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Journal articles on the topic 'Types of myths'
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1
Mazurkiewicz, Michał. "The Types, Interpretations and Functions of Myth." Respectus Philologicus 22, no. 27 (2012): 45–56. http://dx.doi.org/10.15388/respectus.2012.27.15336.
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In this article, the author analyses the phenomenon of myth—a significant element of culture—by presenting miscellaneous types of myths that have accompanied human beings from the dawn of time to the present, interpreting them from the point of view of (for example) philosophy or psychoanalysis, the functions of myths, and their ways of influencing human beings in the contemporary world. Myths are complex cultural phenomena, difficult to assess unambiguously. One of the main reasons is the fact that they are not only holy tales having some religious background; we can also talk about secular myths, for example in art or in sport. As far as our contemporary world—brazenly hi-tech and filled with the spirit of logos—is concerned, it is an interesting fact that myths do not surface but remain hidden, as it were; they are in many cases a subconscious way of seeing things. It depends on the individual whether he or she somehow notices those wisdoms existing somewhere under the mask of the world, industrialized and permeated by unemotional technology as it is. Without a shadow of a doubt, myths fulfil many important functions—they are a wonderful source of wisdom, teach people humility, and give hope and strength in difficult periods. Undoubtedly, they are not—as some people would probably prefer—mere relics of a distant past. The forms of myths may, however, evolve. Looking closely into this phenomenon, one can notice that myths may occur (in different realms of life) in somewhat changed, modernized forms. The author of this article has based his analysis on numerous works of a group of illustrious researchers who specialize in exploring the phenomenon of myth, e.g., among others: Bronisław Malinowski (a Polish anthropologist, one of the most important anthropologists of the 20th century), Mircea Eliade (a Romanian historian of religion, one of the leading interpreters of religious experience), and Sigmund Freud (an Austrian neurologist, founder of the discipline of psychoanalysis).
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Yatchenko, V. F. "On totemic representations in ancient Ukrainian mythology." Ukrainian Religious Studies, no. 27-28 (November 11, 2003): 59–66. http://dx.doi.org/10.32420/2003.27-28.1464.
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Totemic myths are one of the most common types of myth-making activity of human tribal society. At the same time, they are one of the types of myths that have previously fallen into view of ethnographic researchers, psychologists and psychiatrists, philosophers and literary critics.
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Gibraltar, Muhamad, Hamedi Mohd Adnan, and Mohamad Saleeh Rahamad. "The Semiotic Analysis of the Collisions Between Dominant Myths and Counter-Myths in Three Indonesian Horror Movies." Jurnal Komunikasi: Malaysian Journal of Communication 39, no. 2 (2023): 55–77. http://dx.doi.org/10.17576/jkmjc-2023-3902-04.
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Indonesia has a new sociological trend about dialectical reconciliations between counter-myths and dominant myths and vice versa (macro-level), and it is reflected semiotically in scenes in three Indonesian horror movies, like Pengabdi Setan, Suzanna Bernapas Dalam Kubur, and Sebelum Iblis Menjemput (micro-level). Sometimes the scenes (in horror movies) contain the collisions between counter-myths and dominant myths (and vice versa), or the scenes show the dialectical reconciliations between both myths. Therefore, this study aims to analyse how the collisions between dominant myths and counter-myths and vice versa are described in three Indonesian horror movies. Sociologically, the semiotic examination shows the trend of the last two types of dialectical reconciliations between Islamic teachings and adultery and between Islamic teachings and corrupt practices, since the first two reconciliations have been explained in another manuscript. Also, there are four motives why people adopt counter-myths, like (1) the treasure (harta), (2) the political position (takhta), (3) the romance (asmara), and (4) the sexual pleasure (kesenangan seksual). In contrast, there are two motives why people go back to re-adopting dominant myths, like (1) regret (penyesalan) and (2) safety (keamanan). Moreover, the study discusses the draft of the new Postmillennial Gothic, which rehabilitates and beautifies Indonesian demonic characters to fight criminals who practice the dialectical reconciliation between dominant myth and counter-myth. Finally, it is possible to apply this idea in Indonesia because there are cultural and sociological situations that support its implementation. Keywords: Counter-myth, dominant myth, dialectical reconciliations, film model, semiotics.
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Bubnov, Aleksander. "The Foundation Myth as a Category of Historical Politics." ISTORIYA 16, no. 1 (147) (2025): 0. https://doi.org/10.18254/s207987840034048-1.
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The article is devoted to the reconstruction of the concept of the “foundation myth” in the context of historical politics. A number of overlapping concepts are analyzed that describe historical narratives that act as symbolic boundaries of ethnic and national identities. It is shown that the basic meaning of the concept of “foundation myth” had a narrower meaning, describing myths about the moment of the emergence of groups and political systems. Later, the context of the concept was expanded by Russian authors, who included in it the idea of the role of wars and revolutions in the formation of collective identity. An alternative research approach focuses on ethnogenetic myths about great ancestors. Within the framework of ethnosymbolism, the idea of “myths of origin” is developing, linking the past and present of modern nations through genealogical and ideological types of values. The broadest concept is the “constitutive myth”, which covers the totality of myths of the foundation of a separate national state. Within the framework of historical policy, it is important to identify the substantiating and counter-representative type of myths that describe different strategies for connecting the past and the present in historical narratives. As the analysis of examples shows, military narratives define most of the plots, which allows us to conclude that they play a central role in encoding cultural representations of identity. Most of the analyzed concepts describe the conflict of founding myths within states as a choice of the trajectory of national identity and ways of further development.
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Chan, David W. "Berne's Script Types and Chinese Myths." Transactional Analysis Journal 21, no. 4 (1991): 220–26. http://dx.doi.org/10.1177/036215379102100406.
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Sleath, Emma, and Ray Bull. "A Brief Report on Rape Myth Acceptance: Differences Between Police Officers, Law Students, and Psychology Students in the United Kingdom." Violence and Victims 30, no. 1 (2015): 136–47. http://dx.doi.org/10.1891/0886-6708.vv-d-13-00035.
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A common perception is that police officers hold very negative attitudes about rape victims. Therefore, the purpose of this article is to establish whether police officers do accept stereotypical rape myths at a higher level compared to members of other populations. There were 3 comparison samples, composed of police officers, law students, and psychology students, that completed the Illinois Rape Myth Acceptance scale. Male and female police officers accepted “she lied” myths at a higher level than the student samples. Student samples were found to accept 2 types of rape myths (“she asked for it” and “he didn’t meant to”) at a higher level compared to police officers. No significant differences were found in the other 4 subfactors. Therefore, the pattern of results suggests that police officers do not adhere to stereotypical myths about rape victims more than do other populations.
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Козолупенко, Д. П. "The Anthropological Essential of Myth." Диалог со временем, no. 80(80) (December 5, 2022): 30–44. http://dx.doi.org/10.21267/aquilo.2022.80.80.033.
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Рассмотрение мифа как типа мировосприятия позволяет объяснить антропологическую необходимость мифа, проявляющуюся в его «вездесущности», и различить терминологически различные типы мифов, появляющихся при доминировании того или иного типа мировосприятия. Автор проводит различение между аналитическим и мифопоэтическим типами мировосприятия, анализирует основные характеристики мифопоэтического типа мировосприятия, особенности проявления инобытия мифа в аналитической культуре и обществе. Делается вывод о неустранимости мифологического как необходимого элемента человеческого мировосприятия и культуры, устанавливается различение между собственно мифами, характерными для мифопоэтической культуры, и квази-мифами, существующими в культуре аналитического типа. The article shows that the consideration of myth as a type of the apprehension of the world makes it possible to explain the anthropological necessity of myth, manifested in its "omnipresence", and to distinguish terminologically different types of myths that appear when one or another type of world perception dominates. A distinction is made between the analytical and mythopoetic types of world perception, the main characteristics of the mythopoetic type of world perception, the causes and features of the manifestation of the otherness of the myth in analytical culture and society are analyzed. The conclusion is made about the unavoidability of the mythological as a necessary element of human perception of the world and culture, and a distinction is established between the myths proper, characteristic of mythopoetic culture, and quasi-myths existing in the culture of the analytical type.
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Tatyana V., Izluchenko. "The Role of Myth in Extremism: the Socio-Philosophical Analysis." Humanitarian Vector 16, no. 2 (2021): 88–96. http://dx.doi.org/10.21209/1996-7853-2021-16-2-88-96.
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This study examines myth as an ideological component of extremism. The objective is to define the role and meaning of myths in extremist activities. Extremism is a socio-cultural and political phenomenon of modern culture, expressed in actions against the foundations of the constitutional order and public security. Myths contribute to the formation of a holistic picture of the world, to the construction of an alternative social reality, and the creation of models of thinking and behavior that correspond to the goals and objectives of extremist organizations. The research methodology is based on the theories of myth by A. Losev and M. Eliade, on the phenomenological approach of P. Berger and T. Luckmann to the construction of reality, on the cognitive features proposed by A. Kruglanski, and the interpretation of deviance by J. Gilinsky. Extremist behavior is a form of deviance, expressing in the committing of non-normative actions that threaten the stability of society and activate the mechanisms of social control. Extremist thinking is the result of psychological construction, which arose on the basis of the unnatural functioning of the cognitive system. Extremist ideologies contain myths about the future ideal state and/or society, heroes, and legendary personalities, as well as eschatological myths. Essentially, these myths do not differ from the myths inherent in other types of activity and socio-cultural phenomena. However, they contribute to extremism by demonstrating acceptable and unacceptable norms of behavior as exemplified by some legendary personalities; interpretation of historical events and processes of social reality following the political goals of organizations; creation and transmission of relevant ideas and values; the formation of identity and a sense of exclusivity among extremists. Keywords: extremism, extremist organizations, ideology, myth, future state, ideal society, deviance
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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 (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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Ruziyev, Nodir Kayumovich. "THEME TYPES OF UZBEK FOLK TALES AND THEIR REFLECTIONS IN TRANSLATION." Scientific Reports of Bukhara State University 5, no. 5 (2021): 154–66. http://dx.doi.org/10.52297/2181-1466/2021/5/5/14.
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Background. This article discusses the thematic types of Uzbek folk legends and myths and their reflection in translation. The names of the genres of myths and legends, their artistic compositional features, scientific and theoretical views on the development and evolution of the genre are described. Successes and shortcomings in the translation of myths and legends in Uzbek and English are substantiated by sufficient evidence. In myths, motifs and images interpreted on the basis of primitive religious-mythological views of ancient people, such as animistic, totemistic, shamanistic, fetishistic, magical, attract attention with their "planetary" migration. It is reported that some mythical motifs and images were later incorporated into fairy tales and epics. Marilyn Petersen's book "Treasury of Uzbek Legends and Lore" contains translations of more than 20 Uzbek folk tales. The article provides feedback on these. Research methods and materials. Among the legends translated from Uzbek to English so far, there are more translations of toponymical and historical legends. Because abroad, people are especially interested in the geographical location of our country, the nature of paradise, the bravery and courage of our brave and courageous ancestors. It should be noted that legends are created in a simple and concise form, such as myths, legends, narrations, in a short and concise volume. It is observed that not only their content, but also their simple and concise form made it convenient for translators and led to the translation of many samples. Because the shorter the text, the easier it is to understand and translate. Results and discussions. Legends, like legends, are one of the most ancient, traditional and widespread genres of Uzbek folklore. They also serve the purpose of informing the listener about any information. In that sense, they are like legends. Again, they stand close to the legends even with the simple and straightforward construction of the plot. Only they do not have an interpretation of unusual, supernatural events. Also, the events described in the legends take place within a historically specific time frame. Conclusion. So, like other phenomena, folklore samples have their own typological features, roots of historical origin. In particular, among them are works in the genre of myths and legends, formed on the basis of real events in the history of the nation, the events of life. After all, they are characterized by the encounter of real images, vitality and history. Therefore, the artistic-aesthetic and educational significance of such folklore samples is high.
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Simpen, I. Wayan, and Ni Made Dhanawaty. "Verbal Abuse of Cursing in Balinese Myths." Jurnal Kajian Bali (Journal of Bali Studies) 8, no. 2 (2018): 53. http://dx.doi.org/10.24843/jkb.2018.v08.i02.p04.
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This article analysis forms of verbal abuse of cursing in myths of Balinese culture. The politeness of a language varies based on its speaker’s culture. Things that are considered polite or not polite in one culture, often associated with something that is respected, sacred, taboo, and/or hidden, such as, beliefs of its ancestors, parents, supernatural beings, as well as body parts that were respected or hidden. Degrading, cursing, swearing, and mocking acts appeared to be the contrary of language politeness. Therefore, both politeness and verbal violence are closely related to the culture of its speakers. In relation to the Balinese culture, some verbal violence applied in some of the Balinese myths. The verbal violence found in myth can be grouped into two types, which were first in the form of threats and second, in the form of curse-shaped. Based on the data found, the verbal abuses of curses found in the myth were of difficult childbirth, child expulsion, misfortune, and picking up jewelry, and pregnancy.
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Kostyuk, Iryna. "Fundamentals of mythologization of personality in the context of the totalitarian society." Bulletin of Lviv National Academy of Arts, no. 40 (July 1, 2019): 25–30. http://dx.doi.org/10.37131/2524-0943-2019-40-3.
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The article analyzes the problem of using social myths in the system of a totalitarian society, outlines the main mechanisms of their influence on all spheres of society life, scenarios of activity and modifications in modern times. The totalitarian societies of the twentieth century (on the example of the Soviet Union and Germany) created their myths, because without them, totalitarianism is in principle impossible, and also actively used millennial mythological schemes and images already created by the millennium. The modern information society gives rise to new myths, commercially oriented, but the mechanisms of influence are rooted in archaic myth-making and myth-creation of totalitarian states. Objectives – to analyze the mechanisms of the functioning of myths in a totalitarian society, the basic principles of mythologizing the image, the transformation of social myths in modern society. Scientific novelty. All modern theories of social myths can be conditionally divided into two kinds of flows: 1) those that interpret myth as a certain way of expressing the unconscious, to begin even an irrational experience that is experienced subjectively but is unique to the whole community; 2) theories that emphasize his or her ability to form types of thinking and norms of behavior (which is extremely important for totalitarian societies that want to ensure total control over citizens). Results. Since the most researched totalitarian societies today are Soviet and Nazi, it is best to go there according to the models of the existence of mythological paradigms, even when realizing the diversity of these varieties of totalitarian regimes - the Nazi totalitarianism is directed to the pre-Christian past. at the end of the XXI century. the latest social myths have started to play a much larger role than the new weapons. Considering the tangible effect of civilized means of influence on extremely militant states (through a set of economic and political sanctions, access to global financial systems and levers of influence on the politics and economy of other states), it is social myths relayed through all possible media (directly or veiled). ), began to form mass public opinion and even state ideology. It is the mythology that offers a person the key to understanding the situation (social, political, spiritual, emotional) in which they find themselves. The mythology (ideology) of an individual society (or even a particular social group) comprehensively characterizes its representatives, their motivation, and their interest. Myths are a guarantee that a particular community will not be completely destroyed during radical changes. Therefore, in times of social and economic crises, myth gives a person the possibility of unconditional identification with the team. Conclusions. Society and civilization of the twentieth century. modestly retreated to the laws and regulations of mythological consciousness, mythological laws, because for thousands of years man has preserved the collective subconscious and resist (in its mass) cannot, and "others" immediately found themselves outside the society, becoming social exiles (this in the scene of exile) or died. The modern information society gives birth to new, commercially oriented myths, but the mechanisms of influence are rooted in the archaic myth-making and myth-making of totalitarian states.
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Yumartov, Dmitry A. "The Concept of Political Myth in Philosophy of Donna Haraway." Alma mater. Vestnik Vysshey Shkoly, no. 10 (October 2022): 44–49. http://dx.doi.org/10.20339/am.10-22.044.
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The article examines the concept of “political myth” in Donna Haraway’s essay “A Cyborg Manifesto”. Based on Haraway’s ontology on the material-semiotic unity and interconnection, it’s argued that she understands the political myth as a semantic interpretation of material and social reality, which later becomes a collective consciousness and transforms (customizes) reality for itself. Two types of political myths are distinguished in Haraway’s philosophy. Firstly, these are the myths of the past, hidden and unconscious identities (concept of man, woman, nature, culture, objectivity), where subjects with mythical mind do not reflect myth authenticity. Secondly, the new myth about a cyborg as a creature with no boundaries of human, animal and machine, with blurred lines of gender, racial and other relevancy. A cyborg is understood as, on the one hand, figure that arises and does not exist in reality, on the other hand, as figure that needs to be handled as a reality now for the actual (material) implementation of cyborgization in the future. If Haraway’s views on the “myths of the past” are fully consistent with the concept of political myth in R. Bart, E. Cassirer or C. Flood as an irrational collective image that hides its elusive elements, but the myth of cyborgs is consciously and openly staged by its own heroes, who solidarize with each other with the idea of opposing every forms of rooting and manipulative totalization, who understand their being inside the myth and work together to make it a reality, which brings Haraway’s concept closer to Georges Sorel’s concept of a political myth.
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Oshakbayeva, Zh. "Мethodological Basis of Studying the Mythological Heritage". Al-Farabi 74, № 2 (2021): 57–72. http://dx.doi.org/10.48010/2021.2/1999-5911.05.
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The article considers the main definitions of myth and identifies their most common characteristics, which made it possible to evaluate the main methodological approaches and concepts in Kazakh mythology. The synthesis of philosophical and literary approaches allows us to see many facets of the concepts under consideration and identify opportunities for their applications. The research carried out makes it possible to combine literary and philosophical views on this problem, since mythology is an indissoluble synthetic unity and is focused on fundamental metaphysical problems: birth, death, fate. Mythology is able to convey the incomprehensible through the more understandable. In myths, it is relatively easy to identify different structures due to their conservatism. Mythological consciousness, which has been formed since ancient times, is today an important part of spiritual culture. Since the myths of the peoples of the world have become the main object of research and historical-comparative study, it was found that myths also have different social stages, historical levels, types and thematic consciousness.
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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, educating the younger generation in the given ideological framework. However, being the most important means of creating myths, language at the same time has enormous potential for its destruction. An analysis of texts criticizing the political ideology prevailing in the Soviet empire allowed us to single out two main types of myth-destroying texts: 1) texts criticizing the existing order (anecdotes, caricatures, parodies, political fables, etc.) and 2) texts that destroy the “information vacuum» (photographic documents, archival documents, autobiographies, etc.). The artistic works of dissidents of socialist ideology (Vladimir Vysotsky, Nikolai Guberman, Alexander Solzhenitsyn, Mikhail Bulgakov, etc.), which often combined both functions, had a special appellative-influencing force. Analysis of the role of language in the creation of myth as a socio-cultural phenomenon on the example of the myths of the Soviet era in the context of modern globalization of knowledge and the interdisciplinary scientific paradigm demonstrated the semiotic mechanism of myth creation and the dynamics of their destruction.
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Radko, Elena V. "Mythopoetic Strategies in T. Tolstaya’s New Prose Tetralogy." Izvestia of the Ural federal university. Series 2. Humanities and Arts 27, no. 1 (2025): 72–90. https://doi.org/10.15826/izv2.2025.27.1.005.
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This paper analyses mythopoetic strategies in Tatyana Tolstaya’s artistic world with reference to four collections (Light Worlds (2014), Invisible Maiden (2015), Girl in Bloom (2015), Felt Age (2015)), which make up the tetralogy of the writer’s new prose. The author reveals the features and main mythopoetic strategies in the artistic world of T. Tolstaya. More particularly, the article analyses the appeal to mythological structures, the play with different types of myths, the use of mythologems and various kinds of mythological images, the inclusion of mythological plots, and the creation of a mythologically coloured chronotope. It is shown that not only the author but also many characters of the works of the collections are endowed with the ability to create myths. Frequently, the author’s position diverges from the position of the hero in understanding the myth, and one sees the transition of mythologisation into demythologisation at the level of the author or the character, sometimes in re-mythologisation, when the author “recreates”, revives a cancelled or crossed out myth. In the tetralogy of new prose, T. Tolstaya often exposes the mechanisms of myth-making (referring to the cinema, literature, painting, or history). As a result of the analysis, conclusions are drawn about the reasons and purposes of the writer’s appeal to the structure of myth and the use of mythopoetic techniques. With the help of myth, Tolstaya does not only develop her own recognisable style but also analyses modern reality in an axiological way: sometimes it is irony or satirical comprehension of reality, playing up cultural myths introduced into the modern world, and sometimes myth helps give a clear assessment of the events taking place, to reveal eternal values for man and art.
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Mendiratta, Avi, Surbhi Mendiratta, Akshita Sharma, Preeti Agarwal, Reema Mishra, and Renu Soni. "Myths and Misinformation about COVID-19 on Social Media: Insights into Individual Beliefs." Journal of Scientific Research 67, no. 02 (2023): 24–39. http://dx.doi.org/10.37398/jsr.2023.670204.
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SARS-CoV-2 causing COVID-19, started spreading its roots across the world in December 2019. Its severity and death numbers created a panic that flooded social media with various myths and misinformation. Our study included two parts, survey based research, and a bibliographic review. The survey based research focused on the exposure and beliefs of individuals about the myths and misinformation since the beginning of the COVID 19 pandemic. Secondly, the aim of the bibliographic review was to focus on the various types of social media platforms, studies on myths/misinformation, and their major highlights. A data-driven survey methodology was employed for the analysis of individual beliefs regarding myths and misinformation associated with COVID-19 using Google forms. Publications were searched on PubMed®, APA PsycNet® (PsycArticles), and Nature Portfolio and were analyzed in the bibliographic review. From the results of the survey, it can be concluded that in the situation of the COVID-19 pandemic, the society held a mixture of various individual perceptions or beliefs. Certain myths/misinformation has gained clarification among people from 2019 to 2022 and some new updates are leading to new myths/misinformation. The present study and bibliographic review highlight that different types of information on COVID-19 myths have been reported from the period 2020 to 2022 and how they are different/similar.
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Sikorski, Czesław. "Mity pomagają i… szkodzą organizacji." Zarządzanie w Kulturze 23, no. 2 (2022): 97–110. http://dx.doi.org/10.4467/20843976zk.22.007.16161.
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Myths are Both Helpful and... Disruptive to an Organization Throughout this article, the role of myths as part of organizational culture is emphasized. Myths, similarly to cultures, diverge according to the type of organization. In the paper, opposing types of organizations are distinguished on the basis of their attitude to power and to environmental issues. The objective of this article is to analyze the core myths exploited in organizations for motivational purposes in order to identify the conditions for their positive or negative impact on both organizational efficiency and employee wellbeing.
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Manokhina, Nadezhda V., and Natalia V. Mityaeva. "Creativity: Myths and reality." Izvestiya of Saratov University. Economics. Management. Law 25, no. 1 (2025): 4–15. https://doi.org/10.18500/1994-2540-2025-25-1-4-15.
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Formation processes of creativity as a universal competence are investigated from a comparative position and a theoreticalmethodological basis is developed for the debunking of myths about creativity. Theoretical analysis. Creativity is interpreted by the authors as a special ability of subjects (individuals, groups, organizations) to create something new, original, non-trivial. Theoretical approaches to the formation of creativity as the specialists’ personality trait and to the process of using this universal competence in the modern information society are generalized. Empirical analysis. The basic myths concerning the understanding and implementation of creativity in various spheres have been revealed and in fact preserved by science, substantiated arguments have been presented for their debunking, and modern new realities have been presented in the theory of creativity and its practical implementation. The author’s classification includes myths related to the sphere of creativity, the existence of a direct connection between intelligence and creativity, the spread of creativity in spheres and types of activity, the correlation of creativity levels and intelligence in society, the connection of creativity to innate and genetically inherited personality characteristics, the optimal time for acquiring creativity, characteristics of a person possessing creative skills, profitable types of activity, requiring the manifestation and realization of creative features. Results. The authors have proved that the need for creativity in general, from politics to private life, has grown rapidly and continues to grow, however; creativity as a human personality trait does not develop permanently, it is heterogeneous and segmented according to different types, forms and levels and the path of its development is complex, zigzag, and this fact creates a new field for interdisciplinary research.
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Obertová, Zuzana. "Slavic Mythology Lost in Fantasy." Narodna umjetnost 59, no. 2 (2022): 119–32. http://dx.doi.org/10.15176/vol59no206.
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Slavic myths increasingly survive in people’s consciousness as supernatural elements or as literary characters rather than as real beliefs in their existence. Adult readers in Poland and Slovakia, for example, encounter Slavic supernatural beings in the fantasy literature book series such as Wiedźmin by Andrzej Sapkowski and Černokňažník by Juraj Červenák; however, literature cannot be expected to portray superstitions and demons in the same way as belief legends. Placing Sapkowski’s and Červenák’s works within the context of ethnographically recorded beliefs illuminates various aspects of intercultural and intertextual relationships within the literary setting. This article shows that there are several types of literary adaptation of Slavic myths: adaptation in accordance with folk beliefs, denial of superstitions, incorporating a folk myth in order to create an illusion, and using the name of a demon while also adding characteristics from other sources – especially from popular culture.
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Assadi, Jamal, and Mahmoud Naamneh. "Intertextuality in Arabic Criticism: Saadi Yousef’s Mobile Model as an Example." Advances in Language and Literary Studies 9, no. 6 (2018): 49. http://dx.doi.org/10.7575/aiac.alls.v.9n.6p.49.
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This article traces the development of the notion of intertextuality among modern Arab critics back to its roots in the Western critical theory. It also studies the hypothesis, which supports the presence of a special mythological intertextuality in the poetry of Saadi Yousef, the modern Iraqi poet. His mythological intertextuality is manifested in the composition, and content of his poetry. In the process of employing the device of intertextuality, Saadi invests ancient Iraqi myths. This article, in which we will discuss the famous Babylonian myth known as Gilgamesh Epic, will refer to Saadi’s use of this device as “the intertextuality of the mobile model.” Compared with conventional types of intertextuality, this type combines between the past text, that is the myth, and the present text, i. e. the poem through three axes. First, the investment of a past myth to serve present purposes; second, the employment of a past myth to read the present and the third axis entails the use of the present for the sake of influencing the present text. The purpose is to illustrate the benefits of the past myths and the mechanisms employed by Saadi Yousef and to examine the goals that have motivated the poet to choose one of the most ancient texts written at all.
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Smirnova, Eleonora Valerievna. "The Role of Family Myths in Forming the Internal Picture of Health of Student Youth." Общество: социология, психология, педагогика, no. 8 (August 28, 2020): 67–72. http://dx.doi.org/10.24158/spp.2020.8.11.
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The paper considers the role of family myths in forming the internal picture of human health. It is revealed what types of family myths about health are common among students. For science the “internal picture of health” construct is a tool for exploring the mechanisms for interaction between personality and social institution for health as well as for mak-ing practical recommendations. In the empirical study it was found that most often students show such types of family myths about health as «Psy-chological attitude to health» and «Diseases preven-tion», while the myths that form a value attitude to health, the willingness to take specific actions to maintain it are mentioned by students quite rarely. The revealed facts are explained both by the age characteristics of students and the possible specif-ics of the attitude to the health of modern families. The ways of further research of the problems of the internal picture of health and its socio-psychological determinants are outlined.
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Wachhaus, Aaron. "Governance myths: a typology." International Journal of Organization Theory & Behavior 21, no. 3 (2018): 211–23. http://dx.doi.org/10.1108/ijotb-04-2018-0045.
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PurposeMyths matter. They are one of the ways by which we seek to make sense of the world; understanding myths helps us understand not only the world around us but ourselves as well. Governance myths – myths that we tell about the state and our relationship to it or about the structures and figures making up our government and our relationships to them – can serve as a valuable means of gaining insight into civil society and for illuminating the goals and values of good governance. Categorizing governance myths can aid in that process. The paper aims to discuss this issue.Design/methodology/approachThis paper develops a typology of governance myths, and then explores mythic types and their implications for governance.FindingsA typology of myths facilitates systematic examination of fundamental stories told to explain and illustrate governance. Characteristics of myths at each level of governance may be used to better understand implicit expectations and assumptions about particular aspects of governance.Originality/valueThis typology can be used by scholars and practitioners to deconstruct stories told about governance and more effectively respond to citizens’ perceptions of the public sector.
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Shokpeka, S. A. "Myth in the Context of African Traditional Histories: Can it be Called “Applied History”?" History in Africa 32 (2005): 485–91. http://dx.doi.org/10.1353/hia.2005.0023.
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For the reconstruction of history from oral sources, four broad types are usually distinguishable. These are myth, legend, songs, and what Phillips Stevens calls “popular history.” All of them fall under the generic heading of “folklore”—a term which is so broad in its application that it could include nearly all expressive aspects of culture. The only type that we will concern ourselves with in this study is myth. A comprehensive examination of the issue in question in the study requires a definition of the word myth; an examination of the characteristics of “applied history;” and the application of these characteristics to myth with a view to finding out any point of agreement between them, before a final answer will be given to the question whether “myth in the context of African traditional histories,” can be called applied history.The Advanced Learner's Dictionary of Current English defines myth as a “story handed down from olden time, containing the early beliefs of a race.” Vansina identifies myths by their subject matter and talks about them as those stories which “deal with and interpret the relations between the natural and the supernatural and are concerned with all that part of religious life that lies beyond the moral order. “ He says that they “attempt to explain the world, the culture, the society … in terms of religious causes.” McCall, for his part, refers to myths as “stories concerning the supernatural, the activities of deities, spirits and semi-divine heroes on the origin of the world, mankind and cultural artifacts and institutions which usually are said to have been achieved through the instrumentality of these sacred beings.” Afigbo, in turn, considers myths as having the “tendency to explain historical institutions and development by appeal to non-historic factors and forces”—as stories that see “the supernatural acting at times through the agency of man, at times through the agency of the lower animals and other times even through the agency of inanimate object, as the original and continuing causes of motion in a society.”
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Kramer, Daniela, and Michael Moore. "Family Myths in Romantic Fiction." Psychological Reports 88, no. 1 (2001): 29–41. http://dx.doi.org/10.2466/pr0.2001.88.1.29.
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Three types of myths frequently appearing in contemporary romantic fiction deal with traditional family values, spousal relationships, and love. Several myths belonging to each type are illustrated and analyzed. It is argued that by naturalizing some behaviors and idealizing others, romantic novels not only may indoctrinate their readers with a patriarchal ideology but also may inculcate upon them pathogenic family processes.
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Sorenson, John. "Essence and Contingency in the Construction of Nationhood: Transformations of Identity in Ethiopia and Its Diasporas." Diaspora: A Journal of Transnational Studies 2, no. 2 (1992): 201–28. http://dx.doi.org/10.3138/diaspora.2.2.201.
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Exile is experienced as a separation from one’s true place in the world, from that place which provides rootedness and meaning. To become an exile is to be uprooted, set adrift, disconnected. Yet this is not simply to inhabit a dead zone of loss and estrangement, for exile is also a fecund space for elaborating new forms and ways of organizing experience, creating new affiliations, associations, and communities, for developing new identities. As exiles create new diasporan communities, they typically engage in communal reconstructions of their experience and jointly formulate specific forms of identity, based on ethnic, regional, or national affiliations. These formulations employ or take the forms of myths, particularly those related to homeland and return. Mythic constructions explain and order the experience of exile and counterbalance the profound sense of loss that accompanies it. To describe as myths these forms of remembering, of constructing new shared identities, and of formulating particular visions of the future is not necessarily to dismiss them as illegitimate aspirations, false versions of history, or invalid types of identity, but rather to emphasize their social character. Myth should be understood as a semiological system, an organized narrative that gives meaning to events. Myths are not relics of some antique past but mechanisms for organizing experience and reworking the present.
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Anyanwu, E.B, I. Onyesom, A.C. Okolo, K.E Pender, C.O Esume, and H.O. Ukuhor. "MYTH OR REALITY: THE UN-BORN YET IN-UTERO BABY CAUSES THE IMMEDIATE YOUNG SIBLING TO BE CHRONICALLY ILL. HOW CAN THIS BE?" Continental J. Medical Research 1 (November 4, 2007): 30–34. https://doi.org/10.5281/zenodo.3526902.
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There are various different myths in different places all over the world. Myths and beliefs are prevalent among the people in different communities in Delta State. The present study examines some beliefs among the Ukuani and the Urhobo people of the Niger – Delta region of Nigeria. These myths emphasized that the immediate young sibling to the unborn baby manifests some ill-health because the unborn baby display some ‘animosity’ to the senior sibling. This study searches out the prevalence of this myth, the types of illness manifested, nature of management and whether the ways of management of the ill-children pose any sort of dangers to the affected children. One hundred and three mothers were interviewed via a self administered questionnaire and these are mothers who have had more than two deliveries. Results show that 79 (76.70%) of the respondents reported one form of ill-health in the immediate senior sibling while they were pregnant for another baby. Incidentally, five respondents reported that this phenomenon of ill-health was not in the children alone, but that it occurred in their husbands. Methods of managing the affected ill child were mostly mythbased and these have the tendency of worsening the ill condition of affected children.
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Olimjonova, Hilolakhan Abdullajon kizi. "ANCIENT GREEK MYTHS AND STORIES." EURASIAN JOURNAL OF SOCIAL SCIENCES, PHILOSOPHY AND CULTURE 2, no. 13 (2022): 276–79. https://doi.org/10.5281/zenodo.7479113.
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In this article, the myth and its types, mythology and its images are studied, and it is dedicated to their scientific justification. As a result of the study, philosophical views about the impact of mythological imagination and worldviews on the world and human consciousness were expressed.
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Piaskowski, Łukasz. "Polacy z miasteczka Hameln. Językowo-muzyczne strategie mitologizacji i demitologizacji rzeczywistości w poezji Władysława Sebyły." Prace Literackie 58 (April 28, 2020): 113–28. http://dx.doi.org/10.19195/0079-4767.58.11.
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Myths are the general operators of mass imagination. There is a parallel between the world of politics and the world of literature, and this is why we can find some specific types of constructs of subjectivity and objectivity on both sides, which leads us to ascertainment that politicians and writers use some models of narration to create their own reality, values and models of world understanding. The main assumption of this paper is to equate the process of literary creation and usage of literary myths because both of them are used to deconstruct socio-political myths.
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Kaufmann, Chaim. "Modern Hatreds: The Symbolic Politics of Ethnic War. By Stuart J. Kaufman. Ithaca, NY: Cornell University Press, 2001. 262p. $45.00 cloth, $19.95 paper." American Political Science Review 96, no. 4 (2002): 886–87. http://dx.doi.org/10.1017/s0003055402300479.
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Stuart Kaufman's Modern Hatreds is a serious, original contribution on a highly policy relevant question, which is strengthened by his scrupulous case study design and deep regional expertise. Kaufman asks: when do intercommunal rivalries escalate to large-scale ethnic wars? His answer integrates a number of existing strands of explanation around the central idea that myths, or as he calls them, ethnic symbols, are the root cause of ethnic violence. His core claim is that “people make political choices based on emotion and in response to symbols” (p. 29). Ethnic wars results from the lethal combination of two particularly noxious types of myths: myths justifying the political domination of specific territory, and myths of past atrocities by others that lead to widespread fears of genocide. The realities behind these myths are far less important than that they are pervasive “in each group's mainstream history texts written before the conflict began” (p. 30).
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Adisheva, A. A., and S. B. Bektemiyrova. "REPRESENTATION THROUGH MYTHS OF THE ANTHROPOMORPHIC CODE." Tiltanym 89, no. 1 (2023): 3–10. http://dx.doi.org/10.55491/2411-6076-2023-1-3-10.
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The paper discusses the relationship between language and culture, modeling the geographical landscape through one of the cultural codes in cognitive linguistics - anthropomorphic code. When we talk about the geographical landscape, we cannot leave toponyms out. The toponyms reflect the worldview of a nation. Anthropomorphic culture code is transmitted through anthropomorphic metaphors, legends, myths, and phraseological units. In this paper we consider legends and myths. Myths and legends about the environment and nature reflect the worldview of every nation. One way of forming knowledge is to know oneself, which means by knowing oneself, one knows the other, by knowing the inner world, one knows the outer world. Man projects his knowledge of himself into the outer world and thus reflects his worldview about the external world. A developed worldview is expressed through language. Legends and myths describe the worldview of the nation. The types of myths represented by anthropomorphic codes are analyzed and their role in the formation of the geographical landscape is discussed.
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Grinevich, Anna. "Using Phylogenetic Analysis for Tale Type Identification (Ob Ugric Narratives)." Cultural and Historical Heritage: Preservation, Presentation, Digitalization 10, no. 2 (2024): 98–107. https://doi.org/10.55630/kinj.2024.100207.
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The study aims to identify the fairy tale types associated with Imi Khily, an important figure in Ob Ugric folklore. This tale character is associated with a deity from the highest pantheon of the Khanty people, which researchers link to Iranian influence on Ob Ugric mythology. We examined 21 texts in the Khanty language, including both myths and fary tales. By applying phylogenetic analysis and the principle of maximum parsimony to a corpus of texts, four primary tale types were identified within the narrative cycle studied: Myth of the Celestial Hunt, Tereshechka, The Hero Wins a Bride, and Death of the Father Avenged. Subsequent analysis revealed that these four narrative types can be divided into two main branches: religious and fairy tales, with narratives dealing with the theme of defeating giants being classified under the ancestral evolutionary lines of the fairy tale branch.
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Slíz, Mariann. "A tulajdonnév funkciója a görög mitológiában." Névtani Értesítő 35 (December 30, 2013): 221–29. http://dx.doi.org/10.29178/nevtert.2013.16.
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This study presents the mythological function of names in Greek myths, emphasizing though that most of the observed functions are not typical in mythology in general. Names were collected from the general work “Görög mitológia [Greek Mythology]” (1977/1997) by Károly Kerényi, a scholarly book paying attention even to the different versions of the myths, and, occasionally, from the popular work “Görög regék [Greek Tales]” (1976) by Imre Trencsényi-Waldapfel. The research focuses rather on the overall mythological function of names and name types, and also on the interrelations of names than on the etymologies of names. Topics presented in the paper include the specific transitionary state of mythological names between common and proper nouns and the frequent changes between these two categories; the synonymity of names (e.g. in connection with the several names of a god); names compressing the storyline of a myth; the appearance of a new name as a linguistic manifestation of the change in one’s mythological role; pseudonyms as indicators of temporary mythological roles; and the magic function of names.
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Huang, Jinghua, Chujing Yang, and Si Chen. "Spatial Imagination in Sacred Narratives of Mountain Communities in Western Yunnan, China." Religions 15, no. 3 (2024): 382. http://dx.doi.org/10.3390/rel15030382.
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Various sacred narratives have different emphases on the shaping of natural space. Creation myths reveal the basic structure of natural space. Sacred narratives of mountain gods focus on how and why mountain forests are the source of life and stability for nearly all the species in the area. The myth of the hunting god and the legend of the Flower Festival have a remarkable endemicity. The consciousness of the community of life, which is fundamentally constructed in creation myths, reveals visible and sensible pictures in these two types of narratives. The literary imagination of these sacred narratives focuses on establishing and breaking through spatial boundaries. In the intertwining of an imaginative narrative and a realistic existence, the sacredness of natural spaces is established and can be experienced. Mountaineers imbue their practices with gracefulness and nobleness in the dimensions of emotion and morality through storytelling in order to shape the morphological characteristics and the life essence of natural spaces. The shaping of beautiful places and sublime realms in these narratives is a vivid expression of cosmology.
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Nuthall, Graham. "The Cultural Myths and Realities of Classroom Teaching and Learning: A Personal Journey." Teachers College Record: The Voice of Scholarship in Education 107, no. 5 (2005): 895–934. http://dx.doi.org/10.1177/016146810510700501.
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In this article, I argue that classroom teaching is structured by ritualized routines supported by widely held myths about learning and ability that are acquired through our common experiences as students. These ritualized routines and supporting myths are sustained not only by everyone's common experience of schooling, but by teacher education practices, the ways we evaluate teachers’ classroom performance, and many common types of educational research. My own research on teaching over the last 45 years has produced a number of apparently contradictory and puzzling findings that have progressively led me to understand the nature and power of these routines and myths. While ritualized routines are necessary to allow a teacher to manage the experiences of 20–30 students simultaneously, they also explain why individual student experience and learning remain largely invisible to teachers. The problem is to find ways to stand outside the ritualized routines and myths to identify how they control what we perceive, believe, and do about reforming teaching and learning.
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Stefanakis, Manolis I., and Niki Paschalia M. Konstantinidi. "Associating the image with the myth on ancient Cretan coins: Three case-studies." Fortunatae. Revista Canaria de Filología, Cultura y Humanidades Clásicas, no. 32 (2020): 757–85. http://dx.doi.org/10.25145/j.fortunat.2020.32.48.
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Cretan coinage is characterized by a multitude of iconographic types, very often mythological in content. Various mythical figures and episodes are often difficult to identify or interpret due to either lack of clues that would lead to an interpretation or to the fact that could be identifiable with more than one existing myth. Thus, the identification of imagery on Cretan coins is not always self evident. Three major mints of the island are examined in this paper in order to investigate local myths, compared with the mythological tradition of mainland Greece; the myth of the Tree Nymph of Gortyn, the myth of the Labyrinth of Knossos and the myth of the Dog-nursed Infant of Kydonia. Cretan cities, through coin imagery and by carefully selecting the represented mythical figures, were bonding theircitizens with a certain heritage, offering a sense of belonging, continuation and ethnic pride differentiating themselves from other ethnic groups and city states of the island.
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Ranieri, Beatrice, Imma Escofet, and Antonio M. Echavarren. "Anatomy of gold catalysts: facts and myths." Organic & Biomolecular Chemistry 13, no. 26 (2015): 7103–18. http://dx.doi.org/10.1039/c5ob00736d.
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This review article covers the main types of gold(i) complexes used as precatalysts under homogeneous conditions in organic synthesis and discusses the different ways of catalyst activation as well as ligand, silver, and anion effects.
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Соломина, Ирина, and Irina Solomina. "MYTHOLOGICAL TOURISM SPACE OF SAMARA LAND: REALITIES AND OPPORTUNITIES." Service & Tourism: Current Challenges 10, no. 3 (2016): 64–72. http://dx.doi.org/10.12737/21102.
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Article is devoted to the study of mythological tourism space of Samara land. Mythological tourism space exists equally with other types of tourism spaces of the region: cultural and historical, recreational, service, ethnic, sporting, scien- tific to and other. The author reveals the mail features of the mythological tourism space. It is a system consisting of geographical space, mythological cultural heritage of territory and it use in tourism practices. Based on the system approach all elements of mythological tourism space are identified and presented as applied to Samara region.
 All variety of myths is divided on the groups; in more detail the topological, religious, myths about caves, folklore, and historical myths are researched in the article. The author analyzes certain tourism practices, where the use of myths is possible and makes the conclusion that, in spite of abundant base and various studies of myths, their use in tourism of Samara land still insignificantly, and mythological tourism space is on the early stages of development. In this connection, Samara land needs to not only study the myths, but actively to involve them in tourism space of cities and settlements, be- cause development of mythological tourism space makes territory unique and contributes to increasing the tourist flows. The study was supported by Russian Humanitarian Research Foundation Grant 14-03-00036 «Spatial-Temporal Diagnostics of a City».
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Lamzdorf-Ignatenko, Andrei Sergeevich. "Myths and legends of education." Moscow University Pedagogical Education Bulletin, no. 1 (March 30, 2016): 33–50. http://dx.doi.org/10.51314/2073-2635-2016-1-33-50.
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The article is dedicated to the problems of implementation of scientifically ungrounded concepts and terms in the system of education, their impact on the educational environment. There was identified a phenomenon of deformation of the educational environment due to transferring learning tools into the categories of aims and tasks, and transferring principles of teaching into the environment components. The consequences of displacement of pedagogical goal setting have been analysed as well as the transference of pedagogical effort on achieving secondary results. There has been submitted a comparing analysis of methodological compliance and scientific validity of using and applying a number of concepts and terms. A disparity between the declared aims and tasks and the chosen forms and types of education have been detected.
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Abduazizovna, Rizoeva Mehriniso. "The Specific Nature Of Mythological Legends." American Journal of Social Science and Education Innovations 02, no. 11 (2020): 201–6. http://dx.doi.org/10.37547/tajssei/volume02issue11-36.
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Blanco, Raquel, Águeda Parra, Vanesa Salado, and Marta Díez. "Creencias sobre el amor y bienestar durante la adultez emergente." Apuntes de Psicología 42, no. 3 (2024): 195–205. http://dx.doi.org/10.55414/fgyk6291.
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The aim of this research was to study beliefs about relationships during emerging adulthood, specifically romantic love myths and types of love, and their relationship with well-being, taking into account gender differences. A total of 631 young people between 18 and 29 years of age articipated. The Spanish version of the Love Attitudes Scale, the Romantic Love Myths Scale, and the Flourishing Scale were used. The results showed a general tendency towards Eros love and a greater inclination of males towards Altruistic and Playful love, while females were more inclined towards Pragmatic love. Likewise, a low level of acceptance of romantic myths was observed, being higher in men. Higher levels of Eros and Pragmatic love were related to higher flourishing, while higher levels of Playful and Obsessive love predicted lower flourishing.
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Fofanova, Alyona Dmitrievna, and Evgeny Viktorovich Zakablukovskiy. "Ways of myth-making and their specifics (based on Umberto Eco’s literary and publicistic texts)." Pan-Art 4, no. 2 (2024): 109–14. http://dx.doi.org/10.30853/pa20240016.
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The study aims to identify the specifics of myth-making techniques that are comprehended and tested by the 20th- and 21st-century European philosopher Umberto Eco in his numerous publicistic and literary texts. As a result of the study, classifications of the “traditional” ways of myth-making (the reference to traditional mythologized archetypes, the use of binary oppositions, etc.) and the “modern” ways (double coding, depersonalization, discreteness of history, etc.), determined by the cultural and historical context of postmodernism and post-structuralism were provided. Using these classifications, the significance and influence of myth and myth-making techniques on thinking, human behavior, and cultural and historical processes of past and modern eras were proven. The paper is novel in that by analyzing the complex of Umberto Eco’s texts, myth is considered as the most important construct both of human culture and human thinking. The mechanisms of constructing certain types of modern myths, as well as the ways of their influence on the mass consciousness, on historical and socio-cultural processes are described.
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Гравин, Артём Андреевич. "A.F. Losev’s Typology of Myths: A Reconstruction of the Scheme and Basic Principles." Платоновские исследования 1, no. 20(20) (2024): 312–33. http://dx.doi.org/10.25985/pi.20.1.13.
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В статье предпринимается попытка осуществить реконструкцию типологии мифов А.Ф. Лосева и выявить ее основные принципы. Структура и внутренняя логика данной типологии обнаруживается уже в работах Лосева 1920–1940-х годов. Автор выявляет специфику лосевского понимания мифа и, как следствие, характер выстраиваемой им типологии. Лосевская теория мифа не может быть сведена к культурологической или историко-религиозной перспективам. На основании нескольких работ Лосева рассмотрен антитетический принцип лосевской диалектики и выявлено его место в исследуемой типологии мифов. На основании выявленной логики схемы Лосева и данных им отдельных (несколько разрозненных) определений различных видов мифологий осуществляется реконструкция типологии в трех основных измерениях: объективной, субъективной и абсолютной. Показана связь между различными типами мифологий и обоснована зависимость относительных мифологий от абсолютных. В заключении приведены основные проблемы осуществленной реконструкции и показаны перспективы ее прикладного применения в области философии религии, лингвофилософии и политической теологии. This article attempts to reconstruct A.F. Losev’s typology of myths and reveal its basic principles. The author demonstrates that the structure and internal logic of this typology may be discovered already in Losevs’s works of the 1920–1940s. The specificity of Losev’s understanding of myth and, as a consequence, the nature of his typology is revealed. The author shows that Losev’s theory of myth cannot be reduced only to a cultural or a historical-religious perspective. On the basis of several works by Losev, the antithetical principle of Losev’s dialectics is examined as well as its place in the typology of myths under study. Based on the revealed logic of Losev’s scheme and his separate (somewhat disparate) definitions of various types of mythologies, the typology is reconstructed in three main dimensions: objective, subjective, and absolute. The connection between different types of mythologies is shown, and the dependence of relative mythologies on absolute ones is substantiated. In conclusion, the main problems of the reconstruction are summarized and the prospects of its application in the field of philosophy of religion, linguophilosophy and political theology are outlined.
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Reitz-Krueger, Cristina L., Sadie J. Mummert, and Sara M. Troupe. "Real men can't get raped: an examination of gendered rape myths and sexual assault among undergraduates." Journal of Aggression, Conflict and Peace Research 9, no. 4 (2017): 314–23. http://dx.doi.org/10.1108/jacpr-06-2017-0303.
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Purpose While awareness of sexual assaults on college campuses has increased, the majority of efforts to address it are focused on female victims. The relative neglect of male victims may be due in part to problematic rape myths that suggest men cannot be sexually assaulted, especially by women. The purpose of this paper is to compare rates of different types of sexual assault between male and female undergraduates, and explore the relationship between acceptance of traditional rape myths focused on female victims, and rape myths surrounding male victims. Design/methodology/approach Students at a mid-sized university in Pennsylvania (n=526) answered an online questionnaire about their own experiences of sexual assault since coming to college, as well as their endorsement of male and female rape myths. Findings While women experienced more sexual assault overall, men were just as likely to have experienced rape (i.e. forced penetration) or attempted rape. Acceptance of male and female rape myths was significantly correlated and men were more likely than women to endorse both. Participants were also more likely to endorse female than male rape myths. Research limitations/implications By analyzing sexual assaults in terms of distinct behaviors instead of one composite score, the authors can get a more nuanced picture of how men and women experience assault. Practical implications Campus-based efforts to address sexual assault need to be aware that male students also experience assault and that myths surrounding men as victims may impede their ability to access services. Originality/value This paper contributes to our knowledge of a relatively understudied topic: undergraduate male victims of sexual assault.
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Kostiuk, Iryna. "Principles of social myth formation: advantages and dangers in the context of the Russian-Ukrainian war 2022." Culturology Ideas, no. 24 (2'2023) (2023): 8–15. http://dx.doi.org/10.37627/2311-9489-24-2023-2.8-15.
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The purpose of the research is to formulate the main advantages of living and relaying social myths, as well as to determine the main dangers of such living, which are especially relevant in the context of the Russian-Ukrainian war 2022. By social myth, we understand the message that is broadcast as true by means of the dominant discourse in a certain society. It is social myths that have the ability to shape types of thinking and norms of behavior (which is extremely important for totalitarian societies that want to ensure comprehensive and permanent control over citizens). Analytical in the interpretation of leading concepts, which are based on the theory of myth in general and modern social mythology in particular, is chosen as the basic method; systematic approach – for the formation of a complex and well-founded idea about a wide range of worldview orientations of the social mythology of the 21st century compared to the 20th century; historical method — to reconstruct the process of formation of those archetypes and the latest mythological innovations that, under aggressive planting by mass media, spilled into state policy and ideology, influenced the formation of national consciousness; the method of exploratory forecasting — to find out the real prospects of the evolution of myth-making in the 21st century. and probable consequences of this process for Ukrainian society. The main dangers of social mythology are singled out: within the totalitarian Russian society, social mythology nurtured for centuries and aggressively planted for decades caused the formation of the ideology of the supremacy of one state over others on the basis of many years of manipulation of the consciousness of millions regarding their own history, culture, indisputable rightness, impunity, as well as impunity based on the illusory superpowers. The leading advantages of the formation and living of social myths, manifested in the conditions of the Russian-Ukrainian war 2022, are also identified: the formation of national consciousness, pride in national culture and history, the formation of the newest pantheon of heroes, the identification of the leading markers of national and state self-identification, on the other hand, the outline of a list of historical characters or our contemporaries, tabooed to show respect or simply a neutral position.
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Курдыбайло, Дмитрий Сергеевич. "Платоновские мифы в истолковании Плотина: содержание и метод". Платоновские исследования 1, № 22(22) (2025): 70–94. https://doi.org/10.25985/pi.22.1.05.
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Значительная часть рецепции платонической традиции сосредоточена на интерпретации мифологических сюжетов, присутствующих в диалогах. Среди них находят место как традиционные древнегреческие мифы, так и сюжеты, придуманные самим Платоном. И те, и другие становятся предметом истолкования в «Эннеадах» Плотина, приобретая новое прочтение. Плотин предлагает свой метод истолкования мифологических сюжетов, сводя разнообразие действующих лиц, событий и различных малых подробностей к единой метафизической модели, обладающей простотой, внутренней целостностью и неизменностью. К одним и тем же умопостигаемым началам сводятся различные боги древнегреческой мифологии, тогда как отношения между ними, равно как и второстепенные персонажи, сворачиваются до внутренних связей между онтологическими уровнями в иерархической системе Плотина. Кроме истолкования традиционных античных мифов и мифов, созданных Платоном, Плотин излагает и некоторые собственные построения языком мифа. При этом, однако, его повествование не нуждается в истолковании - так формируется особый тип философско-мифологического нарратива, который приобретет особое значение у более поздних неоплатоников - последователей Плотина. Кроме этого, и другие особенности истолкования мифов в «Эннеадах» выявляют целый ряд как содержательных, так и методологических связей с экзегезой высокого неоплатонизма, в первую очередь Прокла. The Platonic tradition encompasses a wide variety of writings that interpret the myths contained in Plato’s dialogues. These myths can be divided into two types: traditional Ancient Greek myths and those created by Plato himself. In his Enneads, Plotinus discusses both types of myths and offers a distinct philosophical reading. Plotinus develops his exegetical method, which reduces the variety of characters, events, and minor details to a single metaphysical model, one that is simple, integral and immutable. Plotinus identifies different deities of Ancient Greek myths with the same intelligible principles, while the relationships between them as well as minor gods function as internal links between the hierarchic levels of Plotinus’ ontological system. In addition to Ancient Greek myths and those introduced by Plato, Plotinus expresses his own doctrine using mythological narration. However, such narratives do not require interpretation: Plotinus develops a new form of mythological speech that conveys a philosophical teaching and distinctive experience of the intelligible realm. It is a form of expression that came to be highly valued by later Neoplatonists, especially by Proclus. Moreover, Plotinus elaborates a significant number of other exegetical patterns that are clearly distinguished in the works of Proclus as well.
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Hussein, Anmar, and Alaa Alwan. "Coronavirus (COVID-19): Novel, Facts, Myths, immune system, and Corona Vaccine Types." Egyptian Academic Journal of Biological Sciences, G. Microbiology 14, no. 1 (2022): 199–207. http://dx.doi.org/10.21608/eajbsg.2022.238172.
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Kępiński, Marcin. "„Czterej pancerni” jako socrealistyczna bajka magiczna." Kultura i Społeczeństwo 53, no. 3 (2009): 145–77. http://dx.doi.org/10.35757/kis.2009.53.3.8.
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One of the basic functions of myths is to explain reality, sanction the actions taken and give them a desirable meaning. Another function of mythical stories is to transmit the models of proper behaviour, ethical principles, norms and values personified by the hero that are important to a given community. Myths help people to understand their past and project their future. Such a myth has taken shape in the area of popular culture and consciousness of the Poles under the influence of the television serial and the book Four Men in a Tank, by Janusz Przymanowski. It has become an inseparable part of the discourse of collective memory about World War II and childhood spent in People’s Poland. Its chief motif is joint work in the name of the common weal and a larger unity of ideas. The author shows many convergences between Janusz Przymanowski’s book, folk heroic epic and a magic fairy-tale. They are all inscribed in a larger epic tradition of the fight against the German invader. The heroes of the novel and the film created on its basis are a synthesis of the types of folk heroism, an archetype present in many soldiers’ memoirs, tales and stories.
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Vladimirovich, Kondratiev Konstantin. "Mythological Thinking and Philosophy." International Journal of Criminology and Sociology 9 (April 5, 2022): 2554–58. http://dx.doi.org/10.6000/1929-4409.2020.09.313.
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The article's primary purpose is to analyze the problems of the emergence of philosophy against the background of myth and the correlation of mythical and philosophical styles of thinking. The author substantiates the question of myth theories that do not consider the bearer's inner conviction of mythological thinking in the absolute reality of events and characters described in myths. The main features of the myth as the most ancient form of social consciousness are revealed: absolute subjective certainty, anonymity, which is expressed in an unconscious type of authorship, as well as a specific explanatory function, the essence of which is to implement the solution for a cognitive task before this task itself can be set and consciously formulated. Myth cannot be considered pre-scientific thinking, as an early form of folk art, or as primitive forms of religious worship. The crisis of mythology, which consists of its inability to perform its explanatory function, in turn, generates three new types of social consciousness: epic and other types of the poetry of personal authorship, religious teachings as a system of dogmas and organized cult actions, propagated by the prophets and supported by the priests, and philosophical thinking as a form of conscious intellectual creativity, the reliability of the results of which is supported by the personal wisdom of its author.
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Kozhemiakina, Oksana. "ARCHETYPAL BASIS OF POLITICAL MYTH: LITERARY TRADITION AND MODERNITY." Doxa, no. 2(36) (March 25, 2022): 67–82. http://dx.doi.org/10.18524/2410-2601.2021.2(36).246781.
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The article examined the features of the archetypal foundations of the political myth, defined the functions of the myth, outlined the ways of its transmission and conceptualization in modern society, ñonsidering the manipulative effects of hidden ideological influence. Based on the analysis of the works of C. G. Jung, J. Durand, M. Eliade, R. Barthes, E. Cassirer, N. Frye and others the content components and features of the political myth are specified. The author of the article emphasizes the narrative and temporal essence of the political myth. It sets the symbolic constructs of self-determination of the community in political time and space, and also forms an idea of the glorious past, the actual (usually crisis) present and the desired idealized future. Accordingly, the political myth is viewed as a dynamic form of the narrative organization of political space and time, setting meaningful meanings and guidelines for the development of a community, also providing a connection between generations. The types of political myth are, first of all, heroic myths (represented by actual archetypal images) and genealogical myths (about the origins of the community, which usually legitimize the connection with the territory and the right to independent statehood). The evolutionary, typological and myth-making approaches to the analysis of the relationship between myth and literature are analysed. It has been proven that modern political myth conceptualizes reality through narratives and discourses, and literature is one of the most important translators of mythological information. It is noted that by filling mythological plots with socio-political content, history itself is mythologized, reconstructing historical memory. Moreover, literary heroes remain in the collective consciousness «living» witnesses of the epochs.The deep motives of narrative mythological oppositions and Trinitarian structures, actualized in modern images, are revealed. Archetypes are understood as energy sources for the formation of the subject content of a political myth, which is structured around a number of binary oppositions (Good – Evil, Life – Death, We (ours) – They (others)), and the cyclical nature of trinitarian structures of procedural implementation (origin – disappearance – preservation (revival)). The transformations of traditional mythological plots and archetypal images in the modern political branding are investigated.