Making Sense Of Myth And Mythopoeia

Making Sense of Myth and Mythopoeia stands out for its unique and holistic treatment of mythmaking in the current set-up. Renowned mythopoeic writers Anand Neelakantan and Anuja Chandramouli offer deep insights into the genre thereby making the book an unputdownable must-read for myth lovers. The book also houses revisionist texts by Swarnalatha Rangarajan and A.V. Koshy. The subtitle is justified in The Editor's Workshop where the editors offer key pointers for interpreting a mythopoeic text. In the section titled The Critic/ Researcher, research papers by academicians serve as illustrations of what goes best into exploring a revisionist rendering. Sujatha Aravindakshan Menon offers a wide-ranging theoretical framework that applies to mythological renderings. Things don't end here. Readers and myth lovers discover the 'Goodreads' to fan their passion for generative/ adaptive renderings in the section Book Reports/ Reviews.

Making Sense of Myth and Mythopoeia stands out for its unique and holistic treatment of mythmaking in the current set-up. Renowned mythopoeic writers Anand Neelakantan and Anuja Chandramouli offer deep insights into the genre thereby making the book an unputdownable must-read for myth lovers. The book also houses revisionist texts by Swarnalatha Rangarajan and A.V. Koshy. The subtitle is justified in The Editor's Workshop where the editors offer key pointers for interpreting a mythopoeic text. In the section titled The Critic/ Researcher, research papers by academicians serve as illustrations of what goes best into exploring a revisionist rendering. Sujatha Aravindakshan Menon offers a wide-ranging theoretical framework that applies to mythological renderings. Things don't end here. Readers and myth lovers discover the ‘Goodreads’ to fan their passion for generative/ adaptive renderings in the section Book Reports/ Reviews.

Human culture has always weaved myths around its pattern of existence for multiple purposes. The interplay of religion and social practices have found their own space within the sphere of mythology. It is possible to read mythical texts to probe into the greater picture of human civilization. The contribution of myths towards the shaping of human beliefs, behavioural patterns are evident and assessing them often reveals a plethora of cultural histories unexplored and therefore unacknowledged before. The contribution of mythopoeia towards the construct of human socio-cultural identity has been largely accepted. Modern academia has thus taken a strong interest in revisionist literature to understand the hitherto unknown nuances of human civilization. In the edited anthology, Art and Aesthetics of Modern Mythopoeia: Literatures, Myths and Revisionism (Vol-II), like the first volume, an attempt has been made to anthologize the works of a large number of authors who have talked about pertinent issues in the context of myth-making, the latent politics of mythopoeia and has taken into account several under-explored texts that are rich in mythical content. This volume offers a wide range of critical studies involving classical as well as modern myths around the globe.

Traditionally understood as pre-critical, even pre-rational, mythical thought has in fact played a critical role in post-Enlightenment intellectual history. Modernists in philosophy and literature have used the depictive rationality of myth to disclose, in self-reflective ways, the limits of discursive sense-making in various domains of human experience. In so doing, they have effectively furthered, without resort to analytical abstractions, the epistemological critique of reason begun during the Enlightenment. Stambovsky illustrates four widely diverse examples of this critical form of mythical thinking in works by Kierkegaard, Miguel de Unamuno, Henry James, and Margaret Atwood. The selected texts focus respectively on religious, national-cultural, psychosocial, and psychobiological realms of experience. These illustrations follow an inquiry into why the very possibility of critical, mythically inventive (mythopoetic) reflection is unsatisfactorily explained by leading rationalist accounts of myth. It is with this problem in mind that Stambovsky begins his monograph with observations on the origins of rationalist and counter-rationalist conceptualizations of myth in the fragments of Xenophanes (the father of rationalist mythology) and in Plato's Phaedrus. Of pivotal import is the early rationalist discrimination of mythos from logos and its epistemological implications (the rationalist legacy) in the history of the idea of myth. Following his look at paradigmatic classical precedents, Stambovsky traces the influence of the rationalist legacy in the myth theory of Malinowski, Lévi-Strauss, Cassirer, Ricoeur, and Blumenberg. The aim is to reveal how this influence in different ways limits these theories as instruments for detecting and explaining the seminal critical and historical significance of modern mythopoeia. This study will be of particular interest to teachers and students of myth theory in departments of philosophy, religion, literature, and cultural anthropology.

Mythopoesis is a Greek-derived word that means "myth-making." Mythopoeia was used by the English author J. R. R. Tolkien in reference to creative art about "fundamental things." Mythopoesis is, therefore, the creation of myth by means of the higher imagination. Thus, the creation of myth is also one of the highest forms of storytelling. In this way, myths and myth-making are a source of meaning for human consciousness, which exists at the junction of two vast worlds or realities: the external world known to science and empirical observation and the inner world described in myth, art, imagination, and phenomenology in general. This inner world, the world of mythopoesis, is present in popular culture, such as novels, television, cinema, comic books, and computer games, in which archetypal themes have been re-shaped according to the understanding and worldview of contemporary authors and readers. The inner world is not just an epiphenomenon of the brain. It is as extensive and autonomous as the outer world. To use the terminology of esotericist scholar Henry Corbin, it is an "Imaginal World," which is the intermediate or transitional reality between the mundane or everyday reality on the one hand and spiritual, noetic, and transcendent reality or realities on the other. Mythopoesis and the Modern World draws inspiration from various authors, including (but not limited to) J. R. R. Tolkien, Henry Corbin, Joseph Campbell, Carl Gustav Jung, Sri Aurobindo, Mircea Eliade, Ken Wilber, and Jean Gebser. The book also studies mythopoesis and archetypes in the science fiction and fantasy genres in relation to mythological and metaphysical narratives.

Mythopoeia has always been a steady proponent in the construct of any socio-cultural order. In contemporary times, owing to the rise of cultural studies, a steady interest in revisionist literary texts has also surfaced. The association of Indian culture and values with a plethora of mythological narratives have made several scholars curious because they do offer an array of new perspectives of understanding the art, aesthetics and also the politics of myths within a larger social, religious and cultural context. Similarly, by exploring the trope of myth, it has been possible to look at other countries' cultures as well. This anthology offers new readings of classical myths across continents and cultures. The anthologized essays have collectively explored the various trends of revisionist literature. Sincere attempts have also been made to highlight the ways in which re-readings of select literary works can admirably transform set notions and ideas of human existence.

Several years before he converted to Christianity, C. S. Lewis published a narrative poem, Dymer, under the pseudonym Clive Hamilton. Later, of course, Lewis became well known for his beloved imaginative stories, such as The Chronicles of Narnia and Till We Have Faces, as well as his ability to defend and articulate the faith in works such as Mere Christianity. But what about his literary work before his conversion? In this Hansen Lectureship volume, Jerry Root contends that Lewis's early poem Dymer can not only shed light on the development of Lewis's literary skills but also offer a glimpse of what was to come in his intellectual and spiritual growth—a "splendour in the dark," to borrow one of Lewis's own lines from the poem. Under Root's careful analysis, Dymer becomes a way to understand both Lewis's change of mind as well as the way in which each of us is led on a journey of faith. This volume also includes the complete text of Dymer with annotations from David C. Downing, co-director of the Marion E. Wade Center. Based on the annual lecture series hosted at Wheaton College's Marion E. Wade Center, volumes in the Hansen Lectureship Series reflect on the imaginative work and lasting influence of seven British authors: Owen Barfield, G. K. Chesterton, C. S. Lewis, George MacDonald, Dorothy L. Sayers, J. R. R. Tolkien, and Charles Williams.

First published in 1975, Myth and Literature considers three points at which the concept of myth has entered modern literary imagination: the use of myth – or atleast their understanding of myth -- as a creative opening by modern writers, its exploration by critics as an interpretive device, and the analogy between certain ‘sense-making’ functions of ‘myth’, ‘fiction’ and literature itself. All three of these roles show the gradual movement from a point of precise demand to a diffuse and variable concept which is more pervasive because less distinct. The paradox of myth is shown to lie in its simultaneity of its corruption with the growth of its power over the modern literary mind. This book will be of interest to students of literature and history.