The Concept of Myth

2003

Anuário Antropologico, 2002

In this paper, I explore anthropological interpretations of myths. Myths have fascinated scholars in various disciplines - as well as ordinary people. They have recorded and presented history, expounded philosophical ideas and moral values (Plato, Sophocles, Aeschylus), as well as provided patterns for interpreting language, (Müller), psychology (Freud, Rank, Jung) and structure (Lévi-Strauss, Greimas). One of the more puzzling moments in all these studies was the apparent incommensurability between “myth” and “reality.

An exploration into the conception of myth, in relation to politics and human existence. This dissertation will attempt to establish a definition of myth which will not only clarify the origin and processes behind myth, but also develop a means of evaluating individual myths.

R. von Haehling (ed.), Griechische Mythologie und Frühchristentum, Darmstadt: Wissenschaftliche Buchgesellschaft, 2005, 21-43. Note that this article has been updated and revised in my The World of Greek Religion and Mythology (Tubingen: Mohr Siebeck, 2019) 427-445

2018

Religion is a natural aspect of human race which grows out of human’s desire for meaning and belonging. Even if we try to get rid of one religion, we create another religion. Best or worst, humans seem to be motivated by religion. It represents a cultural and national identity. Myth’s philosophical importance is underestimated in that its role has been ignored simply because it is literary or argued as so much as window dressing by analytic interpreters of philosophy. The relation between ‘myth and ‘religion’ is an old and much-discussed topic. However, there are fewer agreements around the phenomenology of the two terms and their functional relation.

National Academy of Managerial Staff of Culture and Arts Herald, 2018

This paper aims at exploring myth as a phenomenon of culture. The authors have used anthropological integrative approach, semiotic method of representing myth as a language of culture, as well as phenomenological method. Myths provide meaning and purpose to all elements of culture. Myth underlies cultural reality – it is a core of culture. If we imagine culture as an onion comprised of different layers (the “onion” model of culture), than myth is the center of it – it is a core beyond articulation. It generates our beliefs and assumptions that are rarely explicated, however there beliefs and assumptions shape both the structure of personality and culture. They are taken for granted, but support any culture. They manifest themselves in an explicit form in values, purposes, goals, strategies, philosophies, which motivate us and shape our reality. Mythology is one of the ways to comprehend and interpret the world around us. Its basic concepts are the “world” and “human”. Through the lens of these concepts, people realized their destiny in the world and formed life attitudes during the early stages of human development. Giving place to philosophy and science, mythology has not lost its important place in human history. Mythological narratives were borrowed by many religions. In recent decades, representatives of literature and art have intentionally used myths to express their ideas. They have not only rethought ancient myths, but have created new mythological symbols. Nowadays, an interest in myths and mythologies has dramatically increased, and it is not by chance. The famous researchers of the primitive cultures and mythologies as the ways of mastering and interpreting the world have demonstrated the creative power and heuristic potential of myths that will be manifested in the future.

Folklore 76: 187–192, 2019

Journal for The Theory of Social Behaviour, 2020

Myth has a convoluted etymological history in terms of its origins, meanings, and functions. Throughout this essay I explore the signification, structure, and essence of myth in terms of its source, force, form, object, and teleology derived from archaic ontology. Here I offer a theoretic typology of myth by engaging the work of contemporary scholar, Robert A. Segal, who places fine distinctions on criteria of explanation versus interpretation when theorizing about myth historically derived from methodologies employed in analytic philosophy and the philosophy of science. Through my analysis of an explanandum and an explanans, I argue that both interpretation and explanation are acts of explication that signify the ontological significance, truth, and psychic reality of myth in both individuals and social collectives. I conclude that, in essence, myth is a form of inner sense.