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The perception of intellectual life in Greek antiquity by the representatives of the European Enlightenment of the 18th century favoured the establishment of the cult of reason. Myth as a potential source of knowledge was disregarded: instead, the monopoly of truth-finding through pure rationalisation was asserted. This tendency, positing, as it did, reason in opposition to myth, did a signal disservice to the realities of intellectual life among the ancient Greeks. Nevertheless, these distortions of the Enlightenment have conditioned our approach to education and have led to our privileging of reason as a mode of enquiry right up to the present day. The ancient Greek intellectuals (i.e. the pre-Socratic philosophers, the early historiographers, philosophers of the classical age) did not set myth (mythos) and reason (logos) in opposition to each other. In fact, they benefited from both as differing modes of enquiry, each in its own right and possessing its own value. Plato, in his reasoning, was much concerned with the proper use of mythical narrative. In one of his dialogues, he even coined a new term for explaining how mythical topics and motifs should be exploited as a source of knowledge. This term is mythologia, and it first occurs in Plato's Republic (394b). The present study aims to offer a corrective to traditional cliches and received wisdom about intellectual life in ancient Greece. The work proposes, and aims to reconstruct, a mental landscape in which myth and reason connect and vividly interact, and in which the concepts of mythos and logos are intertwined in the terminological network of the ancient Greek language.
This Very Short Introduction explores different approaches to myth from several disciplines, including science, religion, philosophy, literature, and psychology. In this new edition, Robert Segal considers both the future study of myth as well as the impact of areas such as cognitive science and the latest approaches to narrative theory.
The renowned master of mythology is at his warm, accessible, and brilliant best in this illustrated collection of thirteen lectures covering mythological development around the world.
The authors of The Bounds of Myth present in their articles an account of the importance of myth as a valid form of thought and its relation to other forms of discourse such as religion or literature.
Theoretical Anthropology is a major contribution to the historical and critical study of the assumptions underlying the development of modern cultural anthropology. In the new introduction, Martin Bidney discusses the present state of anthropology and contrasts it with the scene surveyed in Theoretical Anthropology. He discusses the relevance of David Bidney's work to our present concerns. Also included in this work is the second edition's introductory essay by David Bidney, written fifteen years after the first edition of Theoretical Anthropology. Here the author examines his original aims in writing this book. Theoretical Anthropology has helped to create among anthropologists the present climate of theoretical self-awareness and broad humanistic concerns. It has become a standard reference work for anthropologists as well as sociologists.
The fluidity of myth and history in antiquity and the ensuing rapidity with which these notions infiltrated and cross-fertilized one another has repeatedly attracted the scholarly interest. The understanding of myth as a phenomenon imbued with social and historical nuances allows for more than one methodological approaches. Within the wider context of interdisciplinary exchange of ideas, the present volume returns to origins, as it traces and registers the association and interaction between myth and history in various literary genres in Greek and Roman antiquity (i.e. an era when the scientific definitions of and distinctions between myth and history had not yet been perceived as such, let alone fully shaped and implemented), providing original ideas, new interpretations and (re)evaluations of key texts and less well-known passages, close readings, and catholic overviews. The twenty-four chapters of this volume expand from Greek epos to lyric poetry, historiography, dramatic poetry and even beyond, to genres of Roman era and late antiquity. It is the editors’ hope that this volume will appeal to students and academic researchers in the areas of classics, social and political history, archaeology, and even social anthropology.
Marková offers a dialogical perspective to problems in daily life and professional practices involving communication, care, and therapy.
Essays on Greek philosophy and literature from Homer and Hesiod to Aristotle. In Logoi and Muthoi, William Wians builds on his earlier volume Logos and Muthos, highlighting the richness and complexity of these terms that were once set firmly in opposition to one another as reason versus myth or rationality versus irrationality. It was once common to think of intellectual history representing a straightforward progression from mythology to rationality. These volumes, however, demonstrate the value of taking the two together, opening up and analyzing a range of interactions, reactions, tensions, and ambiguities arising between literary and philosophical forms of discourse, including philosophical themes in works not ordinarily considered in the canon of Greek philosophical texts. This new volume considers such topics as the pre-philosophical origins of Anaximander’s calendar, the philosophical significance of public performance and claims of poetic inspiration, and the complex role of mythic figures (including perhaps Socrates) in Plato. Taken together, the essays offer new approaches to familiar texts and open up new possibilities for understanding the roles and relationships between muthos and logos in ancient Greek thought. “This is a stellar effort. The essays are all of extremely high quality and interest. The scholarship is rigorous and the content is innovative. The conception of the book is highly original, well-grounded, and well-thought-out. William Wians’s work as a scholar and as an editor has been consistently first-rate, and with this volume he has surpassed himself.” — Rose M. Cherubin, George Mason University
From the creator of Myths Retold comes a hilarious collection of Greek, Norse, Chinese and even Sumerian myths retold in their purest, bawdiest forms! All our lives, we’ve been fed watered-down, PC versions of the classic myths. In reality, mythology is more screwed up than a schizophrenic shaman doing hits of unidentified…wait, it all makes sense now. In Zeus Grants Stupid Wishes, Cory O’Brien, creator of Myths RETOLD!, sets the stories straight. These are rude, crude, totally sacred texts told the way they were meant to be told: loudly, and with lots of four-letter words. Did you know? Cronus liked to eat babies. Narcissus probably should have just learned to masturbate. Odin got construction discounts with bestiality. Isis had bad taste in jewelry. Ganesh was the very definition of an unplanned pregnancy. And Abraham was totally cool about stabbing his kid in the face. Still skeptical? Here are a few more gems to consider: • Zeus once stuffed an unborn fetus inside his thigh to save its life after he exploded its mother by being too good in bed. • The entire Egyptian universe was saved because Sekhmet just got too hammered to keep murdering everyone. • The Hindu universe is run by a married couple who only stop murdering in order to throw sweet dance parties…on the corpses of their enemies. • The Norse goddess Freyja once consented to a four-dwarf gangbang in exchange for one shiny necklace. And there’s more dysfunctional goodness where that came from.
This study is devoted to the channels through which geographic knowledge circulated in classical societies outside of textual transmission. It explores understanding of geography among the non-elites, as opposed to scholarly and scientific geography solely in written form which was the province of a very small number of learned people. It deals with non-literary knowledge of geography, geography not derived from texts, as it was available to people, educated or not, who did not read geographic works. This main issue is composed of two central questions: how, if at all, was geographic data available outside of textual transmission and in contexts in which there was no need to write or read? And what could the public know of geography? In general, three groups of sources are relevant to this quest: oral communications preserved in writing; public non-textual performances; and visual artefacts and monuments. All of these are examined as potential sources for the aural and visual geographic knowledge of Greco-Roman publics. This volume will be of interest to anyone working on geography in the ancient world and to those studying non-elite culture.