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Journal articles on the topic 'Mythical'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Muhammad, Zaid Daud. "SYSTEMATIC LITERATURE REVIEW: A STUDY OF MALAY MYTHICAL CHARACTERS IN REFLECTING ATTITUDES FROM PRAGMATIC PERSPECTIVE." Journal of Biomechanical Science and Engineering Theme 2, July (2023): 239–49. https://doi.org/10.5281/zenodo.8251972.

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<strong>Abstract</strong> This paper examines the study of Malay mythical characters in reflecting attitudes. The study of mythical characters is carried out in various languages and nations around the world. This mythical character is considered by traditional society as something that really happened in the past. Myths are also said to be ancient stories that are considered true, especially those that contain elements of concepts or beliefs about the early history of the existence of tribes and natural events. Among the forms of Malay mythic character studies that are often examined from a p

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2

Mason, David, Sigurd Hoel, Sverre Lyngstad, et al. "Mythical Histories." Hudson Review 45, no. 4 (1993): 659. http://dx.doi.org/10.2307/3852497.

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3

Greenberg, Nathaniel. "Mythical State." Middle East Journal of Culture and Communication 10, no. 2-3 (2017): 255–71. http://dx.doi.org/10.1163/18739865-01002009.

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In the summer of 2014, on the heels of the declaration of a ‘caliphate’ by the leader of the Islamic State in Iraq and Syria (ISIS), a wave of satirical production depicting the group flooded the Arab media landscape. Seemingly spontaneous in some instances and tightly measured in others, the Arab comedy offensive paralleled strategic efforts by the United States and its allies to ‘take back the Internet’ from ISIS propagandists. In this essay, I examine the role of aesthetics, broadly, and satire in particular, in the creation and execution of ‘counter-narratives’ in the war against ISIS. Dra

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4

Hedrick, Joan D., and Sarah Way Sherman. "Mythical Mothers." Women's Review of Books 7, no. 8 (1990): 24. http://dx.doi.org/10.2307/4020731.

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5

McGurren, Diane D. "Becoming Mythical." Afterimage 38, no. 1 (2010): 9–13. http://dx.doi.org/10.1525/aft.2010.38.1.9.

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6

Schröder, Max. "Mythical Measures." Groundings Undergraduate 8 (April 1, 2015): 129–44. http://dx.doi.org/10.36399/groundingsug.8.213.

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The Gini coefficient, one of the most widely used inequality measures in economics, is thought to report income disparity with a reliable degree of objectivity. However, a critical assessment of the Gini’s implicit normative assumptions reveals that this objectivity is overstated. Moreover, this critique can be extended to other indices as well, uncovering a more general worry that the perception of distributive justice, which determines the ideal level of inequality underlying such indices, is necessarily subjective. As a result, the prospect of a mutually intelligible and transparent discuss

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7

Chartier, Roger. "Mythical ghost." Cahiers Élisabéthains: A Journal of English Renaissance Studies 90, no. 1 (2016): 141–50. http://dx.doi.org/10.1177/0184767816643273.

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8

Deslippe, Philip. "Mythical Posturing." Nova Religio 21, no. 3 (2018): 103–9. http://dx.doi.org/10.1525/nr.2018.21.3.103.

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9

Cordero, Rodrigo, Aldo Mascareño, Ignacia Rodríguez, and Francisco Salinas. "Mythical Infrastructuring." Nature and Culture 18, no. 3 (2023): 257–79. http://dx.doi.org/10.3167/nc.2023.180302.

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Abstract The very nature of large-scale infrastructure projects—long design and construction periods, high investment, and impact on social and natural spaces—makes them prone to socioecological and technical conflicts. These conflicts materialize in stories that become keystones in the making of infrastructure. In this article, we analyze the infrastructuring power of stories by drawing on the case of the Chacao Bridge on Chiloé Island in southern Chile, a controversial infrastructure project that has been in the making over the last six decades. We argue that the “absence” of the bridge crea

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10

Zubair, Hassan Bin, Mamona Yasmin Khan, and Sidra Tariq. "Exploring the Metaphoric Mythical and Historical Ideologies with Nationalist Affiliations and Religious Historical Past in James Joyce's Selected Literary Fiction." Global Language Review V, no. IV (2020): 103–12. http://dx.doi.org/10.31703/glr.2020(v-iv).11.

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This paper explores the mythical basis, nationalist affiliations and religious, historical past in James Joyce's A Portrait of the Artist as a Young Man and Ulysses. These two selected novels carry different mythical narratives and sensibilities. This paper discusses a journey where time and space are transcended, which is called a “mythic journey”. Issues related to culture, religion and their association with ideological grounds are very prominent. Elements of religious past and feelings attached to these grounds are very vibrant. The author shares his keen observation and deep experience wi

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11

Constance M. Greiff and Wanda S. Gunning. "Princeton's Mythical Gardener." Princeton University Library Chronicle 74, no. 1 (2012): 9. http://dx.doi.org/10.25290/prinunivlibrchro.74.1.0009.

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12

Putcha, Rumya S. "The Mythical Courtesan." Meridians 20, no. 1 (2021): 127–50. http://dx.doi.org/10.1215/15366936-8913140.

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Abstract This article interrogates how and why courtesan identities are simultaneously embraced and disavowed by Brahman dancers. Using a combination of ethnographic and critical feminist methods, which allow the author to toggle between the past and the present, between India and the United States, and between film analysis and the dance studio, the author examines the cultural politics of the romanticized and historical Indian dancer—the mythical courtesan. The author argues that the mythical courtesan was called into existence through film cultures in the early twentieth century to provide

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13

Broadway, R. T. "Sad mythical statements." British Dental Journal 200, no. 5 (2006): 242. http://dx.doi.org/10.1038/sj.bdj.4813364.

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14

Hallgren, Chris. "The mythical task." ACM SIGDOC Asterisk Journal of Computer Documentation 14, no. 4 (1990): 135–39. http://dx.doi.org/10.1145/97435.98001.

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15

Wolinsky, Howard. "A mythical beast." EMBO reports 8, no. 3 (2007): 212–14. http://dx.doi.org/10.1038/sj.embor.7400918.

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16

Gregory, Richard. "Mythical Mechanisms (1)." Perception 27, no. 1 (1998): 3–6. http://dx.doi.org/10.1068/p270003.

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17

Howe, Scott. "Furman's Mythical Mandate." University of Michigan Journal of Law Reform, no. 40.3 (2007): 435. http://dx.doi.org/10.36646/mjlr.40.3.furmans.

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This Article argues for the rescue and reform of Supreme Court doctrine regulating capital sentencing trials under the Eighth Amendment. Many legal commentators, both liberal and conservative, including several members of the Supreme Court, have concluded that the Court's regulation of capital sentencing trials is a disaster. The repeated criticisms rest on a commonly accepted view about a principal goal of capital sentencing regulation. The prevailing account, fueled by the rhetoric of the Justices, stems from the notion that Furman v. Georgia, 408 U.S. 208 (1972), revealed a mandate of consi

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18

Garner, Lynne. "Mythical creatures – Merfolk." Child Care 12, no. 2 (2015): 6–7. http://dx.doi.org/10.12968/chca.2015.12.2.6.

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19

Garner, Lynne. "Mythical creatures – phoenix." Child Care 12, no. 3 (2015): 6–7. http://dx.doi.org/10.12968/chca.2015.12.3.6.

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20

Montgomery, David. "The Mythical Man." International Labor and Working-Class History 74, no. 1 (2008): 56–62. http://dx.doi.org/10.1017/s0147547908000161.

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Jefferson Cowie and Nick Salvatore have offered us two distinct arguments, one persuasive, the other anything but. There is much to be said for their proposition that the political coalitions that instituted New Deal reforms, far from being the historic culmination of an inexorable march from laissez-faire to the welfare state, were fragile and limited from the start and crumbled beyond the possibility of retrieval after 1970. Much more dubious is their contention that the basic explanation of both the limits and the defeat of the New Deal is to be found in a political culture of individualism

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21

Bednarik, Robert G. "The Mythical Moderns." Journal of World Prehistory 21, no. 2 (2008): 85–102. http://dx.doi.org/10.1007/s10963-008-9009-8.

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22

Maassen, Helmut. "Plato’s Mythical God." Process Studies 23, no. 1 (1994): 1–9. http://dx.doi.org/10.5840/process19942313.

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23

Dombroski, Robert S. "D'Annunzio's mythical narratives." Italianist 10, no. 1 (1990): 41–70. http://dx.doi.org/10.1179/ita.1990.10.1.41.

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24

Altobrando, Andrea. "Observing Mythical Entities." Grazer Philosophische Studien 100, no. 3 (2023): 302–35. http://dx.doi.org/10.1163/18756735-00000197.

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Abstract Sellars has taught us that we do not have direct epistemic access to sense data. Therefore, the latter cannot work as the bedrock of our knowledge. At the same time, through the myth of genius Jones, Sellars has tried to explain how we become able to rationally refer to sense data. What is more, it even seems that, following Jones’ teachings, the Rylean folk have become able to observe sense data. How could this be possible if sense data are merely mythical entities? By making use of some ideas and reflections from Husserl on perceptual experience, categorial intuition, and knowledge,

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25

Zhang, Pengxia, Mingzheng Liu, Dandan Li, and Yue Dong. "The Audience’s Perspective: Decline of Mythical Elements in Films." SAGE Open 11, no. 3 (2021): 215824402110408. http://dx.doi.org/10.1177/21582440211040801.

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Myths have always been a source of inspiration for literary and artistic creation because of their surreal image and idealized vision. To inherit the national culture and the spirit, many films eastern and western take mythical elements as a medium of meaning. So, has the appearance of mythical elements in the films received a positive response from the audience? Based on the films ( n = 919) released in mainland China cinemas from September 2015 to September 2018, this article uses the method of regression analysis and Latent Dirichlet allocation topic model to verify the relationship between

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26

Artiukh, Vyacheslav. "Typological Features of Historical Myth." Sums'ka Starovyna (Ancient Sumy Land), no. 63 (2023): 68–75. http://dx.doi.org/10.21272/starovyna.2023.63.6.

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The article constructs an image of the modern historical myth based on the ideas about the constant presence of mythical structures in human consciousness and experience. It is noted that the historical myth is well fixed at the level of perception of the past by non-specialized forms of consciousness of the average person, i.e. at the level of his/her historical memory. The very image of the historical myth appears as a set of such structures of mythical experience as mythical substance, sacrum, mythical arche, mythical time, and mythical space. Mythical substance (essence) is the very phenom

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27

István, Józsa. "Faustus. The mythical memory." Studia Universitatis Babeș-Bolyai Theologia Catholica 65, no. 2 (2020): 71–89. http://dx.doi.org/10.24193/theol.cath.latina.2020.lxv.2.04.

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The figure and story of Faustus is part of the European cultural heritage, and as it usually, even inevitably happens with legends, it lives further in the adaptations of later periods and authors . It is mainly linked to Goethe’s name, his figure became well known and immortal in his works. Ever since Goethe, all authors – who respect themselves – in German literature must write a new Faustus, while in other nation’s literatures newer and newer paraphrases were born, which on their turn gave rise to further adaptations, and the scientific, aesthetic etc. literature also has gotten richer. How

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28

Oliveira, Lívia De. "Lugares míticos / Mythical places." Geograficidade 5, no. 2 (2015): 18. http://dx.doi.org/10.22409/geograficidade2015.52.a12941.

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Os lugares míticos permanecem presentes no imaginário e na realidade da vida dos seres humanos. Estão ainda muito entranhados nas culturas e nos símbolos, tanto no passado como no presente. Na cultura humana o mito não é simplesmente um sistema de crenças dogmáticas, mas baseado em ações, imagens históricas ou representações geográficas. Ademais, os espaços míticos são respostas de sentimentos e de necessidades que nos trazem um mundo mágico, misterioso, povoado por seres benéficos ou maléficos.

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29

Gelman, Andrew, Sharad Goel, Douglas Rivers, and David Rothschild. "The Mythical Swing Voter." Quarterly Journal of Political Science 11, no. 1 (2016): 103–30. http://dx.doi.org/10.1561/100.00015031.

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30

Garske, Gregory G. "Stigmatic and Mythical Thinking." International Journal of Community Diversity 12, no. 1 (2013): 1–10. http://dx.doi.org/10.18848/2327-0004/cgp/v12i01/39980.

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31

Antinyan, Vard, Jesper Derehag, Anna Sandberg, and Miroslaw Staron. "Mythical Unit Test Coverage." IEEE Software 35, no. 3 (2018): 73–79. http://dx.doi.org/10.1109/ms.2017.3281318.

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32

Nightingale, Sophie S., Yasir R. Al Shareef, and John M. Hutson. "MYTHICAL ‘TAILS OF LOCKWOOD’." ANZ Journal of Surgery 78, no. 11 (2008): 999–1005. http://dx.doi.org/10.1111/j.1445-2197.2008.04720.x.

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33

Kippenberger, T. "The mythical global corporations." Antidote 5, no. 2 (2000): 14–17. http://dx.doi.org/10.1108/eum0000000006748.

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34

Ruddick, Barry, and Lingqi Zhang. "The mythical thermohaline oscillator?" Journal of Marine Research 47, no. 4 (1989): 717–46. http://dx.doi.org/10.1357/002224089785076109.

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35

Hammond, Paula, and Stephen Lillie. "Mythical creatures – the unicorn." Child Care 11, no. 12 (2014): 14–15. http://dx.doi.org/10.12968/chca.2014.11.12.14.

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36

Garner, Lynne. "Mythical creatures – the unicorn." Child Care 11, no. 12 (2014): 6–7. http://dx.doi.org/10.12968/chca.2014.11.12.6.

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37

Garner, Lynne. "Mythical creatures – fairy folk." Child Care 12, no. 4 (2015): 6–7. http://dx.doi.org/10.12968/chca.2015.12.4.6.

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38

Walker, Alison, and Lesley Rees. "MYTHICAL CONTRAINDICATIONS TO VACCINATION." Lancet 325, no. 8435 (1985): 994. http://dx.doi.org/10.1016/s0140-6736(85)91776-3.

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39

Melnikoff, David E., and John A. Bargh. "The Mythical Number Two." Trends in Cognitive Sciences 22, no. 4 (2018): 280–93. http://dx.doi.org/10.1016/j.tics.2018.02.001.

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40

Husain, Muna, and Daniel L. Millimet. "The mythical ‘boy crisis’?" Economics of Education Review 28, no. 1 (2009): 38–48. http://dx.doi.org/10.1016/j.econedurev.2007.11.002.

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41

Starbuck, William H. "Living in Mythical Spaces." Organization Studies 28, no. 1 (2007): 21–25. http://dx.doi.org/10.1177/0170840607073564.

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42

Rozanoff, Seth. "Steven Kemper: Mythical Spaces." Computer Music Journal 42, no. 2 (2018): 69–71. http://dx.doi.org/10.1162/comj_r_00461.

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43

Beconytė, Giedrė, Agnė Eismontaitė, and Jovita Žemaitienė. "Mythical creatures of Europe." Journal of Maps 10, no. 1 (2013): 53–60. http://dx.doi.org/10.1080/17445647.2013.867544.

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44

Roper, Matthew. "The Mythical “Manuscript Found”." FARMS Review 17 (2005), no. 2 (2005): 7–140. http://dx.doi.org/10.5406/farmsreview.17.2.0007.

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45

Jou, Jwo-Huei, Chun-Hua Wu, Yu-Ting Su, et al. "Unveiling the mythical candles." Building and Environment 169 (February 2020): 106565. http://dx.doi.org/10.1016/j.buildenv.2019.106565.

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46

Finley, Ken. "The mythical target audience." Performance + Instruction 34, no. 2 (1995): 28–29. http://dx.doi.org/10.1002/pfi.4170340209.

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47

Gao, Fen. "Virginia Woolf’s Mythical Method." Style 57, no. 2 (2023): 225–29. http://dx.doi.org/10.5325/style.57.2.0225.

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48

Sudip, Singha, and Ajitkumar Mahapatra Dr. "The Mythic sub-text of R.K.Narayan's The Man Eater of Malgudi." RESEARCH REVIEW International Journal of Multidisciplinary 03, no. 08 (2018): 463–65. https://doi.org/10.5281/zenodo.1401262.

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Myth is a non-realistic fabulous story. It sustains artistic creation. It meets the need of a creative artist for an archetype or parallel situation in the tradition of a nation. Myth has always been a natural presence in Indian writing in English. Modern Indian writers in English specially draw on ancient myths and legends of the land to view modern situation or reality in an ironic parallelism or contrast. The sparkle of Narayan"s creative genius as well as his essential Indianness is well reflected in his use of grand Hindu mythic narratives in fictional space to project contemporary truth.

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49

Abdul Razzaq Darwish Abdul Razzaq. "A Semantic Interpretation of W. B. Yeats' "The Second Coming " and "Leda and The Swan "in Terms of The Employed Mythical / Archetypal Lexical Items." Thi Qar Arts Journal 1, no. 33 (2020): 1–15. https://doi.org/10.32792/tqartj.v1i33.121.

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The present study aims at presenting a semantic interpretation of William Butler Yeats' "The Second Coming" and " Leda and The Swan" in terms of the significance of the employed mythical/archetypal lexical items . The Mythical/Archetypal Approach depends on the works of C. G. Jung and Joseph Campbell .This approach is to be followed in highlighting the significance of the mythical /archetypal employment as it is expressed through the lexical items mentioned in the two poems. The interpretation of "The Second Coming "and "Leda and The Swan" is given with reference to the significant recurrence

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50

Meržvinskaitė, Birutė. "Myth as a form of knowing in Algirdas Julius Greimas’ semiotics." Literatūra 61, no. 2 (2019): 125–32. http://dx.doi.org/10.15388/litera.2019.2.9.

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The article focuses on the peculiarities of the creation, representation and persuasion of scientific abstract and mythical figurative knowing in A. J. Greimas’ reconstruction of Lithuanian mythology. Mythical knowing is understood in two ways: as a cultural construct, a part of cultural knowledge that is limited to the existential and discoursive experience of the reader, and as a special ability or skill of the mythical gods. In order to explain the similarities and differences between mythical and scientific knowing, the concepts of narrativity and believing are used. Narrative structures i

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