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Recommended: The theory of myth
From before the dawn of civilization as we know it, humanity has formed myths and legends to explain the natural world around them. Whether it is of Zeus and Hera or Izanami-no-Mikoto and Izanagi-no-mikoto, every civilization and culture upon this world has its own mythos. However, the age of myth is waning as it is overshadowed in this modern era by fundamental religion and empirical science. The word myth has come to connote blatant falsehood; however, it was not always so. Our myths have reflected both the society and values of the culture they are from. We have also reflected our inner psyche, conscious and unconscious, unto the fabric of our myths. This reflection allows us to understand ourselves and other cultures better. Throughout the eons of humanity’s existence, the myths explain natural phenomena and the cultural legends of the epic hero have reflected the foundations and the inner turmoil of the human psyche.
Over the recent centuries, the definition of myth has decayed into a word synonymous with falsehoods and lies. This idea of myths being completely false and therefore useless is a fairly modern one. To combat the rise of empirical science in the 1900s, theologians brought the idea of wholly literal, fundamental religion into being to combat ideas that did not perfectly align with the tenants of the religion (May 24). This was the final death blow to the idea of the metaphysical myth that was already wounded from thousands of years of being denounced as pagan or barbaric. The rise of empirical science also lent to the decay of the meaning of myth. Science was able to explain the natural world far better than a myth ever could; however, it lacked the metaphysical aspect. Due to these rising ideologies, myths hav...
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...ng, Ph.D.. n.p. 2002. Web. 25 Mar. 2013.
Drysdale, Jilian Miller. “Faces of the Goddess.” Synchronicity. Dec. 1999/Jan. 2000: 29-31. Sirs Renaissance. Web. 29 Mar. 2014.
Freud, Sigmund. The Future of an Illusion. New York: Norton & Company Inc., 1961. Print.
Henderson, Joseph. “Ancient Myths and Modern Men.” Man and his Symbols. Ed. Carl Jung. New York: Doubleday & Company Inc., 1964. 104-158. Print.
Jung, Carl. “Approaching the Unconscious.” Man and his Symbols. Ed. Carl Jung. New York: Doubleday & Company Inc., 1964. 1-104.
Kromholz, Susan Foster, and P. Kyle McCarter. “Why Myth Endures.” Johns Hopkins Magazine. Aug 1990: 32-37. Sirs Issues Researcher. Web, 07 Apr. 2104.
May, Rollo. The Cry for Myth. New York: Norton & Company, 1991. Print.
Sels, Nadia. Myth, Mind, and Metaphor: On the Relation of Mythology and Psychoanalysis. n.p. 2011. Web. 25 Mar 2014.
Carl Gustav Jung, The archetypes and the collective unconscious, Translated by R.F.C. Hull. 9th ed. (Princeton, NJ: Princeton University Press, 1981)
David, Adams Leening., ed. The World of Myths: An Anthology. New York: Oxford UP, 1990.
Through studies such as comparative mythology, researchers and philosophers have discover hundreds of parallels between the myths that make up every culture, including their creation myths. As most are deeply rooted in religion, comparisons based on geographic area, themes, and similar story lines emerge as religions form and migrate. Campbell recognized these similarities an...
Freud, S., Strachey, J., Freud, A., Rothgeb, C., & Richards, A. (1953). The standard edition of the complete psychological works of Sigmund Freud (1st ed.). London: Hogarth Press.
Carl Gustav Jung, “The Principle Archetypes” in The Critical Tradition: Classic Texts and Contemporary Trends, ed. David H. Richter (New York: St. Martin’s Press, 1989), 666.
The origins of Archetypal criticism come from the work of Carl Jung, a prominent Swiss psychiatrist, who recognized literary patterns in humanity. Jung suggested that humanity has a, “Collective unconscious that manifests itself in dreams, myths, and literature through archetypes: persistent images, figures, and story patterns shared by people across diverse cultures” (Murfin and Ray, 22). The literary images and...
Hoeller, Stephan A. "The Gnostic Jung." The Gnostic Jung. Wheaton: Theosophical publising House, 1982. 11. Paperback.
Jung, C. G., and Marie-Luise Von Franz. Man and His Symbols. Garden City, NY: Doubleday, 1964.
Every ancient society and civilization has creation myths that were passed down and keep alive throughout the passing of time by word of mouth. These myths are the world’s oldest stories and are vital to these cultures because they explain their beginnings and give purpose to their existence. By analyzing and interpreting different creation myths it becomes easier to understand different cultures and their connections and relationships with heir beliefs and god(s).
Rabstejnek, C. V. (2011). History and Evolution of the Unconscious before and after Sigmund Freud. Psychology, 22 (4), 524-543.
Somerville, John. The Strange Case of Modern Psychology. The Journal of Philosophy. Vol. 31. October 1934. pp. 571-577.
Jung, C. G. Collected Works of C. G. Jung, Vol. 9, Part 1., 2nd ed., Princeton University Press, 1968. 451 p. (p. 54-72).
The Classical mythology contains tales and epics of the ancient Greek and roman literatures and myths. On the other hand, Homer’s two epic poems, the Iliad relates to the events of the Trojan War while the Odyssey details Odysseus expedition after the war. Homer’s epic poems, the Odyssey and the Iliad present a major part of ancient history as modern fictional heroic stories. In ancient Greek, heroes were humans who were depicted to possess superhuman abilities. A key example in the classical mythology is Akhilles who is later known in Homer’s Iliad as Achilles. Achilles is he greatest hero of the Iliad whereas Odysseus is the greatest hero of the Odyssey. The greatest heroes from classic mythology and the modern fictional hero’s stories are mortal, and subject to death. The Odyssey and the Iliad marks the beginning of modern fictional literature.
Humans have been creating myths ever since the time of simple spoken language. At first, the only way to spread these myths was by word of mouth – that is until written language was established. Even then, it took a while for people to be able to afford books, let alone become literate, so these myths also have many variations according to the storyteller’s likings. The first examples of real written writing were that of spiritual nature, religious writings that started out as spoken stories told by traveling storytellers.
Cal Jung, Man and his Symbols (NY: Doubleday, 1964) Part 4 by Aniele Jaffe, esp. p. 264