The Alchemical Oedipus: Re-Visioning the Myth

The Oedipus myth is foundational to depth psychology due to Freud’s use of Sophocles’ play Oedipus Rex in the creation of psychoanalysis. But analytical psychology’s engagement with the myth has been limited despite the importance Jung also places upon it. The absence of a developed Jungian response to Oedipus means the myth’s psychologically constructive elements have been overlooked in favour of reductive Freudian interpretations. I examine whether analytical psychology can fruitfully re-engage with Oedipus by reinterpreting his story as a paternal rebirth. This is achieved by reincorporating those parts of the myth that occur before and after the period portrayed in Oedipus Rex. Such a move reintegrates Oedipus’ father, King Laius, into the story and unveils important parallels with the alchemical trope of the king’s renewal by his son. Using Jung’s method of amplification, Oedipus is recast as Laius’ redeemer and identified with the archetype of psychological wholeness, the Self. The contention is that such an understanding of Oedipus supports a clearer recognition of the potentially generative quality of human suffering, restoring to the myth the quality of moral instruction it possessed in antiquity.     

Succeeding at succession: the myth of Orestes

Abstract: Although the myth of Oedipus seems an inevitable template for understanding succession in psychoanalysis, the myth of Orestes offers a more complex and promising view of the intergenerational transfer of leadership and authority, one that takes into account the entire community, not merely the individual leader. A closer look at the Aeschylus drama suggests three dimensions that need to be taken into account in managing succession: what are the mechanisms enabling the community to participate, what is the role of the unconscious irrational forces inevitably aroused in the process, and what are the wider social and economic issues that need to be addressed? This paper looks at the myth elaborated in the Greek drama, and then applies it to some of the current problems facing contemporary psychoanalytic institutions.     

人类文明审美化道路之寓言 --以《神话研究》中普罗米修斯"神话创作"为例的述评

在布鲁门贝格看来,神话创作是推动文明发展的一个充分条件。它的充分性体现于它出于文化目的论的内在要求——征服现实绝对主义。这是神话创作性的合法性。惟其充分性而非必要性,对文明的书写只能是一种审美神话的寓言。这是神话创作的非法性。因此,审美神话的寓言式书写困境承诺斯替主义二元论而来,在西方审美思想史上绵延不绝的普罗米修斯神话创作中见出。在通盘重构西方审美思想史之后,布氏提出了令人不安的审美神话之后的解释学问题。     

THE MODERN STUDY OF MYTH AND ITS RELATION TO SCIENCE

The history of the modern study of myth can be divided into two main categories: that which sees myth as the primitive counterpart to natural science, itself considered overwhelmingly modern, and that which sees myth as almost anything but the primitive counterpart to natural science. The first category constitutes the nineteenth‐century approach to myth. The second category constitutes the twentieth‐century approach. Tylor and Frazer epitomize the nineteenth‐century view. Malinowski, Eliade, Bultmann, Jonas, Camus, Freud, and Jung epitomize the twentieth‐century approach. The question for the twenty‐first century is whether myth can be brought back to the physical world, but in a way compatible with science. The case of the myth of Gaia will be considered as a possible way of doing so.     

REDEFINING MYTH AND RELIGION: INTRODUCTION TO A CONVERSATION

Abstract. Minimally, myth means "story," and religion means "that which binds" a community into a coherent unity. Myth and religion are closely associated because a shared myth is the most efficient and effective means for achieving social coherence. Ancient myths were initially formulated in terms of the science of their day, Thus, an integration of science, myth, and religion is essential to a healthy culture. As these elements become disintegrated there arises a need to generate new mythic visions. The question of our day is whether science offers resources relevant to the expression of a new myth.     

关于“去神话化”问题

采用客观化方式的自然科学必然要去神话化。但人的存在是向将来敞开的历史性生存,历史科学既需要自然科学式的去神话化,又不能像自然科学那样简单地消除神话,而是需要通过一种生存主义解释来找出神话的意义,即把其真实意图还原为对人之本真生存的言说。基督教信仰和关于上帝行为的言说可以最终不采用神话的方式。     

Klein's Archaic Oedipus Complex and Its Possible Relationship to the Myth of the Labyrinth: Notes on the Origin of Courage

The ancient Greek myth linking the images of the labyrinth and the Minotaur provides an allegory for Melanie Klein's conception of the archaic Oedipus complex as well as a vivid illustration of Winnicott's notions of object usage and the 'subjective object'. The labyrinth is suggestive of mother's body as the first area for an infant's exploration and putative sadistic conquest. The Minotaur, in turn, suggests the infant's unconscious phantasies about the content of mother's body, namely such projective identifications onto that body as the paternal penis and the 'internal babies'. Further, the heroic dynamic personified by Theseus in the myth of the labyrinth metaphorically signifies what is here proposed as a developmental line that involves the courage to do a number of things, including to become, to create, to seek, to explore, to do, to challenge, to undertake risks, to accept, to rescue, to initiate, to think, to know and to realize. The Minotaur can thus be thought to serve as a universal subjective signifier for an 'Object of Challenge', which, if not successfully dealt with by the ego-development of the infant, transforms that default into the 'Object of Nemesis'. Ultimately, this myth of mastery speaks to the psychoanalytic process itself as well as casting light on the transformative aspects of sexual intercourse as a personal healing ritual.     

Pushing the Monstrous to the Edge of the World; Shaking the Nightmare off the Chest: Hans Blumenberg and Walter Benjamin’s Philosophies of Myth

Abstract

This paper explores the philosophies of myth of Walter Benjamin and Hans Blumenberg. It defends the thesis that both approaches to myth, despite their differences, bring the longer, more ambiguous, legacy of the history of the human species into relation with the more familiar history of logos (a history of thinking). They do this by maintaining a distinction between myth as it probably first emerged, namely as a way of controlling human anxieties and vulnerabilities that arose as a consequence of the pragmatic, material conditions of the pre-historical world, and myth as the vast array of orally transmitted traditions left to history. In the case of both thinkers, this dichotomy illuminates myth, not as one category of human expression, but as a representation of the deeper vulnerabilities experienced by human beings, and the concerted, collective (largely failed) attempts to overcome them. Philosophy’s task in the face of a longer, darker history of the species, is a vigilant negotiation with the human frailties that might see its work undone.     

The myth of macho dominance in decision making within Mexican and Chicano families

The myth concerning Hispanic family life which prevails in the social science literature can best be summarized by abbreviated quotations attributed to Alvirez and Bean. The Mexican or Chicano husband is a macho autocrat who rules as "absolute head of the family with full authority over the wife and children" where "all major decisions are his responsibility." Domination by husbands in marriage is logically consistent with their wives' submissivesness accompanied by passive acceptance of the future, strong religious beliefs, and a tendency to reside in the temporal present. The myth is also deeply imbedded in the social pathology model: differences between Hispanics and Anglos are assumed to reflect negatively on Hispanics. The myth, it should be noted, is seldom subjected to the scrutiny of empirical inquiry. The review of 4 studies on both Mexican and Chicano samples fails to support the notion of male dominance in marital desision making. Refutation of the hypothesis of masculine dominance in marital decision making calls other components of the myth into question. Research among Hispanics on alledged female submissiveness, fatalism, eligiosity, and temporal perspective are called for. More sophisicated designs involving experimental manipulations are needed. Experimental studies on the process of decision making, actual behaviors involved in economic or budgetary negotiations, and parental interaction around childrearing would also be of interest. While the data reviewed may suggest that Hispanic males may behave differently from nonHispanic males in their family and marital lives, the behavior is not in the inappropriate fashion suggested by the myth with its strong connotations of social deviance. Additional research is recommended among Hispanics on sex role behavior among both men and women, with special emphasis on how it influences family life and marriage.     

A preliminary report on a new measure: Internalization of the Model Minority Myth Measure (IM-4) and its psychological correlates among Asian American college students

This investigation is a preliminary report on a new measure of internalization of the model minority myth. In 3 studies, there was evidence for the validation of the 15-item Internalization of the Model Minority Myth Measure (IM-4), with 2 subscales. The Model Minority Myth of Achievement Orientation referred to the myth of Asian Americans' greater success than other racial minority groups associated with their stronger work ethics, perseverance, and drives to succeed. The Model Minority Myth of Unrestricted Mobility referred to the myth of Asian Americans' greater success than other racial minority groups associated with their stronger belief in fairness of treatment and lack of perceived racism or barriers at school or work. The 2-subscale structure of the IM-4 was supported by a combination of exploratory and confirmatory factor analyses, with support of discriminant, convergent, and incremental validity, as well as internal reliability and stability over 2 weeks. The IM-4 is a new measure that taps into a uniquely racialized experience of Asian Americans with research and clinical implications.     

The Myth of Man the Hunter, Man the Killer and the Evolution of Human Morality

Since the discovery of the first man-ape, many have assumed that the earliest humans were hunters and that this was associated with a "killer instinct." The myth of "man the hunter" was repeated in the 1960s in anthropology texts and popular literature. In the 1970s it was adopted by sociobiologists to explain human nature. "Man the hunter" is used to explain not only human biology but also human morality. The morals described, however, often reflect ancient beliefs and appear to be new ways of justifying old morality codes. The newest version of this myth is presented in a recent book, Demonic Males . I will discuss various accounts of this myth and the evidence used to justify them, and will specifically critique the arguments presented in Demonic Males .     

From philosophy to criticism of myth: Cassirer’s concept of myth

This article discusses the question whether or not Cassirer’s philosophical critique of technological use of myth in The Myth of the State implies a revision of his earlier conception and theory of myth as provided by The Philosophy of Symbolic Forms. In the first part, Cassirer’s early theory of myth is compared with other approaches of his time. It is claimed that Cassirer’s early approach to myth has to be understood in terms of a transcendental philosophical approach. In consequence, myth is conceived as a form of cultural consciousness which is constituted by specific symbolic processes. In the second part, the theoretical assumptions underlying Cassirer’s criticism of myth are discussed and compared with his earlier theory. It is argued that there is a strong conceptual and theoretical continuity between Cassirer’s early views on myth as a symbolic form and his later critique of technological use of myth.     

The Influence of a Multi-theme Park on Cultural Beliefs as a Function of Schema Salience: Promoting and Undermining the Myth of the Old West1

This study assessed the idea that theme park visits can influence cultural beliefs about the past and, further, that such effects depend on the schema of the park most available to the particular visitor. Subjects were randomly assigned to complete a questionnaire either before entering or after exiting Old Tucson, an Old West theme park and movie location. In addition, subjects were given either an “authentic Old West town” cue, a “famous movie location” cue, or no cue. It was expected that the cues would affect Old Tucson's impact on beliefs about the Old West. There was a significant entrance-exit by cue interaction for beliefs in the myth of the Old West. As expected, when no cue was provided, belief in the Old West myth was stronger for exit subjects than for entrance subjects. When the town cue was provided, belief in the myth of the Old West was not affected by the visit. When the movie cue was provided, belief in the Old West myth was weaker for exit subjects than for entrance subjects. For movie cue subjects, the Old Tucson experience seemed to debunk the myth.     

WHAT IS “MYTHIC REALITY”?

Abstract. The topic of the March 2011 symposium in Zygon is “The Mythic Reality of the Autonomous Individual.” Yet few of the contributors even discuss “mythic reality.” Of the ones who do, most cavalierly use “myth” dismissively, as simply a false belief. Rather than reconciling myth with reality, they oppose myth to reality. Their view of myth is by no means unfamiliar or unwarranted, but they need to recognize other views of myth and to defend their own. Above all, they need to appreciate the grip that any belief aptly labelled myth has—a grip that holds at least as much for a false belief as for a true one.     

Rape Myth Acceptance among Social Work Students

It is important to examine rape myth acceptance and the pertinent situational factors that affect attitudes and beliefs concerning the act of rape, perpetrators, and survivors. This study examines the influence of alcohol consumption and perceptions of alcohol use on levels of rape myth acceptance among social work students. Results showed differences in levels of rape myth acceptance based on race or ethnicity and gender. Results also showed that the version of the vignette read by the participant was a significant predictor of rape myth acceptance. Respondents’ perceptions of alcohol consumption were also a strong predictor of rape myth acceptance levels. These results demonstrate there are multiple factors that influence social work students’ rape myth acceptance levels that need further examination.     

The use of family myths as an aid to strategic therapy

The concept of family myth can be used by the therapist to help organize the wealth of information provided by a family in therapy. Rituals, symbols and metaphors can be viewed as structurally related components within the family myth system which enable the therapist to interpret non-literal, analogic communications as a coherent yet primarily symbolic, narrative about the family's shared perceptions of its functioning. The concept of myth is explored in relation to mythology, the family therapy literature, and a case study. Several strategic intervention strategies are proposed which utilize the family's own metaphors, symbols and rituals to re-edit the family myth. Re-editing the myth on a symbolic level should be associated with improved system functioning, including more concrete areas of the family's life.     

Informed by the ancients: Norse mythology and psychotherapy

The myth of Kvasir is presented, in part. Through hermeneutic discourse, a case is made that the ancient Norseman had an understanding of the psychotherapeutic arts which finds parallel in contemporary thought. The myth evidences the distinction between: (1) the offering of needed information; and (2) the facilitation of personal, growth-oriented exploration. In contemporary terms, this is the distinction sometimes drawn beween "counseling" and "psychotherapy", respectively. More thorough and careful exegesis of the myth reveals the ubiquitous importance of the personhood of the therapist. It is through the "person of the therapist" that the therapeutic techniques are given life. The ancient wisdom contained in the myth of Kvasir may server as inspiration and guidance for the contemporary psychotherapist.     

Deconstructing the Associations of Religiosity,Christian Denominations,and Non-Religions to Rape Myth Acceptance among University Students

Minimal research exists regarding the relationship between rape myth acceptance and religion. This study assessed rape myth acceptance of 503 university students’ disaggregated by five religious identities from 21 Division I postsecondary institutions. Except for Presbyterians, females disagree with rape myths at greater levels than males. Religiosity is a non-predictor for rape myth acceptance after controlling for students’ demographic and lifestyle characteristics. The least religious (Agnostics and Atheists) reject rape myths, whereas the most religious (Baptists and Presbyterians) show non-relationships with rape myths. Catholics accept rape myths, and religiosity functions as a moderator as highly religious Catholics reject rape myths.