon myth.

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of Æschylus: An Essay, preparatory to a series of disquisitions respecting the Egyptian, in connection with the sacerdotal, theology, and in contrast with the mysteries of ancient Greece." Royal Society of Literature (London), 18 May 1825. Reprinted in

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argued that modern culture explores religious experience. Since it is not the job of science to define human morality, a religious experience is an attempt to connect with a perceived moral past, which is in contrast with the technological present.

1049:. Whether from French or Latin usage, English adopted the word "mythology" in the 15th century, initially meaning 'the exposition of a myth or myths', 'the interpretation of fables', or 'a book of such expositions'. The word is first attested in 2374:. Strauss argued that myths reflect patterns in the mind and interpreted those patterns more as fixed mental structures, specifically pairs of opposites (good/evil, compassionate/callous), rather than unconscious feelings or urges. Meanwhile, 1845:, who argued that people begin performing rituals for reasons not related to myth. Forgetting the original reason for a ritual, they account for it by inventing a myth and claiming the ritual commemorates the events described in that myth. 3224:

A Dictionary of the English Language: In which the Words are Deduced from their Originals, and Illustrated in their Different Significations by Examples from the Best Writers to which are Prefixed a History of the Language and an English

2275:" school of thought. According to Frazer, humans begin with an unfounded belief in impersonal magical laws. When they realize applications of these laws do not work, they give up their belief in natural law in favor of a belief in 1632:

sense as a "plot point" or to a body of interconnected myths or stories, especially those belonging to a particular religious or cultural tradition. It is sometimes used specifically for modern, fictional mythologies, such as the

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that play a fundamental role in a society. For scholars, this is very different from the vernacular usage of the term "myth" that refers to a belief that is not true. Instead, the veracity of a myth is not a defining criterion.

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than gods, and sometimes in that they have some sort of historical basis whereas myths do not; but these distinctions are difficult to maintain consistently. The term was originally applied to accounts of saints' lives..

2258:, necessary in such languages, were eventually taken literally, leading to the idea that natural phenomena were in actuality conscious or divine. Not all scholars, not even all 19th-century scholars, accepted this view. 3573:

1149:, as opposed to myths. Myths are sometimes distinguished from legends in that myths deal with gods, usually have no historical basis, and are set in a world of the remote past, very different from that of the present. 4517: 2534:(narrative material research) to extract mythical materials from their media and make possible a transmedial comparison. The content of the medium is broken down into the smallest possible plot components ( 3365:

The Literary Remains of Samuel Taylor Coleridge: Shakespeare, with an introductory matter on poetry, the drama, and the stage. Notes on Ben Jonson; Beaumont and Fletcher; On the Prometheus of Æschylus [and

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Chronicon orientale, nunc primum Latinitate donatum ab Abrahamo Ecchellensi Syro Maronita e Libano, linguarum Syriacae, ... cui accessit eiusdem Supplementum historiae orientalis (The Oriental Chronicles

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in ways comparable to species. In general, 19th-century theories framed myth as a failed or obsolete mode of thought, often by interpreting myth as the primitive counterpart of modern science within a

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defines mythology as "the subjective truth of people communicated through stories, symbols and rituals." He says, "Facts are everybody's truth. Fiction is nobody's truth. Myths are somebody's truth."

3051: 4471: 4469: 3342:, is obviously evident: for the mingling the Hiſtory of theſe Men when Mortals, with what came to be aſcribed to them when Gods, would naturally occaion it. And of this Sort we generally find the 2524:) that can be adapted in various media (such as epics, hymns, handbooks, movies, dances, etc.). In contrast to other academic approaches, which primarily focus on the (social) function of myths, 1993:. His critique was primarily on the grounds that the uneducated might take the stories of gods and heroes literally. Nevertheless, he constantly referred to myths throughout his writings. As 1226:

which is polymorphic through its variants and – depending on the variant – polystratic; an Erzählstoff in which transcending interpretations of what can be experienced are combined into a

1294:. Moreover, as stories spread between cultures or as faiths change, myths can come to be considered folktales, their divine characters recast as either as humans or demihumans such as 2499:

tendency to synthesise sources to attempt to reconstruct what scholars supposed to be more perfect or underlying forms of myths. From the late 20th century, researchers influenced by

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figures. Others include humans, animals, or combinations in their classification of myth. Stories of everyday humans, although often of leaders of some type, are usually contained in

1541:, invades all cultural manifestations and delves into the difficulties in understanding myth today. This cultural myth criticism studies mythical manifestations in fields as wide as 5093: 2758:

Deretic, Irina. “Why are myths true: Plato on the veracity of myths.” Vestnik of Saint Petersburg University. Philosophy and Conflict Studies (2020): vol. 36, issue 3, pp. 441–451.

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Although myth was traditionally transmitted through the oral tradition on a small scale, the film industry has enabled filmmakers to transmit myths to large audiences via film. In

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The word 'myth' is popularly understood to mean idle fancy, fiction, or falsehood; but there is another meaning of the word in academic discourse... Using the original Greek term

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According to the myth-ritual theory, myth is tied to ritual. In its most extreme form, this theory claims myths arose to explain rituals. This claim was first put forward by

6264: 5056: 2154:, and so forth. Western theories were also partly driven by Europeans' efforts to comprehend and control the cultures, stories and religions they were encountering through 2693:

stated that fanfiction 'is a way of the culture repairing the damage done in a system where contemporary myths are owned by corporations instead of owned by the folk.'

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likewise tried to understand the psychology behind world myths. Jung asserted that all humans share certain innate unconscious psychological forces, which he called

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The compilation or description of myths is sometimes known as "mythography", a term also used for a scholarly anthology of myths or of the study of myths generally.

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The History and Doctrine of Budhism: Popularly Illustrated: with Notices of the Kappooism, Or Demon Worship, and of the Bali, Or Planetary Incantations, of Ceylon

4099: 1602:. The need for an approach, for a methodology that allows us to understand the complexity of the myth and its manifestations in contemporary times, is justified. 5271: