Because myths are linked historically not just to literature, but also to the experience of the sacred, their use has the effect turning an experience sacrosanct (Clasby xi). The two texts, Wild Thorns and Waltz with Bashir: A Lebanon War Story are imbued with various myths, of heroism and martyrdom, nation and national identity, and the motherland and revolution. Though the myths in the story are born out of a historical and political necessity to create a unified community, the same myths are also far removed from the lived experience, often alienating characters instead, and limiting the exploration of different possibilities and interpretations of history and nation. Myths, as the chosen form of communication of “prophets, poets and rebels” (Clasby xv), offer a symbolic language for articulating experience that can be used as a narrative of the experience of a people. In the light of the fact that many scholars see “modern consciousness” as a fall grace (Clasby 1), myths elevate the ordinary experience to the sacred (Clasby xi).
I personally believe in fate. I personally believe that God is in control of everything that happens to us. We can do things that could prevent something bad from happening to us, but ultimately everything is in God’s control. 4. The threads of the story are related in a circular fashion, as opposed to a conventional linear time pattern.
Along with this, Western Christianity separated humans from nature. In older religious traditions, humans were seen as part of nature, rather than the ruler of nature. And in animistic religions, there was believed to be a spirit in every tree, mountain or spring, and all had to be respected. In contrast with paganism and Eastern religions, Christianity "not only established a dualism of man and nature but also insisted that it is God's will that man exploit nature for his proper ends." White noted that Christianity was a complex faith, and different branches of it differ in their outlook.
Mythology reflects the cultural and belief elements. By examination of the heroes, tricksters, the creation and the afterlife of the myths of different mythologies, some similarity can be detected. By comparing the Ancient Greek, the native African, the Mesopotamian and the Biblical mythologies, many common belief symbols can be summarized: the human challenge to the God, the human’s reflection of their sinful behaviors, the desire to perform over the human limit, the fear for the almighty power, the desire to explain the world origination and the different destinations for the faithful and unfaithful. Firstly, the fear for the almighty power is one of the original motivations for the existence of all the mythologies, which can be found in different mythologies. All the Gods own the almighty power over human beings and other creatures on earth.
Religion is the belief in worship or obedience to a supernatural power or powers considered to be divine or to have control of human destiny. Typically, every religion has a philosophical concept of casualties whose fulfillment is requested in a specified period of time. The concept of action or deed, understood, as that, which causes the entire cycle of cause and effect, is Karma. Hinduism, Sikhism, Buddhism, Christianity, and Jainism allow karma to dictate the process implemented to help achieve specific goals. The concept of karma in religion is logically attractive and intellectually compelling but controversial in nature.
EG468 – Ethics V1.0 Week 1 – Essay Comparing Morality, Law and Religion Morality: Principles concerning the distinction between right and wrong or good and bad behavior. Law: The system of rules that a particular country or community recognizes as regulating the actions of its members and may enforce by the imposition of penalties. Religion: The belief in and worship of a superhuman controlling power, especially a personal God or gods. All three go back further than written history and has been a part of the human story since time immemorial. I think they are all three subjective according to the civilization they exist in.
All the things we understand as material are but a vague approximation of idea. In this way Plato justifies the fact that justice has actual concrete existence instead of as a vague element of human conjecture. In this way Plato’s philosophies are theological in scope and at the very least pseudo-religious in their implications. This two world proposal is a common one in religion in a multitude of forms. A “spirit world” is often used as the residing place of many supernatural entities.
Geertz offers a similar, more general picture of symbolism, stressing that symbols are the driving force for understanding world order. Through the descriptions of each author’s theories on religious symbolism, it is evident that all three anthropologists have many comparative and conflicting terms and definitions. Sherry Ortner presents her own theory of symbolism in her article “On Key Symbols.” Ortner is an American anthropologist who studied at the University of Chicago and Michigan. She started the trend in American anthropology to go further than before and find religious symbols that could sum up the particular ethos, world view, or character unique to a culture.
To have some insight into Durkheim’s view of religion and social solidarity, we shall firstly look at his idea of the sacred and the profane. This is classified as: “a unified system of beliefs and practices related to sacred things, that is to say things set apart and forbidden”# The Sacred were part of rites, objects or behaviours deemed special by religious belief. It must be made clear that it was not only gods or spirits that were deemed sacred but objects such as trees, rocks etc. It is not that these objects hold anything special in particular it is what they symbol to society that is sacred. The
These are areas that science and technology are only beginning to tackle; mythology has long since provided theories that are fictional and/or metaphorical in concern to these issues. Take into consideration, for instance, that while science seeks to unveil the question about the emergence of human beings as being synonymous with the development of intelligence in the world, mythological preconceptions such as those found in Greek mythology ascribe relevance to the belief that the world as well as the universe have long been inhabited by mythological beings with preternatural characteristics. Mythology is similar to religion in as much as the fact that it provides an ideological platform that addresses areas of divinity, spirituality and morality. This is since on Greek mythology and its relativity to the city of Troy. One of the most central and crucial characteristics of virtually the whole of Greek mythology is its proximity to the city of Troy, a place that