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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.
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.
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.
"To the student of myth: This book attempts to provide a concise overview of the theoretical approaches to studying mythology, both in theory and in everyday life. Whether one is interested in a particular myth or mythic tradition, or understanding comparative mythology more broadly, or even the subject and overview of mythology as a whole, this text attempts to present a clear and understandable introduction to some of the best tried and true approaches, as well as to address some of the perennial problems and points of confusion. To embark on the study of myth is to join a noisy chorus of scholars, both present and past, in attempting to divine the meaning of some of the most important, intriguing, and at times puzzling narratives that humankind has ever crafted. We hope this text will help provide you with the theoretical background and tools to allow for a rich, full study of mythology in all its myriad forms. To the teacher of myth: Myth has been the source of a great deal of theoretical disagreement and confusion as well. We have tried to address some of the controversies by appealing to a close and careful consideration of the data, which at times helps keep lofty theorizing firmly anchored in the real world. Additionally, we have tried to present a historical background to the study of myth, which should also help illuminate the close relationships between a society, and that society's views of myth. Mythology does not occur without people: it is only with a strong grounding in the study of humankind that we can hope to make progress in our understanding. Where doubt within the scholarly community has arisen, we have tried to pay attention to both sides of the debates. The resulting text is intended to be a detailed, yet engaging, introduction to the study of world mythology, and a scholarly counterweight to popular, unscientific views. Our experience in teaching myth is that the most vexing issues stem from the several strained if not contradictory connotations that the term myth carries. Is myth archaic, or is it part of all societies and thus modern as well? Is it part of religion and/or science, or does it contrast with these? Most vexingly, does myth designate falsehood, or the highest forms of truth-those that form the core, guiding principles of particular societies' engagements of the cosmos and life within it? There is also the double signification of the term mythology, which points to both an academic tradition and the object studied by that tradition. Our view is that while such antinomies are unlikely to be resolved in the foreseeable future, much can be gained by locating and identifying them and by attempting to understand how and why they have emerged. We hope that this approach not only lends clarity to the topic of myth, but also serves to energize the study to which we now turn"--
Marková offers a dialogical perspective to problems in daily life and professional practices involving communication, care, and therapy.
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.
Kairos ist fest in unserer Psyche verankert. Forschungen zum Kernbegriff kairos haben eine verlässliche Einschätzung für eine wirkungsstarke Triebkraft im Bereich der Kulturgeschichte ermöglicht. Die wesentlichsten Eigenschaften von kairos sind das Erleben im Fluss der Zeit als soziales Konstrukt und der Umgang mit dem individuellen Energiefluss, worüber kairos zum Navigator für die individuelle Selbst-Identifikation wird.Diese Selbst-Identifikation ist Ausdruck der synergetischen Wechselbeziehung zwischen Körper, den Sinnen und unserem Bewusstsein, und im Streben des Selbst nach sozialer Interkonnektivität wird kairos zum Maß für Beziehungen in der Dimension des Miteinander. Die individuelle Erfahrung mit der Wirkung kultureller Traditionen und mit der Bindung an die natürliche Umwelt im Fluss der Zeit dient als Basis dafür, dem persönlichen Lebensbereich Sinn zu geben, ein Prozess, der von kairos gesteuert wird.Die Erschließung von kairos als Organisationsprinzip des Selbst im kommunalen Netzwerk einer Zivilisation aus früher Zeit - mit besonderer Berücksichtigung von Alteuropa (respektive der Donauzivilisation) - könnte verglichen werden mit der Entdeckung einer Pflanze, deren positive Wirkung für die allgemeine Ernährung sowie deren Heilkräfte unbekannt geblieben waren, bevor diese durch die moderne Forschung bestätigt worden sind.