Search results for 'Mythology' (try it on Scholar)

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  1. Vladimir L. Marchenkov (2004). Mythos and Logos in Losev's Absolute Mythology. Studies in East European Thought 56 (2-3):173-186.score: 24.0
    The paper analyses A.F. Losev''s argument forthe identity of dialectical and mythicalthinking which forms the key part of his theoryof absolute mythology. Losev claims thatdialectical thinking is limited byphenomenological intuition. He fails torecognise, however, that this intuition itselfis a product of thinking. The same is true ofLosev''s concept of `life'' that is designed tolimit intellectual reflection. The mystery ofthe Absolute is, contrary to Losev''s claim, nota threshold that dialectical thinking cannotcross, but it is, in fact, realised only bysuch thinking. (...)
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  2. Luc Brisson (2004). How Philosophers Saved Myths: Allegorical Interpretation and Classical Mythology. University of Chicago Press.score: 24.0
    This study explains how the myths of Greece and Rome were transmitted from antiquity to the Renaissance. Luc Brisson argues that philosophy was ironically responsible for saving myth from historical annihilation. Although philosophy was initially critical of myth because it could not be declared true or false and because it was inferior to argumentation, mythology was progressively reincorporated into philosophy through allegorical exegesis. Brisson shows to what degree allegory was employed among philosophers and how it enabled myth to take (...)
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  3. Codruta Cuceu (2010). Lucian Boia, The Scientific Mythology of Communism. Journal for the Study of Religions and Ideologies 5 (13):179-181.score: 24.0
    Lucian Boia, The Scientific Mythology of Communism Bucharest, Humanitas Publishing House, 2005.
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  4. Jamake Highwater (1997). The Mythology of Transgression: Homosexuality as Metaphor. Oxford University Press.score: 24.0
    Jamake Highwater is a master storyteller and one of our most visionary writers, hailed as "an eloquent bard, whose words are fire and glory" (Studs Terkel) and "a writer of exceptional vision and power" (Ana"is Nin). Author of more than thirty volumes of nonfiction, fiction, and poetry, Highwater--considered by many to be the intellectual heir of Joseph Campbell--has long been intrigued by how our mythological legacies have served as a foundation of modern civilization. Now, in The Mythology of Transgression, (...)
     
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  5. W. Hansen (1999). Foam-Born Aphrodite and the Mythology of Transformation. American Journal of Philology 121 (1):1-19.score: 21.0
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  6. Nonka Bogomilova (2009). A Philosophical Approach to the 'Religion - National Mythology' Synthesis. Filozofija I Društvo 20 (3):83-96.score: 21.0
    The paper analyses the philosophical aspects of the 'religion - national mythology' synthesis. The main directions of the study are as follows: 1. Both on the individual and social plan, the orientation of the transcending universalizing power of religion could vary depending on the macro-social movements a community /or an individual/ is involved in. For the individual as for the community, religion could be a cultural position transcending ego and ethno-centrism, mono-cultural tendencies; in situations of internal differentiation and disintegration (...)
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  7. W. U. Xiaoming (2012). The End of the Supersensory World's Mythology: Marx's Ontological Revolution and Its Contemporary Significance. Frontiers of Philosophy in China 7 (1):128-141.score: 21.0
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  8. Melissa Conroy (2010). Treating Transgendered Children: Clinical Methods and Religious Mythology. Zygon 45 (2):301-316.score: 18.0
    Bruce Lincoln suggests that myth is "that small class of stories that possess both credibility and authority" (1992, 24). When studying the history of mythology we find that myths often are understood as something other people have—as if the group in question possesses the truth while others live by falsehoods. In examining contemporary North American society, we can see how Judeo-Christian narratives structure popular and medical discourses regarding sex and gender. The idea that humans are born into male and (...)
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  9. Markus Gabriel (2009). Mythology, Madness, and Laughter: Subjectivity in German Idealism. Continuum.score: 18.0
    A hugely important book that rediscovers three crucial, but long overlooked themes in German idealism: mythology, madness and laughter.
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  10. Joachim Schulte (1988). World-Picture and Mythology. Inquiry 31 (3):323 – 334.score: 18.0
    Partly by way of contrast with a conception described by Kleist, Wittgenstein's notions of world?picture and mythology are explained and three types of statement playing a particularly important role with respect to our world?picture or pictures distinguished. Problems concerning sentences which contain normative elements are discussed and a test for what to count as a statement giving information about our world?picture is proposed. A mythology in Wittgenstein's sense is characterized as a structured, systematic set of models permitting analogical (...)
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  11. Edward Allen Beach (1994). The Potencies of God(S): Schelling's Philosophy of Mythology. State University of New York Press.score: 18.0
    Explores the metaphysical, epistemological, and hermeneutical theories of Schelling’s final system concerning the nature and meaning of religious mythology.
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  12. Stephen Sheard (2005). White Mythology. Philosophy of Management 5 (1):67-84.score: 18.0
    This article examines the development of the concept of the value chain from the linear to the virtual conception of the chain, through the evolution of the literature from Michael Porter’s writings of the mid 1990s to the theorists of e-business and e-commerce in the later 1990s I argue that Porter’s account employs white metaphors and that writings on the virtual value chain both extend the white metaphors of Porter’s linear chain, and suggest a pronouncedly metaphysical system of thought – (...)
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  13. Dowin H. Boatright & Jean Abbott (2013). Not Your Typical Frequent Flyer: Overcoming Mythology in Caring for Sickle Cell Disease Patients. American Journal of Bioethics 13 (4):18 - 20.score: 18.0
    (2013). Not Your Typical Frequent Flyer: Overcoming Mythology in Caring for Sickle Cell Disease Patients. The American Journal of Bioethics: Vol. 13, No. 4, pp. 18-20. doi: 10.1080/15265161.2013.767963.
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  14. David A. Granger (2008). No Child Left Behind and the Spectacle of Failing Schools: The Mythology of Contemporary School Reform. Educational Studies 43 (3):206-228.score: 18.0
    This article discusses what David Berliner (2005) has called the perverse ?spectacle of fear? (208) surrounding issues of teacher quality and accountability in contemporary school reform. Drawing principally on the critical semiotics of Roland Barthes' essay, ?The World of Wrestling? (1957), it examines the way that this spectacle works to undermine public education and explicates the powerful mythology behind it. The article then concludes with some suggestions on how this destructive ?spectacle of fear? might potentially be disrupted using the (...)
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  15. Burton L. Mack (1970). Wisdom Myth and Mythology An Essay in Understanding a Theological Tradition. Interpretation 24 (1):46-60.score: 18.0
    The burning question of theodicy, raised by the cruel realities of the exile and its aftermath, drove the wisdom schools to creative theological work. By using the graphic language of wisdom mythology, the affirmation of Yahweh's lordship over the entire order of creation is made in such a way that the exile can now be seen to demand faith rather than resignation.
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  16. F. W. J. Schelling & Jason M. Wirth (2007). Historical-Critical Introduction to the Philosophy of Mythology. State University of New York Press.score: 16.0
    Appearing in English for the first time, Schelling’s 1842 lectures develop the idea that many philosophical concepts are born of religious-mythological notions.
     
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  17. David E. Cooper (1996). Modern Mythology: The Case of 'Reactionary Modernism'. History of the Human Sciences 9 (2):25-37.score: 15.0
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  18. Don Howard (2004). Who Invented the “Copenhagen Interpretation”? A Study in Mythology. Philosophy of Science 71 (5):669-682.score: 15.0
    What is commonly known as the Copenhagen interpretation of quantum mechanics, regarded as representing a unitary Copenhagen point of view, differs significantly from Bohr's complementarity interpretation, which does not employ wave packet collapse in its account of measurement and does not accord the subjective observer any privileged role in measurement. It is argued that the Copenhagen interpretation is an invention of the mid‐1950s, for which Heisenberg is chiefly responsible, various other physicists and philosophers, including Bohm, Feyerabend, Hanson, and Popper, having (...)
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  19. Michael Loughlin, George Lewith & Torkel Falkenberg (2013). Science, Practice and Mythology: A Definition and Examination of the Implications of Scientism in Medicine. [REVIEW] Health Care Analysis 21 (2):130-145.score: 15.0
    Scientism is a philosophy which purports to define what the world ‘really is’. It adopts what the philosopher Thomas Nagel called ‘an epistemological criterion of reality’, defining what is real as that which can be discovered by certain quite specific methods of investigation. As a consequence all features of experience not revealed by those methods are deemed ‘subjective’ in a way that suggests they are either not real, or lie beyond the scope of meaningful rational inquiry. This devalues capacities that (...)
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  20. Thomas Natsoulas (2002). On the Intrinsic Nature of States of Consciousness: O'Shaughnessy and the Mythology of the Attention. Consciousness and Emotion 3 (1):35-64.score: 15.0
    What are the states of consciousness in themselves, those pulses of mentality that follow one upon another in tight succession and constitute the stream of consciousness? William James conceives of each of them as being, typically, a complex unitary awareness that instantiates many features and takes a multiplicity of objects. In contrast, Brian O?Shaughnessy claims that the basic durational component of the stream of consciousness is the attention, which he understands to be something like a psychic space that is simultaneously (...)
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  21. Ernest Sosa (1997). Mythology of the Given. History of Philosophy Quarterly 14 (3):275 - 286.score: 15.0
  22. M. Eliade (1955). Mythology and the History of Religions: Mitie E Leggende by Raffaele Pettazzoni Vol. I, Africa-Australia; Vol. III, America Settentrionale. Turin: Unione Tipografica Editrice Torinese, 1948, 1953. Pp. XXVII+480; XVIII + 576. La Religion Dans la Grece Antique, Des Origine a Alexandre le Grand by Raffaele Pettazzoni Translated by Jean Gouillard. Paris: Payot, 1953. Pp. 268. (Original Edition: La Religione Nella Grecia Antica Fino Ad Alessandro. Bologna, Zanichelli, 1921. Pp. XII + 416.) La Religion Populaire Dans la Grece Antique by Martin P. Nilsson Translated by Frans Durif. Paris: Plon, 1954. Pp. 245. (Original Edition: Greek Popular Religion. New York: Columbia University Press, 1940. Pp. XVII + 166.) Cenese de L'Odyssee. Le Fantastique Et le Sacre by Gabriel Germain Paris: Presses Universitaires de France, 1954. Pp. 700. [REVIEW] Diogenes 3 (9):96-113.score: 15.0
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  23. Gunnar Beck (2008). The Mythology of Human Rights. Ratio Juris 21 (3):312-347.score: 15.0
    Abstract. A special legal status is accorded to human rights within Western liberal democracies: They enjoy a priority over other human goods and are not subjected to the majoritarian principle. The underlying assumption—the idea that there are some human values that deserve special protection—implies the need for both a normative and a conceptual justification. This paper claims that neither can be provided. The normative justification is needed to support the priority of human rights over other human goods and to rank (...)
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  24. J. Starobinski & J. C. Gage (1998). Dead World, Living Hearts: Elements of Romantic Mythology. Diogenes 46 (182):89-108.score: 15.0
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  25. B. Juillerat (1988). "An Odor of Man": Melanesian Evolutionism, Anthropological Mythology and Matriarchy. Diogenes 36 (144):65-91.score: 15.0
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  26. Eric Schliesser, Inventing Paradigms, Monopoly, Methodology, and Mythology at 'Chicago': Nutter and Stigler.score: 15.0
    This paper focuses on Warren Nutter’s The Extent of Enterprise Monopoly in the United States, 1899-1939. This started out as a (1949) doctoral dissertation at The University of Chicago, part of Aaron Director’s Free Market Study. Besides Director, O.H. Brownlee and Milton Friedman were closely involved with supervising it. It was published by The University of Chicago Press in 1951. In the 1950s the book was explicitly understood as belonging to the “Chicago School” (Dow and Abernathy 1963). By articulating the (...)
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  27. Andrew Sikula (2009). Moral Management Methodology/Mythology: Erroneous Ethical Equations. Ethics and Behavior 19 (3):253-261.score: 15.0
    Understanding the falsity of certain common beliefs helps students move toward better business ethics and a higher degree of moral management. This article explains one method for teaching moral management, by using ethical equation inequalities, and offers 10 implications and suggestions to managers.
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  28. Ralph Lieberman (1991). Real Architecture, Imaginary History: The Arsenale Gate as Venetian Mythology. Journal of the Warburg and Courtauld Institutes 54:117-126.score: 15.0
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  29. Espen Hammer (2010). Review of Markus Gabriel, Slavoj Žižek, Mythology, Madness, and Laughter: Subjectivity in German Idealism. [REVIEW] Notre Dame Philosophical Reviews 2010 (8).score: 15.0
  30. Wendy Doniger (2004). The Mythology of Masquerading Animals, or, Bestial Myths: Religious Constructions of Relationships Between Humans and Animals. Social Research: An International Quarterly 71 (3):711-732.score: 15.0
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  31. L. Krader (1966). Primary Reification and Primitive Mythology. Diogenes 14 (56):51-73.score: 15.0
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  32. John Ladd (1984). Corporate Mythology and Individual Responsibility. International Journal of Applied Philosophy 2 (1):1-21.score: 15.0
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  33. Eric Schliesser (2012). Inventing Paradigms, Monopoly, Methodology, and Mythology at 'Chicago': Nutter, Stigler, and Milton Friedman. Studies in History and Philosophy of Science Part A 43 (1):160-171.score: 15.0
  34. Max Horkheimer (1987). Vico and Mythology. New Vico Studies 5:63-76.score: 15.0
  35. J. H. Randall Jr (1919). Instrumentalism and Mythology. Journal of Philosophy, Psychology and Scientific Methods 16 (12):309-324.score: 15.0
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  36. A. W. H. Adkins (1989). The Creation of Mythology. Ancient Philosophy 9 (1):109-110.score: 15.0
  37. Silvia Manzo (1999). Holy Writ, Mythology, and the Foundations of Francis Bacon's Principle of the Constancy of Matter. Early Science and Medicine 4 (114):126.score: 15.0
    The exact nature of the relation between science and Scripture in the thought of Francis Bacon is a well-studied but controversial field. In this paper, it is shown that Bacon, though convinced that there exists no enmity between the book of God's wisdom and the book of God's power , usually tries to separate knowledge acquired by reason from knowledge acquired by faith . In his exposition of the principle of the conservation of matter, however, Bacon seems to find himself (...)
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  38. Franz Manthey (1969). Mythos and Logos. Interpretations of Schelling's Philosophy of Mythology. Philosophy and History 2 (2):177-179.score: 15.0
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  39. W. Doniger (2005). Bisexuality in the Mythology of Ancient India. Diogenes 52 (4):50-60.score: 15.0
    Hindu texts call into question our own gender conceptions; they tell us that desire for bisexual pleasure and the wish to belong to both sexes at the same time are very real, but unrealizable, except by those with magic gifts. Many myths bear witness to the existential perception of human beings as bisexual and to active bisexual transformations. Some may show the desire to be androgynous and, contrary to the dominant homophobic paradigm, present veiled images of a bisexuality fulfilled in (...)
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  40. Margaret D. Zulick (2008). How Philosophers Saved Myths: Allegorical Interpretation and Classical Mythology, And: Plato the Myth Maker (Review). Philosophy and Rhetoric 41 (3):pp. 300-304.score: 15.0
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  41. A. Yoshida (1977). Japanese Mythology and the Indo-European Trifunctional System. Diogenes 25 (98):93-116.score: 15.0
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  42. Yagmur Denizhan (2008). Roots of the Contemporary Mental Model in Ancient Mythology. American Journal of Semiotics 24 (1/3):145-158.score: 15.0
    This paper asserts that the dominant mental models of a social system are shaped by the conditions at the time when the society first gains its identity and unity,and that the basic traits of these models are maintained to a great extent throughout that society’s subsequent social evolution. Based on this assumption, some basic traits of the mental models’ characteristics of today’s civilisations are expected to have their origins in the mental models of early human agricultural societies and city-states. Since (...)
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  43. Deborah L. Smith-Shank (1988). Art History Versus Art Mythology. Semiotics:487-492.score: 15.0
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  44. Stratford Caldecott (2002). Recent Biographies: Tolkien: Man and Myth (A Literary Life), by Joseph Pearce; Tolkien: A Celebration, by Joseph Pearce; Tolkien: A Biography, by Michael White; J. R. R. Tolkien: The Man Who Created The Lord of the Rings, by Michael Coren; J. R. R. Tolkien: Artist and Illustrator, by Wayne G. Hammond and Christina Scull; The Inklings Handbook, by Colin Duriez and David Porter; Tolkien's Ring, by David Day; Tolkien's Art: A Mythology for England, by Jane Chance. [REVIEW] The Chesterton Review 28 (1/2):135-137.score: 15.0
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  45. Otto Huth (1976). Early Symbols of the Cosmos—Knowledge of God and the World in Mythology. Philosophy and History 9 (1):49-49.score: 15.0
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  46. James M. King (2011). Hannah Arendt's Mythology: The Political Nature of History and Its Tales of Antiheroes. The European Legacy 16 (1):27-38.score: 15.0
    Current scholarship has focused on analyzing how Arendt's storytelling corresponds to her political arguments. In following up this discussion, I offer a closer examination of the unusual myth Arendt uses to explain the condition of the modern age, a myth she refers to as the ?political nature of history.? I employ literary terms along with the standard vocabulary of political theory in shaping this reading of Arendt. Following Robert C. Pirro, I also consider Arendt's story as a tragedy, but in (...)
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  47. Douglas P. Lackey (2006). Rembrandt and the Mythology of the Self-Portrait. Philosophical Forum 37 (4):439–455.score: 15.0
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  48. David Farrell Krell (2004). Nietzschean Reminiscences of Schelling's Philosophy of Mythology (1842). Epoché: A Journal for the History of Philosophy 8 (2):181-193.score: 15.0
    Nietzschean reminiscences of Schelling? The title seems to suggest either that Schelling can remember forward to Nietzsche or that some more positive reminiscence of Schelling lies hidden in Nietzsche’s work. Perhaps there is something like a forward-looking remembrance. Perhaps every thinker looks forward to those few who will pick up the thread of his or her thinking—not as the “unthought” of that thinking, but as the very thread that Ariadne ravels and allows to trail behind her. Perhaps too there is (...)
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  49. D. Talbot Rice (1953). Kurt Weitzmann: Greek Mythology in Byzantine Art. (Princeton Studies in Manuscript Illumination, No. 4.) Pp. 218; 253 Figs, on 60 Collotype Plates. Princeton: University Press (London: Oxford University Press), 1951. Cloth, 78s. Net. [REVIEW] The Classical Review 3 (01):63-.score: 15.0
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  50. Alice Grenfell (1906). Egyptian Mythology and the Bible. The Monist 16 (2):169-200.score: 15.0
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