The Innateness Of Myth

Joseph Campbell (1904-1988) was one of the most well-known and popular scholars of myth and comparative religion of the twentieth century. His work, however, has never fully received the same amount of scholarly interest and critical reflection that some of his contemporaries have received. In this book, based on extensive research in the Joseph Campbell Archive in Santa Barbara, Ritske Rensma shows that reflecting on C.G. Jung's influence on Campbell greatly furthers our understanding of these ideas, and that once this goal is achieved it becomes obvious that Campbell was a scholar whose ideas are still of significance today. Following Jung's lead, Campbell put great emphasis on the innate structures of the mind, an approach which pre-echoes the current 'evolutionary turn' in fields such as cognitive theory, psychology, psychiatry and neurobiology. This study will therefore not just be of interest to students and scholars interested in psychological approaches to the study of religion as well as Jung and Campbell, but also to those with an interest in recent developments in the above-mentioned fields

Drawing on cutting-edge research, Evans presents an alternative to the received wisdom, showing how language and the mind really work.

“Unusually accessible and useful . . . An eye-opener to readers into the universality and importance of myth in human history and culture.”—William E. Paden, Chair, Department of Religion, University of Vermont For as long as human beings have had language, they have had myths. Mythology is our earliest form of literary expression and the foundation of all history and morality. Now, in Parallel Myths, classical scholar J. F. Bierlein gathers the key myths from all of the world's major traditions and reveals their common themes, images, and meanings. Parallel Myths introduces us to the star players in the world's great myths—not only the twelve Olympians of Greek mythology, but the stern Norse Pantheon, the mysterious gods of India, the Egyptian Ennead, and the powerful deities of Native Americans, the Chinese, and the various cultures of Africa and Oceania. Juxtaposing the most potent stories and symbols from each tradition, Bierlein explores the parallels in such key topics as creation myths, flood myths, tales of love, morality myths, underworld myths, and visions of the Apocalypse. Drawing on the work of Joseph Campbell, Mircea Eliade, Carl Jung, Karl Jaspers, Claude Lévi-Strauss, and others, Bierlein also contemplates what myths mean, how to identify and interpret the parallels in myths, and how mythology has influenced twentieth-century psychology, philosophy, anthropology, and literary studies. “A first-class introduction to mythology . . . Written with great clarity and sensitivity.”—John G. Selby, Associate Professor, Roanoke College

In all cultures and at all times, humans have told stories about where they came from, who they are and how they should live their lives. 'Myths and Mythologies' brings together the key classic and contemporary writings - philosophical, psychological, sociological, semiological and cognitivist - on myth. To the insider, myths contain truth, revelation and a 'history of ourselves'; to the outsider, a culture s myths can be seen as the product of foolish, infantile and wishful thinking. Myths tell us about specific cultures, about human creativity, and how narrative shapes and reflects understanding. The 'Reader' is an invaluable resource for students and scholars interested in the impact of narrative on human culture and the meaning of truth in religious language.

Essays focusing on some of the ways in which myths have been made, and made to function, in the rich cultural history of India from the dawn of history through to the present day.

Myth, as it is understood by us, and as It will be developed and explained in this work, cannot be defined in summary terms, since its multiform and comprehensive nature embraces and includes all primitive action, as well as much which is consecutive and historical in the intelligence and feelings of man, with respect to the immediate and the reflex interpretation of the world, of the Individual, and of the society in which our common life is passed. We hold that myth is, in its most general and comprehensive nature, the spontaneous and imaginative form in which the human intelligence and human emotions conceive and represent themselves and things in general; it is the psychical and physical mode in which man projects himself into all those phenomena which he is able to apprehend and perceive. We do not propose to consider in this treatise the myths peculiar to one people, nor to one race; we do not seek to estimate the intrinsic value of myths at the time when they were already developed among various peoples, and constituted into an Olympus, or special religion; we do not wish to determine the special and historical cause of their manifestations in the life of any one people, since we now refrain from entering on the field of comparative mythology. It is the scope and object of our modest researches to trace the strictly primitive origin of the human myths as a whole; to reach the ultimate fact, and the causes of this fact, whence myth, in its necessary and universal form, is evolved and has its origin. We must therefore seek to discover whether, in addition to the various causes assigned for myth in earlier ages, and still more in modern times by our great philologists, ethnologists, and philosophers of every school—causes which are for the most part extrinsic—there be not a reason more deeply seated in our nature, which is first manifested as a necessary and spontaneous function of the intelligence, and which is therefore intrinsic and inevitable. In this case myth will appear to us, not as an accident in the life of primitive peoples varying in intensity and extent, not as a vague conception of things due to the erroneous interpretation of words and phrases, nor again as the fanciful creation of ignorant minds; but it will appear to be a special faculty of the human mind, inspired by emotions which accompany and animate its products. Since this innate faculty of myth is indigenous and common to all men, it will not only be the portion of all peoples, but of each individual in every age, in every race, whatever may be their respective conditions.

This volume seeks to show how the philosophy of Plato relates to the literary form of his discourse. Myth is one aspect of this relation whose importance for the study of Plato is only now beginning to be recognized. Reflection on this topic is essential not only for understanding Plato’s conception of philosophy and its methods, but also for understanding more broadly the relation between philosophy and literature. The twenty chapters of this volume, contributed by scholars of diverse backgrounds and approaches, elucidate the various uses and statuses of Platonic myths in the first place by reflecting on myth per se and in the second place by focusing on a specific myth in the Platonic corpus.