Myth and Mythology Transformation to Philosophy Essay Example

deployed with self-consciousness signifying a pervasive concern with the self-image of philosophy. It also brings out the troubled connection that philosophy has with its poetic past as well as the desire to persuasively present insight. Further, it encapsulates the uncertainties about the function and nature of language. Consequently, myth can be taken as a vital medium for Philosophical authors when thinking through problems of social, linguistic and literary convention.

Early philosophy operated inside the poets` mythological world, which is the larger cultural context. However, though there is the appropriating of myth for philosophical reasons, the examination of the embedded myth`s interaction should be done in a bigger philosophical context. Plato`s myths have been set in contexts with problematic reception (Plato 37). His myths are also in contexts where questions of human knowledge possibility as well as its expression are highlighted.

According to Plato, it is really hard to obtain pure knowledge. This is due to the human animal nature as well as the fact that language is an imperfect tool (Hatab 76). It is through the juxtaposition of logos and mythos that we are kept aware of the linguistic and human weakness, as people struggle between the two. Through juxtaposition, the Presocratics too are very much conscious of this weakness. Undoubtedly, Plato`s myth is wholly integrated into a philosophical argument. Argument can thus be deemed to call for myth as a reflection means for the “truth status” and philosophical analysis possibility. Therefore, a philosophical tale is rational and deployed due to methodological reflection (Plato 37). They are not only things people “believe in” but rather have a logical and emotional reason behind them while directly pointing to

important philosophical issues.

The transformation of myth has been such that there is the invention of new philosophical tales. This is because the newly invented stories make a point that fails to fit into the previous formats of narratives. However, of much importance is that the tales should have a clear demonstration of how myth is correctly employed. In Hesiod, “mythos” has a meaning that is neutral and only when given a negative qualifier does it become negative. It is proper that when Hesiod wishes to narrate the “myth of the metals,” in the “Works and Days,” he labels the story a “logos” but not a “mythos.” Mythos derivatives are used in the expression of the truth and accuracy concept (Hesiod 27). Hence mythos, in Hesiod, cannot be assigned to any definite position in a semantic field. It is also not seen as fundamentally deceptive.

The evidence from Hesiod is uncertain while Homeric epic makes a suggestion that while mythos is not veridically or ethically determined, it has connotations of performance and power. The truth that comes into view from “Theogony” is foreign to the modern audience. This is because today`s notion of judging the truth has been moulded in the development of philosophy with the philosophers aiming to deconstruct the poetic authority. In early Greek, the functioning of myths was not according to truth criteria and falsity but rather as real, valid and memorable. After the “Archaic period”, there was a transformation of the “nature of truth” Now what would matter was the “formal apparatus of proof”. The haziness of speech and myth acted as a basis for the reflection on “language” as an instrument affecting

reality (Hatab 131).

By transformation of the “poetic authority model”, categories of truth as well as falsehood that were defined and more systematic resulted. Also, this led to the reflection on the ambiguous nature of language. An essential link is evident between what is referred to as Greek myth and the “semantic unit” mythos in that both realms possess similar qualities and it is possible to associate both with poetic speech. The operation of the convergence between “mythos” and the idea of “myth” is possible through the “first philosophy” emergence.

This first philosophy identified mythological and poetic discourse as a system that opposes its “own truth program”. The poetic system breakdown initiated by the philosophers has far-reaching implications into the “philosophical realm”. Due to the presence of poetic text plurality, the Presocratic philosophers used their skills in interpretation (Freeman 128). Their construction of exclusive categories of false and true enables them to come up with a supplementary poetic mythological discourse category in opposition to their own, and which they were measured against. The Presocratic philosopher views the previous works and poets as something different from their own and mostly sees that much of the difference is in mythological narrative.

Objectification of works does not result directly in a system but rather it encourages examination and critique (Aristotle 103). This leads to dissatisfaction with other people's texts and an analysis of the dissatisfaction consequently brings in the desire to be and do better (Plato 56). Objectification of texts may also lead to redeployment of myth and language. Therefore, myth played a critical part in that it is after exploring the deficiency of myths that the philosophers created standards for

their discourse.

Poetic narratives, as well as their mythological content, were alien and problematic; they had to be rejected and at the same time mastered. This implies that the strategy used by Presocratic, in efforts to deal with the mythological world, is complex (Freeman 207). While some do not point out the faults of the poets, others are content with castigation. There were also others who adopted inclusion and assimilation through the employment of “mythological figures” and poetic as well as narrative elements. This arises from the new understanding that myth can undergo manipulation leading to the creation of fresh ends in the philosophical genre (Plato 281). The development of philosophy is considered to be the scientific thought rise. The early philosophers criticized the mythological world and hence myth, which is not scientific, is opposed to science as well. However, though the early Greek philosophy is in betrayal of their mythical origins, mythology is still the beginning of Greek “positivist” thought.

Nestle makes an assertion that the path to “logos” only begins when an individual has recognized the symbolic nature of myth and raises the “reality question” (Hatab 190). However, he admits the fact that the two can converge. Logos which is formulated as intellect is also present in early Greek literature. Furthermore, the occurrence of divine burlesque, for instance, the disreputable Zeus` sexual deception by Hera (Hatab 197), demonstrates a loss of veneration for “anthropomorphic” deities. These scenes depict that there was a rise in religion`s rational view.

Additionally, Hesiod struggles towards reasonable regulation and systematization of life. Thus, no myth can be termed as totally irrational while no philosophy, before Aristotle, can be considered to lack

mythical elements entirely. Kirk disagrees that myth in Greece, as known by many, is irrational (Hatab 215). This is because Hesiod and Homer`s oral epic is rational already. However, this absence of unreason that is imaginative is considered to be an exception. Two alternatives are offered with the first one suggesting the Greek myth to be a derivative, literary affair and censored. The other alternative then suggests that for various reasons a “mythological mentality” never existed among the Greeks. Choosing the first option, Kirk comes to a conclusion that “real myths” were present among the Greeks but he adds that the existence must have happened a very long time ago.

From a study by Detienne, about mythology`s creation, it has been revealed that a similarity exists between the first philosophers from Greece and the myth “scientists” from the 19th century onwards. According to the two groups, the mythological concept results from a “sense of scandal”, which comprises reactions to elements of culture that give the impression of being intellectually and morally inappropriate. Such inappropriate cultural elements include divine rapes as well as infidelities (Hatab 274).

The word “mythos” fails to identify this inappropriate material at first while the lack of a Greek word and the fact that it has an exclusionary philosophical pedigree discourages the myth concept. The fact that myth is rhetorically constructed is imperative being that the first culprit, as well as the major ones in “mythology creation”, is Greek philosophers beginning with Xenophanes and concluding with Plato. If a region of “prior cultural tradition” is excluded by these philosophers from sober thought, and if the region is what is labeled “myth”, subsequently, it is

clear that a myth concept is in existence for them. This is irrespective of that concept`s status in the real-world.

While poetic predecessors were eagerly displaced and condemned by some early Greek philosophers, it is ironical because these philosophers were not averse to the employment of myth themselves (Hatab 322). The distinguishing factor is the fact that they use myth in a self-conscious manner, and the deployment of myth is premeditated to raise questions that are of second-order about the language use. These second-order questions enable the philosophers to stigmatize “poetic dialogue” in addition to myth as a linguistic disease type (Hatab 335).

Narrative modes that are mythological persist in or coexist with philosophical genres though they are imported deliberately but afterward “problematized”. A retrospective force is evident in the emergence of definite mythical and rhetoric categories in Plato. Plato, together with the traditions around him, was not shy about making an assertion that rhetoric and mythology had existed always. In classical Greece, the myth had authority and a role that is time-honored, of passing on sacred and indemonstrable truth. Further, it articulated certain predictable moral and social truths.

A relationship exists between philosophical language and myth. For instance, in the Muses` statement, Hesiod claims that numerous false things can be spoken as though they are genuine and when willing true things as well (Hesiod 59). This scenario has an implication that always, things are signified by distortion by language and that depiction itself is not true. In the statement, Hesiod fails to recognize the complexity in the relationship between the world, in a case where the words are true, and words. However, the problem is only raised

by falsehood. On the other hand, the early Greek Philosophers including Herakleitos and Xenophanes believed that prior thinkers misused “language.”

The main culprits were said to be the poets as well as their “mythological tradition” (Hesiod 83). This led to a mythological transformation whereby the philosophers aimed to set right the misuse and as a consequence, a fresh and innovative philosophical discourse emerged. There was also the creation of a “binary system” in which “myth” and philosophy were opposed. Nonetheless, there were convincing reasons as to why myth could not be excluded entirely. Some of these reasons include the philosophers` wish to correct the authority as well as the efficacy of myth and poetic language. Another reason is the philosophers` suspicions about the general representative and expressive nature of language (Freeman 71). The philosophers engaged in some moves that were aimed at demarcating myth, rejecting it, followed by attempts to interiorize a revised version of it.

When philosophers make use of myth, they do so on their terms and as a result, a unique subgenre is created. The subgenre, philosophical myth, includes traces of the past and challenges any hard opposition between “logos” and “mythos”. The presence of philosophical myth in philosophical texts is an acknowledgment of what philosophers see as their irrational past. Philosophical myth can be considered to perform two functions. The first function is that the inclusion of elements that are mythological inside the philosophical discourse endorses the subordination of the mythical world to the rational world.

Secondly, it completely acknowledges the fact that it is not possible to entirely absorb “non-philosophical myth”. Therefore, myth in philosophy is not a representation of “irrationality” as such

but rather a discourse system whereby language fails to express reality sufficiently. The earliest recorded Greek myths themselves present readily accessible expression of values. This is because Hesiod, the earliest source for these myths, recorded them in a way that shows both how to compare myths and how to interpret their moral value and their philosophical sense (Hesiod 99).

Generally, myth has continued to influence other systems of thought. As a result of the Greek myth and culture, different systems of thoughts have been created. These include the alphabet, democracy, libraries, science, math, lighthouses, and architecture. The people from Greek led to the creation of systems that were out of everybody`s imagination and way before the philosophers` time, for instance, democracy. The political system began as a Monarch after which it grew to an oligarchy to a point where it became a democracy.

Despite the fact that the Greek democracy was less fair and polished, it still had much influence on modern culture. Another system of thought that has been influenced by myth is the alphabet. Though this was not related to mythology directly, it was crucial to our lives and culture today. The Greeks became the first to make use of alphabets. It is after this that the usefulness of the letters spread around the world. As of today, about twenty different alphabets are in use around the world as a result of the Greek`s alphabet`s influence.

The Olympics are also another example of the direct modern influence that is related to mythology. These games have their origin in Greece and occur after every four years. It was in honor of the “Zeus” that these games were

held. Zeus was believed to be above all gods. There were also other games held in the god`s honor. To honor Apollo, the sun god, “Ptythian games” were held. Additionally, to honor the sea god, Poseidon, “Isthiam games” were held. Today, the Olympic Games are still celebrated while there is much similarity like the ceremonies during opening and closing as well as the olive leaf crowns. Another impact that Greek mythology has is its influence on the significance of architecture. The new techniques of building, such as making use of pillars, which are used today, came from the Greek. Although today a building that is royal looking seems common, it was not the case in the past. Mythology performed a vital role in “Greek architecture” since numerous temples as well as other “holy places” were set up for the Greek gods worshipping. Greek mythology also impacts the entertainment industry whereby several movies on characters that are mythological exist.

Another influence that Greek mythology has is its role in the foundation of the wide variety of religions practiced today. The myths include stories whose function is to inform people about the battles that exist between evil and good. Such stories exist in every religion, which are modern and ancient as well. The protagonists in these stories are heroes who undergo struggles and learn important morals and values that are fundamental and of necessity to defeat the antagonist. This is evident in the “Bible” and the “Odyssey” by Homer. Further, it has been found out that a lot of similarities exist between the images in the Greek mythologies and those in religious systems.

Astronomy, weather, and astrology are also

other areas that have been influenced by Greek mythology. For instance, lots of Greek gods, heroes as well as mythological creatures give their names to collections in the sky at night (Hatab 172). They fall under astronomy, a study of celestial bodies as well as that of the universe in exclusion of the earth. Mythology has also had some influence on astrology, the study of relative positions and motions of planets, the moon, and the sun. Its interpretation is done concerning human activities and characteristics (Hatab 185). Additionally, the weather was influenced by Greek mythology in that seasons were created by the “goddess of harvest” and include winter, spring, summer, and fall. This was because she was sad over her daughter’s kidnapping (Hatab 200).

In conclusion, as illustrated above, the transformation of myth and mythology led to the creation of earliest Greek philosophy. Myth acted as an important tool for the early Greek philosophers proving that myths are not just things people “believe in” but rather have a logical and emotional reason behind them. The transformation of myth and mythology led to the creation of categories of truth as well as falsehood that were defined and more systematic. Transformation of mythology involved setting right the language of myth leading to the emergence of a fresh and innovative philosophical discourse.

Further, there are various ways in which myth and mythology have continued to influence other systems of thought. Some of these systems include alphabet, democracy, libraries, science, math, lighthouses, and architecture. There are also other systems like astronomy, weather and astrology where the influence of Greek mythology is apparent. Additionally, mythology has is its role in the foundation

of the wide variety of religions practiced today. Therefore, it is evident that through the transformation of myth and mythology, the early Greek philosophy was born and its influence has continued to be felt even in other systems of thought.

Works Cited

1. Aristotle. Metaphysics by Aristotle. 60th ed. Boston: UCP, 2008. Print.
2. Hesiod. Theogony and Work and Days. 88th ed. Oxford UP, 1999. Print.
3. Plato, and G. M. A. Grube. Five Dialogues. 2nd ed. Indianapolis: Hackett Pub., 1981. Print.
4. Freeman, Kathleen. Ancilla To Pre-Socratic Philosophers. 83rd ed. Triliteral, 1948. Print.
5. Hatab, Lawrence J. Myth and Philosophy: A Contest of Truths. La Salle, IL: Open Court, 1990. Print.
6. Plato. Symposium. 89th ed. Hacket, 1989. Print.