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Essays about archetypes
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The Quest Archetype
When examining various cultural myths, one archetype keeps repeating—the image of the quest. This archetype functions with various different mythologies as a method of learning about the world, both its external features and what is inside the self. The quest comes from ancient origins and is found in Classical Western culture, but has been fine tuned through the generations. In its most modern interpretations, there are continuing elements of the age old myth, where extenuating circumstances or hubris, place the hero in turmoil and needing to find an answer. Having additional sexual charges, it is clear that through the quest, adulthood is not only reached but embraced. This answer represents a completeness of being, where the individual is exposed to the whole truth of the universe, unbiased by cultural fragmentations. Thus, the quest represents a crucial journey to be made in the search for enlightenment, a fact which is common across cultural borders. Along this journey, mistakes are made in part through the natural exhibition of hubris in which personal flaws are revealed, and the young figure must change his or her priorities, beliefs, or behaviors in order to transcend his current state and reach some form of enlightenment.
The archetype of the quest is an image engrained in numerous cultures around the world. Thus it must be rooted in our very psychology, stemming from some cognitive need to search for meaning. There is the reappearance of the constant quest for meaning to the external world and every day events in the work of Carl Jung (Stevens 37). According to Stevens, “the basic motive of human psychology is the quest for wholeness,” (Stevens 39).
Thus, the quest archetype provides the path to on...
... middle of paper ...
...o reach a sense of wholeness in that it presents the opportunity to adjust behavior and belief patterns to a more morally conscious state. Through learning from mistakes and misgivings, the individual finds truth.
Works Cited
Frye, Northrop. “The Archetypes of Literature.” The Kenyan Review. 13.1 (1951):92-110. Knapp, Bettina L. Archetype, Architecture and the Writer. IN:Indiana University Press, 1986. Payne, Robert. Hubris: A Study of Pride. New York:Harper Torchbook, 1960. Sillitoe, Paul, Bicker, Alan, & Pottier, Johan. Participating in
Development: Approaches in Indigenous Knowledge. London:Routledge,2002.
Slotkin, Richard. Regeneration Through Violence: The Mythology of the
American Frontier, 1600-1860. Norman, OK:University of Oklahoma Press,2000.
Stevens, Anthony. Archetype Revisited: An Updated Natural History of the
Self. London:Brunner-Routledge, 2002.
Archetypal criticism reveals that the strength of a relationship can overcome misfortune by reflecting the quest archetype.
In this chapter, a quest is defined to consist of five main elements: (a) a quester, (b) a place to go, (c) a stated reason to go there, (d) challenges and trials en route, and (e) a reason and go there. Element (a), the quester, is understood to be embarking on a journey while being with or without the realization that he/she is on a quest. The quester is also often depicted as one of youth because youth is accompanied with inexperience and a lack of self knowledge which allows the ultimate goal of the quest to be fulfilled which is the gating of this knowledge.
Meyer, Michael. The Bedford Introduction to Literature. Ed. 8th ed. Boston: Bedford/St. Martin's, 2008. 2189.
Perkins, Geroge, and Barbara Perkins. The American Tradition in Literature. 12th ed. Vol. 2. New York: McGraw Hill, 2009. Print
For centuries, authors have been writing stories about man's journey of self-discovery. Spanning almost three-thousand years, the Epic of Gilgamesh, Homer's Odyssey, and Dante's Inferno are three stories where a journey of self-discovery is central to the plot. The main characters, Gilgamesh, Telemachus, and Dante, respectively, find themselves making a journey that ultimately changes them for the better. The journeys may not be exactly the same, but they do share a common chain of events. Character deficiencies and external events force these three characters to embark on a journey that may be physical, metaphorical, or both. As their journeys progress, each man is forced to overcome certain obstacles and hardships. At the end of the journey, each man has been changed, both mentally and spiritually. These timeless tales relate a message that readers throughout the ages can understand and relate to.
Humans look for some key equation through which they might tie all of the experiences of life and feel the satisfaction of action toward a goal, rather than the emptiness of which sometimes consumes the activities of our existence. However, humans may never find some great pure meaning beyond their mundane existences, because there is none. What there is to be found, however, is the life itself. Humans seek to find meaning so that emptiness will not pervade every thought, every deed, with the coldness of reality as seen by an unemotional eye. Without color, without joy, without future, reality untouched by hope is nothing more than an empty void. Man’s search for meaning is depicted in John Gardner’s Grendel, as Grendel’s perspective and philosophy
Updike, John. "A&P." Thinking and Writing About Literature. Ed. Michael Meyer. Boston: Bedford/St. Martin's, 2001. 981-86. Print.
...n American Literature. By Henry Louis. Gates and Nellie Y. McKay. 2nd ed. New York: W.W. Norton &, 2004. 387-452. Print.
Heberle, Mark. "Contemporary Literary Criticism." O'Brien, Tim. The Things They Carried. Vol. 74. New York, 2001. 312.
Perkins George, Barbara. The American Tradition in Literature, 12th ed. New York: McGraw Hill, 2009. Print
Charters, Ann & Samuel. Literature and its Writers. 6th ed. Boston: Bedford/St. Martins, 2013. 137-147. Print.
"Neoclassicism." A Guide to the Study of Literature: A Companion Text for Core Studies. Comp. English Department Brooklyn College. 6th ed. Landmarks of Literature. Brooklyn College. Web. 9 Dec. 2013. .
Myths have been a great example of the hero’s journey. Many heroes have journeys and trials to face throughout their life. Most of their journeys start out with their origin and end with the return. However, the hero’s role remains identical to every other hero. Most heroes like Gilgamesh has heroic traits because of the stages in the hero's journey. Gilgamesh is a man who can turn into a hero by changing himself, even when he has unusual circumstances surrounding his birth. Gilgamesh is viewed as a hero due to the stages of the hero's journey.
The writer acquaints the reader with the idea of myth. While recognizing that researchers contrast enormously on the exact definition, Oswalt demands that this should not discourage the single person from looking for a decent meaning of the saying. While trying to help characterize the saying, he records four essential qualities of a myth. These qualities conclude that people have practically zero natural worth, they are relatively absence of enthusiasm toward history, they are fascinated with magic and the occult, and they refuse to acknowledge obligation regarding individual
After Campbell studied a lot of the great myths and realized this pattern, he published his findings in his book The Hero with a Thousand Faces. Ever since then, authors have used “The Hero’s Journey” as an outline to tell their stories. “It is important to note that not all of these individual steps are present in every hero’s tale, nor is it important that they be in this exact order” (Vogler 20). The Hero with a Thousand Faces gives a sense of significance as it looks into the inner mind and soul. The author, Joseph Campbell, performs two extraordinary accomplishments: compelling his readers that myth and dream, those are the most effective and everlasting forces in life and a unification of mythology and psychoanalysis with a gripping narrative.