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What are some interesting facts about Greek mythological creatures
One major contribution is Jung's theory of individuation as related to those archetypes designated as the the and the Individuation is a psychological growing up, the process of discovering those aspects of one's self that make one an individual different from other members of the species. It is essentially a process of recognition--that is, as one matures, the individual must consciously recognize the various aspects, unfavorable as well as favorable, of one's total self. This self-recognition requires extraordinary courage and honesty but is absolutely essential if one is to become a well-balanced individual. Jung theorizes that neuroses are the results of the person's failure to confront and accept some archetypal component of the unconscious. Instead of assimilating this unconscious element to their consciousness, neurotic individuals persist in projecting it upon some other person or object. In Jung's words, projection is an "unconscious, automatic process whereby a content that is unconscious to the subject transfers itself to an object, so that it seems to belong to that object. The projection ceases the moment it becomes conscious, that is to say when it is seen as belonging to the subject" ( 60). In layman's terms, the habit of projection is reflected in the attitude that "everybody is out of step but me" or "I'm the only hon-
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Word Origin and History for mythological Expand.
As obviously close connection exists between mythological criticism and the psychological approach discussed in chapter 3: both are concerned with the motives that underlie human behavior. Between the two approaches are differences of degree and of affinities. Psychology tends to be experimental and diagnostic: it is closely related to biological science. Mythology tends to be speculative and philosophic; its affinities are with religion, anthropology and cultural history. Such generalizations, of course, risk oversimplification; for instance, a great psychologist like Sigmund Freud ranged far beyond experimental and clinical study into the realms of myth, and his distinguished sometimes protegé, Carl Gustav Jung, became one of the foremost mythologists of our time. Even so, the two approaches are distinct, and mythology is wider in its scope than psychology. For example, what psychoanalysis attempts to disclose about the individual personality, the study of myths reveals about the mind and character of a people. And just as dreams reflect the unconscious desires and anxieties of the individual, so myths are the symbolic projections of a people's hopes, values, fears, and aspirations. According to the common misconception and misuse of the term, myths are merely primitive fictions, illusions, or opinions based upon false reasoning. Actually, mythology encompasses more than grade school stories about the Greek and Roman deities or clever fables invented for the amusement of children (or the harassment of students in college literature courses). It may be true that myths do not meet our current standards of factual reality, but then neither does any great literature. Instead, they both reflect a more profound
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Early Buddhism consciously created a mythology to give meaning to its practices and beliefs.
Even the advent of Buddhism is mythologized in the tale of the Emperor Ming.
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Most people don't know the origin of how Medusa became a gorgon.
Jung was also careful to explain that archetypes are not inherited ideas or patterns of thought, but rather that they are predispositions to respond in similar ways to certain stimuli: "In reality they belong to the realm of activities of the instincts and in that sense they represent inherited forms of psychic behavior" (xvi). In (New York: Harper, 1961), he maintained that these psychic instincts "are older than historical man. . . . have been ingrained in him from earliest times, and, eternally living, out-lasting all generations, still make up the groundwork of the human psyche. It is only possible to live the fullest life when we are in harmony with these symbols; wisdom is a return to them" (42).
The History of Mythology: Part I - Youngstown State University
The second major influence on mythological criticism is the work of C.G. Jung, the great psychologist-philosopher and onetime student of Freud who broke with the master because of what he regarded as a too-narrow approach to psycho-analysis. Jung believed libido (psychic energy) to be more than sexual; also, he considered Freudian theories too negative because of Freud's emphasis on the neurotic rather than the healthy aspects of the psyche.
key beliefs of his Christian ..
up, will murder his father and marry his mother. To prevent this catastrophe, the king orders one of his men to pierce the infant's heels and abandon him to die in the wilderness. But the child is saved by a shepherd and taken to Corinth, where he is reared as the son of King Polybus and Queen Merope, who lead the boy to believe that they are his real parents. After reaching maturity and hearing of a prophecy that he is destined to commit patricide and incest, Oedipus flees from Corinth to Thebes. On his journey he meets an old man and his servants, quarrels with them and kills them. Before entering Thebes he encounters the Sphinx (who holds the city under a spell), solves her riddle, and frees the city; his reward is the hand of the widowed Queen Jocasta. He then rules a prosperous Thebes for many years, fathering four children by Jocasta. At last, however, a blight falls upon his kingdom because Laius's slayer has gone unpunished. Oedipus starts an intensive investigation to find the culprit--only to discover ultimately that he himself is the guilty one, that the old man whom he had killed on his journey to Thebes was Laius, his real father. Overwhelmed by this revelation, Oedipus blinds himself with a brooch taken from his dead mother-wife, who has hanged herself, and goes into exile. Following his sacrificial punishment, Thebes is restored to health and abundance.