The hero's journey: the world of Joseph Campbell

1990 ◽  
Vol 28 (02) ◽  
pp. 28-0737-28-0737
Author(s):  
Joseph T. Mahoney ◽  
Jackson Nickerson

Abstract Joseph Campbell describes a narrative pattern for a hero's journey. ‘A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from the mysterious adventure with the power to bestow boons on his fellow man’ (2008: 30). This paper looks at Oliver E. Williamson's life through Campbell's lens and reveals his journey, challenges, and triumphs not only for himself but also for all students of the science of organization.


PMLA ◽  
1979 ◽  
Vol 94 (1) ◽  
pp. 22-35 ◽  
Author(s):  
David H. Miles

Composed in the tradition of German idealist aesthetics, Lukács' Theory of the Novel (1916) establishes him not only as an heir to Hegel but, more important, as a forerunner of Benjamin, Adorno, Goldmann, and Auerbach. Lukács begins by constructing a phenomenology of narrative mind in which modern consciousness is played otf against its Other, against the epic vision of earlier poets. Whereas the Homeric epic is characterized by a wholeness of sensibility and vision, novelistic consciousness is ironic, alienated and self-divided. Thus the novelistic hero's journey becomes a Hegelian one into the problematic realms of inwardness, memory, and imagination: from Cervantes to Flaubert we witness a retreat from participation in the world to interpretation of it. Lukács' philosophical meditations prefigure much in recent novel theory: Benjamin's and Adorno's commentaries on alienation in narrative, Goldmann's notion of the problematic hero, and Auerbach's concept, in Mimesis, of Homeric realism.


2017 ◽  
Vol 2 (Volume 2, Issue 2: Winter 2017) ◽  
pp. 54-68
Author(s):  
Joe T. Velikovsky

This article examines the lives of two eminent geniuses, scientist-writer Charles Darwin (1809-1882) and writer-artist-filmmaker Stanley Kubrick (1928-1999), as monomythic hero’s journeys. The article is in three parts: Part One (Separation) presents Vogler’s (1992) twelve-step monomyth, a compressed version of the 17-step monomyth hero’s journey pattern identified by comparative mythographer Joseph Campbell (1949) in The Hero with a Thousand Faces. In Part Two (Initiation) the twelve-step monomyth narrative algorithm (Vogler, 1992) is used to explain the eminent genius lifework of Charles Darwin, and this same twelve-step lens is then applied to the eminent genius lifework of Stanley Kubrick. Part Three (The Return) applies the same twelve-step monomyth to the author-researcher of this article (Velikovsky), aiming to demonstrate how the monomyth applies not only on large scales to eminent geniuses such as Darwin and Kubrick in Science and the Arts, but also on small scales—even to Everyday Joes such as myself, thus also supporting Williams (2016, 2017). The conclusion drawn is that the monomyth pattern is a life-problem and also domain-problem solving tool, supporting the heroism science research of Allison (2016) and Efthimiou (2016a, 2016b). As this research is transdisciplinary, the disciplines of the research presented are: Communication and Media Arts, Information Science and Technology, Creativity Studies, Consilient Narratology, Evolutionary Psychology, and Metamodernism.


2020 ◽  
Vol 29 (2-2020) ◽  
pp. 58-76
Author(s):  
Elizabeth Quirós García

This research paper analyzes the functions of myth in Galway Kinnell’s The book of nightmares mainly utilizing the scholarly contributions of Carl Jung and Joseph Campbell. In this analysis, the quester learns about the different functions of myth in the development of individuals as well as their need to complete cycles in life that will allow them to grow emotionally and psychologically. Kinnell’s use of imagery and unpretentious motifs of everyday living are enthralling; the “dead shoes, in the new light” allow readers to lose their way to find out who they are and what they want. XXI-century Western society has rendered the rites of passage it had previously upheld primitive. In a post-globalized era and a civilization that tends to favor capitalism and consumerism, although individuals encounter rites of passage and myth on a daily basis, they may be perceived as primeval and senseless. The book of nightmares discloses rites, rites of passage, and myths for the reader to discover opportunities of learning to mature in the world


Author(s):  
Gitanjali Kapila

In The Hero with a Thousand Faces Joseph Campbell begins his thesis of the Monomyth with a recounting of the story of the Minotaur. His purpose is straightforward: the initiation and cycling of the hero’s journey is predicated on an origin of evil narrative which the story of the Minotaur quintessentially is. It is interesting to note, however, that differently gendered expressions of narrative evil give rise to distinct and gendered vectors of protagonist action. In Sleeping Beauty, for example, Maleficent, a female/mother variant of the tyrant-monster, gives rise to a protagonist, Princess Aurora, who is never the conscious agent of the action she takes. On the other hand, in Mad Max: Fury Road, Furiosa literally drives the narrative action which is initiated by the tyrant-father, Immortan Joe. Though it’s clear that Furiosa’s journey adheres to a more manifest expression of empowered action than Princess Aurora’s, this paper will argue that neither protagonist nor the implied origin of evil story setting each character’s journey in motion suffices to define the heroine’s journey. Rather, the fairytale princess and the female action-hero require a new interpretive model in order to describe both their conflicting and, surprisingly, common relationship to personal agency. Drawing on the methodology of Vladimir Propp, I intend to offer an alternative framework for understanding the attributes of the heroine’s journey which circumvents completely the essentializing gesture that is necessarily made in positing an expression of the hero-task which would be unique to a female protagonist. Rather, I offer the Multimyth, an interpretive framework which 1) applies the model of the hero’s journey to Sleeping Beauty and Mad Max: Fury Road in order to define, reveal, and interrogate the functioning of each film’s narrative structure foregrounding the roles of Princess Aurora and Furiosa, respectively; and, then 2) uses the aggregate conclusions of the application of Campbell’s model to each text to counter-interrogate the model itself. In doing so, I intend to expose the assumptions, omissions and limitations of the Monomyth as a narrative heuristic and at the same time elucidate the Multimyth as an interpretive model which honors Campbell’s conception of the hero-task and proffers new methods for the application of the hero’s journey which will result in a richer and more complex understanding of narrative structure.


Lexicon ◽  
2021 ◽  
Vol 7 (2) ◽  
pp. 233
Author(s):  
Adelia Damayanti ◽  
Achmad Munjid

This paper discusses the character development of Siddhartha, the main character in Herman Hesse’s novel, Siddhartha (1973). This research aims to study how Siddhartha’s character develops during his journey to reach enlightenment. The analysis is conducted by using the theory of the hero's journey by Joseph Campbell. The result shows that Siddhartha’s journey follows twelve out of seventeen stages of the hero’s journey proposed by Campbell. All of the stages appear in the same order except the stage Belly of The Whale that comes late. It functions as a turning point rather than a preparation for a greater ordeal. The analysis also shows that Siddhartha undergoes two major changes; from an individualistic to a wise person and from someone who is always persistent and thirsty for knowledge to someone who is flexible.


Ramus ◽  
1976 ◽  
Vol 5 (1) ◽  
pp. 1-17
Author(s):  
William R. Nethercut

Folk sagas, and epics, develop around a common sequence. A hero is isolated from his society, he enters a land of mystery, is tested by a confrontation with some dread power, he undergoes a symbolic death, and experiences a life-enhancing return to those he left behind. At the end, he is reinstated into the world of men. Joseph Campbell documents the ubiquity of this progression in Asia, Africa, North America, and Europe.The most prominent fact which seems to contradict the above order in the Iliad is the absence of any land of fantasy into which Achilles travels, and, along with this omission, the absence too of any weird or supernatural being against whom the hero must contend. We may even say that their is no real journey that the hero undertakes, for the action of the story lies consistently around Troy. Achilles appears static: he sits in a perfectly ordinary tent. However, this turn of the usual plot achieves something new: it allows Homer to suggest Achilles as an inwardly existing personality, whose mental estrangement is all the more clearly defined by the physical continuities about him. Unlike Odysseus and the many wandering heroes who get blown off course, lose their way in the woods, or who are kidnapped on their wedding nights, Achilles is within reach. Yet he remains apart.


Author(s):  
Michelle Yates ◽  
Susan Kerns

The Chicago Feminist Film Festival aims to decenter and destabilize Hollywood norms, including Hollywood’s tendency to place cis-gendered white male protagonists at the center of films structured according to the hero’s journey. Thus, The Fits (2016) was a natural opener to the inaugural festival, embodying many of the festival’s values in destabilizing what constitutes “normal” ways of seeing the world. In particular, in centering black girlhood, The Fits subverts the white and male gaze. Main character Toni takes on the active gaze usually reserved for white and/or male characters, subverting the objectified status generally prescribed to female characters. The Fits also unsettles the heroine’s journey by troubling Toni’s transformative return. While it may seem that through “the fits” Toni is assimilated into normative gender relations, it is also possible to read Toni’s transformation in the film as form of insubordination, a resistance to this assimilation.


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