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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.
Myths relate to events, conditions, and deeds of gods or superhuman beings that are outside ordinary human life and yet basics to it” ("Myth," 2012). Mythology is said to have two particular meanings, “the corpus of myths, and the study of the myths, of a particular area: Amerindian mythology, Egyptian mythology, and so on as well as the study of myth itself” ("Mythology," 1993). In contrast, while the term myth can be used in a variety of academic settings, its main purpose is to analyze different cultures and their ways of thinking. Within the academic setting, a myth is known as a fact and over time has been changed through the many different views within a society as an effort to answer the questions of human existence. The word myth in an academic context is used as “ancient narratives that attempt to answer the enduring and fundamental human questions: How did the universe and the world come to be? How did we come to be here? Who are we? What are our proper, necessary, or inescapable roles as we relate to one another and to the world at large? What should our values be? How should we behave? How should we not behave? What are the consequences of behaving and not behaving in such ways” (Leonard, 2004 p.1)? My definition of a myth is a collection of false ideas put together to create
Carl Gustav Jung, The archetypes and the collective unconscious, Translated by R.F.C. Hull. 9th ed. (Princeton, NJ: Princeton University Press, 1981)
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.
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...
Man and His Symbols, edited by Carl G Jung and M.-L. von Franz, Joseph L. Henderson, Jolande Jacobi, Aniela Jaffe, published by Dell Books, non fiction.
Hoeller, Stephan A. "The Gnostic Jung." The Gnostic Jung. Wheaton: Theosophical publising House, 1982. 11. Paperback.
Freud, Sigmund. New Introductory Lectures on Psycho-Analysis. Ed. James Strachey. Trans. James Strachey. Standard. Vol. 22. London: Hogarth Press, 1964.
Jung, C. G., and Marie-Luise Von Franz. Man and His Symbols. Garden City, NY: Doubleday, 1964.
David, Adams Leening., ed. The World of Myths: An Anthology. New York: Oxford UP, 1990.
Rabstejnek, C. V. (2011). History and Evolution of the Unconscious before and after Sigmund Freud. Psychology, 22 (4), 524-543.
Mythology is defined two ways: a collection of myths, especially one belonging to a particular religious or cultural tradition (Oxford Dictionary) and as the study of myths (Oxford Dictionary). Myths are stories that are based on tradition and have significance to a culture. They are sacred tales that explain the world and a person’s experience. Some myths may have factual origins, while others may have fictional origins that explain religion or natural phenomenons. Many philosophers and scientists all over the world have tried to answer the questions that truly can’t be answered: what is the universe and how did it all begin, who am I, where did I come from, and why am I here? Myths and mythology try to provide people with heroic figures such as gods and goddesses—representing a person, place, or thing in a past, present, or future event—to help explain natural phenomenon’s and control civilization giving people a grasp on some type of reality.
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.
Rosenburg, Donna. World Mythology: An Anthology of the Great Myths and Epics. Third Edition. Chicago: NTC/Contemporary Publishing Group, Inc., 1999. Text.
Cal Jung, Man and his Symbols (NY: Doubleday, 1964) Part 4 by Aniele Jaffe, esp. p. 264
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.