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Sommer TJ 《Science and engineering ethics》2001,7(1):77-104
The fairy tale The Three Princes of Serendip can be taken to be allegorical of not only chance discovery (serendipity) but of other aspects of scientific discovery as well. Just as Horace Walpole coined serendipity, so can the term bahramdipity be derived from the tale and defined as the cruel suppression of a serendipitous discovery. Suppressed, unpublished discoveries are designated nulltiples. Several examples are presented to make the case that bahramdipity is an existent aspect of scientific discovery. Other examples
of non-ideal scientific research and discovery are provided in order to contrast and clarify the meaning and use of bahramdipity.
Additional allegories of scientific discovery are taken from the tale and a hope for the strengthening of scientific integrity
is expressed. 相似文献
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Family therapy has blurred the distinction between the sacred (myth) and the secular (legend) with resultant ethical implications,
and has also created problematic cross-cultural considerations with its use of “myth.” The objectives of this paper are (a)
to briefly introduce the evolution of the concept of “myth” in folklore; (b) to identify specific problems resulting from
the current utilization of the term “myth” by family therapists; and (c) to demonstrate how appropriate usage of the concepts
“myth” and “legend” from folklore theory radically decreases the confusion created in comparison to the present reliance on
the term “myth” alone.
Kimberly Ann Holle, MS, MSW, LSW, LCDC -III, CADC, graduated from the College of Social Work, The Ohio State University, in
June, 2005. Ms. Holle now resides in Columbus, Georgia, USA (kimmers.1212@aol.com). 相似文献
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Erik Goodwyn 《The Journal of analytical psychology》2013,58(3):387-408
At the most basic level, archetypes represented Jung's attempt to explain the phenomenon of recurrent myths and folktale motifs (Jung 1956, 1959, para. 99). But the archetype remains controversial as an explanation of recurrent motifs, as the existence of recurrent motifs does not prove that archetypes exist. Thus, the challenge for contemporary archetype theory is not merely to demonstrate that recurrent motifs exist, since that is not disputed, but to demonstrate that archetypes exist and cause recurrent motifs. The present paper proposes a new model which is unlike others in that it postulates how the archetype creates resonant motifs. This model necessarily clarifies and adapts some of Jung's seminal ideas on archetype in order to provide a working framework grounded in contemporary practice and methodologies. For the first time, a model of archetype is proposed that can be validated on empirical, rather than theoretical grounds. This is achieved by linking the archetype to the hard data of recurrent motifs rather than academic trends in other fields. 相似文献
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Jonathan L. Friedmann 《Journal of Modern Jewish Studies》2016,15(3):436-450
Nathan Ausubel (1898–1986) achieved unprecedented popularity as a compiler and translator of Jewish folklore during the 1940s and 1950s. Beneath the inspiring stories and charming sayings was a leftist ideologue preoccupied with the demise of Jewish life in Europe and the loss of Jewish identity to capitalist forces in the United States. Ausubel's agenda is elucidated in his polemical essays, which advocate using folklore as a means of bolstering Jewish pride and solidarity. Part of his strategy involved exaggerating the influence of Jewish culture on famous non-Jews, including Bach, Beethoven, and Schubert. This article examines these dubious musical claims and how they furthered Ausubel's activist agenda. 相似文献
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AbstractThis paper presents a report on our psychoanalytic investigation of cultural folktales, myths, and fables, in which we study, primarily, the extent to which such narratives lurk behind contemporary representations of men and women. Our aim is to identify the multiple narrative structures that form the core plots and storylines of these tales. Following Roland Barthes’ work on mythologies, we want to decode the tales’ ideological components by deciphering the axiomatic assumptions these tales make about the nature of perceived social reality. This represents an attempt to study a mind that is derived from the text. More specifically, we study narratives whose storylines revolve around the struggle between men and women in order to identify the culture’s core concerns about and preoccupations with the relationship between the sexes. We believe that cultural myths or folktales are a royal road to a nation’s collective conscience, and include gendered patterns of defenses, obsessions, fears, and paranoia. 相似文献
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