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Journal articles on the topic 'Science of myth'
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1
Werner, Savannah, Andrew Sargent, and Val Harris. "The Value of Honor Society Participation: Is There a Relationship Between Honor Society Participation and Belief in Psychological Myths?" Psi Beta Research Journal - Brief Reports 3, no. 1 (October 12, 2023): 9–14. http://dx.doi.org/10.54581/ince6601.
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Psychological myths have become so widespread in both the general public as well as higher education undergraduate communities that it has been damaging to the psychology field (Gaze, 2014; Kowalski & Taylor, 2009; Meinz et al., 2022). Factors such as education, belief in psychology as a science, and their confidence in their myth beliefs (myth confidence) have previously been examined in relation to myth endorsement (Bensley & Lilienfeld, 2015; Richardson & Lacroix, 2021). However, there has been no previous research focusing on the connection between honor society membership and myth belief. The present study examined whether honor society participation could predict to myth belief. To better understand be-lief in psychological misconceptions, this study also measured the participants’ belief in psychology as a science and confidence in myth beliefs. Understanding myth belief predictors may help psychologists mitigate the spread of psychological myths. A total of 972 participants from 2-year colleges across the United States were recruited to take a survey regarding psychological myths. We compared myth belief, belief in psychology as a science, and myth score confidence between two groups: honor society members (N = 129) and non-honor society members (N = 807). Non-honor society members identified significantly fewer myths than honors society members, were less confident when correctly identifying myths than honor society members and had lower belief in psychology as a science than honor society members. These findings suggest that honor society membership may be a predictor of myth detection. This finding is possibly due to honor society eligibility requirements, such as grades and credits taken. Our results may be useful in developing academic interventions to prevent psychological myth belief.
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Chernyshova, Tatiana. "Science Fiction and Myth Creation in our Age." Science Fiction Studies 31, Part 3 (November 1, 2004): 345–57. https://doi.org/10.1525/sfs.31.3.345.
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SF functions in contemporary life as a form of myth creation. Myth has a gnoseological function for archaic societies; it creates a whole world-picture by complementing accumulated empirical knowledge with analogies drawn from familiar experience. Thus world-models are structurally similar to myths, combining cognition and fiction. All writing that explains scientific knowledge at the level of popular consciousness also works in this manner; in the figures of sf, it overtly resembles myth creation.
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Keas, Michael N. "Evaluating Warfare Myths about Science and Christianity and How These Myths Promote Scientism." Religions 12, no. 2 (February 20, 2021): 132. http://dx.doi.org/10.3390/rel12020132.
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Many people assume that there has been ceaseless conflict between science and Christianity. I argue that the real conflict has been between scientism and religion. Scientism is the view that only the sciences generate knowledge or rational belief. Scientism, as typically articulated, entails the opinion that reliable belief about divinity (theological realism) is impossible. I debunk four historic science–Christianity conflict myths and show how they have promoted scientism. These four science–religion myths function as part of a larger warfare narrative about science and Christianity. This misleading warfare thesis often comes packaged with an alternative anti-theistic “myth” in the anthropological sense—in this case, a worldview-shaping narrative that awakens the imagination to interpret the world in scientistic and non-theistic ways. I call this the scientistic warfare myth and explore its major flaws.
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Oleksin, Danylo. "MYTHO-LOGIC IN NON-CLASSICAL HUMANITIES REFLECTIONS ON MYTH: METHODOLOGICAL ASPECT." UKRAINIAN CULTURAL STUDIES, no. 2 (13) (2023): 36–42. http://dx.doi.org/10.17721/ucs.2023.2(13).07.
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Over the past century, a lot of conceptual reflections on myth have been accumulated; however, there has been no attempt to systematically objectify and catalog such investigations. The relevance of research can be divided into two loci: the general and the particular. The general relevance is based on the high level of entwinement of myth and its motifs within contemporary culture; the particular aspect is due to the need to objectify the 20th-century theories of myth and to define their general method (1), and to enrich cultural discourse with new works in the field of myth philosophy (2). The goal of the research is to overview the process of the emergence of myth science within the context of the late 19th-century re-mythologization as an ontological argument for cultural mythological research; to define mytho-logic as a synthetic method of non-classical interpretation of mythological material. Methods: comparative (in the analysis of 20th-century approaches to studying myth and defining the non-classical concept of myth). Objectives: to explore the components of myth science; to define the concept of re-mythologization; to argue for mytho-logic as a non-classical model for interpreting myth. Results: the components of myth science that represent a sum of non-classical approaches to studying "sacred narrative" (ritual, functional, sociological, psychoanalytic, structural, transcendental, and numinous approaches) have been investigated; the concept of re-mythologization as the actualization of myth as the object of scientific, philosophical, and artistic interest has been defined; the mytho-logic as a non-classical model of myth interpretation through its structure and logic has been justified. Conclusions: the study of myth has risen on the cognitive waves of the deep ocean of modern humanities to the heights of a problem-filled space of culture studies. Through this actualization, it has gained an interdisciplinary character and has become a dozens-of-definition concept that roams from realm to realm – just like the concept of "culture" itself. Principles of the mytho-logic can and should be expanded, as myth can be studied through any presented in myth science paths. This paradigm is not self-contained and provides variability and aspectuality in considering myth as a cultural universality, and thus is convenient and justified for use in the context of non-classical philosophy and contemporary cultural studies.
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Kotchoubey, Boris. "Signifying nothing? Myth and science of cruelty." Behavioral and Brain Sciences 29, no. 3 (June 2006): 232–33. http://dx.doi.org/10.1017/s0140525x0631905x.
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Nell proposes another myth about human aggression, following thousands of old myths from Homer to Lorenz. Like all myths, this one might be partially true and partially false. However, the use of emotional and propagandistic effects, rather than evaluation of empirical results, obscures any attempt to describe the truth about cruelty.It is … full of sound and fury, signifying nothing. Macbeth, Act 5, Scene 5
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Carrier, Richard. "The Relevance of Ancient Science to the Survival of Secularism." Secular Studies 2, no. 1 (April 3, 2020): 58–76. http://dx.doi.org/10.1163/25892525-bja10003.
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Abstract To oppose Secularism modern Christians depend on myths about the historical development of civilization. Such as the myth of a Christian America, imagining such things as that the United States Constitution was based on Biblical Christian principles. Parallel to this myth is another about science: that the Scientific Revolution, and therefore modern science, was based on Biblical Christian principles and could not have occurred (and therefore cannot continue) without them. Necessary to this are several false claims, most particularly that ancient pagans never did and never could have made any significant scientific progress, and that Christian theology was essential to doing so. These myths are here dispelled with recourse to a survey of the actual facts of the matter.
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Stepanova, Elena S. "Linguocognitive Specifics of the Disease Myth." RUDN Journal of Language Studies, Semiotics and Semantics 12, no. 1 (December 15, 2021): 153–64. http://dx.doi.org/10.22363/2313-2299-2021-12-1-153-164.
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The article deals with the question of cancer myth representation in the popular science medical discourse. This study is carried out according to the linguocultural approach to the study of the cancer myth, which is based on the reconsideration of linguocultural phenomena. Myths about diseases are of linguistic and cultural significance and they are passed down from generation to generation. Those of phenomena that are incomprehensible and frightening are considered to cause additional associations. Cancer diseases refer to such linguocultural phenomena. Myths about diseases reflect the results of this or that form of reconsideration or experience of some phenomena by a particular linguocultural society. The work provides the definitions of the notions myth and disease. The methodology of the study is based on the research by foreign and Russian scientists in the field of study of the notions of myth and disease as semiotic systems. The popular science medical survey The Emperor of All Maladies: A Biography of Cancer by Siddhartha Mukherjee served as a research background. It analyses the way the disease myth actualizes in the popular science medical discourse. It shows a mythological plot (or mythological information) to get actualized in a particular situation by means of reference, and the way it contributes to the explication of a particular disease myth. Neither the subject of the message nor the plot of the myth is of importance for the reader, only the influence of the myth on the patients representations of disorder and his emotional state and on the society as a whole makes sense. The study helps conclude that mythological information representing the disease myth is nationally and socially marked, and is characterized by a particular conceptual presentation and is expressed by different linguistic means.
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Barbour, Virginia. "Science and myth." Lancet 359, no. 9315 (April 2002): 1364. http://dx.doi.org/10.1016/s0140-6736(02)08391-5.
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Hartama-Heinonen, Ritva. "Kääntämisen ja käännöstieteen myyttinen ulottuvuus." Mikael: Kääntämisen ja tulkkauksen tutkimuksen aikakauslehti 8 (December 1, 2014): 9–22. http://dx.doi.org/10.61200/mikael.129487.
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In this article, translation is approached as a reflection of translational, translatorial, and translation-theoretical myths in their different manifestations with varying truth value. Drawing on insights from the philosophy of science and semiotics, the mythical aspect of translating and translations is first discussed with respect to the role of myths in science and research and to the nature of translation-theoretical knowledge. The author then focuses on the following questions: is translating a case of action that conveys the general or the particular; is “myth” a type of speech even in Translation Studies and a building block in the cosmology of translation; what is the status of dichotomies in translating and translation strategies, in translation studies, and in the work of translation theorists; and finally, what makes a translation-theoretical myth a living myth.
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Czeremski, Maciej. "Between Myth and Brand. Aspects of Myth in Marketing Communication." Studia Religiologica 53, no. 3 (2020): 239–53. http://dx.doi.org/10.4467/20844077sr.20.017.12757.
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The article is aimed at presenting that the features of a myth (known from literature in the field of anthropology, semiotics, and cognitive science) are also present in marketing communication related to shaping the image of brands. However, they are used in a scattershot manner, as specific marketing messages usually use only certain selected features of a myth. The article shows techniques of brand mythologization by combining three features of myths (permanent structure of events, bricolage, counter-intuitiveness) with three possible ways of their application for marketing communication (modeling, export, import).
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Пономарева, Ирина, and Irina Ponomareva. "State: Truth and Myths." Journal of Russian Law 4, no. 12 (December 5, 2016): 0. http://dx.doi.org/10.12737/22718.
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The article is devoted to the investigation of the category of truth and the category of myth in the sciences of state. The phenomenon of the state was analyzed as a specific sphere of the science integration. Despite the considerable achievements of the modern juridical science, many questions on the real essence of state and the methods of its research sill do not hane any answers. Modern explanatory state-legal theory has essential faults. Dealing with these questions, the author proposes their solving in the context of the informational and systematic approach. The author paid a particular attention to the problems and prospects of integration of the latest philosophical, epistemological and methodological achievements in the sciences of state. The author appeals to some works by Plato, who studied the problems of truth and myths. Relevant fragments of the dialogues were found in “Theaetetus”, “Republic” and “Statesman”. The article deals with Plato’s (mathematical) version of state organization which looked forward to ideas of modern natural sciences. Etymology of the concepts “truth” and “myth” was analyzed in present article.
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Gregory, Joshua C. "From Myth to Science." Science Progress 92, no. 3-4 (September 2009): 387–99. http://dx.doi.org/10.1177/003685040909200312.
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Alfven, H. O. G. "Cosmology: myth or science?" IEEE Transactions on Plasma Science 20, no. 6 (1992): 590–600. http://dx.doi.org/10.1109/27.199498.
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Frank, Susi K. "Arctic Science and Fiction." Journal of Northern Studies 4, no. 1 (July 1, 2010): 67–86. http://dx.doi.org/10.36368/jns.v4i1.630.
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The article analyses the popular novel Sannikov’s land (published in 1926) by the famous Russian and Soviet geologist Vladimir A. Obruchev (1863–1956) and asks how scientific discourse on the one hand and literary, fictional discourse on the other interact in this text that tells the story of the discovery of an Arctic island that a Russian merchant had asserted to have seen, but the existence of which never could be affirmed. Basing his novel exclusively on wellfounded scientific (geological as well as anthropological) hypotheses, Obruchev polemizes with a whole range of pretexts from J. Verne to K. Hloucha. Unfolding the story of the Russian expedition, Obruchev pursues the aim (1) to deconstruct the utopian myth of a paradise on earth beyond the Arctic ice in its countless varieties; (2) to show that ancient myths—like the myth of the existence of warm islands in the Arctic—are a form of protoscientific insight that should be taken seriously by modern science and transformed into scientific knowledge; and (3) to suggest that the Arctic islands—really existing, supposed to exist or be doomed—from a geological point of view belong to the Siberian mainland and therefore to Russian/Soviet territory.
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Schulze, Corina, and Sarah Koon-Magnin. "Gender, Sexual Orientation, and Rape Myth Acceptance: Preliminary Findings From a Sample of Primarily LGBQ-Identified Survey Respondents." Violence and Victims 32, no. 1 (2017): 159–80. http://dx.doi.org/10.1891/0886-6708.vv-d-15-00017.
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This study is among the first to examine the relationship between sexual orientation and rape myth adherence using a nationwide survey of primarily lesbian, gay, bisexual, and queer (LGBQ) respondents (n = 184). The more established Illinois Rape Myth Acceptance Scale and a modified Male Rape Survey serve as the primary instruments to test both rape myth adherence and instrument-appropriateness. Results suggest that respondents were most likely to support myths that discredit sexual assault allegations or excuse rape as a biological imperative and least likely to support myths related to physical resistance. Consistent with previous work, men exhibited higher levels of rape myth adherence than women. Regarding sexual orientation, respondents who identified as queer consistently exhibited lower levels of rape myth adherence than respondents who identified as gay.
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Baskin, Ken. "Complexity Science and Myth in Big History." Journal of Big History 7, no. 2 (April 15, 2024): 125–36. http://dx.doi.org/10.22339/jbh.v7i2.7210.
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From early on, David Christian’s vision of big history as a “modern creation myth” faced criticism for introducing elements of spirituality. This essay contends that the resulting controversy arises from a misunderstanding of the nature of myth. The mainstream model of myth depicts it as fanciful stories of supernatural agents that members of a society use to address their anxieties. While this is often the case, the author argues that myth can be more profitably explored as a neurobiological imperative that plays a critical role in cultural evolution. To make this case, he examines how the principles of complexity science helped him understand how human history has gone through periods, such as the Axial Age and Modernity, when the change produced by societies’ greatest successes demanded new ways of thinking about the world in order for those societies to survive. He then examines current neurobiology to explain how reinventing myth has allowed such societies to transform in ways that enabled them to meet the challenges produced by change. With this understanding of myth, the essay concludes with a discussion of how the myth of big history can allow us to contribute to the new ways of thinking that are emerging today, as culture evolves so we can meet our current existential challenges.
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Stepanova, Elena S. "Semantics of the Birth Myth as a Cultural Code." RUDN Journal of Language Studies, Semiotics and Semantics 15, no. 1 (March 15, 2024): 292–304. http://dx.doi.org/10.22363/2313-2299-2024-15-1-292-304.
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The study analyzes the birth myth from the symbolic point of view as a way to indicate the beginning of any existence, real or fictional: the birth of the Universe and a man, which sets out the primary understanding of the world and a man, time and space. The purpose of the analysis is to study the semantics of the birth myth, which reflects the archaic ideas of a person about birth, which made it possible to present the typology of the birth myth as a cultural code. The methodology of the study is based on the works by foreign and domestic scientists in the field of studying the notion “cultural code” as a semiotic system in linguoculturology and ethnolinguistics. The popular science works by Barbara S. Sproul “Primitive Myths. Creation Myths from Around the World” and “The Seeds of Life: From Aristotle to Da Vinci, From Sharks’ Teeth to Frogs’ Pants, the Long and Strange Quest Where Babies Come From” by Edward Dolnik, which contain a large collection of creation stories of the universe and a man, relating to the most different eras and cultures, including the ancient Egyptian and Hindu served as the material for the research. It shows that birth myths contain value orientations for representatives of a certain linguocultural society, which is manifested in cosmogonic, ritual, ancient and Bible myths. It analyses the means of representation of the birth myth as a cultural code. The given language means make possible to describe the process of birth more vividly and emotionally. It concludes that the birth myth represents a fragment of the linguistic view of the world through a mythological text, which helps introduce a man to sacred values that are inaccessible to human understanding, and besides the birth myth personifies natural phenomena, endowing them with anthropocentric properties.
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Jurkowski, Jakub Andrzej. "Jurkowski Jakub Andrzej. A Man’s Creation Myth in the Timaeus of Plato in the Context of Orphic Myth of Dionysus-Zagreus and Titans." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 1(87) (May 13, 2018): 5–15. http://dx.doi.org/10.35433/philology.1(87).2018.5-15.
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The article discusses the problem if it is reasonable to compare the two myths – the myth of the creation of man presented in the Timaeus – one of the latest and most mature Plato's dialogue which synthesizes his physical and metaphysical concepts – and the myth of Dionysus-Zagreus and Titans, the most important myth concerning cosmo- and anthropo- gonical concepts of the Orphics.
Then, on the basis of the available sources and studies of Orphism a rudimentary lore of Orphic beliefs, science, mystery, orphic lifestyle is presented.
The next chapter is devoted to Plato's attitude towards myth which, as it turns out, plays essential role in the effort to express supernatural world of ideas. The language of the myth is as important as the dialectic and discursive one, in spiritual mystagogic initiation through myth, symbol, allegory and parable – that is, all those literary means, which are finally able to establish a model of poetic and metaphorical expression of transcendent reality. Plato reveals heuristic and hermeneutic role of metaphor, which cannot be replaced by purely logical discourse. The chapter also highlights the elements that link philosopher to utterly mysterious phenomenon of Orphic beliefs.
Then the myth of Dionysus-Zagreusie and Titans itself is presented, which came to us in many variants. There are taken into account these elements of the myth, which are important for understanding the greatest mystery Orphism: the unity of multiplicity.
The last chapter is devoted to outlining the foundations of Plato's anthropology based on the myths known from other dialogues and the myth of the creation of man from the Timaeus. The author excerpts from the dialogue these fragments that accentuate the dualistic approach and human trichotomous division of the soul: rational, irascible, and concupiscent.
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Carter, Elizabeth. "From Myths to Markets." European Journal of Sociology 60, no. 2 (August 2019): 211–36. http://dx.doi.org/10.1017/s0003975619000110.
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AbstractThis article posits that institutionalized mythologies can create comparative production advantages. Myths shape collective identity, mobilize actors, and fundamentally reshape production dynamics. Myths are institutionalized in market rules, regulations and structures, leading to the reification of the myth. The myth functions as if it is true, not because it is true, but because it shapes the rules of production. Yet without the initial myth, specific production incentives—and even their institutional comparative advantages—would not exist. My theory integrates approaches from modernist historians (“imagined communities”) and economic sociologists (“imagined futures”) to explain how myths (“imagined histories”) shape contemporary market outcomes, using the example of the French wine market. This argument contributes to the historical institutionalist approach, which focuses on the historical power dynamics between competing groups and the present-day social and market consequence of their institutionalized solutions.
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Arnold, Jafe. "The “Lengthy Affair” of Mytho-Poetic Education: Plato’s Myths, Heidegger’s Hermeneutics, and Learning with(out) Violence." Studia z Teorii Wychowania XIV, no. 2 (43) (September 28, 2023): 237–54. http://dx.doi.org/10.5604/01.3001.0053.9086.
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This article retrieves ancient and modern perspectives on the status and role of myth in education by revisiting Plato’s critique of myth in the light of recent scholarship and spotlighting Plato’s so-called “allegory of the cave,” particularly the latter’s (in)famous interpretation by Martin Heidegger. Reviving the question of myth in the philosophy of education through engaging Plato and Heidegger’s mythical elements, the paper provides a more extensive background to recent deliberations on mytho-poetic curriculum theory and the hermeneutics of education.
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Setiyawan, Radius, Holy Ichda Wahyuni, Nur Hidayatullah Romadhon, and Adelin Aprilia Sari. "Myth, logos, and ecology: Local community perception of social signs on the slopes of Semeru Mountain post-disaster." Masyarakat, Kebudayaan dan Politik 36, no. 4 (November 29, 2023): 488–500. http://dx.doi.org/10.20473/mkp.v36i42023.488-500.
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Seeing a social sign, results in striving to derive the meaning from the sign when it is used. One of the events that appear in various types of social sign is a disaster. It creates various myths that also act as a social sign; one of them is a myth about the relationship between humans and nature. This study aims to explain the perception of the local community in the Sumber Mujur village of Semeru Mountain Slope about social signs made as myth post-disaster eruption in 2022. The myth that is believed by the local community proved to have relevance to ecological sustainability. This research uses qualitative methods through deep interviewing technique. Informants in this study are a local community in the Semeru Mountain area, East Java which is part of the 2021 Semeru eruption survivors. Based on existing findings, most myths grow in line with a scientific view. Although the background or ways of working is different, myth and logos have compatible relevance in the context of ecology sustainability. This study concludes that myths give impact on society’s attitude so as to maintain ecological sustainability, as well as a form of cultural adaptation, both in terms of conservation awareness and mitigation.
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Stavitskiy, Andrey Vladimirovich. "Epistemological approaches of nonclassical science and the general theory of myth." Философская мысль, no. 12 (December 2021): 33–42. http://dx.doi.org/10.25136/2409-8728.2021.12.36503.
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The subject of this research is the analysis of epistemological approaches offered by nonclassical science towards the ontology of myth in the context of nonclassical mythology. Myth is viewed as a basic cultural universal, responsible for the semantic field of culture; while mythopoeia is perceived as a characteristic and important function of consciousness. The goal of this article lie in outlining the opportunities opened to the researchers of myth in the context of shift of the scientific paradigm. It is namely thanks to the scientific paradigm that mythological space of culture is no longer perceived as the antagonist of science, but as the essential aspect of its effective functionality. Methodological framework is comprised of the approaches developed and accepted in nonclassical science. Examination of myth through the prism of nonclassical science reveals new perspectives that allow studying myth as an integral whole, without separating into scientific disciplines. It should be taken into account that myth plays a significant, although not always positive role in science and society, interacting with science upon the principle of mutual complementarity. In particular, myth helps to advance and substantiate the scientific hypotheses, form scientific worldviews and images of the future. The approaches of nonclassical mythology, in turn, reveal that in the modern conditions, myth becomes the instrument of politics and the method for solving social issues, manifesting as a factor of national security and mechanism for manipulation. However, its further study requires the development of the universal theory of myth, the basic prerequisites of which have already been created.
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Grinëv, Andrei V. "The Birth of a New Pseudo-Historical Myth in Modern Russia: How Two Revolutions Were Made into One." Russian Politics 7, no. 3 (September 7, 2022): 366–88. http://dx.doi.org/10.30965/24518921-00604024.
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Abstract The branch of public knowledge that is designated as “historical science” has its own mythology. It is based not only on one-sided historical facts, but also on various theoretical concepts. Some historical and theoretical myths are peculiar to individual countries, while others are more widespread, for example, the myth of democracy as the power of the people. Now in Russia there is final approval for the concept of the “Great Russian Revolution of 1917,” which is another pseudoscientific myth that quite happily coexists with the old myth of socialism in the USSR. The new myth enjoys full support from the authorities and is positively accepted by the vast majority of the Russian scholarly community, which is entirely dependent on the state and adapts to its policies quite consciously or by force of habit. This article attempts not only to critically analyze the concept of the “Great Russian Revolution” as another phenomenon of Russian historical mythology, but also to present a different explanation for the events of 1917 in Russia.
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Couldry, Nick. "Inaugural: A Necessary Disenchantment: Myth, Agency and Injustice in a Digital World." Sociological Review 62, no. 4 (November 2014): 880–97. http://dx.doi.org/10.1111/1467-954x.12158.
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This lecture reviews the history of how the status and authority of media institutions over the past century have been entangled with wider claims about social knowledge and the order of societies. It analyses those relations in terms of three successive and now overlapping myths: ‘the myth of the mediated centre’ which claims that media (traditional mass media institutions) are privileged access points to our centre of social values and social reality; the ‘myth of us’ which is now emerging around the supposedly natural collectivities that ‘we’ form on commercial social media platforms; and, from outside the media industries, the ‘myth of big data’ which proclaims big data techniques are generating an entirely new and better form of social knowledge. All these myths require deconstruction by a particular hermeneutic, but the case of the myth of big data is the most paradoxical, since its claims amount to an anti-hermeneutic, a refusal to interpret the social anymore as the resultant of processes of meaning-making. This third myth, it is argued, requires a hermeneutic of the anti-hermeneutic if it is to be deconstructed and previous conceptions of social knowledge (from Weber onwards), and the claims to possible justice and politics based upon them, are to be preserved.
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Stawinski, Art. "Truth in Myth and Science." Dialogue and Universalism 15, no. 1 (2005): 71–78. http://dx.doi.org/10.5840/du2005151/265.
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Wellerstein, Alex. "The myth of apolitical science." Science 362, no. 6418 (November 29, 2018): 1006.1–1006. http://dx.doi.org/10.1126/science.aav4900.
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Thomas, Robin L. "“Myth and the New Science”." New Vico Studies 26 (2008): 170–72. http://dx.doi.org/10.5840/newvico20082611.
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Brody, Nathan. "Emotional Intelligence: Science and Myth." Intelligence 32, no. 1 (January 2004): 109–11. http://dx.doi.org/10.1016/s0160-2896(03)00059-x.
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Hanson, Meredith. "Emotional Intelligence: Science and Myth." Psychiatric Services 55, no. 4 (April 2004): 458. http://dx.doi.org/10.1176/appi.ps.55.4.458.
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Vogel, Jason M., and Brian Lazar. "Global Cooling: Science and Myth." Weatherwise 63, no. 4 (July 7, 2010): 24–31. http://dx.doi.org/10.1080/00431672.2010.490166.
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Harman, Oren. "The Myth of Disinterested Science." Journal of the History of Biology 44, no. 2 (May 2011): 345–55. http://dx.doi.org/10.1007/s10739-011-9293-5.
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Bishop, G. R. "European science: myth or reality?" Physics Bulletin 39, no. 8 (August 1988): 304. http://dx.doi.org/10.1088/0031-9112/39/8/005.
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Pitt, Joseph C. "The myth of science education." Studies in Philosophy and Education 10, no. 1 (1990): 7–17. http://dx.doi.org/10.1007/bf00367684.
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Shukla, Rakesh. "Magic, Science, Myth: Merry Coexistence." International Journal of Applied Psychoanalytic Studies 9, no. 1 (November 10, 2011): 67–72. http://dx.doi.org/10.1002/aps.320.
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Gredler, Gilbert R. "Emotional intelligence: Science & myth." Psychology in the Schools 42, no. 1 (2004): 113. http://dx.doi.org/10.1002/pits.20032.
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Xidakis, Ioannis. "Neomythology: A New Religious Mythology." Religions 13, no. 6 (June 11, 2022): 536. http://dx.doi.org/10.3390/rel13060536.
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The purpose of this paper was to present the link between the myths in the plots of modern entertainment products, such as science fiction novels, movies, comic books and video games, with the motifs of New Religiosity. The plots employed in these products are of a mythical nature. This re-emergence of myth is once more taking centre stage today. The social sciences and humanities concerned with this phenomenon call it “neomythology”. Neomythology, in whatever form, as a comic book, video game, etc., shows gods and supernatural heroes or villains interacting with one another in certain ways. The ways these mythical elements are combined and displayed confirm that neomythology belongs to New Religiosity and repeats motifs of New Religions and New Age myths, such as the secularization of the absolute, that is to say, the placing of the transcendental element in the material and explainable world, the absolutisation not only of the acquisition of power but also those who bear it, the correlation of magic and technology, and the reuse and utilization of the mythology of the past and of traditional religious teachings, in order to produce a new myth.
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BONDAREV, D. E. "THE ROLE OF THE “SYMBOLIC FUNCTION” IN THE FORMATION OF A SCIENTIFIC MINDSET IN THE PHILOSOPHY OF E. CASSIRER." Научное мнение, no. 6 (August 19, 2024): 30–38. http://dx.doi.org/10.25807/22224378_2024_6_30.
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The analysis of the central concept of Cassirer's philosophy - the symbolic function - allows us to describe the process of constructing individual symbolic forms (myth, religion and science), and the process of transformation of one symbolic form into another (myth into religion, religion into science). It is shown that the difference between the mythological and scientific types of consciousness is due, firstly, to the combination of transcendental functions of expression, representation and designation, as well as the direction of perception. Perception directed at the subject allows us to endow the world with sacred qualities and form a mytho- logical symbolic form, and perception directed from the subject allows us to form a profane scientific mindset, devoid of sacred and expressive qualities.
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Chernysh, Mikhail F. "Reform of a Russian science as an institutional constructing." Science management: theory and practice 2, no. 2 (2020): 47–64. http://dx.doi.org/10.19181/smtp.2020.2.2.2.
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The article analyzes theoretical and methodological aspects of the ongoing reforms of the Russian science. The reforms are based on a set of ideas (myths) whose implementation was supposed to raise the effectiveness of the Russian science, form its new institutional structure, similar to the structure of science in more developed countries. The “sacral” mytholodical component of the reforms had no foundation in the traditional practices that had been shaped by the Russian scientific community in its long history. The reforms took no heed of the specific separation of science and education that had historically emerged in Russia helping to concentrate scientific assets in the most promising directions and most effective institutions. The myth of the “global science” stressing intermingling and interaction of scientific projects across the world played its negative role. The universalist project of reforms did not reflect on the basic differences between the “natural sciences” and “sciences of the spirit”. The “sacral” perception of the Western science as an ideal mechanism of selection boosting scientific achievement led to performance measurement indicators thatignored the interests of sciences and researchers in social sciences and humanities. The ongoing reforms are fraught with developments that can weaken the Russian science and its human potential, downgrade its research agenda.
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Ranieri, Roberto. "The Hero with a Thousand Facebooks: Mythology in Between the Fall of Humanism and the Rise of Big Data Religion." Journal of Genius and Eminence 2, Volume 2, Issue 2: Winter 2017 (December 1, 2017): 23–31. http://dx.doi.org/10.18536//jge.2017.02.2.2.03.
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This paper will show why mythology is still relevant today. To the technological man, a myth is a curious, but valueless, cultural artifact from a superstitious age. He considers myth and primitive religion as failed attempts at science. Myths, in his opinion, were the theories that primitive people devised to explain the world. Now that we have science, we know better, and we should discard myth. However, the technological man also feels an ever-growing fear of losing the meaning of his journey through history. His perception of the dystopian future is mythologically apocalyptic and threating his humanity as never before. Firstly, the paper will define technophobia by considering the psychological impact of the information society on everyday life. Secondly, it will be demonstrated that fearing technology has a long history in the performing arts. Indeed, narratives about artificial life, surpassing human limits, and controlling potentially dangerous technologies feature familiar legendary figures, from the imagined wings of Icarus to the most recent Hollywood science fiction movie. Finally, this study will highlight that the potential rise of the big-data religion, instead of being considered the end of mythology, can be read as a new mythology itself.
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Stepanova, E. S. "Semantics of the myth about medicine in the popular science medical discourse." Communication studies 9, no. 1 (2022): 107–20. http://dx.doi.org/10.24147/2413-6182.2022.9(1).107-120.
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The article is devoted to the study of the semantics of the myth about medicine as a way of raising the mythological consciousness of the recipient in the popular science medical discourse. The methodological basis of the research, which creates the preconditions for the myth analysis as a semiological system, is described. It is established that the everyday perception of medicine can be interpreted as a myth. The source of everyday knowledge, which determines the semantics of the given myth, is analyzed. The model of the treating process of the disease with the help of medicine is presented from the point of view of semiotics. The study shows that the semantics of the myth about medicine is defined as the representation of the mechanism and action of medicine and includes ideological guidelines (legal and ethical standards for conducting a clinical trial of a drug). On the basis of the popular science work “Superbugs: The Race to Stop an Epidemic” by Matt McCarthy, metaphorical models that describe the symbolic and pragmatic aspects of the myth about medicine as a linguocultural phenomenon are described. The relationship between a metaphor and a myth in the popular science medical text is analyzed. It is concluded that most often the semantics of the myth about medicine is represented by such a metaphorical model as the mechanism of action of medicine (antibiotic). It is due to the fact that the specifics of the use and the spectrum of activity of medicine (antibiotic) are important for the doctor and the patient.
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Cəfərov, Seyfəddin, Billurə Hacıyeva, and Araz Qulusoy. "METHODOLOGICAL FEATURES OF TEACHING SECTIONS OF MODERN NANOTECHNOLOGIES IN THE COURSE OF PHYSICS OF THE UNIVERSITY." Scientific Works 92, no. 1 (March 4, 2025): 170–75. https://doi.org/10.69682/arti.2025.92(1).170-175.
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The current standards of higher and specialized professional education are focused on specific types of practical activities. There is an obvious need to develop modern knowledge in the field of physics and ma-terials science. The article is devoted to the methodological features of presenting modern sections of phys-ics and nanotechnology in a university course; the work examines in detail the features of applying im-portant concepts. The main areas of research in the field of physics are considered. Such low-dimensional structures as "nanotechnology" and "nanoparticles", types of nanomaterials and low-dimensional struc-tures. In addition, some of the most common misconceptions (myths) associated with new technologies are given: the myth of the founder of nanotechnology, the myth of waste-free technology, the myth of nanomachines, the myth of nanorobots, etc. Today, many arguments are given convincingly that the methodological presentation of modern areas of physics is not at a high enough level and requires in-creased attention and study. The most striking examples of the application of nanotechnology in modern industry, engineering, medicine and other areas can be found in the journals "Nanoindustry", "Nanotech-nology", "Nano- and microsystem technologies", "Nanotechnics" and other thematic periodicals. Nano-technology is a new promising. We are waiting for the fields of science and technology and great discover-ies, and most likely they will be the most unexpected. Science and technology have repeatedly demon-strated this at different stages of historical development.
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Wang XIAOYU. "THE FUSION OF MYTHOLOGY AND SCIENCE FICTION: INTERPRETATION OF THE MYTHOLOGICAL NARRATIVE STYLE OF LIU CIXIN’S THE THREE-BODY PROBLEM." UzMU xabarlari 1, no. 1.2 (February 15, 2024): 318–22. http://dx.doi.org/10.69617/uzmu.v1i1.2.1076.
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In the creation of The Three-body Problem Problem , the famous contemporary science fiction novelist Liu Cixin not only drew on the explicit forms (symbols, metaphors) unique to myth, but also went deep into the implicit forms of myth expression (such as using myth as a method of thinking), thus getting involved in thinking about social forms and the future development of mankind, these new changes in the narrative level illustrate the infinite possibilities contained in myth itself, and literature and art are only one aspect of creating these possibilities. Therefore, this article attempts to explore the commonalities between myth and science fiction and new research perspectives through text analysis.
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Lawler, A. "Founding Dynasty or Myth?" Science 325, no. 5943 (August 20, 2009): 934. http://dx.doi.org/10.1126/science.325_934.
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M., C. "Gaia: Myth or Mechanism?" Science 252, no. 5004 (April 19, 1991): 380. http://dx.doi.org/10.1126/science.252.5004.380.
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Brodsky, Alexander I. "Myth therapy. Notes on collective traumatology." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 2 (2021): 208–16. http://dx.doi.org/10.21638/spbu17.2021.202.
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The article analyzes the mechanisms for the formation of social myths, as well as their functions pertaining to collective trauma, and puts forward three theses. Firstly, the characteristics which turn text into myth depend not on its formal or essential features, but rather on its perception (how the audience interprets the meaning of its constituent statements). Anything can become a myth. Usually, a myth consists of depictions, statements, and explanations, that is, descriptive utterances. However, to understand a myth is to know the preconditions not for the truth and/or falsity of its constituent statements, but instead the implementation of certain rules of conduct. A myth is a description interpreted as a prescription. This approach makes it possible to understand how various scientific or philosophical theories, initially aiming to describe and explain the world, turn into myths determining the social behaviour of the masses. Secondly, a myth turns descriptions into prescriptions through “storytelling”. A myth is a narrative which inevitably uses certain tropes essential for all narratives. The form of the narrative makes it possible to establish a pseudo-logical connection between various “elementary statements” capturing real or fictional events. Without such a connection, there is no value and, therefore, no normative perception of these events. Thirdly, the transformation of a description or explanation of a traumatic event into imperatives is the most important form of the therapy of collective consciousness. A description of a traumatic event turning into a call for action and construction of a new reality presents perhaps the only way to get rid of the destructive consequences of psychological trauma, both at the collective and individual level.
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Mills, Alex. "The Private History of International Law." International and Comparative Law Quarterly 55, no. 1 (January 2006): 1–50. http://dx.doi.org/10.1093/iclq/lei066.
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The purpose of this article is to address two related false assumptions, or myths. The first is an assumption of public international law. It is the myth that the history of international law is one of progressive expansion, of increasing concern in public international law with matters traditionally considered private or internal to States, and that this expansion is a relatively recent phenomenon.1 The second is an assumption of private international law. It is the myth that private international law is not actually international, as it is essentially and necessarily a part of the domestic law of States.2 These assumptions, taken together, constitute the myth that public and private international law are discrete, distinct disciplines, with independent, parallel histories. This article addresses these myths through an analysis of the role played by international law theory in the history of private international law.
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Bowles, Martin L. "Myth, Meaning and Work Organization." Organization Studies 10, no. 3 (July 1989): 405–21. http://dx.doi.org/10.1177/017084068901000306.
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The 'work organization' has, for many, come to replace the Church in dictating the meanings by which people are expected to structure their social action. This paper describes the function of myth in human life, the challenge to traditional mythologies through the emergence of science and technology and how the new order of organizational ideologies and myths fail to provide the integration necessary for life adjustment. The argument for the current emergence of a new form of mythology, one which challenges contemporary understandings of human beings and social organiza tion, is assessed.
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Custers, Kathleen, and Jenna McNallie. "The Relationship Between Television Sports Exposure and Rape Myth Acceptance: The Mediating Role of Sexism and Sexual Objectification of Women." Violence Against Women 23, no. 7 (June 30, 2016): 813–29. http://dx.doi.org/10.1177/1077801216651340.
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Rape affects a large proportion of women in the United States but is one of the most underreported crimes. It is believed that rape myth acceptance contributes to low reporting rates. We tested whether television sports exposure was indirectly related to higher acceptance of rape myth beliefs. An online survey involving 465 undergraduate students showed that viewing TV sports was positively related to hostile sexism, benevolent sexism, and sexual objectification of women. Through these variables, TV sports was indirectly and positively associated with rape myth acceptance. These results suggest that sports programming contributes to the perpetuation of rape myths in society.
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Algooneh Juenghani, Masoud. "How Cassirer explains myth and other symbolic forms through semiotic functions." Semiotica 2020, no. 233 (March 26, 2020): 125–44. http://dx.doi.org/10.1515/sem-2018-0074.
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AbstractErnst Cassirer (1874–1945), Neo-Kantian philosopher of Marburg school, studies myth as a component of symbolic forms. He considers myth as the cornerstone of philosophy of culture as well as the source of such other forms as language, religion, art and science. Cassirer, applying an epistemological approach towards myths and other realms of human culture, argues that human beings experience the world through a mediated process. Of course, this mediated encounter with the world has different aspects in the evolving course of culture. These aspects are completely dependent upon the symbolic form through which man experiences his world. However, it seems what Cassirer puts forth as an explanation of the cultural evolution of mankind is basically influenced by his semiotic viewpoints. Therefore, the present article tries to find the theoretical resources of Cassirer’s thought and analyze his reasoning in this regard. Emphasizing Cassirer’s theoretical assumptions as well as his methodology, we have tried to better understand his claims about myth and other symbolic forms. It has been revealed that Cassirer’s theory is mainly shaped by his particular models of semiotic functions. Analyzing the semiotic functions of each specific form indicates that Cassirer has differentiated three independent functions. Each of these functions works on an expressive, Ausdrucken. representative, Darstellungen. or signifying Bedeutungen. basis and is respectively correspondent with myth, language, and science.
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Vasilkova, Valeriya V. "Myth in Modern Society: The Cognitive Concept of Regression as an Integrative Approach Perspective." Общество: философия, история, культура, no. 12 (December 20, 2023): 16–22. http://dx.doi.org/10.24158/fik.2023.12.1.
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The problem of myth in modern society is of persistent interest to specialists from a wide range of sciences (philosophers, sociologists, cultural scientists, linguists, political scientists, etc.), since it allows us to reveal la-tent mechanisms for regulating human consciousness and behavior. At the same time, various interpretations of the phenomenon of myth itself are used as explanatory models. The author identifies two main traditions of understanding myth, designated as universalist-ontological and rational-constructionist, and also characterizes their differences. As an integrative perspective, it is proposed to use the heuristic potential of modern cognitive science, namely, the concept of regression developed by it. It is shown that two versions of the myth are includ-ed, but are emphasized differently when describing different stages of adaptation processes occurring at dif-ferent levels of social existence and in different cultural and historical contexts.