Wednesday, April 20, 2016
Sidelining mythological symbols should form a valid goal
I read about Schiller's Aesthetics in A Secular Age by Charles Taylor and then how Carlyle could have been a bridge between him and Coleridge, elsewhere. The history of ideas in the Western tradition is so vast and complex that it's almost impossible to master them. Consider, Baudrillard's idea of Seduction drawing its logic from Narcissus and Tiresias apart from Kierkegaard's fiction. Mythological contagion is so pervasive that modern thinking and theorisation is being unable to be freed from it.
At a deeper level, everything, of course, serves the dynamics of power, wealth, and sex, the mystery of which is hidden from the human mind. Each man and woman is just a pawn in the vast game of biology, language, and aesthetics. Yet, all human excellence, ironically, are to be sought within the interplay of these nebulous realms. Thus, it may not be feasible to forget either Foucault or Baudrillard, but sidelining mythological symbols should form a valid goal to be chased. However, there is also the other danger of falling prey to characters from Animation films and Video games. So, how about real life happenings like Pratyusha Banerjee or Rohith Vemula as points of departure? [TNM55]
Lesley Sharpe - 1995 - Preview Schiller's Aesthetics outside the German-speaking World If Schiller's aesthetics were slow to find an audience inside Germany, ... Though Samuel Taylor Coleridge never alludes specifically to Schiller in his critical writings, there are striking coincidences...
Christian Post - Secularization contributes to a sense of living in a "wasteland," Smith said, citing philosopher Charles Taylor. People react differently to this. One of those reactions might be the "desire for a strongman" to lead an expansive government, he noted in reference to the Republican presidential candidate and celebrity billionaire's supporters.
[image: Elizabeth Shakman Hurd | Beyond Religious Freedom] In the preface to his 1947 essay, *Humanism and Terror: An Essay on the Communist Problem*, Frenc...
Sri Aurobindo observes: “For our means and ways of knowledge and action must necessarily be according to the nature of our consciousness and it is the cons..
This list of such books includes Hamlet, Macbeth, King Lear, The Miser, and The Misanthrope, in addition to the novels of Tolstoy and Dostoyevsky. In Levinas's view, these novels are not exercises of philosophy per se; as mentioned above, they express the same concerns that occupy philosophy, but they express these concerns in a different idiom. They do not offer a philosophical argument; instead, they use figurative language and literary narrative to convey their messages. By drawing this distinction between philosophy and literature, Levinas appears to have divided the written word into two categories: philosophy, on the one hand, and literary texts, on the other. Yet readers of his philosophical work cannot help but notice his frequent references to literary sources. Posted at 4:58 PM
Debi Prasad Chattopadhyaya, Lester E. Embree, Jitendra Nath Mohanty - 1992 - Cassirer refers to language, myth, and the arts as such forms.39 Herewith the concept of symbolic form in its full meaning is obtained in Cassirer, and this concept can ...
Debi Prasad Chattopadhyaya, Indian Institute of Advanced Study - 2002 - from the psychological ... Vedic cosmology and cosmogns may be largely reconstructed from the fire, light and sun-related Vedic myths. For example, the Finite visible world, diti ...
Ernst Cassirer - 1972 - Drawing upon a wealth of scientific, anthropological and historical date, the author examines man's efforts to understand himself and to deal with the problems of his universe through the creation and use of symbols.
9. Living Your Myth - March 2016 - Copyright © 2015
For years, renowned mythologist and lecturer Joseph Campbell would celebrate his March 26th birthday at Esalen. Known for his groundbreaking book The Hero with a Thousand Faces, the former Sarah Lawrence College professor’s research in mythology and comparative religions would inspire multiple generations as well serve as the creative catalyst behind such blockbusters as Star Wars and Watership Down.
And although Joe (as he was known to friends) passed away nearly 30 years ago, his own myth lives on in a unique “playshop” held each year around his birthday. This year's sold-out event, Revisioning Your Hero’s Journey: A Mythological Toolbox (23rd edition, revised) is taking place this week at Esalen, from March 27-April 1.
The following is a conversation with Robert Walter, president of the Joseph Campbell Foundation and Esalen workshop leader. eNews: What is it about Joseph Campbell’s work that is so lasting?
Walter: I think what makes his work endure is the profound insight it provides into universal human experience, and how it enables a person to learn to see the transcendent behind the metaphor. It allows us to go into the stories in which we swim, we swim in a sea of stories, and look at these stories through a third eye. It suggests a way to bring into focus aspects of the human condition that are universal and, at the same time, focus on the uniqueness of culture iteration so that through the historical, local, and cultural manifestation we can glimpse the universal. Joe’s work informs film and book plots and video games. What we now think of as “the Arts” was the fodder Joe was working with, the clay he was molding. He had insights into the nature and function of art as the carriers of the mythos. Myths are not just stories. They are fragments of deeply held spiritual truths – other people’s religions – that in many cases have been cut off from their roots. This is expressed not just in stories but in other modalities of human expression such as music and sculpture.