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Artículos de revistas sobre el tema "Myth and Science"

Autor: Grafiati

Publicado: 7 de junio de 2025

Última modificación: 2 de agosto de 2025

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1

Werner, Savannah, Andrew Sargent, and Val Harris. "The Value of Honor Society Participation: Is There a Relationship Between Honor Society Participation and Belief in Psychological Myths?" Psi Beta Research Journal - Brief Reports 3, no. 1 (2023): 9–14. http://dx.doi.org/10.54581/ince6601.

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Psychological myths have become so widespread in both the general public as well as higher education undergraduate communities that it has been damaging to the psychology field (Gaze, 2014; Kowalski & Taylor, 2009; Meinz et al., 2022). Factors such as education, belief in psychology as a science, and their confidence in their myth beliefs (myth confidence) have previously been examined in relation to myth endorsement (Bensley & Lilienfeld, 2015; Richardson & Lacroix, 2021). However, there has been no previous research focusing on the connection between honor society membership and

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2

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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3

Keas, Michael N. "Evaluating Warfare Myths about Science and Christianity and How These Myths Promote Scientism." Religions 12, no. 2 (2021): 132. http://dx.doi.org/10.3390/rel12020132.

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Many people assume that there has been ceaseless conflict between science and Christianity. I argue that the real conflict has been between scientism and religion. Scientism is the view that only the sciences generate knowledge or rational belief. Scientism, as typically articulated, entails the opinion that reliable belief about divinity (theological realism) is impossible. I debunk four historic science–Christianity conflict myths and show how they have promoted scientism. These four science–religion myths function as part of a larger warfare narrative about science and Christianity. This mi

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4

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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5

Kotchoubey, Boris. "Signifying nothing? Myth and science of cruelty." Behavioral and Brain Sciences 29, no. 3 (2006): 232–33. http://dx.doi.org/10.1017/s0140525x0631905x.

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Nell proposes another myth about human aggression, following thousands of old myths from Homer to Lorenz. Like all myths, this one might be partially true and partially false. However, the use of emotional and propagandistic effects, rather than evaluation of empirical results, obscures any attempt to describe the truth about cruelty.It is … full of sound and fury, signifying nothing. Macbeth, Act 5, Scene 5

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6

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

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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8

Stepanova, Elena S. "Linguocognitive Specifics of the Disease Myth." RUDN Journal of Language Studies, Semiotics and Semantics 12, no. 1 (2021): 153–64. http://dx.doi.org/10.22363/2313-2299-2021-12-1-153-164.

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The article deals with the question of cancer myth representation in the popular science medical discourse. This study is carried out according to the linguocultural approach to the study of the cancer myth, which is based on the reconsideration of linguocultural phenomena. Myths about diseases are of linguistic and cultural significance and they are passed down from generation to generation. Those of phenomena that are incomprehensible and frightening are considered to cause additional associations. Cancer diseases refer to such linguocultural phenomena. Myths about diseases reflect the resul

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9

Barbour, Virginia. "Science and myth." Lancet 359, no. 9315 (2002): 1364. http://dx.doi.org/10.1016/s0140-6736(02)08391-5.

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10

Hartama-Heinonen, Ritva. "Kääntämisen ja käännöstieteen myyttinen ulottuvuus." Mikael: Kääntämisen ja tulkkauksen tutkimuksen aikakauslehti 8 (December 1, 2014): 9–22. http://dx.doi.org/10.61200/mikael.129487.

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In this article, translation is approached as a reflection of translational, translatorial, and translation-theoretical myths in their different manifestations with varying truth value. Drawing on insights from the philosophy of science and semiotics, the mythical aspect of translating and translations is first discussed with respect to the role of myths in science and research and to the nature of translation-theoretical knowledge. The author then focuses on the following questions: is translating a case of action that conveys the general or the particular; is “myth” a type of speech even in

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11

Czeremski, Maciej. "Between Myth and Brand. Aspects of Myth in Marketing Communication." Studia Religiologica 53, no. 3 (2020): 239–53. http://dx.doi.org/10.4467/20844077sr.20.017.12757.

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The article is aimed at presenting that the features of a myth (known from literature in the field of anthropology, semiotics, and cognitive science) are also present in marketing communication related to shaping the image of brands. However, they are used in a scattershot manner, as specific marketing messages usually use only certain selected features of a myth. The article shows techniques of brand mythologization by combining three features of myths (permanent structure of events, bricolage, counter-intuitiveness) with three possible ways of their application for marketing communication (m

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12

Пономарева, Ирина, and Irina Ponomareva. "State: Truth and Myths." Journal of Russian Law 4, no. 12 (2016): 0. http://dx.doi.org/10.12737/22718.

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The article is devoted to the investigation of the category of truth and the category of myth in the sciences of state. The phenomenon of the state was analyzed as a specific sphere of the science integration. Despite the considerable achievements of the modern juridical science, many questions on the real essence of state and the methods of its research sill do not hane any answers. Modern explanatory state-legal theory has essential faults. Dealing with these questions, the author proposes their solving in the context of the informational and systematic approach. The author paid a particular

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13

Gregory, Joshua C. "From Myth to Science." Science Progress 92, no. 3-4 (2009): 387–99. http://dx.doi.org/10.1177/003685040909200312.

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14

Alfven, H. O. G. "Cosmology: myth or science?" IEEE Transactions on Plasma Science 20, no. 6 (1992): 590–600. http://dx.doi.org/10.1109/27.199498.

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15

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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16

Schulze, Corina, and Sarah Koon-Magnin. "Gender, Sexual Orientation, and Rape Myth Acceptance: Preliminary Findings From a Sample of Primarily LGBQ-Identified Survey Respondents." Violence and Victims 32, no. 1 (2017): 159–80. http://dx.doi.org/10.1891/0886-6708.vv-d-15-00017.

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This study is among the first to examine the relationship between sexual orientation and rape myth adherence using a nationwide survey of primarily lesbian, gay, bisexual, and queer (LGBQ) respondents (n = 184). The more established Illinois Rape Myth Acceptance Scale and a modified Male Rape Survey serve as the primary instruments to test both rape myth adherence and instrument-appropriateness. Results suggest that respondents were most likely to support myths that discredit sexual assault allegations or excuse rape as a biological imperative and least likely to support myths related to physi

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17

Baskin, Ken. "Complexity Science and Myth in Big History." Journal of Big History 7, no. 2 (2024): 125–36. http://dx.doi.org/10.22339/jbh.v7i2.7210.

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From early on, David Christian’s vision of big history as a “modern creation myth” faced criticism for introducing elements of spirituality. This essay contends that the resulting controversy arises from a misunderstanding of the nature of myth. The mainstream model of myth depicts it as fanciful stories of supernatural agents that members of a society use to address their anxieties. While this is often the case, the author argues that myth can be more profitably explored as a neurobiological imperative that plays a critical role in cultural evolution. To make this case, he examines how the pr

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18

Stepanova, Elena S. "Semantics of the Birth Myth as a Cultural Code." RUDN Journal of Language Studies, Semiotics and Semantics 15, no. 1 (2024): 292–304. http://dx.doi.org/10.22363/2313-2299-2024-15-1-292-304.

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The study analyzes the birth myth from the symbolic point of view as a way to indicate the beginning of any existence, real or fictional: the birth of the Universe and a man, which sets out the primary understanding of the world and a man, time and space. The purpose of the analysis is to study the semantics of the birth myth, which reflects the archaic ideas of a person about birth, which made it possible to present the typology of the birth myth as a cultural code. The methodology of the study is based on the works by foreign and domestic scientists in the field of studying the notion “cultu

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19

Jurkowski, Jakub Andrzej. "Jurkowski Jakub Andrzej. A Man’s Creation Myth in the Timaeus of Plato in the Context of Orphic Myth of Dionysus-Zagreus and Titans." Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no. 1(87) (May 13, 2018): 5–15. http://dx.doi.org/10.35433/philology.1(87).2018.5-15.

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The article discusses the problem if it is reasonable to compare the two myths – the myth of the creation of man presented in the Timaeus – one of the latest and most mature Plato's dialogue which synthesizes his physical and metaphysical concepts – and the myth of Dionysus-Zagreus and Titans, the most important myth concerning cosmo- and anthropo- gonical concepts of the Orphics. Then, on the basis of the available sources and studies of Orphism a rudimentary lore of Orphic beliefs, science, mystery, orphic lifestyle is presented. The next chapter is devoted to Plato's attitude to

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20

Arnold, Jafe. "The “Lengthy Affair” of Mytho-Poetic Education: Plato’s Myths, Heidegger’s Hermeneutics, and Learning with(out) Violence." Studia z Teorii Wychowania XIV, no. 2 (43) (2023): 237–54. http://dx.doi.org/10.5604/01.3001.0053.9086.

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This article retrieves ancient and modern perspectives on the status and role of myth in education by revisiting Plato’s critique of myth in the light of recent scholarship and spotlighting Plato’s so-called “allegory of the cave,” particularly the latter’s (in)famous interpretation by Martin Heidegger. Reviving the question of myth in the philosophy of education through engaging Plato and Heidegger’s mythical elements, the paper provides a more extensive background to recent deliberations on mytho-poetic curriculum theory and the hermeneutics of education.

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21

Carter, Elizabeth. "From Myths to Markets." European Journal of Sociology 60, no. 2 (2019): 211–36. http://dx.doi.org/10.1017/s0003975619000110.

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AbstractThis article posits that institutionalized mythologies can create comparative production advantages. Myths shape collective identity, mobilize actors, and fundamentally reshape production dynamics. Myths are institutionalized in market rules, regulations and structures, leading to the reification of the myth. The myth functions as if it is true, not because it is true, but because it shapes the rules of production. Yet without the initial myth, specific production incentives—and even their institutional comparative advantages—would not exist. My theory integrates approaches from modern

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22

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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23

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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24

Couldry, Nick. "Inaugural: A Necessary Disenchantment: Myth, Agency and Injustice in a Digital World." Sociological Review 62, no. 4 (2014): 880–97. http://dx.doi.org/10.1111/1467-954x.12158.

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This lecture reviews the history of how the status and authority of media institutions over the past century have been entangled with wider claims about social knowledge and the order of societies. It analyses those relations in terms of three successive and now overlapping myths: ‘the myth of the mediated centre’ which claims that media (traditional mass media institutions) are privileged access points to our centre of social values and social reality; the ‘myth of us’ which is now emerging around the supposedly natural collectivities that ‘we’ form on commercial social media platforms; and,

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25

Grinëv, Andrei V. "The Birth of a New Pseudo-Historical Myth in Modern Russia: How Two Revolutions Were Made into One." Russian Politics 7, no. 3 (2022): 366–88. http://dx.doi.org/10.30965/24518921-00604024.

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Abstract The branch of public knowledge that is designated as “historical science” has its own mythology. It is based not only on one-sided historical facts, but also on various theoretical concepts. Some historical and theoretical myths are peculiar to individual countries, while others are more widespread, for example, the myth of democracy as the power of the people. Now in Russia there is final approval for the concept of the “Great Russian Revolution of 1917,” which is another pseudoscientific myth that quite happily coexists with the old myth of socialism in the USSR. The new myth enjoys

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26

Stawinski, Art. "Truth in Myth and Science." Dialogue and Universalism 15, no. 1 (2005): 71–78. http://dx.doi.org/10.5840/du2005151/265.

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27

Wellerstein, Alex. "The myth of apolitical science." Science 362, no. 6418 (2018): 1006.1–1006. http://dx.doi.org/10.1126/science.aav4900.

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28

Thomas, Robin L. "“Myth and the New Science”." New Vico Studies 26 (2008): 170–72. http://dx.doi.org/10.5840/newvico20082611.

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29

Brody, Nathan. "Emotional Intelligence: Science and Myth." Intelligence 32, no. 1 (2004): 109–11. http://dx.doi.org/10.1016/s0160-2896(03)00059-x.

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30

Hanson, Meredith. "Emotional Intelligence: Science and Myth." Psychiatric Services 55, no. 4 (2004): 458. http://dx.doi.org/10.1176/appi.ps.55.4.458.

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31

Vogel, Jason M., and Brian Lazar. "Global Cooling: Science and Myth." Weatherwise 63, no. 4 (2010): 24–31. http://dx.doi.org/10.1080/00431672.2010.490166.

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32

Harman, Oren. "The Myth of Disinterested Science." Journal of the History of Biology 44, no. 2 (2011): 345–55. http://dx.doi.org/10.1007/s10739-011-9293-5.

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33

Bishop, G. R. "European science: myth or reality?" Physics Bulletin 39, no. 8 (1988): 304. http://dx.doi.org/10.1088/0031-9112/39/8/005.

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34

Pitt, Joseph C. "The myth of science education." Studies in Philosophy and Education 10, no. 1 (1990): 7–17. http://dx.doi.org/10.1007/bf00367684.

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35

Shukla, Rakesh. "Magic, Science, Myth: Merry Coexistence." International Journal of Applied Psychoanalytic Studies 9, no. 1 (2011): 67–72. http://dx.doi.org/10.1002/aps.320.

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36

Gredler, Gilbert R. "Emotional intelligence: Science & myth." Psychology in the Schools 42, no. 1 (2004): 113. http://dx.doi.org/10.1002/pits.20032.

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37

Xidakis, Ioannis. "Neomythology: A New Religious Mythology." Religions 13, no. 6 (2022): 536. http://dx.doi.org/10.3390/rel13060536.

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The purpose of this paper was to present the link between the myths in the plots of modern entertainment products, such as science fiction novels, movies, comic books and video games, with the motifs of New Religiosity. The plots employed in these products are of a mythical nature. This re-emergence of myth is once more taking centre stage today. The social sciences and humanities concerned with this phenomenon call it “neomythology”. Neomythology, in whatever form, as a comic book, video game, etc., shows gods and supernatural heroes or villains interacting with one another in certain ways. T

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38

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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39

Ranieri, Roberto. "The Hero with a Thousand Facebooks: Mythology in Between the Fall of Humanism and the Rise of Big Data Religion." Journal of Genius and Eminence 2, Volume 2, Issue 2: Winter 2017 (2017): 23–31. http://dx.doi.org/10.18536//jge.2017.02.2.2.03.

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This paper will show why mythology is still relevant today. To the technological man, a myth is a curious, but valueless, cultural artifact from a superstitious age. He considers myth and primitive religion as failed attempts at science. Myths, in his opinion, were the theories that primitive people devised to explain the world. Now that we have science, we know better, and we should discard myth. However, the technological man also feels an ever-growing fear of losing the meaning of his journey through history. His perception of the dystopian future is mythologically apocalyptic and threating

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40

Stepanova, E. S. "Semantics of the myth about medicine in the popular science medical discourse." Communication studies 9, no. 1 (2022): 107–20. http://dx.doi.org/10.24147/2413-6182.2022.9(1).107-120.

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The article is devoted to the study of the semantics of the myth about medicine as a way of raising the mythological consciousness of the recipient in the popular science medical discourse. The methodological basis of the research, which creates the preconditions for the myth analysis as a semiological system, is described. It is established that the everyday perception of medicine can be interpreted as a myth. The source of everyday knowledge, which determines the semantics of the given myth, is analyzed. The model of the treating process of the disease with the help of medicine is presented

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41

Cəfərov, Seyfəddin, Billurə Hacıyeva, and Araz Qulusoy. "METHODOLOGICAL FEATURES OF TEACHING SECTIONS OF MODERN NANOTECHNOLOGIES IN THE COURSE OF PHYSICS OF THE UNIVERSITY." Scientific Works 92, no. 1 (2025): 170–75. https://doi.org/10.69682/arti.2025.92(1).170-175.

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The current standards of higher and specialized professional education are focused on specific types of practical activities. There is an obvious need to develop modern knowledge in the field of physics and ma-terials science. The article is devoted to the methodological features of presenting modern sections of phys-ics and nanotechnology in a university course; the work examines in detail the features of applying im-portant concepts. The main areas of research in the field of physics are considered. Such low-dimensional structures as "nanotechnology" and "nanoparticles", types of nanomateria

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42

Wang XIAOYU. "THE FUSION OF MYTHOLOGY AND SCIENCE FICTION: INTERPRETATION OF THE MYTHOLOGICAL NARRATIVE STYLE OF LIU CIXIN’S THE THREE-BODY PROBLEM." UzMU xabarlari 1, no. 1.2 (2024): 318–22. http://dx.doi.org/10.69617/uzmu.v1i1.2.1076.

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In the creation of The Three-body Problem Problem , the famous contemporary science fiction novelist Liu Cixin not only drew on the explicit forms (symbols, metaphors) unique to myth, but also went deep into the implicit forms of myth expression (such as using myth as a method of thinking), thus getting involved in thinking about social forms and the future development of mankind, these new changes in the narrative level illustrate the infinite possibilities contained in myth itself, and literature and art are only one aspect of creating these possibilities. Therefore, this article attempts to

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43

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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44

Lawler, A. "Founding Dynasty or Myth?" Science 325, no. 5943 (2009): 934. http://dx.doi.org/10.1126/science.325_934.

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45

M., C. "Gaia: Myth or Mechanism?" Science 252, no. 5004 (1991): 380. http://dx.doi.org/10.1126/science.252.5004.380.

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46

Chernysh, Mikhail F. "Reform of a Russian science as an institutional constructing." Science management: theory and practice 2, no. 2 (2020): 47–64. http://dx.doi.org/10.19181/smtp.2020.2.2.2.

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The article analyzes theoretical and methodological aspects of the ongoing reforms of the Russian science. The reforms are based on a set of ideas (myths) whose implementation was supposed to raise the effectiveness of the Russian science, form its new institutional structure, similar to the structure of science in more developed countries. The “sacral” mytholodical component of the reforms had no foundation in the traditional practices that had been shaped by the Russian scientific community in its long history. The reforms took no heed of the specific separation of science and education that

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Stavitskiy, Andrey Vladimirovich. "Nonclassical mythology on the cognitive problems and capabilities of myth ontology." Философская мысль, no. 10 (October 2021): 1–10. http://dx.doi.org/10.25136/2409-8728.2021.10.36441.

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This article is dedicated to the cognitive and epistemological peculiarities of the myth, which can be better understood relying on the principles and approaches of nonclassical science. The article discloses the key reasons for incomprehension of the myth by science, and explains the ways for its overcoming based on the broader sense of the myth. Within the framework of this paradigm, myth is viewed as a cultural universal, where mythmaking is a quality and function of consciousness. Such myth long ago has transcended the representations and formulas of classical mythology, and requires diffe

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Custers, Kathleen, and Jenna McNallie. "The Relationship Between Television Sports Exposure and Rape Myth Acceptance: The Mediating Role of Sexism and Sexual Objectification of Women." Violence Against Women 23, no. 7 (2016): 813–29. http://dx.doi.org/10.1177/1077801216651340.

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Rape affects a large proportion of women in the United States but is one of the most underreported crimes. It is believed that rape myth acceptance contributes to low reporting rates. We tested whether television sports exposure was indirectly related to higher acceptance of rape myth beliefs. An online survey involving 465 undergraduate students showed that viewing TV sports was positively related to hostile sexism, benevolent sexism, and sexual objectification of women. Through these variables, TV sports was indirectly and positively associated with rape myth acceptance. These results sugges

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Mills, Alex. "The Private History of International Law." International and Comparative Law Quarterly 55, no. 1 (2006): 1–50. http://dx.doi.org/10.1093/iclq/lei066.

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The purpose of this article is to address two related false assumptions, or myths. The first is an assumption of public international law. It is the myth that the history of international law is one of progressive expansion, of increasing concern in public international law with matters traditionally considered private or internal to States, and that this expansion is a relatively recent phenomenon.1 The second is an assumption of private international law. It is the myth that private international law is not actually international, as it is essentially and necessarily a part of the domestic l

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Algooneh Juenghani, Masoud. "How Cassirer explains myth and other symbolic forms through semiotic functions." Semiotica 2020, no. 233 (2020): 125–44. http://dx.doi.org/10.1515/sem-2018-0074.

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AbstractErnst Cassirer (1874–1945), Neo-Kantian philosopher of Marburg school, studies myth as a component of symbolic forms. He considers myth as the cornerstone of philosophy of culture as well as the source of such other forms as language, religion, art and science. Cassirer, applying an epistemological approach towards myths and other realms of human culture, argues that human beings experience the world through a mediated process. Of course, this mediated encounter with the world has different aspects in the evolving course of culture. These aspects are completely dependent upon the symbo

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