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The book focuses on the debate about myth as a counter-concept to contemporary scientific thinking. Is it possible to find perspectives in its field of meaning that are so incompatible with the current zeitgeist that they allow us to "step out" of it and look at it "from the outside"? This is what is urgently needed. For the seemingly alternative-less materialistic way of thinking has the world firmly in its grip and has so far largely taken over any criticism without consequences. In the face of a development that is rushing towards ecological, economic and social abysses, we need a reflection, a radical critique that allows us to break free from the given constraints.
This is the first book-length critical analysis in any language of Hans Blumenberg’s theory of myth. Blumenberg can be regarded as the most important German theorist of myth of the second half of the twentieth century, and his Work on Myth (1979) has resonated across disciplines ranging from literary theory, via philosophy, religious studies and anthropology, to the history and philosophy of science. Nicholls introduces Anglophone readers to Blumenberg’s biography and to his philosophical contexts. He elucidates Blumenberg’s theory of myth by relating it to three important developments in late nineteenth- and early twentieth-century German philosophy (hermeneutics, phenomenology and philosophical anthropology), while also comparing Blumenberg’s ideas with those of other prominent theorists of myth such as Vico, Hume, Schelling, Max Müller, Frazer, Sorel, Freud, Cassirer, Heidegger, Horkheimer and Adorno. According to Nicholls, Blumenberg’s theory of myth can only be understood in relation to the ‘human sciences,’ since it emerges from a speculative hypothesis concerning the emergence of the earliest human beings. For Blumenberg, myth was originally a cultural adaptation that constituted the human attempt to deal with anxieties concerning the threatening forces of nature by anthropomorphizing those forces into mythic images. In the final two chapters, Blumenberg’s theory of myth is placed within the post-war political context of West Germany. Through a consideration of Blumenberg’s exchanges with Carl Schmitt, as well as by analysing unpublished correspondence and parts of the original Work of Myth manuscript that Blumenberg held back from publication, Nicholls shows that Blumenberg’s theory of myth also amounted to a reckoning with the legacy of National Socialism.
A great many theorists have argued that the defining feature of modernity is that people no longer believe in spirits, myths, or magic. Jason Ā. Josephson-Storm argues that as broad cultural history goes, this narrative is wrong, as attempts to suppress magic have failed more often than they have succeeded. Even the human sciences have been more enchanted than is commonly supposed. But that raises the question: How did a magical, spiritualist, mesmerized Europe ever convince itself that it was disenchanted? Josephson-Storm traces the history of the myth of disenchantment in the births of philosophy, anthropology, sociology, folklore, psychoanalysis, and religious studies. Ironically, the myth of mythless modernity formed at the very time that Britain, France, and Germany were in the midst of occult and spiritualist revivals. Indeed, Josephson-Storm argues, these disciplines’ founding figures were not only aware of, but profoundly enmeshed in, the occult milieu; and it was specifically in response to this burgeoning culture of spirits and magic that they produced notions of a disenchanted world. By providing a novel history of the human sciences and their connection to esotericism, The Myth of Disenchantment dispatches with most widely held accounts of modernity and its break from the premodern past.
In this rich examination of how we inherit and transform myths, Hans Blumenberg continues his study of the philosophical roots of the modern world. Work on Myth is in five parts. The first two analyze the characteristics of myth and the stages in the West's work on myth, including long discussions of such authors as Freud, Joyce, Cassirer, and Valéry. The latter three parts present a comprehensive account of the history of the Prometheus myth, from Hesiod and Aeschylus to Gide and Kafka. This section includes a detailed analysis of Goethe's lifelong confrontation with the Prometheus myth, which is a unique synthesis of "psychobiography" and history of ideas. Work on Myth is included in the series Studies in Contemporary German Social Thought, edited by Thomas McCarthy.
With The Modern Myths, brilliant science communicator Philip Ball spins a new yarn. From novels and comic books to B-movies, it is an epic exploration of literature, new media and technology, the nature of storytelling, and the making and meaning of our most important tales. Myths are usually seen as stories from the depths of time—fun and fantastical, but no longer believed by anyone. Yet, as Philip Ball shows, we are still writing them—and still living them—today. From Robinson Crusoe and Frankenstein to Batman, many stories written in the past few centuries are commonly, perhaps glibly, called “modern myths.” But Ball argues that we should take that idea seriously. Our stories of Dracula, Dr. Jekyll and Mr. Hyde, and Sherlock Holmes are doing the kind of cultural work that the ancient myths once did. Through the medium of narratives that all of us know in their basic outline and which have no clear moral or resolution, these modern myths explore some of our deepest fears, dreams, and anxieties. We keep returning to these tales, reinventing them endlessly for new uses. But what are they really about, and why do we need them? What myths are still taking shape today? And what makes a story become a modern myth? In The Modern Myths, Ball takes us on a wide-ranging tour of our collective imagination, asking what some of its most popular stories reveal about the nature of being human in the modern age.
Presents the scientific evidence for evolution and reasons why it should be taught in schools, provides various religious points of view, and offers insight to the evolution-creationism controversy.
Traces the story of how ancient cultures envisioned artificial life, automata, self-moving devices and human enhancements, sharing insights into how the mythologies of the past related to and shaped ancient machine innovations.
What are myths? How have they evolved? And why do we still so desperately need them? A history of myth is a history of humanity, Karen Armstrong argues in this insightful and eloquent book: our stories and beliefs, our curiosity and attempts to understand the world, link us to our ancestors and each other. This is a brilliant and thought-provoking introduction to myth in the broadest sense–from Palaeolithic times to the “Great Western Transformation” of the last 500 years–and why we dismiss it only at our peril.
Most parents today have accepted the message that the first three years of a baby's life determine whether or not the child will grow into a successful, thinking person. But is this powerful warning true? Do all the doors shut if baby's brain doesn't get just the right amount of stimulation during the first three years of life? Have discoveries from the new brain science really proved that parents are wholly responsible for their child's intellectual successes and failures alike? Are parents losing the "brain wars"? No, argues national expert John Bruer. In The Myth of the First Three Years he offers parents new hope by debunking our most popular beliefs about the all-or-nothing effects of early experience on a child's brain and development. Challenging the prevailing myth -- heralded by the national media, Head Start, and the White House -- that the most crucial brain development occurs between birth and age three, Bruer explains why relying on the zero to three standard threatens a child's mental and emotional well-being far more than missing a few sessions of toddler gymnastics. Too many parents, educators, and government funding agencies, he says, see these years as our main opportunity to shape a child's future. Bruer agrees that valid scientific studies do support the existence of critical periods in brain development, but he painstakingly shows that these same brain studies prove that learning and cognitive development occur throughout childhood and, indeed, one's entire life. Making hard science comprehensible for all readers, Bruer marshals the neurological and psychological evidence to show that children and adults have been hardwired for lifelong learning. Parents have been sold a bill of goods that is highly destructive because it overemphasizes infant and toddler nurturing to the detriment of long-term parental and educational responsibilities. The Myth of the First Three Years is a bold and controversial book because it urges parents and decision-makers alike to consider and debate for themselves the evidence for lifelong learning opportunities. But more than anything, this book spreads a message of hope: while there are no quick fixes, conscientious parents and committed educators can make a difference in every child's life, from infancy through childhood, and beyond.
From the host of "Bill Nye the Science Guy" comes an impassioned explanation of how the science of our origins is fundamental to our understanding of the nature of science