The structure of narrative discourse is the focus of much current research, but the classicist Walter Burkert argues for a revitalization of the historical approach to myth. He pushes the origins of myth beyond ritual to action patterns man shares with animals. His approach is evaluated in the context of Propp's historical analysis, which complements his 'morphological' approach to Russian folktales; and to Levi-Strauss's synchronic analysis of myth, which sees an ahistoric connection between the myths of (...) North and South America. (shrink)

What happens when mindless symbols of algorithmic AI encounter mindful performative rituals? I return to my criticisms of Habermas’ secularising reading of Kierkegaard’s ethics. Next, I lay out Habermas’ claim that the sacred complex of ritual and myth contains the ur-origins of postmetaphysical thinking and reflective faith. If reflective faith shares with ritual same origins as does communicative interaction, how do we access these archaic ritual sources of human solidarity in the age of AI?

The marriage ceremony of the Hindu Bangalees of Barak Valley is observed through long ceremonial rituals. Songs are one of the important parts of this ceremony. These songs are mainly sung by women. The main feature of the songs is that the important rituals are depicted through these songs. Mythological stories and characters constitute another important feature of these songs. This paper aims to discuss the elements and importance of these folk songs in the marriage ceremony of the Hindu Bangalees (...) of Barak Valley. (shrink)

The cultural project is a therapeutic melding of emotion, symbols, and knowledge. In this paper, I describe how spiritual emotions engendered through encounters in imaginative culture enable fixation of metaphysical beliefs. Evolved affective systems are domesticated through the social practices of imaginative culture so as to adapt people to live in culturally defined cooperative groups. Conditioning, as well as tertiary-level cognitive capacities such as symbols and language are enlisted to bond groups through the imaginative formats of myth and participatory (...) ritual. These cultural materializations can be shared by communities both synchronically and diachronically in works of art. Art is thus a form of self-knowledge that equips us with a motivated understanding of ourselves in the world. In the sacred state produced through the arts and in religious acts, the sense of meaning becomes noetically distinct because affect infuses the experience of immanence, and one's memory of it, with salience. The quality imbued thereby makes humans attentive to subtle signs and broad “truths.” Saturated by emotions and the experience of alterity in the immanent encounter of imaginative culture, information made salient in the sacred experience can become the basis for belief fixation. Using examples drawn from mimetic arts and arts of immanence, I put forward a theory about how sensible affective knowledge is mediated through affective systems, direct perception, and the imagination. (shrink)

The question of origins continues to captivate human thought and sentiment, despite the postmodern insistence that knowledge of origins is impossible since it must lie beyond the boundaries of the origin of knowledge. Knowledge cannot seek causes that precede its own existence, it is said. Still, theoretical narratives continue to arise accounting for such things as the origin of the universe, of our star and solar system, of Earth, of life on the planet, of the human species, of self-aware human (...) cultures, and so on down into the origins of the local and particular. This should not be surprising; we sense that knowing our origins will tell us who we are. With this in mind, this particular originary analysis of the origin of language will critically compare some of the foundational tenets of generative anthropology with the objective findings of palaeoanthropology and linguistics. Furthermore, an originary proposal of my own will be tendered. (shrink)

The paper examines how values lose their sacred or protected significance and turn into values as a hobby. Using an excerpt from Arundhati Roy's novel “The God of Small Things”, a trend of transformation of values is outlined, raising questions about the importance of different values – both sacred and secular – for the representatives of these values. In short, the question is related to the value of values: is their practice (affirmation) meaningful in the basic sense of these values, (...) or is this practice mere imitation as a hobby? The article gives several examples that show the versatility of this topic. The case of Qutb’s Islamism highlights the importance of the distinction between private and public: the exclusion of the Islamic religion from the public sphere would result in the religion and its values losing their prominent role. A contrasting direction of change is evident in the woke movement, in which secular ideas transform into quasi-religious beliefs (resacralization of values). Finally, an explanation of this contemporary cultural picture of values becoming a hobby (in the dynamics of private-public relations) is sought in Andreas Reckwitz’s observation that the “general” is being replaced by a “singular” logic. Since the sacred and general meaning of values is abolished, this is where the shift in the understanding of values is most apparent. Because there is no longer a foundation of a sacred myth, individual values become a private matter and have no public meaning. (shrink)

Preface/Introduction: The question under discussion is metaphysical and truly elemental. It emerges in two aspects — how did we come to be conscious of our own existence, and, as a deeper corollary, do existence and awareness necessitate each other? I am bold enough to explore these questions and I invite you to come along; I make no claim to have discovered absolute answers. However, I do believe I have created here a compelling interpretation. You’ll have to judge for yourself. -/- (...) What follows is the presentation of three essays I have worked on over the past several years seeing publication for the first time. “Hollows of Experience” was written first as an invited chapter for a collection on the ontology of consciousness. However, when cuts became necessary, my chapter got the knife. Its length has prohibited it from publication in any print journal. “Myth and Mind” was written next as a journal article, but as my involvement with it grew so did its length, so it has also idled on my websty awaiting its call. “From Panexperientialism to Conscious Experience” was written most recently, but it is the only one to have been available to the public elsewhere than my own website. Under the name, “The Continuum of Experience”, it was Target Article #95 on the recently closed Karl Jaspers Forum (for discussion purposes only). -/- I have put them in a different sequence here, for reasons of logical sense. Up first, “Panexperientialism” deals with an idea difficult for many to accept, namely that conscious experience is a particular mode of symbolically reflected experience that is largely unique to our species. However, I aver that experienced sensation in itself (as found, for example, in autonomic sensory response systems) goes “all the way down” into nature, and thus the title, panexperientialism. -/- Understanding this idea is helpful to dealing with the focus on language in Part I of “Hollows”, next, since here speech and general symbolic interaction in general are found to be the catalysts for the creation of our consciously experienced world (our “lived reality”). In Part II, however, I explore how experienced sensations must be coeval with existence, and, with even greater temerity, how all this sensational existence might have arisen within some literally inconceivable background of awareness-in-itself that yet has a dynamism that occasionally breaks into existence as experiential events and entities. (The latter may sound wacky, but physicists and cosmologists are themselves attempting to come to terms with that which seethes with vast potential energy in what they refer to as the quantum vacuum.) -/- “Myth and Mind” was put third since it deals with a major lacuna in “Hollows” — that presumed prehistoric period when members of our species made the painful crossing of the symbolic threshold into the beginnings of cultural consciousness. Speech plays a central role here, too, but I look more at narrative structures from the dawn of self-awareness when ritual and myth became vital to human survival. Why would fantastic stories and bizarre rituals be necessary? I speculate that growing foresight led to the unavoidable realization of certain mortality, from which, in turn, emerged the secondary realization that we were now alive. In contrast to our yet-to-come death, we have life here and now, and by ritually identifying with a symbolically expanded mythic, i.e., sacred, reality, we may continue to live on after bodily death, just as our ancestors and loved ones must also do. Language and mythmaking are necessary to avoid mortal despair and they remain at the core of human consciousness. -/- As Ernst Cassirer (1944) has noted, language and myth are “twin creatures”, both metaphoric webs over a reality we can never wholly comprehend. We live in the symbolic and construct our works of imagination and wars of conquest to make life meaningful, to feel immortal, and to sense that we ourselves participate in a reality greater than ourselves. No doubt we do, but this does not mean our culturally constructed self-identities survive the death of our bodies, and it does not imply that our symbolic concepts can ever indicate the ultimate truth. We simply must symbolize an extended reality that was sacred to our ancestors: “Is it not our way, as illusory as it may be, to force continuance on our world and our life in the face of their inevitable ending? Are we not compelled to extend those imaginary horizons as far as we can despite the terror and the sometime joy their extension incites? Is their closure not a form of death?” (Crapanzano, p. 210) -/- Of course, this leaves me in the uncomfortable position of being forced to admit that this venture of mine must inevitably be another attempt at meaningful mythmaking. But what else could it be? This is certainly not a scientific proof though it is indeed an academically rigorous exploration. (Just try to count the citations!) I hope the reader will judge my thesis on the basis of its coherence, the sense of meaning it evokes, my intellectual responsibility, and, finally, the engagement it inspires. If you have read my expositions and found yourself immersed in the timeless questions I here call forth, I would call these writings successful (even if you violently disagree with my answers). -/- I am very grateful to Huping Hu for granting me this special issue of JCER in which to present my ideas in some detail. He has patiently dealt with my exuberant approach and allowed the many changes I kept coming up with right until the final publication date. I also wish to thank the many potential commentators who politely replied to my invitation, and, even more, I thank those who made time to write actual commentaries. -/- References -/- Cassirer, E. (1944). An Essay on Man: An Introduction to a Philosophy of Human Culture. New Haven/London: Yale UP. -/- Crapanzano, V. (2004). Imaginative Horizons: An Essay in Literary-Philosophical Anthropology. Chicago: U of Chicago Press. -/- Gregory M. Nixon University of Northern British Columbia Prince George, British Columbia, Canada Email: [email protected] Websty: http://members.shaw.ca/doknyx. (shrink)

About death, grief, mourning, life after death and immortality. Why should we die like humans to survive as a species. -/- "No one wants to die. Even people who want to go to heaven don't want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life's change agent. It clears (...) out the old to make way for the new." (Steve Jobs) -/- CONTENTS: -/- Death - Philosophy of death - Religions - - Animism - - Atheism - - Buddhism - - Christianity - - Hinduism - - Islam - - Jainism - - Jehovah's Witnesses - - Judaism - - Latter-day Saints - - Spiritism - Symbolism - Personification of Death - - Notable personifications - - In mythologies - - - Hindu mythology - - - In Japan - - - Slavic paganism - - - Lithuanian paganism - - In the three monotheistic religions - - - Judaism - - - Christianity - - - In Mexico - - - Islam - Axiochos - - The characters of dialogue - - Dialogue - - Prologue - - Arguments - - Citations - Paradise - - Greco-Roman mythology - - Mesopotamian mythology and influences - - According to Judaism - - According to Christianity - - - According to Catholicism - - - According to Protestantism - - - According to the Church of Jesus Christ of Latter-day Saints - - According to Islam - - According to Hinduism - - According to modern spiritualities - - - According to the esoteric - Hell - - Mesopotamian origins - - According to Christianity - - - Names appearing in the biblical texts - - - Medieval artistic representations - - - Concepts according to Christian movements - - According to Judaism - - According to Islam - - According to Buddhism - - According to Hinduism - - According to modern esotericism - - - According to Aïvanhov - - - According to Allan Kardec - - Philosophy - - - Jewish Kabbalah - - - Sartre - - - Popular wisdom Funerals - The funeral ritual: a rite of passage - Prehistory - Ancient death customs - - The family bereavement - - Mummification - - Sarcophagi - - Funerals - - Ancient Greece - - Ancient Rome - - Celts, Germans and Scandinavians - Religious funeral rites - - Buddhism - - Judaism - Christianity - - Protestantism - - Islam - Funeral rites by continent - - In Africa - - In Europe - The contemporary era - Mourning (Grief) - - Steps - - - Death of a close - - Loss events without mourning value (white factors) - - Duration and manifestations - - Risks - - Colors - Graveyards (Cemeteries) - - First cemeteries - - Cemeteries today - Funerary art - Dolmens - - Types of dolmens - - Function - - Location - Passage graves - Cenotaphs - - Famous cenotaphs - Lanterns of the Dead Afterlife - History - Questions about death and immortality - Testimonials - - Spiritualistic experiences - - Popular literature on the afterlife - - "Memories" and reminiscences - - Early studies of the science of the 19th century and early 20th century - Types of scenarios - Some religious and philosophical concepts - - Afterlife in Buddhism - - Afterlife in Christianity - - According to Hinduism - - According to Islam - - According to Judaism - - According to Mormonism - - According to the ancient philosophies - - According to Spiritism - - According to Native American traditions - - According to Vedism - - According to Esotericism - In science - Near-death experiences - - Clinical death - - NDE frequency - - Effects of depth of NDE on survival - - Near-death experiences and shared-death experience - - - The first contemporary testimonials - - - Experience according to Moody - - - The concept of "shared death" - - - The NDE scales - - The study of Pim van Lommel - - Spiritual and patient point of view - - - Survivalists studies - - - The religious understanding of the phenomenon - - Scientific views - - - Physiological explanation - - - Psychological explanation - Reincarnation - - Religions - - - In Hinduism - - - In Jainism - - - In Buddhism - - - In Judaism - - - In Christianity - - - In Islam - - In contemporary times - - - Esotericism - - - Works of the psychiatrist Ian Stevenson - - - Radical increase in life expectancy and artificial reincarnation - - Criticism - - - Arthur Schopenhauer - - - Ramana Maharshi - - - Rene Guenon - - - Ananda Kentish Coomaraswamy - Metempsychosis - - Theories - - Ideas - Maschalismos Immortality - Immortality of the soul and religious traditions - - Buddhism - - Christianity - - Islam - - Mormonism - Contemporary perception of the immortality of the body - - Observation in the animal kingdom - - Perspectives for mankind - Immortality in science - - Alexis Carrel - - Jean Rostand - - Hayflick limit - - Étienne-Émile Baulieu and DHEA - - Aubrey de Grey - - Professor Skulachev - - Regenerative medicine - - Professor Christopher Jaeger - Eternal Return - - According to the Mesopotamians - - According to Heraclitus and the Stoics - Fountain of Youth - - History of myth and relatives myths - - - In Roman mythology, Germanic, Celtic and Irish - - - In the Middle-East - - - In Spain - - - In the Bible - - The fountain in art and literature - - Painting - - - Literature and cinema - - Persistent of the myth until today - Senescence - - Why do we age? - - Gene regulation - - Cellular senescence Undead - Ghoul - Lich - Mummy - Skeleton - Vampire - Zombie - Other legendary creatures - Creatures specific to a particular universe - Spiritism - - Point out - - Origins of spiritism - - - The traditions through the ages - - - Advent of Christianity in Europe - - - The survival of necromancy - - - The precursors - - - Relations of spiritualism to science - Mediumship - - History - - Skeptical point of view - - Favorable doctor's viewpoint - Ghosts - - Appearance - - Belief in ghosts - - Origin - - - Duality and return dead - - - Ancient roots - - Typology - - - Poltergeists - - - Revenants - - - Ghosts - - - Banshees - - - Apparitions of crisis - - - Phantasms of the living - - - Vision of his own double - - - Ghost armies - - - Ghosts of animals - - - Means of transport - - Science perspective - - - Hallucinations - - - Sleep paralysis - - - Induced ghosts - - - Aches and infrasounds - - - Magnetic fields - Vampires - - Characteristics - - - Vampire transformation - - - Identification - - - Faculties - - Protection against the vampires - - - Precautions at death and burial - - - Apotropaic objects and places - - Destruction of vampires - Zombie - - The concept - - Africa and voodoo - - - West Africa - - - South Africa - - - In Haiti (and the Caribbean) - - - Scientific research - - The "revenants" in the Western imaginary Death in art - Memento mori - - History - - - Antiquity - - - Christianity - - - Mexican syncretism - - Performing arts - - - In painting - - - In literature - - - In movies - - - In video games - - - In Japanese animation - - - In music - The iconography of Weighing of souls (Particular judgment) - - Origin - - Written sources - - Weighing in Romanesque art - - Weighing in Gothic art - - Weighing in the late Middle Ages: to a new iconography - - Weighing of souls or actions? - Poems - - Charlotte Brontë, “On the Death of Anne Brontë” - - Edgar Allan Poe, “Annabel Lee” - - Edna St. Vincent Millay, “And you as well must die” - - Emily Dickinson, “Because I could not stop for Death” - - Emily Dickinson, “If I Should Die” - - Lord Byron, “Epitaph to a Dog” - - Pablo Neruda, “Only Death” - - Stephen Crane, “God Lay Dead in Heaven” - - W. B. Yeats, “He Wishes His Beloved Were Dead” - - Rainer Maria Rilke, “Death” - Paintings - - The Three Dead Kings - - The Death of Nelson - - Beata Beatrix - Sculptures - - The Kiss of Death - - Background - - Imagery - - Angel of Grief - - Fallen Astronaut - Quotes References About the author - Nicolae Sfetcu - - By the same author - - Contact Publishing House - MultiMedia Publishing -/- DOI: 10.58679/TW44411. (shrink)

Presby raises an important criticism of Oruka; she notes that in his critique of Tempels and Mbiti, he assumes, without providing adequate evidence, that myths and the traditions which transmit them are static and that, consequently, they lack the openness to criticism and transformation that characterizes genuine philosophical discourse. Presby responds that ‘those who study oral traditions or ritual practices will note that traditions are always changing, even when people think they are merely reproducing them’ (108). However, one can (...) defend Oruka by pointing out that there is a vast difference between an intellectual tradition whose adherents are aware of the fact that it is constantly changing based on a dialectic characterized by arguments, objections to arguments, and responses to objections on the one hand, and on the other hand, an intellectual tradition that is changing but whose adherents at any given moment are unaware of the fact that this intellectual tradition is subjected to change. In the latter case, individuals are likely to think of criticism as a futile activity and perhaps as unnecessary given the fact that this tradition has proved to be functionally adequate for that society’s requirements, and they would be unaware of the fact that this tradition has maintained its functional adequacy precisely because it has changed as a function of time. (shrink)

This essay investigates the tensions between traditional music and its modern codification as intellectual property. It will begin by considering the myths concerning the divine source of music. In traditional music and in folk music, music is closely connected to religious ritual. In these rituals the source of the music is recognized and attributed to certain deities. For instance, in Thai traditional music, the Wai Khru ceremony venerates the Duriyathep or devatas drawn from Indian mythology: Phra Visawakarm, Phra Panjasinghkorn, (...) and Phra Parakhonthap (Narot). Much of modern and contemporary music has long been disengaged from ritual and its traditional forms of transmission. Especially since the nineteenth century with the growth of popularity of music printing, it has been subject to copyright law. With these restrictions in transmission, the more fluid routes of transmission have become broken and the ritualistic and religious identifications have been transferred to the cult of performers, to legal codification, to the control of corporations, and the construction of new mythologies through marketing. This essay will use Walter Benjamin’s reflections on the loss of “aura” in the reproduced work of art to try to understand the consequences of this transition in the function of music. And it will consider the situation in Thailand where traditional music and mythology stands side by side with marketed music, and traditional performance stands side by side with commercial performance. It will demonstrate that these conflicts cannot be resolved. But it is precisely in the appreciation and preservation of these conflicts, that traditional culture can itself be recognized and preserved. (shrink)

Abstract: The work at hand is an effort to expose and contextualize, the possible expressions of the first forms, modes and types of mystical, ritualistic, magical, sacrificial, belief and mythical manifestations in the social, cultural, economic, political and historical processes of societies. Thus verifying the first foundations, processes and biopsychosocial constructions, as well as their mystical and belief productions and reproductions. This is verified through and by peoples considered primitive, ancient and archaic. In this way, we will attempt a chronological (...) reconstruction of the formation and manifestation of the first mystical, magical, ritualistic and sacrificial practices throughout history, culminating in the formation of 'religions. Since it is precisely through the relationships between peoples, societies, cultures, civilizations and their cultural, mystical, mythical, ritualistic and belief anthropophagisms that other manifestations and possible 'religions' are produced. Thus, it is in the relationships and social interactions between them, integrating certain elements, contents, beliefs, etc. from each other, that the manifestations considered religious have emerged and spread to countless places. Therefore, these processes and manifestations have not remained static, but have changed and transformed throughout history up to the present day. And so Magic, Rituals, Myths, sacrifices and relationships with death have also been transformed and given new meanings. In the process, differentiations and transformations have produced certain dissonances, but also certain consonances or similarities. However, after the creation of religions and their relationship with the state, especially with the capitalist system, these dissonances are much more evident. We can also say that this work is perhaps a summary exposition of the unfolding of the 'evolutionary' processes of development, progress and multiproducts of the countless mystical, religious and cultural manifestations and their 'gods.' 'Evolutionary, progress and development' here refers only to the meanings and aspects of the creations, productions, re-elaborations and creative organizations of peoples, societies and/or civilizations, their cultures, mysticisms and beliefs. Above all, their deities, magic, rituals and gods. However, none are superior or lower. ||| Keywords: Mysticisms; Primitive; Rituals; Sacrifices; Historiography; Beliefs; Religions; Modernity; Capitalism; Death; Philosophy of History; Philosophy of Religion; Cultural Philosophy; Anthropology of Religions. (shrink)

Theocentrism is the position that places God at the centre of discourse; God is the Landlord and Manager of everything that exists. Analogous to other environmental theories such as anthropocentrism, zoocentrism, biocentrism, ecocentrism and eco-feminism, theocentrism posits that God owns the universe and so the best manual on how to come to term with the universe emanates from Him. God's commands are contained both in written scriptures and in oral traditions. While the former includes the Bible, Qur’an, Bhagavad Gita, amongst (...) others, the latter includes proverbs, myths, taboos, totems and rituals observed by different cultures across the globe. Unfortunately, a prevailing misinterpretation of scriptures considers theocentrism as nothing but ontological anthropocentrism, of which anthropocentric position in all its strands is the egoistic. It is the moribund environmentalist position humanity has ever devised. The argument of this paper is that the authentic theocentric position is anti-anthropocentric. This position is embedded implicitly or explicitly in the Scriptures if it can be carefully unraveled. Actually It continues thenceforth to establish that theocentric position is distinctly different from every other position. It is yet the most environmentally friendly position, without necessarily being at the expense of humans. (shrink)

What is reality? It is postmodern or poststructuralist philosophers like Roland Barthes, who realized that it only seems that the media present reality in the form of facts, because they actually spread myths. Accordingly, Jacques Derrida made it clear that communication via media is not based on logic, but is characterized by a significant “différance” between a “marque” (trace) of the past and the expectations of the future. Both agreed, that the initial misunderstanding of the concept of reality must be (...) uncovered or "deconstructed". This is more than necessary for them, because media, be it pictures or language, in truth convey values that are culturally and socially significant. They ‘iterate’ these values subliminally, because what shows up are only placeholders and thus mere forms (“structures of graphematic”) that are superficially realised as facts (“stereotypes”). In this way, according to Barthes, we all accept without question the values hidden behind them, so that they can gain a normative power that unconsciously guides our thinking, our decisions and our actions. Afterwards, it is Judith Butler who critically asked: How can we ever escape from this? Given the power of the subliminal dominant discourses, she saw the only effective solution “im Umdeuten” (in reinterpretation) of their subliminal values. In order to finally escape this “parasitic existence at the ritual”, the media philosopher Walter Benjamin already suggested to trigger "Chockwirkungen” (shock effects) in the viewer. It is the German painter Karin Kneffel, so it shall be shown, who has realized this with her series Fruits and Interiors in the most beautiful photorealistic strategy. (shrink)

Confucian writings on ritual from the classical period (ca 8th-3rd centuries BCE), including instruction manuals, codes of conduct, and treatises on the origins and function of ritual in human life, are impressive in scope and repay careful engagement. These texts maintain that ritual participation fosters social and emotional development, helps persons deal with significant life events such as marriages and deaths, and helps resolve political disagreements. These early sources are of interest not only to historians and Sinologists, (...) but also to philosophers and social scientists; they contain enduring insights into the nature and status of rituals more generally. This chapter surveys classical Confucian theories of the origins and functions of ritual, and summarizes some strident critiques of them from contemporary thinkers in the Mohist, Daoist, and Legalist schools of thought. The aim is to indicate key issues as well as promising strategies for analyzing ritual in Confucian thought and action. (shrink)

This essay offers an analysis of the writing and practices of Song Siyŏl as a way to explore the philosophical concepts and philosophizing process of Confucian ritual in relation to women. As a symbolic and influential figure in Korean philosophy and politics, his views contributed to shaping the orthodox interpretation of the theory and practice of Neo-Confucian ritual regarding women. By demonstrating and analyzing what kinds of issues were discussed in terms of women in four family rituals, I (...) delineate the ways in which Song Siyŏl positioned women in his ritualist metaphysics and to examine his philosophizing process. (shrink)

The concept of philosophy as a philosophical problem.--Critical idealism as a philosophy of culture.--Descartes, Leibniz, and Vico.--Hegel's theory of the State.--The philosophy of history.--Language and art I.--Language and art II.--The educational value of art.--Philosophy and politics.--Judaism and the modern political myths.--The technique of our modern political myths.--Reflections on the concept of group and the theory of perception.

One of the most historically recent and damaging blows to the reputation of utopianism came from its association with the totalitarian regimes of Hitler’s Third Reich and Mussolini’s Fascist party in World War II and the prewar era. Being an apologist for utopianism, it seemed to some, was tantamount to being an apologist for Nazism and all of its concomitant horrors. The fantasy principle of utopia was viewed as irretrievably bound up with the irrationalism of modern dictatorship. While these conclusions (...) are somewhat understandable given the broad strokes that definitions of utopia are typically painted with, I will show in this paper that the link between the mythos of fascism and the constructs of utopianism results from an unfortunate conflation at the theoretical level. The irrationalism of any mass ethos and the rationalism of the thoughtful utopian planner are, indeed, completely at odds with each other. I arrive at this conclusion via an analysis of the concepts of myth and narrative, and the relationships these have with the concept of utopia. (shrink)

Many natural scientists of the past and the present have imagined that they pursued their activity according to its own inherent rules in a realm distinctly separate from the business world, or at least in a realm where business tended to interfere with science from time to time, but was not ultimately an essential component, ‘because one thought that in science one possessed and loved something unselfish, harmless, self-sufficient, and truly innocent, in which man’s evil impulses had no part whatever’, (...) as Nietzsche once commented (Nietzsche 1974, p.106). With the extreme technological changes that have occurred in the last fifty years and the orchestrated management changes in the culture of science, it is now obvious that science is intimately tied to private businesses, industry, and society. Within this structure, the scientist has generally unknowingly defined him or herself in accordance with obsolete myths that have tended to handicap the scientist’s freedom of action, by obscuring the modern political and economic realities of science, and neglecting the inherent responsibilities of the scientist as a critical actor in the theater of human civilization. The increasing incorporation of academic science and private industry, and the governmentally supervised nature of modem academic science, has corrupted the traditional freedom and character of the scientist. In order to navigate oneself and find meaning within the new structure of science, scientists now desperately need a fresh ethos that at once considers modern realities of the politics and management of science, societal urgencies, and global politics, as well as establishing a moral perspective where modern scientists can be actors with their own intentionality and responsibility. -/- In the culture of science, myths and ideologies are of critical importance for the formation of the scientist, because these ideas determine how scientists conceive of themselves as professionals and free individuals. More importantly, these ideas determine how scientists approach scientific activity, which exists in a social context, and which ultimately has the potential to dramatically change the characteristics of civilization as it is played out on the political and technological battlefield. It is a commonly held notion in the community of the natural sciences that science now is essentially what it was when it was described by the Nobel laureates of the past; those sweet, cushioning, pleasant words consecrating the ‘temple of science’; the picture of a humble, rational, and noble Einstein is imprinted into our memories. By dismantling these obsolete myths of the scientist and surveying contemporary trends in science, this article will explore a more realistic perspective toward the field of science. The goal of this investigation is to determine the modern reality and ultimate meaning of ‘science as a vocation’ (Shorett 2003). Finally, moral philosophy will be demonstrated to be a critical clement in the self-assertion of the scientist and the elucidation of the meaning of science as a vocation in a global technological society. -/- From the Postscript, 2015: This article took final form when I was a postdoctoral researcher in Canada. Reading it now, I recognize the article still has value, despite its many flaws, hyperboles, and idealism. Many issues in the article have become increasingly relevant, such as the need to make constant trade-offs in courses of action and continuously search for more morally significant research paths. Perhaps the greatest goals in writing the article were to increase intellectual control over the path of my scientific research, to escape the increasing conformity and constraints on modern life, to participate in an open society, to formulate my personal goals and goal hierarchies, to dispel any delusions of overconfidence, and to not be corrupted. (shrink)

This paper presents an obvious explanation for why Oedipus even attempted to solve the Sphinx’s riddle, given the high cost of failure.

In the early twentieth century Walter Benjamin introduced the idea of epochal and ongoing progression in interaction between mind and the built environment. Since early antiquity, the present study suggests, Benjamin’s notion has been manifest in metaphors of gender in city-form, whereby edifices and urban voids have represented masculinity and femininity, respectively. At the onset of interaction between mind and the built environment are prehistoric myths related to the human body and to the sky. During antiquity gender projection can be (...) detected in western perceptions linking natural and built environments, commencing with Plato’s Atlantis and his Myth of Er, and later as a likely import of the Chinese yin-yang mythology. Culminating with the Age of Discovery, alongside advances in experiential awareness of the Earth’s sphericity, respective feminine and masculine earmarks can be detected in early modern perspicacity of the Earth’s southern and northern hemispheres. Our conceptions of natural and built environments inherently continue to contain gender traits. Yet urban voids, as the feminine face of city-form, have been severely understated in the built environment. Through design and configuration of urban voids, allegories of femininity in city-form ought to be celebrated, not discarded. (shrink)

Moving beyond the piecemeal approach to the Euthyphro that has dominated much of the previous secondary literature, I aim in this article to understand the dialogue as an integrated whole. I argue that the question of myth underlies the philosophical and dialogical progression of the Euthyphro. It is an adherence to traditional myth that motivates each of Euthyphro’s definitions and that also accounts for their failure. The dialogue thus presents a broad criticism of traditional myth. But, as (...) Socrates’s references to Daedalus and Proteus show, myth can have a positive role and can be used for philosophical purposes. (shrink)

Myths are specific accounts of gods or super-human beings involved in extraordinary events or circumstances in a time that is unspecified but which is understood as existing apart from ordinary human experience. Myths are also accounts of the origin of societies and institutions not necessarily subject to rationalization. A totem on the other hand is an animal, a plant or any other natural object believed to be ancestrally related to a tribe, clan, family or group of people as a tutelary (...) spirit. The aim of this chapter is to critically examine the existence and significance of African myths/totems in their association with the environment in Tiv society. Emphasis is particularly on the Ikyalem (green snake) myth and totemic beliefs such as dog meat, Ibohough (Gardenia erubescens), Ivervese (Typlops punctatus) and several others - associated with the cultural history of the Tiv of Central Nigeria. The nature, types and reasons for the formulation of myths, and how the environment pave the way for a meaningful existence of myths in Tivland is also examined. This research is timely and most importantly problem solving, because of the fast disappearance of the knowledge of myths and totems in Tiv society. Data for this research has been collected through In-Depth Interviews, key informants and Focus Group Discussion with elders, traditional heads and other people with good knowledge of myths and totemic beliefs in Tiv society. In addition to this, secondary data were also acquired from existing literatures to collaborate oral information. (shrink)

The International Conference "Tra rito e mito: il Carnevale nella cultura europea" was held online on the 16th and 17th of November 2020. We present twenty-two contributions coming from various fields of the Humanities and written in Italian, French, and German. This proceedings’ foreword traces back the thread that links these essays one with another, i.e., carnivalesque imagery between ritual and mythological dimensions. Moreover, this introduction provides a key to an interpretation of Carnival as a founding instance, both regenerative (...) and conservative, of the European identity. Recovering this instance today, in the midst of a pandemic, responds to the problem of its partial loss in contemporary society, in the hope to rebuild a “free and familiar contact among people”. (shrink)

While interpreting the tombstones and off-barrow (the term intro- duced by S. S. Sorokin) edifice of Euro-Asian nomads (deer-shaped stones, stelai, stone monuments, barrow entrances with “mustache”, etc.), investigators traditionally confine their study to describing the ritual actions performed during the burial procedure or while commemorating the deceased.Among off-barrow memorials, one can discern ridge barrows or barrows with “mustache”. These monuments, unique in their layout, can be encountered over a vast space, rang- ing from the west to east from (...) the Volga lowland to Altai and from the east to south, from the Urals to Tien-Shan; according to some estimates, their number exceeds 300. The unique appearance of these barrow complexes and the orientation of the ridges at the eastern part of horizon confirm the hypoth- esis of their astronomical orientation. To verify the validity of this hypothesis, the author of this study exam- ined 25 ridge-barrows using astronomical methods of analysis in 1989–1991 and 1997–1998. The results of the investigations, some of which have been published in scientific journals, indicated that al- most each one of them reveal the whole set of astronomically sig- nificant directions, which are linked with the extreme positions of the sun and the moon on the horizon and their meridian transit (culmination) (Bekbassar 1993, 1996, 1998). (shrink)

Herman Melville’s Moby Dick is open to many readings, but one that has yet to be explored is the existential reading of Ahab’s pursuit from a gender perspective. By weaving together biblical, mythical, and mystical elements, the novel promises that Captain Ahab’s vengeance on the whale actually transcends the expected qualities of a maritime quest. A self-made man, Ahab endures his ever-present obsession and relentlessly clings to his deadliest struggle, which echoes Sartre’s proclamation, “Man is nothing else but what he (...) makes of himself.” Yet, intricately entwined with the spirit of nineteenth-century America, Ahab's character also assumes a canonical representation of American ideals. Thus, his hunting pursuit is overlaid onto America’s expansionist and imperialist mindset in the nineteenth century, which complements the hegemonically masculine manner camouflaged under this political ethos. Bearing this in mind, Melville subtly indicates that Ahab’s urge to assert his superiority over the whale is related to the biblical context of appointing females as something to take revenge on. In this narrative, Ahab's embodiment of the American hero undergoes a metamorphosis into an American Adam figure by asserting dominance over the whale that symbolises female subjugation. Interrogating Ahab's portrayal as an American Adam-type within the broader societal and political contexts of supremacist ideals, this article delves into Ahab's pursuit through the lens of Sartrean Existentialism. By doing so, this article interprets Ahab’s idealistic quest to hunt down the whale as a metaphor for hegemonic masculinity and subordinate femininity by exploring the subject/object, and the pursuer/pursued dynamics. (shrink)

Historical and cultural approaches to climate generally consider climate to be a stabilising concept between weather and culture. Different historical and cultural concepts of climate signify different ways of learning to live with the weather. However, anthropogenic climate change evidences the limit of this approach: instead of stabilising, climates ephemeralise together with the ways we have come to adapt to them. Changing climates require a concept of climate that captures how climates are experienced both as stable and ephemeral. To create (...) such a concept, I engage in an exercise of counterfactual etymology, reconstructing the concept of climate that might have emerged from the Ancient Greek term hora as opposed to klima. Central to my re-creation of phenomenological climate are Plato's myths, through which I highlight the methodological kinship between myth and phenomenology. Drawing on a later dialogue, Philebus, I provide an ontological account of climates as both stable and ephemeral. I conclude by situating my approach to climate and its changes in recent work on the relationship between weather and climate, arguing for the necessity of phenomenological climate in order to make sense of what changes with climate change. My turn to Ancient Greek philosophy and its application to the phenomenology of climate and its changes sounds out a novel approach to research in historical geography. (shrink)

This article is devoted to define and characterize ‘Science’ as a discipline by the fundamental principles of scientific investigation. In particular, we propose and argue that ‘Science’ be defined by a set of principles / criteria which underlies scientific- investigation. We argue that this set must include the following principles: (1) Rationality, (2) Objectivity (3) Universality, (4) Internal Consistency, (5) Uniqueness, (6) Reproducibility, (7) The Principle of Falsification, (8) Simplicity and Elegance and (9) Experimental Observation and Verification. We elaborate, through (...) illustrative examples, the justification of the above set of criteria. `Scientific temper’ essentially means the cultivation of these principles, as attitudes / value-system adopted as “ways of life”. We discuss the relevance of the inculcation of scientific temper in the modern context. Finally, the scope and limitations of the scientific method are highlighted and an attempt is made to dispel several misconceptions and myths associated with Science and scientists. (shrink)

Li (禮) and yi (義) are two central moral concepts in the Analects. Li has a broad semantic range, referring to formal ceremonial rituals on the one hand, and basic rules of personal decorum on the other. What is similar across the range of referents is that the li comprise strictures of correct behavior. The li are a distinguishing characteristic of Confucian approaches to ethics and socio-political thought, a set of rules and protocols that were thought to constitute the wise (...) practices of ancient moral exemplars filtered down through dynasties of the past. However, even while the li were extensive and meant to be followed diligently, they were also understood as incapable of exhausting the whole range of activity that constitutes human life. There were bound to be situations in life where there would be no obvious recourse to the li for guidance. As part of their reflections on the good life, the Confucians maintained another moral concept that seemed to cover morally upright exemplary behavior in these types of situations. This concept is that of yi or rightness. In this chapter, I begin with a brief historical sketch to provide some context, and will then turn to li and yi in turn. In the end, I will suggest how li and yi were both meant to facilitate the supreme value of social harmony that pervades much of the Analects and serves as its ultimate orientation. (shrink)

Myths – symbolically dense narratives in wide cultural circulation that resist critical scrutiny – are often thought to be counterproductive to political discourse, but they are also ubiquitous in contemporary culture and society. Just two years apart, Jürgen Habermas and Hans Blumenberg developed contrasting visions of how we ought to respond to the myths in our society. By reconstructing their disagreement, this paper uncovers the distinctive challenge of balancing a commitment to political emancipation with the distinctive opacity of myths to (...) critical reason. I argue for an alternative approach to myths than those in the theoretical mainstream, taking Blumenberg’s relatively neglected position as a starting point. Blumenberg invites us to pay closer attention to the cognitive needs that necessitate the generation of myths, while simultaneously reminding us of our own creative agency to reinvent them. (shrink)

The paper aims to show that by abstracting from a specific mythical historical- stylistic context and “ideation” of the notion of the Proto-Slavic deities Perun and Veles, especially in Croatian tradition, symbolic archetypes and abstract notions of form and primordial matter (materia prima) can be extracted from mythical content. We refer to mythical texts and contents according to the reconstructions and materials brought by Radoslav Katičić, and comparative analysis by Mislav Ježić. We distinguish form (1) as that in which identity (...) and possibility of a thing consists, (2) as the reasonableness of judgment and the form of existence, and (3) as the specific structure of a thing, which unites its parts and aspects as a whole and constitutes its internal necessity. These formative notions are relativized and nullified in Veles’ appearances, in which the archetypal notion of primordial matter is encoded. Examples of Platō’s dialogues historically confirm certain aspects of decoding myth as constitutive of philosophy. The above approach also opens a view of the roots of Croatian philosophical thought, which in its genesis can be traced back to Proto-Slavic mythical archetypes. With the implementation of Christianity, the questions of identity, reason and the structure of the whole are raised radically and sharply, as shown by the text of Trpimir’s grant (852). (shrink)

Jordan Peterson has attracted a high level of attention. Controversies may bring people into contact with Peterson's work, but ideas are arguably what keep them there. Focusing on those ideas, this book explores Peterson’s answers to perennial questions. What is common to all humans, regardless of their background? Is complete knowledge ever possible? What would constitute a meaningful life? Why have humans evolved the capacity for intelligence? Should one treat others as individuals or as members of a group? Is a (...) single person powerless in the face of evil? What is the relation between speech, thought, and action? Why have religious myths and narratives figured so prominently in human history? Are the hierarchies we find in society good or bad? After devoting a chapter to each of these questions, Champagne unites the different strands of Peterson’s thinking in a handy summary. Champagne then spends the remaining third of the book articulating his main critical concerns. He argues that while building on tradition is inevitable and indeed desirable, Peterson’s individualist project is hindered by the non-revisable character and self-sacrificial content of religious belief. This engaging multidisciplinary study is ideal for those who know little about Peterson’s views, or for those who are familiar but want to see more clearly how Peterson’s views hang together. The debates spearheaded by Peterson are in full swing, so Myth, Meaning, and Antifragile Individualism should become a reference point for any serious engagement with Peterson’s ideas. (shrink)

Hortense Spillers asserts the imperative for black writers to reconfigure the languages they inherit. One way of doing so is to craft counter-myths against dominative mythologies. Spillers casts myth as an integration of form and concept which overdetermines the significance of what it is used to talk about. One crucial effect of America’s racialising mythos has been to deny black women the ability to determine that significance. She then describes how this mythos is crafted through a double wounding that (...) creates at least two ‘interstices’—first between home and market, then between blackness and humanity—which are covered up by mythological terms. Finally, Spillers shows how counter-mythologies can be crafted by speaking from within these interstices to reconfigure the conditions of possibility governing meaningful speech, taking the 19th- century African-American preaching tradition as her example. The article concludes by reflecting on what it might mean to practice Christian theology as counter-mythology in light of Spillers’ work through a reading of Edwidge Danticat’s The Dew Breaker. (shrink)

Every person is equipped with both the Dionysian or life force soul (in Greek Eros), and the Apollonian or death force soul (in GreekThanatos). Dionysus was a Greek fertility god from c. 580 BCE associated with wine, music, and choral dance (Csapso 2016). In Attic art, Dionysus was often depicted as a slumping god on a ship, which had a vineover laden with grapes as a mast, surrounded by a sea with a pod of dolphins; the dolphins being the rescuers (...) of sailors (life force) (Carpenter 1990). Dionysus, who was resurrected from death, repre- sented hedonism, happiness, and the good life that he celebrated with a glass of wine. His half-brother Apollo was in many respects his polar opposite. Apollo was a cerebral god associated with the sun, light, and intellectual pursuit. Dio- nysus symbolized the ability of (wo) man to submerge him- or herself in a greater whole, the ecstatic, and the chaotic emotions. Apollo, on the contrary, symbolised his or her formally rational and reasoning mind. The Dionysian and Apollonian natural forces are complementary and one needs both to be a balanced person; one needed to be capable of creating form and struc- ture as well as being passionate and vital. Brown believed that a utopian society would primarily consist of such balanced persons who are at home in both the world of rationality and logic and of symbols and emotions. (shrink)

There is an undeniable tendency to dismiss women’s sexual assault allegations out of hand. However, this tendency is not monolithic—allegations that black men have raped white women are often met with deadly seriousness. I argue that contemporary rape culture is characterized by the interplay between rape myths that minimize rape, and myths that catastrophize rape. Together, these two sets of rape myths distort the epistemic resources that people use when assessing rape allegations. These distortions result in the unjust exoneration of (...) people we cannot conceive of as monstrous, while making it too easy to believe that some marginalized people could be rapists. I also argue that rape myths enable a novel kind of epistemic injustice. This injustice concerns how our assessments of trustworthiness and our assessments of plausibility interact. I argue that rape myths can result in runaway credibility deflations that can explain both why people fail to believe most women, and also why people may unjustly believe false allegations that white women have been raped by black men. (shrink)

Our late modernity has been characterized by Zygmunt Bauman and Hartmut Rosa as, respectively, “liquid” and “accelerated”. These are demanding aspects of reality that have elicited both adaptive and resisting responses. While the drive to adapt has generally been favoured, especially by the corporate sector, a certain resistance to the tendency is also notable among ordinary citizens. It will be argued in this paper, first, that while adaptation evokes Daoist insights, such an association is misleading and an unqualified kind of (...) adaptation is not a viable option; secondly, while many ritualistic and ceremonial practices are being revived as a part of the resistance, many of these are undesirable; thirdly, that an introduction of ritual inspired by the ancient Confucian understanding of li 禮 is a beneficial way to alleviate the harmful effects of late modernity; and fourthly, that this understanding of li can be strengthened and clarified through Neo-Daoist interpretations. (shrink)

Confucian thinkers have traditionally stressed the importance of li 禮, or “ritual” as it is commonly translated, and believed that ancient sages had established an ideal set of rituals for people to follow. Now, most scholars of Confucianism understand li as distinct from law, and hence do not typically discuss Confucian sages as great lawgivers. Nevertheless, I suggest that there is something valuable to be learned from considering the similarities and dissimilarities between great lawgivers and the sages. In particular, (...) this essay reviews some of the challenges for, and virtues of, great legislators, and compares and contrasts these with the challenges for, and virtues of, master inventors of ritual, with the aim of showing how such observations might deepen our understanding of the conception of sages in the Confucian tradition, while perhaps also bringing out certain insights about good lawgivers. I end by using these reflections to point to some challenges for developing rituals to fit our modern context. (shrink)

What role should religion play in public discourse? Not long ago Richard Rorty argued, in more than one place, that religion is a "conversation stopper" which polite people refer to only in private conversations. Religious believers complain, however, that this practice renders it impossible for them to participate in public discourse. They ask whether a democratic community is worthy of the name if it effectively forbids (by custom or legislation) a significant segment of its citizens from acknowledging and drawing upon (...) their own traditions to help justify their moral and political claims? This paper draws upon the work of Jeffrey Stout, Robert Brandom, and importantly a Confucian understanding of ritual to argue that Rorty goes too far in arguing that religious assumptions have no place in public discourse. (shrink)

Let us begin with Lethe, a river in Hades whose waters caused forgetfulness to dead souls who drank from it. The daughter of Eris, Lethe was the sister of Thanatos , and with Zeus she bore the Graces/Charites. According to some myths, she was the mother of Dionysus. She was the goddess of oblivion and the river with the same name. When someone died and went to Hades, they had to drink from her water so they would forget their previous (...) existence on earth. Once they had drunk from the waters of Lethe, they were left with nothing to reminisce about for eternity. If ever anybody was allowed back to life, again they had to drink from the river so they would not remember the afterlife. One of memory’s earliest myths proclaims that at the dawn of philosophy, at the oracle of Lebadeia, a descent into Hades required that the questor be first taken to Lethe, the spring of forgetfulness, and then to Mnemosyne, the mother of the Muses, the second spring, the spring of remembrance. Jean Pierre Vernant recounts the legend thus: Before venturing into the mouth of hell, the questor, who had already undergone rites of purification, was taken to two springs named respectively Lethe and Mnemosoune. He drank from the first and immediately forgot everything to do with his human life and, like a dead man, he entered the realm of Night. The water of the second spring was to enable him to remember all that he had seen and heard in the other world. When he returned he was no longer restricted to knowledge of the present moment: contact with the beyond had revealed both past and future to him. 2 Two questions that immediately come to mind are concerned with the anteriority of forgetting in relation to memory. Why was the initiate taken first to Lethe? What was the motivation behind this unusual ritual in the cavern of Trophonius in Boetia that demands forgetfulness as the first step? Secondly, why is the power of memory, which enables him to remember what “he had seen and heard in the other world,” constituted as the second step – though unmistakably a step, an unmistakable step – toward knowledge? The dip in the Lethe cleanses the initiate from the distracting and unmitigated sorrows of the past like a clean slate. It is well known that for the ancient Greeks, knowledge, a source of immortality, derived from memory. One could ask, is the knowledge that memory brings to us the knowledge that memory is the first presence of what was before it, namely forgetting? (shrink)

In Nwapa’s novel, Dora and Rose are both confronted with the rituals of Tunde, but engage with them in different ways. I attempt a somewhat pained contrast: Dora’s way is closer to that of the functionalist participant observer, whereas Rose’s way is closer to that of earlier armchair anthropologists who sought the origins of rituals. I also note a puzzle to do with literary realism.

We will examine how the diversity of historical sources affects the portrayal of the Balkan Slavs by following two writings that notably differ. First is De Аdministrando Imperio, written in the X century. Our second source is the Chronicle of the Priest of Duklja about which very little is known. The two sources have a strong influence on our understanding of the earliest history of the Slavs that dwell in the Western Balkans. Hence, on our understanding of the modern nations, (...) i.e. Croats and Serbs. These sources are so different when regarding their historicity, time of composition etc. But in terms of myths, we see the same patterns: coming of pagan peoples in Roman Dalmatia, story of their origin, how they were baptised, who were their rulers, what kind of dynasties they had, when did it happen and many more. Following this general ethnogenetic and mythological framework, we will try to conclude the relationship between myth and the identity of a European populace. To achieve this goal, we used qualitative and quantitative content analysis and provided their narrative networks of the mentioned texts. These networks illustrate patterns of connections between different ethnogenetic elements in the writings that serve to form groups identities of interest. (shrink)

The Eleusinian Mysteries are religious rituals that include rites of initiation, purification, and revelation. The high point of these Mysteries is the moment when a priest reveals the secret of the Mysteries to the newly initiated. Plato frequently uses language and motifs from the Mysteries in his dialogues, yet Plato scholars have not paid much attention to this usage, and those who have done so have not found much philosophical significance in it. I argue that in explaining his epistemology in (...) three middle and late period dialogues Plato consciously and systematically uses Eleusinian Mystery motifs to convey the idea of a unique kind of knowledge. This immediate, direct, and incorrigible knowledge bursts upon Plato's initiates after they undergo preparatory processes such as purification through elenchus. I examine the Eleusinian Mystery motifs that Plato employs in the Ladder of Eros at Symposium 209e--212a, in the middle books of the Republic, including the Myth of the Cave at Republic 509a--518d, and in the Myth of the Soul at Phaedrus 246a--253c, and I argue that Plato finds these Mystery elements useful for two reasons. First, in many cases before an individual can come to know a form he must go through certain conditioning and transformatory processes to prepare him for it, and motifs from the Mysteries help Plato to describe these processes. Second, knowledge of a form is different from other kinds of knowledge, and the motif of the visual revelation of the epopteia helps him to express the direct, unmediated contact that constitutes knowledge of a form. ;The structure of the dissertation is as follows. In chapter one I present background information concerning the stages and events of the Mysteries. I consider the purpose and effects of initiation into the Eleusinian Mysteries, paying special attention to the preparatory rituals. In chapter two I present a general discussion of certain aspects of Plato's epistemology and show how Plato employs the five Mystery motifs of progressing through a sequence of stages, purification, being led by a mystagogos, experiencing the epopteia, and achieving eudaimonia in order to explicate these aspects. In chapter three I consider the specifics of Plato's use of Mystery terminology in the Symposium. And finally, in an Appendix, I argue that Plato has a model of knowledge by acquaintance, since I assert in chapters two and three that Plato uses the Mystery theme of an epopteia to express features of this model. (shrink)

Works of science fiction tend to describe hypothetical futures, or counterfactual pasts or presents, to entertain their readers. Philosophical thought experiments tend to describe counterfactual situations to test their readers’ philosophical intuitions. Indeed, works of science fiction can sometimes be read as containing thought experiments. I compare one especially famous thought experiment from Plato’s Republic with what I read as two thought experiments from Isaac Asimov’s Foundation Trilogy. All three thought experiments concern myths used in political contexts, and comparing them (...) permits me to analyze the morality of political mythologizing. (shrink)

An AI winter may be defined as the stage when technology, business, and the media come to terms with what AI can or cannot really do as a technology without exaggeration. Through discussion of previous AI winters, this paper examines the hype cycle (which by turn characterises AI as a social panacea or a nightmare of apocalyptic proportions) and argues that AI should be treated as a normal technology, neither as a miracle nor as a plague, but rather as of (...) the many solutions that human ingenuity has managed to devise. (shrink)

In this paper, I present some concepts of Hegel’s philosophy of art, aiming to interpret a cultural-political situation, namely, Bolsonarism in contemporary Brazil. I present the ideas in the following order: (a) the modes of comprehension, mainly through the distinction between the poetic and the prosaicmodes; (b) the conception of “Action [Handlung]” as a category of art, by means of its three levels: State of the World [Weltzustand], Situation [Situation], and Action itself [Handlung als solche]; (c) an evaluation of the (...) anachronism of the ideas of myth and hero in contemporary times, through a reflection mediated by the categories of sublation [Aufhebung] and history. (shrink)

According to the Ontological Innocence Thesis (OIT), grounded entities are ontologically innocent relative to their full grounds. I argue that OIT entails a contradiction, and therefore must be discarded. My argument turns on the notion of “groundmates,” two or more numerically distinct entities that share at least one of their full grounds. I argue that, if OIT is true, then it is both the case that there are groundmates and that there are no groundmates. Therefore, so I conclude, OIT is (...) false. Moreover, once we have seen why OIT is false, only three heterodox views about reality's structure remain. So this paper’s second conclusion is that, even after we have discarded OIT, we are in for an additional surprise. (shrink)

In this chapter, I explore how experiences of social belonging might emerge and be sustained in online communities, drawing from the work on rituals by Randall Collins. I argue that rather than viewing mediated interactions in terms of whether they are suitable substitutes for face-to-face interactions, we should consider mediated encounters in their own right. This allows us to recognize the creative ways that people can create rituals in a mediated setting and thus support and create a sense of belonging (...) with others online. I also highlight how some online platforms not only support online rituals but that they are well-positioned to create and circulate collective symbols (or sacred objects) of groups and, thus, can continue to scaffold and sustain on-going feelings of belonging. (shrink)

The article intends to demonstrate that, when building his science, Claude Lévi- Strauss abandons the categories used by the traditional studies of the myth and creates singular epistemological tools, suggested by the music, by the natural science and by the plastic arts. These tools, which we can denominate aesthetic operators, light up, in an exemplary way, the dissolution process that suffers the mythical matter when transforming in the time and in the space. When establishing that new form of thinking, (...) the myth, that reconciles the sensitive experience with the intelligible, Lévi-Strauss proposes to overcome the permanent dichotomy between knowing archaic and modern, between magical and scientific thought, between magic and Science. (shrink)

While the early Confucians were largely content to maintain the rituals of ancient kings as the core of moral education in their time, it is not obvious that contemporary humans could, or should, draw from the particulars of such a tradition. Indeed, even if one takes ritual seriously as a tool for cultivation, there remains a question of how to design moral education programs incorporating ritual. This essay examines impediments faced by a ritualized approach to moral education, how (...) they might be overcome, and how a ritual method could be developed in modernity. I contend that a Confucian notion of ritual, particularly as elaborated in the Xunzi, is both compatible with modern moral education and capable of making a distinct contribution to moral education in terms of how rituals can be used to structure and inculcate a shared climate of respect and humaneness both in- and outside the classroom. Specifically, the ritual education method includes emphases on inculcating moral fluency via symbolic practices and distinctions, training and appropriately associating promoral dispositions, enhancing moral imagination, and developing awareness of other minds. The model is thus a multifaceted approach to moral education through (meta)cognitive development. (shrink)