Liberty Among Primitive People

Freedom ◽  
2019 ◽  
pp. 50-55
Author(s):  
Franz Boas
Keyword(s):  
Author(s):  
Grace Ellison ◽  
Edward Granville Browne
Keyword(s):  

2017 ◽  
Vol 2 (Volume 2, Issue 2: Winter 2017) ◽  
pp. 23-31
Author(s):  
Roberto Ranieri

This paper will show why mythology is still relevant today. To the technological man, a myth is a curious, but valueless, cultural artifact from a superstitious age. He considers myth and primitive religion as failed attempts at science. Myths, in his opinion, were the theories that primitive people devised to explain the world. Now that we have science, we know better, and we should discard myth. However, the technological man also feels an ever-growing fear of losing the meaning of his journey through history. His perception of the dystopian future is mythologically apocalyptic and threating his humanity as never before. Firstly, the paper will define technophobia by considering the psychological impact of the information society on everyday life. Secondly, it will be demonstrated that fearing technology has a long history in the performing arts. Indeed, narratives about artificial life, surpassing human limits, and controlling potentially dangerous technologies feature familiar legendary figures, from the imagined wings of Icarus to the most recent Hollywood science fiction movie. Finally, this study will highlight that the potential rise of the big-data religion, instead of being considered the end of mythology, can be read as a new mythology itself.


1937 ◽  
Vol 3 (1) ◽  
pp. 3-33 ◽  
Author(s):  
Frank H. H. Roberts

Archaeological investigations in the Southwestern field proceed apace. New facts and fancies burst forth in such profusion that the trend of the studies is well-nigh obscured by the complexity of information emanating from the area. The specialists at times find it difficult to comprehend developments. Hence there is little wonder that students and laymen are prone to succumb to a sense of futility when they view the welter of material on the subject. To many the archaeology of the Southwest now seems so involved, so cluttered with minutiae that it has become dull and stupid and can no longer be regarded as the source for a fascinating story of the cultural and material growth of a primitive people. Yet the new chapters being added are even more interesting than those with which most people are familiar.


2021 ◽  
pp. 115-126
Author(s):  
Yevhen Prychepii

The offered concept states that primitive people operated "sacred" sets. The author considers them to be sets of signs on archaeological artifacts and folk ornaments conveying the cycles of heavenly bodies and the physiological cycles of a woman reduced by certain numbers. These are stable sets having become entrenched in mythology and acquired the status of "sacred". Based on this concept, the sets of signs have been studied on the Paleolithic artifact from the Baikal region. Two groups of signs have been distinguished: circles (there are 364 of them) forming sets, and signs (there are 7 of them) delimiting the sets. The author presents the idea that the artifact superposes the days of a year (364) and woman's pregnancy (280) sets. For this purpose, ancient people depicted the "sacred" set of 88 located in the center of the spiral in a color different from the rest of the spiral. Thus, according to the author, they indicated the subtraction of the "sacred" set of 88 from the set of the year. Since the difference between them (364-88 = 276) is four days less than the set of 280, the deficiency was made up by four delimitation signs indicating the action of addition. The research considers two options for superposing the yearly and pregnancy sets. To compare, the author analyzes the sets of signs on the ornament of a towel from Podillya. This analysis shows that these sets are sacred and add up to a year (364). The author assumes that the "sacred" sets on the artifacts of ancient people and on ornaments could appear as summands for obtaining great sets (365/364, 280, 224, etc.). This approach opens up a new perspective in the study of sets on artifacts and ornaments.


Author(s):  
Lyudmyla Rakityanska

The article deals with the historically conditioned philosophical aspect of the formation and the development of the concept of «emotional intelligence» from the pre-Christian times to the Antiquity. This concept, as a complex of mental properties of an individual, was first formulated and introduced into the psychological theory by the US scholars P. Salovey and J. Mayer in 1990. However, the origins of ideas on the problem of the unity of the emotional and the rational can be found in religious and philosophical teachings. The Bible contains examples that testify to the role of intelligence in emotional self-regulation of a human being and confirm the existential, «emotional wisdom of mankind». Our research has proven that the idea of the relationship between emotions and the reason as the essential manifestations of an individual is recurrent at all stages of the history of mankind, its roots date back to the time of the primitive society. In various periods of history, that problem was interpreted differently depending on cultural-historical, religious and philosophical traditions, world outlook views regarding the role of human emotions and human reason in the cognizance of the surrounding world, the nature of their interconnection, and attributing parity or priority features to them. The mythical and pagan views of primitive people, their animistic beliefs testified to the undivided nature of their thinking, and were embodied in various visual-sensory forms of collective creativity that combined intellectual, emotional and volitional attitude to the world. As the human civilization developed and the social relationships changed, also changed mythological and philosophical views of primitive people that were opposed by the naive-spontaneous philosophical world outlook of ancient thinkers. The image and the symbol of the primitive society were supplanted by the Logos, i. e. the reason, by means of which the naive-spontaneous philosophy tried to solve world outlook problems. Still, the representatives of the Pythagorean philosophical school can claim the credit for using, for the first time, emotions as the basis for the comprehension of aesthetic phenomena. During that period, for the first time within the ancient Greek philosophy, aesthetic knowledge was formed, to which the notion of «sensuality» was central. The classical period of the ancient Greek philosophy testifies to the priority of the «rationalized world outlook» of the ancient philosophers, who approached the solution of the world outlook issues from the standpoint of reason.


2019 ◽  
pp. 23-31
Author(s):  
Anna Volovyk

Being one of the vital categories for all living beings on earth, space determines the boundaries for all humans in general as well as for an individual in particular. To define such boundaries, people employ a specific code that consists of the symbols of space. The latter are distinctly manifested in one of the most archaic forms of oral folk literature, the genre of folktale, which is imbued with the elements of the mythological worldview of primitive people, their mentality and mode of existence. One of the groups of symbols that foreground the symbolism of space in folktales is the symbols of border. They designate the boundary between ‘our’ and ‘their’ space in folktales as well as in daily life. Despite relatively extended research in the field of folktale symbols, there are few studies devoted to the issue of conveying the symbols of border into the target language. The goals of the article include the highlighting of the ways of rendering the symbols of border taken from English and Ukrainian folktales and the assessment of the adequacy of their reproduction in the target language. According to the results of the research, it can be concluded that due to its universal character, the symbols of border are easily rendered into the receiving linguocultures. However, an adequate reproduction of the symbols of border requires the identification of their role in a certain folktale text, and, consequently, the importance of their rendering into the target language. Moreover, it is essential to note, that elimination or change of the symbols of border may cause the violation of the integrity of the symbolic picture of the folktale and at the same time lead to the inadequate perception of the text by the receiving culture. Keywords: adequate translation, folktale, symbols of space, symbols of border, universal symbols.


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