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Journal articles on the topic 'Scientific myth'

Author: Grafiati

Published: 1 June 2024

Last updated: 31 July 2025

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1

Cunningham, Paul F. "Guest Editorial: Mythical Identities, Scientific Realities, and Search for Transpersonal Meaning." Journal of Scientific Exploration 36, no. 4 (2023): 527–39. http://dx.doi.org/10.31275/20222739.

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Myths weave in and out of historical context, even as dreams do relative to daily life, functioning in the modern world much as they did in earlier times, operating at both the personal and cultural levels. This essay discusses three special difficulties in appreciating the power of myth and understanding its reasons for being: (a) the nearly universal tendency to situate myth as the opposite of fact and truth, (b) the problem of identifying prevailing myths in culture and private life, and (c) the challenge of acknowledging myth as more than a personal intellectual construct or a cultural con

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2

Allchin, Douglas. "Scientific myth-conceptions." Science Education 87, no. 3 (2003): 329–51. http://dx.doi.org/10.1002/sce.10055.

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Glass, Jonathan. "Scientific truth or myth." Bulletin of the Royal College of Surgeons of England 105, no. 2 (2023): 42. http://dx.doi.org/10.1308/rcsbull.2023.15.

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4

Chernyshova, Tatiana. "Science Fiction and Myth Creation in our Age." Science Fiction Studies 31, Part 3 (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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Tanzharikova, A., D. Satemirova, and B. Kelgembayeva. "ARTISTIC FUNCTION OF MYTH IS IN KAZAKH PROSE." BULLETIN Series of Philological Sciences 72, no. 2 (2020): 368–73. http://dx.doi.org/10.51889/2020-2.1728-7804.57.

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The use of the myth in modern Kazakh prose in different senses is of interest to the reader. This allows us to determine how the authors' attitudes towards different literary trends are conveyed in the choice of basic myths to reflect the ideas presented in the myth. Using myths, the author enters into a dialogue with several traditions, and secondly, reinterprets a well-known mythological plot, creates his own image, as a result of which the narrative becomes a myth. The protagonist's mythological worldview is characterized by a special perception of time and space. This scientific article an

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Borodenko, Oleh. "SYMBOL AND LEGAL MYTH." Scientific Journal of Polonia University 68, no. 1 (2025): 17–23. https://doi.org/10.23856/6802.

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The aim of this paper is to prove the hypothesis: symbol plays a decisive role in the process of legal myth-making; it occupies a central place in the structure of the legal myth. Nowadays, the role of the symbol in the structure of legal myth has not been sufficiently studied in Ukrainian and foreign science, which explains the relevance of our research. Symbol and legal myth have much in common, for example: sociocultural characteristics; timelessness; the ability to combine opposites. Every legal myth is a combination of legal reality and the unreal. Legal myths and mythologemes are rooted

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7

Mrs., V. Sangeetha, and Swarnamuki K. "A cram on the interpretation of myth in Ngugi's "The River Between"." International Journal of Trend in Scientific Research and Development 2, no. 3 (2018): 1122–23. https://doi.org/10.31142/ijtsrd11301.

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A myth is a traditional story consisting of events that are ostensibly historical, though often supernatural, explaining the origins of a cultural practice or natural phenomenon. The word myth is derived from the Greek word mythos, which simply means story . Mythology can refer either to the study of myths, or to a body or collection of myths. It can mean sacred story, traditional narrative or tale of the gods. A myth can also be a story to explain why something exists. Mrs. V. Sangeetha | K. Swarnamuki "A cram on the interpretation of myth in Ngugi's "The River Between"&quo

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Ismailova, Gulbarchyn. "SOME PROBLEMS OF KYRGYZ TERMINOLOGY AND WAYS OF INTERPRETATION." Alatoo Academic Studies 2021, no. 4 (2021): 129–35. http://dx.doi.org/10.17015/aas.2021.214.15.

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The scientific article analyzes the genetic relationship between myth and fiction. The myth has always, to one degree or another, claimed the universality of the explanation of the world. Myth and verbal art, myth and artistic creation are genetic, for myth represents the fundamental principle of the spiritual culture of mankind. In ancient times, mythology was the main and main form of world perception and therefore possessed universalism and ideological syncretism. Due to the specifics of its genesis, the myth was not only a form of social consciousness, but also a kind of narrative model, t

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Carrier, Richard. "The Relevance of Ancient Science to the Survival of Secularism." Secular Studies 2, no. 1 (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

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10

Shamos, Morris H., and Ruth Howes. "The Myth of Scientific Literacy." Physics Today 49, no. 3 (1996): 89–90. http://dx.doi.org/10.1063/1.2807544.

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11

Glickman, Scott, Pradeep Tyagi, and Laurence Stewart. "Re: Scientific truth or myth." Bulletin of the Royal College of Surgeons of England 105, no. 4 (2023): 157. http://dx.doi.org/10.1308/rcsbull.2023.59.

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12

Ritchie, James D. "Re: Scientific truth or myth." Bulletin of the Royal College of Surgeons of England 105, no. 4 (2023): 156. http://dx.doi.org/10.1308/rcsbull.2023.58.

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13

Humbert, David. "The Return of Adam: Freud's Myth of the Fall." Religious Studies 29, no. 3 (1993): 287–96. http://dx.doi.org/10.1017/s0034412500022344.

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Despite its loss of intellectual respectability in the nineteenth century, the myth of the fall still haunts modern religion and thought like an unquiet ghost. Discredited in its role as an historical account of human origins, it has retained its vitality as a ‘psychological’ myth, an inexhaustible metaphor for the brokeness and fragmentation of the human spirit. The myth of the fall surfaces in the twentieth century in the form of the psychoanalysis of Sigmund Freud, who would not normally spring to mind as someone sympathetic to the myth. Freud is perhaps the most famous ‘demythologizer’ of

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14

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). T

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Nadezhda, Aleksandrova. ""Jewish Myths" in the National History: Jews in Ancient Russia." TECHNOLOGOS, no. 1 (2021): 55–65. http://dx.doi.org/10.15593/perm.kipf/2021.1.05.

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This article is devoted to the consideration, formation and development of two historical myths in Russian Jewish studies: the "Khazar myth" and the "Kenaanites myth." The key works of A.Ya. Garkavi devoted to the statement of "Jewish myths" in Jewish studies have been discussed in the article. The author reveals the background of this problem appearance in Jewish studies and prerequisites which determined its father’s interest in this topic. The need to turn to the consideration of "Jewish myths" in the historiography of the problem "the history of Jews of Ancient Russia" is dictated primaril

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16

Urbanitsch, Peter. "Pluralist Myth and Nationalist Realities: The Dynastic Myth of the Habsburg Monarchy—a Futile Exercise in the Creation of Identity?" Austrian History Yearbook 35 (January 2004): 101–41. http://dx.doi.org/10.1017/s0067237800020968.

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What is a myth? This question cannot be easily answered; the notions and concepts used in various scientific disciplines are too divergent and, as with many other terms, they possess different meanings in different societies. For the purpose of this article, a definition by Philip Manger is useful. According to this author, a myth is “a form of poetic truth, the sifting out of an essence, a hypothetical, metahistorical core that contained an intrinsic meaning,” a meaning that joins the past to the present and thus establishes another, perhaps higher, form of reality. This holds true for all ki

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17

Abrams, Fred R. "Scientific Literacy and the Myth of the Scientific Method." JAMA: The Journal of the American Medical Association 269, no. 14 (1993): 1868. http://dx.doi.org/10.1001/jama.1993.03500140122053.

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18

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

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19

Radin, Beryl A., Robert Formaini, Robert A. Heineman, et al. "The Myth of Scientific Public Policy." Journal of Policy Analysis and Management 11, no. 1 (1992): 153. http://dx.doi.org/10.2307/3325143.

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20

Gertsch, Jürg, Juan Manuel Viveros-Paredes, and Peter Taylor. "Plant immunostimulants—Scientific paradigm or myth?" Journal of Ethnopharmacology 136, no. 3 (2011): 385–91. http://dx.doi.org/10.1016/j.jep.2010.06.044.

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21

Segal, Robert A. "Making the Myth–Ritualist Theory Scientific." Religion 30, no. 3 (2000): 259–71. http://dx.doi.org/10.1006/reli.2000.0274.

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22

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 (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

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23

Liu, Yuqing. "A New Model in the Study of Chinese Mythology." Journal of Chinese Humanities 3, no. 1 (2017): 1–22. http://dx.doi.org/10.1163/23521341-12340040.

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Chinese mythology [shenhua 神話] does not exist independently as a cultural medium like mythology does in the West but, rather, comprises ideological and narrative forms that emerge according to historical and cultural trends. Not only have myths withstood humanity’s conquest of nature, but they have drawn and continue to draw on the mysteries of scientific development for new content. It is possible to identify three highpoints of creativity in the history of Chinese mythology, each corresponding to shifts in the function and nuance of myths. The first highpoint occurred very early on in China’

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24

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 long

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25

Linchenko, Andrei Aleksandrovich. "Myths about the past in media environment: theoretical grounds and Russian political practice." Социодинамика, no. 1 (January 2022): 1–17. http://dx.doi.org/10.25136/2409-7144.2022.1.32640.

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This article is examines the issues of constructive use of the myths about the past in media environment. The goal lies in the attempt to align several most significant theoretical models of interpretation of the social myth in order to comprehend constructive use of myths about the past in modern Russian politics of memory. This required referring to the peculiarities of the ontology of the past in media myth, as well as to the trends characteristic to modern foreign and Russian research of the politics of memory. The scientific novelty lies in the detailed analysis of the key categories that

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26

Aroshidze, Marine, and Nino Aroshidze. "The great social experiment: when dreams did not turn into reality." Balkanistic Forum 30, no. 3 (2021): 314–28. http://dx.doi.org/10.37708/bf.swu.v30i3.18.

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The great social experiment in building socialism, which was supposed to develop into communism, was based on a number of attractive political myths, for the creation of which a special symbolic universe was created, a wide range of various sign systems were involved, among which language played the most important role: as a means of creating a political myth and the means of its constant feeding (the myth-making function of the language). This allowed (in conjunction with other means of subjugating the totalitarian state) for a long period to manipulate the consciousness of the masses, educat

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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 con

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Magrin, Géraud. "The disappearance of Lake Chad: history of a myth." Journal of Political Ecology 23, no. 1 (2016): 204. http://dx.doi.org/10.2458/v23i1.20191.

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The article explores the hydropolitics of Lake Chad. Scientific and popular views on the fate of Lake Chad differ widely. The supposed 'disappearance' of the Lake through water abstraction and climate change is a popular myth that endures because it serves a large set of heterogeneous interests, including those supporting inter-basin water transfers. Meanwhile scientific investigations show substantial and continuing Lake level fluctuations over time, and do not support its projected disappearance. The task is to understand how the myth of the disappearing Lake has been engendered and used, by

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29

Baikov, Aleksandr Alekseevich. "Metaphysical and dialectical aspects in the reality of myth." Manuscript 16, no. 4 (2023): 250–54. http://dx.doi.org/10.30853/mns20230051.

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The aim of the research is to identify the relationship between the metaphysical and dialectical aspects in the reality of myth by determining the characteristics of its development and establishing connections within it. The paper reveals the dynamic aspect of mythological events, examines the specificity of the interaction between individual myths, the relationship between mythological and historical time. The scientific novelty of the research lies in overcoming the dichotomy of the metaphysical/dialectical in relation to the reality of myth and proposing a metaphysical model for the develo

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Woodcock, Brian A. "“The Scientific Method” as Myth and Ideal." Science & Education 23, no. 10 (2014): 2069–93. http://dx.doi.org/10.1007/s11191-014-9704-z.

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31

Vladimirova, Tatyana E. "Semantic Continuumof Myth." RUDN Journal of Language Studies, Semiotics and Semantics 11, no. 2 (2020): 161–74. http://dx.doi.org/10.22363/2313-2299-2020-11-2-161-174.

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Language, the first cultural phenomenon, received textual expression in myths, of which the oldest tell of the mystical relationship of the tribe with the animal. Consideration of the concepts that arose on this basis, and then of “conceptual myths” (OM Freidenberg) about the totem-ancestor makes it possible to analyze their semantic-semantic fields. Moreover, we relied on the cultural-historical concept of G.G. Shpet, which allowed us to trace the evolution and subsequent transformation of the semantic-semantic fields of myth and thus reveal the algorithm for the formation of the mythopoetic

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32

Kurjanovich, Anna V. "Slavic cosmogonic myth in Vladimir Vernadsky's picture of the world and idiostyle." Rusin, no. 68 (2022): 352–69. http://dx.doi.org/10.17223/18572685/68/19.

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The article considers the mythological and scientific picture of the world in the old Slavic cosmogonic discourse and in the creative discourse of Vladimir Vernadsky, the founder of the doctrine of the noosphere. The author analyses concepts-mythologems, which constitute the “core” of cosmogonic representations in both cases, and their lexemes-nominates in Slavic myths and Vernadsky's scientific, autobiographical, and epistolary texts. The analysis involves the linguistic and conceptual meanings of the lexical units “myth”, “cosmogony”, “human”, “universe”, “life” and their associative-derivat

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Фесенкова, Л. "Noosphere future of the Humanity: scientific forecast or quasi-scientific myth?" Chelovek 30, no. 1 (2019): 66–74. http://dx.doi.org/10.31857/s023620070003022-1.

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34

Strelnik, O. N. "On the demarcation of mythological messages in the communicative space of contemporary culture: An interdisciplinary approach." RUDN Journal of Sociology 21, no. 4 (2021): 711–21. http://dx.doi.org/10.22363/2313-2272-2021-21-4-711-721.

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The article considers myth as an element of social communication reproduced in both archaic and modern times. The author seeks criteria for identifying mythological messages in the general corpus of connotative messages. The empirical field of the search is the mass media. The author follows the interdisciplinary research principles and presents a combination of various approaches to the study of myth. In the contemporary culture, myth remains one of the most relevant ways for constructing meaning. In both modern and archaic myths, there is a single type of thinking, the logic of which is not

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Sokolov, Artemii Vyacheslavovich. "Progressivism as a variety of eschatological myth." Философская мысль, no. 3 (March 2025): 57–76. https://doi.org/10.25136/2409-8728.2025.3.72675.

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The article explores progressivism as a continuation of the eschatological tradition within European rationalism. It analyzes how the ideas of linear progress, formulated during the Enlightenment, became a secularized version of religious eschatological concepts. It examines how modernity, despite its rationalist orientation and scientific criteria, itself develops apocalyptic motifs of salvation in the form of science and technological advancement. A comparative analysis of scientific rationalism and the eschatological myth reveals their structural similarities. As a contrasting element, the

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Avanesov, Araik R. "Myth and Religiosity of Modern Man in the Phenomenology of Religion by Mircea Eliade." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 1 (213) (March 31, 2022): 4–8. http://dx.doi.org/10.18522/2687-0770-2022-1-4-8.

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The philosophical and religious views of M. Eliade are considered, the following questions are analyzed: about the presence of religiosity in the thinking of modern man through the basic concepts of the phenomenology of the scientist&#x27;s religion, about the hidden presence of the mythological and sacred, the connection between the concepts of “sacredˮ and “mythˮ is discussed. The approach of M. Eliade in the question of the functionality of the myth is compared with the approaches of J. Fraser and E. Tylor. The question is raised about the interdisciplinarity of M. Eliade&#x27;s con

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37

Frank, Susi K. "Arctic Science and Fiction." Journal of Northern Studies 4, no. 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. Vern

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Հովհաննիսյան, Քրիստինե. "Քաղաքական միֆը Երկիր Նաիրի վեպում". Bulletin of Yerevan University B: Philology 15, № 3 (45) (2024): 6–24. https://doi.org/10.46991/bysu:b/2024.15.3.006.

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The political layer of Charents' novel ՛՛The Land of Nair’’ was mainly examined in literary studies in the context of the relationship with the novel's prototype characters and documentary materials. The center of the studies were the author's attitude towards the parties of the time, the Russian revolution, and Soviet Armenia. This study attempts to examine the creation of a political myth in the artistic space of Charents' novel. The concept of "political myth" has become the subject of scientific definition and research after the Second World War, but the creation of a political myth in Cha

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Porter, Stanley E. "Two Myths: Corporate Personality and Language/Mentality Determinism." Scottish Journal of Theology 43, no. 3 (1990): 289–307. http://dx.doi.org/10.1017/s0036930600032701.

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Certain myths are often perpetuated in a discipline, myths which upon later reflection are seen to be what they in fact are: unhelpful, deceptive or simply wrong. Often these myths are perpetuated in spite of good evidence to the contrary. This tendency is not unique to Biblical studies but is a pattern that is found in a range of disciplines. Thomas Kuhn, in The Structure of Scientific Revolutions, addresses this tendency in the so-called hard sciences. He does not use the term myth but rather speaks of the presuppositions of normal science, the scientific paradigm which controls the scientif

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COULARDEAU, Jacques. "SCIENTIFIC LINGUISTICS, A NEVER-ENDING HISTORY." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 5, no. 1 (2021): 37–57. http://dx.doi.org/10.26520/mcdsare.2021.5.37-57.

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1866 was a turning point in scientific linguistics when the Linguistic Society of Paris banned all papers and presentations on the origin of language. De Saussure locked up the debate with two concepts, diachrony and synchrony. I intend to examine the emergence of the hypothesis of a single origin of human articulated languages, in Africa first, and then Black Africa. The phylogenic approach of biological studies has today spread to linguistics. Sally McBrearty rejected the idea of a Neolithic revolution. Consequently, Black Africa became a major field of archaeological research. Yuval Noah Ha

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Lenska, S. V. ""Ocean catcher. History of the Odyssey" by V. Yermolenko as a postmodernist novel." Bulletin of Luhansk Taras Shevchenko National University, no. 7 (345) (2021): 107–16. http://dx.doi.org/10.12958/2227-2844-2021-7(345)-107-116.

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The article deals with the literary analysis of Volodymyr Yermolenko's novel „The Ocean Catcher. History of Odyssey” as a sample of postmodern prose. In modern literary criticism, this is the first attempt at a scientific study of the work. Volodymyr Yermolenko is a scientist-philosopher and political scientist, author of scientific works, translator, essayist, TV presenter. „Ocean catcher. The Story of Odysseusˮ is his first experience in the field of fiction. The novel is like a continuation of the plot of Homer's „Odysseyˮ, but the writer only starts from the ancient plot and the mythical h

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42

Halasz, George. "Clinical Practice beyond Science: Debunking the Scientific Myth." Australian & New Zealand Journal of Psychiatry 28, no. 1 (1994): 7–13. http://dx.doi.org/10.3109/00048679409075840.

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The theme of the RANZCP 28th Conference questioned the science of clinical practice. This question is explored in the light of prevailing paradigms of 20th century psychiatry and recent claims by scientism, especially biologism, that assumes an organic causation for all abnormal behaviour. It is argued that a paradigm of objective science is necessary to understanding many aspects of mental illness, but not sufficient to explain certain essential phenomena, such as altered states of consciousness and empathy, encounted daily in clinical practice. Discarding these phenomena in the name of “scie

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43

Skinningsrud, Tone. "Anthropological films and the myth of scientific truths." Visual Anthropology 1, no. 1 (1987): 47–53. http://dx.doi.org/10.1080/08949468.1987.9966460.

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44

Wreszinski, Walter F. "The Myth of Academic Excellence and Scientific Curiosity." Brazilian Journal of Physics 43, no. 1-2 (2012): 1–4. http://dx.doi.org/10.1007/s13538-012-0110-1.

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BAER, D. "Sex/gender/male-female: science or scientific myth?" Journal of Social and Biological Systems 13, no. 4 (1990): 411–15. http://dx.doi.org/10.1016/0140-1750(90)90550-p.

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Natale, Simone, and Andrea Ballatore. "Imagining the thinking machine: Technological myths and the rise of artificial intelligence." Convergence: The International Journal of Research into New Media Technologies 26, no. 1 (2017): 3–18. http://dx.doi.org/10.1177/1354856517715164.

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This article discusses the role of technological myths in the development of artificial intelligence (AI) technologies from 1950s to the early 1970s. It shows how the rise of AI was accompanied by the construction of a powerful cultural myth: The creation of a thinking machine, which would be able to perfectly simulate the cognitive faculties of the human mind. Based on a content analysis of articles on AI published in two magazines, the Scientific American and the New Scientist, which were aimed at a broad readership of scientists, engineers and technologists, three dominant patterns in the c

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Mich, Tadeusz. "Complementary Paradigms in Cultural Anthropology." Roczniki Teologiczne 69, no. 9 (2022): 141–57. http://dx.doi.org/10.18290/rt22699.8.

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Two of the competing ways of knowing in cultural anthropology are the paradigms of interpretation as presented in the work of Clifford Geertz and the scientific model as represented by Roy Rappaport. This article studies the similarities between the two paradigms in anthropology by comparing mythical and scientific ways of interpreting the cosmos with the interpretative and scientific ways of interpreting ways of knowing in anthropology. To this purpose I have selected one version of a creation myth, the Kaypulaquena myth of the Yucuna Indians from the Amazon and one scientific model of interp

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Wioleta, Gierszewska. "Political Myths of the African Great Lakes Region." International Journal of Trend in Scientific Research and Development 3, no. 3 (2019): 77–82. https://doi.org/10.31142/ijtsrd23599.

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Political myth in the region is used by the politicians and rebels alike. Through the suitable planet of mythology they all try to gain and retain their power and financial profits. In other words, political mythology of the African Great Lakes is largely serving the interests of not only the states and nations, but also small groups that hold both political and economic power, as well as organised criminal groups. This kind of mythology is, therefore, characteristic of poor, underdeveloped countries troubled by conflicts. While the political superpowers use myths to justify their control over

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Smith, Ciarra N., and Holli H. Seitz. "Correcting Misinformation About Neuroscience via Social Media." Science Communication 41, no. 6 (2019): 790–819. http://dx.doi.org/10.1177/1075547019890073.

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The rapid spread of misinformation online is of growing concern to communication researchers. Scientific misinformation can lead to ill-founded educational practices, health trends, and public policies. In an online survey-based experiment ( N = 744), we corrected neuroscience myths via a mock Facebook newsfeed. We were able to reduce belief in the myths by presenting the subjects with corrective “related articles” immediately following the myth. We also found limited evidence that readers evaluate articles more positively when they are consistent with preexisting views. Our findings are consi

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Marks, Jonathan. "The units of scientific anthropological origin narratives." Anthropological Theory 16, no. 2-3 (2016): 285–94. http://dx.doi.org/10.1177/1463499616652517.

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Biological anthropology often treats its species as if they were natural, zoological units. While biologists sometimes acknowledge the contested aspects of species, I argue that the taxa in our own ancestry are different from those in zoology more generally, by virtue of their roles as characters or elements in our scientific origin myth.

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