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Η επιστήμη της μυθολογίας
Η επιστήμη της μυθολογίας
Ψυχολογία και μυθολογία. Δύο επιστήμες, φαινομενικά διαφοροποιημένες, συνδυάζονται σε ένα πρότυπο έρευνας, που αποκαλύπτει τη διαρκή και μόνιμη σύνδεση του ατόμου με τα μυθολογικά αρχέτυπα και αποτελεί ταυτόχρονα, αδιάσειστη απόδειξη της ύπαρξης του φυλετικού ασυνείδητου.
Ο Καρλ Γκ. Γιουνγκ και ο Καρλ Κερένυϊ, παγκόσμια αναγνωρισμένες αυθεντίες στον τομέα της ψυχολογίας και της ανθρωπολογικής μελέτης, αντίστοιχα, θεμελιωτές ενός διαφορετικού τρόπου αντίληψης, συνδυάζουν τις απόψεις τους σε ένα έργο, που αν μη τι άλλο, δίνει απαντήσεις τόσο στο πρόβλημα της αναγκαιότητας ύπαρξης των μύθων, όσο και στο ζήτημα της φυλετικής ταυτότητας των εθνών.[...]
Ψυχολογία και μυθολογία. Δύο επιστήμες, φαινομενικά διαφοροποιημένες, συνδυάζονται σε ένα πρότυπο έρευνας, που αποκαλύπτει τη διαρκή και μόνιμη σύνδεση του ατόμου με τα μυθολογικά αρχέτυπα και αποτελεί ταυτόχρονα, αδιάσειστη απόδειξη της ύπαρξης του φυλετικού ασυνείδητου.
Ο Καρλ Γκ. Γιουνγκ και ο Καρλ Κερένυϊ, παγκόσμια αναγνωρισμένες αυθεντίες στον τομέα της ψυχολογίας και της ανθρωπολογικής μελέτης, αντίστοιχα, θεμελιωτές ενός διαφορετικού τρόπου αντίληψης, συνδυάζουν τις απόψεις τους σε ένα έργο, που αν μη τι άλλο, δίνει απαντήσεις τόσο στο πρόβλημα της αναγκαιότητας ύπαρξης των μύθων, όσο και στο ζήτημα της φυλετικής ταυτότητας των εθνών.[...]
262 pages, Paperback
First published January 1, 1941
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About the author
C.G. Jung
1,879 books11.6k followersCarl Gustav Jung (/jʊŋ/; German: [ˈkarl ˈɡʊstaf jʊŋ]), often referred to as C. G. Jung, was a Swiss psychiatrist and psychotherapist who founded analytical psychology. Jung proposed and developed the concepts of extraversion and introversion; archetypes, and the collective unconscious. His work has been influential in psychiatry and in the study of religion, philosophy, archeology, anthropology, literature, and related fields. He was a prolific writer, many of whose works were not published until after his death.
The central concept of analytical psychology is individuation—the psychological process of integrating the opposites, including the conscious with the unconscious, while still maintaining their relative autonomy. Jung considered individuation to be the central process of human development.
Jung created some of the best known psychological concepts, including the archetype, the collective unconscious, the complex, and synchronicity. The Myers-Briggs Type Indicator (MBTI), a popular psychometric instrument, has been developed from Jung's theory of psychological types.
Though he was a practising clinician and considered himself to be a scientist, much of his life's work was spent exploring tangential areas such as Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung's interest in philosophy and the occult led many to view him as a mystic, although his ambition was to be seen as a man of science. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.
The central concept of analytical psychology is individuation—the psychological process of integrating the opposites, including the conscious with the unconscious, while still maintaining their relative autonomy. Jung considered individuation to be the central process of human development.
Jung created some of the best known psychological concepts, including the archetype, the collective unconscious, the complex, and synchronicity. The Myers-Briggs Type Indicator (MBTI), a popular psychometric instrument, has been developed from Jung's theory of psychological types.
Though he was a practising clinician and considered himself to be a scientist, much of his life's work was spent exploring tangential areas such as Eastern and Western philosophy, alchemy, astrology, and sociology, as well as literature and the arts. Jung's interest in philosophy and the occult led many to view him as a mystic, although his ambition was to be seen as a man of science. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.
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Displaying 1 - 22 of 22 reviews
July 10, 2020
It was his experience as a psychologist that prompted Jung to note the importance of religious symbolism and mythology. It was evident that across ethnicities and cultures, the language of the subconscious was largely mythological. These symbols become evident in visions, dreams, hypnogogic/hypnopompic imagery, and even in delusions. But, as Jung notes here, certain mythological symbols, the snake for instance, may show up in various contexts that may influence the overall meaning of a particular symbol. That symbol will usually still retain some set meanings that make it unarbitrary when utilized by the subconscious. Since these symbols are not arbitrary, they can be decrypted.
Here, Jung and Kerenyi specifically discuss the divine child and mother/maiden motif. Because of the ubiquitous and rich nature of these mythological motifs, there is quite a bit that they are able to say about them. The main thing I want to comment on here is one of the important facets of Jung's psychological system: the animus and anima. He discusses that quite a bit here because of it's relevance to the above motifs. In Jung's theory of the anima/animus there is the notion that the self is a duality. In a male, the subconscious self is feminine i.e. the anima. In a female the relationship is reversed and the subconscious self is the animus. In connection to his concept of anima/animus, he specifically notes the mythological motif of hermaphroditism. I found this particularly relevant to the current bent of society where some people honestly believe that gender is a spectrum. The notion is delusional, of course, but it's interesting that here we have a societal delusion that Jung almost predicted when he noted the importance of the mythological motif of hermaphroditism, and it relates to some degree to his theory of anima/animus. I have often thought that transgenderism (and maybe to a degree homosexuality) may relate to Jung's concept of the anima and animus. In a normal process of development, a man and woman integrate that subconscious self where it takes its properly assigned role in creativity and in other more intuitive aspects of life, but the conscious self still retains its proper gender identity and everything that relates to that. When the process does not proceed normally, it seems likely that the conscious self takes on attributes of that subconscious self, e.g. possibly through homosexual attraction, and possibly even direct identification with the opposite gender resulting in dysphoria. That is just my take on it. It would have been interesting to see how Jung would've reacted to the current delusional trend regarding gender. As I said, he seemed to have predicted its possible occurrence when he noted how important the symbol and archetype of the hermaphrodite was.
This is a rather short work, and, in truth, Jung's material is already contained in his work Archetypes and the Collective Unconscious. I hadn't read Karl Kerenyi before, but his contribution was interesting as well. All in all an interesting book. I give it around 4 stars.
Here, Jung and Kerenyi specifically discuss the divine child and mother/maiden motif. Because of the ubiquitous and rich nature of these mythological motifs, there is quite a bit that they are able to say about them. The main thing I want to comment on here is one of the important facets of Jung's psychological system: the animus and anima. He discusses that quite a bit here because of it's relevance to the above motifs. In Jung's theory of the anima/animus there is the notion that the self is a duality. In a male, the subconscious self is feminine i.e. the anima. In a female the relationship is reversed and the subconscious self is the animus. In connection to his concept of anima/animus, he specifically notes the mythological motif of hermaphroditism. I found this particularly relevant to the current bent of society where some people honestly believe that gender is a spectrum. The notion is delusional, of course, but it's interesting that here we have a societal delusion that Jung almost predicted when he noted the importance of the mythological motif of hermaphroditism, and it relates to some degree to his theory of anima/animus. I have often thought that transgenderism (and maybe to a degree homosexuality) may relate to Jung's concept of the anima and animus. In a normal process of development, a man and woman integrate that subconscious self where it takes its properly assigned role in creativity and in other more intuitive aspects of life, but the conscious self still retains its proper gender identity and everything that relates to that. When the process does not proceed normally, it seems likely that the conscious self takes on attributes of that subconscious self, e.g. possibly through homosexual attraction, and possibly even direct identification with the opposite gender resulting in dysphoria. That is just my take on it. It would have been interesting to see how Jung would've reacted to the current delusional trend regarding gender. As I said, he seemed to have predicted its possible occurrence when he noted how important the symbol and archetype of the hermaphrodite was.
This is a rather short work, and, in truth, Jung's material is already contained in his work Archetypes and the Collective Unconscious. I hadn't read Karl Kerenyi before, but his contribution was interesting as well. All in all an interesting book. I give it around 4 stars.
January 31, 2021
Još jedna promašena tema i „car je go“ blagoglagoljiva zbirka eseja koja je, izgleda, samosvrsishodna. Sličan „tip“ razočaranja kao sa Kembelovom „studijom“ Heroj sa hiljadu lica. Da nije Jungovog udela sa njegova dva eseja, ocena za ovu zbirku bi bila siromašna dvojka, jer Kerenji ili ne ume da se iskaže, ili mu je stil takav – konfuzan, neumereno logoreičan, prepun neusklađenih misli, digresija, neobjašnjenih pojmova koji su tematika poglavlja, gde on do besvesti upotrebljava jedan jedini termin, i, na kraju – tema o kojoj je trebalo da piše ostane neobrađena i nedovršena. Ili je princip pisanja naučnih radova u društvenim naukama takav, ili sam ja, kao naučnik iz sfere prirodnih nauka učen drugačijim postulatima – da jedan naučni rad treba da bude atributivno ogoljen, jasan, precizan, nezamagljen digresijama, i pre svega – informativan. Kerenjijev stil je, prema mome utisku, sve suprotno. Dok je, kao što sam naglasio, Jungov udeo u ovoj studiji potpuno osveženje i moje oduševljenje njegovim postulatima gradacijski raste kad god se iznova sretnem sa njegovim pisanijima. Ako se nešto zove „UVOD U SUŠTINU MITOLOGIJE“, treba, valjda, da se od toga očekuje da se u tom UVODU ta SUŠTINA i objasni – ergo razjasne postulati i termini koje treba savladati u onome što sledi IZA tog uvoda, a što je, zapravo, mitološka potka koja je arhetipski ujednačena u istorodnoj mitološkoj grupi i gde se u okviru te grupe mogu jasno povlačiti paralele prepoznavanja istorodnih elemenata. Kerenji je samo nabacao te neke osnove, tek u naznakama, i do besvesti se bavio nekim, samo njemu znanim i bitnim, elementima koje je pokušao da obradi u okviru zadate teme. Nijednu frazu nije objasnio ni definicijom niti validnim primerima – ni arhetip božanskog deteta, ni arhetip božanske devojke, iako je za neke od njih imao dobre ideje (npr. za primer božanskog deteta, po prvi put, da je meni poznato, neko u ovakvom štivu uzima lik nesrećnog Kulerva iz finskog epa Kalevala, ali umesto da ga rastumači i uporedi sa drugom božanskom decom koju je naveo, on se u beskonačnim citatima delova epa samo udaljava od teme). S druge strane – Jung preko svojih postulata dečjeg arhetipa i elemenata individuacije kojima se bavio u nekoliko svojih knjiga (Arhetipovi i kolektivno nesvesno i Arhetipovi i razvoj ličnosti npr.) vrlo jasno objašnjava šta arhetip božanskog deteta treba da znači i koji je njegov udeo u mitološkoj potki. To, takođe, čini i sa principom božanske devojke, tumačeći njene aspekte preko svojih dobro poznatih anima-animus i persona-senka dubleta. Sve u svemu – ukoliko niste ljubitelj ispraznih intelektualnih onanisanja kojima se ne vidi svrha osim u filozofiranju per se, već ste iza ovog naslova zaista očekivali uvod u suštinu mitologije (kao što je, recimo, to fenomenalno obrađeno u knjizi Uporedna mitologija Jana Puhvela), ovo delo će vas, kao i mene, razočarati. Jedina, i dalje za mene najbolja preporuka za one koje interesuje da pročitaju tumačenje mitologije kroz psihološke postulate jeste Beyond the Mist: What Irish Mythology Can Teach Us About Ourselves Petera O'Connora.
February 23, 2026
Više "suština" nego "uvod".
February 2, 2013
Excellent essays from two of the foremost scholars on psychology and mythology. Carl Jung's essay on the function of the Divine Child was enjoyable to read. Also Section III, by C. Kerenyi, on Kore was excellent. The book gets somewhat dry, but there is plenty of good treasures hidden if your prepared to do the hard work. These writers are here to inform and educate, not entertain. The Chapter on Kore, is a good read if anyone is interested in the idea of the trinity. The threefold functions of the Greek maiden goddesses as explained by Kerenyi was enlightening to say the least. It was also interesting to read another view point concerning the Eleusinian Mysteries.
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May 4, 2016
This is a collaborative work by C.G. Jung, the polymathic psychiatrist, and Károly Kerényi, the classical philologist, each of them having written commentaries from the perspectives of their respective disciplines.
April 9, 2020
The Demeter/Kore/Persephone triad was fascinating. Linking Artemis, Hecate, Athena and Demeter/Kore/Persephone all together into plausible theories sound like one huge muck-around in the grass...but it's not, thankfully. The patient's dreams are incredibly detailed and read like mini works of Surrealism.
Don't have any comments on the Divine Child section unfortunately, because it went over my head.
Don't have any comments on the Divine Child section unfortunately, because it went over my head.
June 18, 2019
Consisting of dual analyses of the Divine Child myth and of the sacred maiden, or "Kore," in Greek mythology, "Essays on a Science of Mythology" by C. Jung and C. Kerenyi, its reading and appreciation, is like being served after dinner a dessert of lemon meringue pie with a hot cup of coffee with cream: it soothes and comforts, making you feel better about yourself and your place in the universe. The aforementioned binary nature of the book, with Kerenyi the mythologist talking about the goddesses as religious figures, and Jung the psychiatrist discussing the workings of the archetypes of the same figures in the minds of modern individuals, sets up a dialogue in the mind of the reader where the competing interpretations, through their complimenting content and references, bring the reader to a higher level of appreciation for the enduring wisdom of the archaic religion of ancient Greece. Upon completion of the book, one's understanding is increased dramatically, and one has become more compassionate about that much abused phenomena, the human consciousness. This is truly one of the best books I have ever read concerning the general area of mythology, and I recommend it to all readers who have even a faint inkling of interest in things psychological and mythological. It is that good.
July 27, 2015
Kerényi and Jung. This floats my boat in ways I can't describe.
January 10, 2020
I enjoyed reading Jungs input but Kerenyis was difficult to get through.
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December 14, 2021Es interesante la observación de Kerenyi acerca de la divinidad, la cual se desarrolla. Para ello hila a las principales divinidades Zeus huyendo del padre, Leto huyendo de Hera para poder dar a luz a Apolo, o la huida de Hermes del olimpo, siempre en adversidad se les revelará el atributo divino. Ya lo había intuido en Hércules, el bastardo que logra acceder al olimpo gracias a los doce trabajos como la ultima divinidad del panteón olímpico. Esto me da una intuición sobre la base del la religión cristina y la protección del varón para acceder al resplandor, situando tanto al padre como a la madre en un segundo plano, dando todo el peso y cuidado a la juventud.
Sobre las doncellas divinas, siempre al cuidado del padre, siempre bajo su protección y trabajo, siempre bajo su respeto y cuidado, ya que en ellas se revelará el mayor misterio al que accederá la humanidad. Core la que contrajo nupcias con Hades, la que trae luz o simple vida.
Sobre los ensayos de Jung, el primero me parece fascinante con explicaciones concisas y claras sobre sus términos, además de sus observaciones obre los trabajos de Kerenyi, aunándonos al manejo psicológico. El segundo mucho más corto, un tanto polémico para aquellos que aun no entienden la dinámica de pareja, aunque concuerdo plenamente con el papel que le da a cada figura, tanto a la doncella como al niño. Pero cuando me pierde es en su interpretación de los sueños, riza muchísimo el rizo, lo vuelve totalmente subjetivo, pero bueno...
Sobre las doncellas divinas, siempre al cuidado del padre, siempre bajo su protección y trabajo, siempre bajo su respeto y cuidado, ya que en ellas se revelará el mayor misterio al que accederá la humanidad. Core la que contrajo nupcias con Hades, la que trae luz o simple vida.
Sobre los ensayos de Jung, el primero me parece fascinante con explicaciones concisas y claras sobre sus términos, además de sus observaciones obre los trabajos de Kerenyi, aunándonos al manejo psicológico. El segundo mucho más corto, un tanto polémico para aquellos que aun no entienden la dinámica de pareja, aunque concuerdo plenamente con el papel que le da a cada figura, tanto a la doncella como al niño. Pero cuando me pierde es en su interpretación de los sueños, riza muchísimo el rizo, lo vuelve totalmente subjetivo, pero bueno...
September 11, 2024
Book Review: "Introduction to a Science of Mythology" by C.G. Jung and C. Kerenyi
"Introduction to a Science of Mythology" by C.G. Jung and C. Kerenyi is a profound exploration of mythology from a psychological and cultural perspective. The authors delve into the symbolic meanings of myths, providing a deep understanding of their relevance in ancient and modern contexts. Jung's psychoanalytic approach complements Kerenyi's classical scholarship, creating a comprehensive framework combining psychology, anthropology, and mythology. This book is a treasure trove for those studying mythology, as it presents myths not merely as old stories but as living, dynamic symbols that influence human consciousness and culture.
For writers of fantasy novels, this book is invaluable. It offers rich insights into archetypal themes and characters, making it a perfect source for constructing deeper, resonant narratives. By understanding myths' underlying psychological and symbolic structures, authors can create stories that speak to universal human experiences. The depth of analysis and the interdisciplinary approach make it a scholarly read and an inspiring one for creative minds. Overall, "Introduction to a Science of Mythology" is essential for anyone interested in the intersection of mythology, psychology, and storytelling.
"Introduction to a Science of Mythology" by C.G. Jung and C. Kerenyi is a profound exploration of mythology from a psychological and cultural perspective. The authors delve into the symbolic meanings of myths, providing a deep understanding of their relevance in ancient and modern contexts. Jung's psychoanalytic approach complements Kerenyi's classical scholarship, creating a comprehensive framework combining psychology, anthropology, and mythology. This book is a treasure trove for those studying mythology, as it presents myths not merely as old stories but as living, dynamic symbols that influence human consciousness and culture.
For writers of fantasy novels, this book is invaluable. It offers rich insights into archetypal themes and characters, making it a perfect source for constructing deeper, resonant narratives. By understanding myths' underlying psychological and symbolic structures, authors can create stories that speak to universal human experiences. The depth of analysis and the interdisciplinary approach make it a scholarly read and an inspiring one for creative minds. Overall, "Introduction to a Science of Mythology" is essential for anyone interested in the intersection of mythology, psychology, and storytelling.
December 18, 2024
Kerényi went to great lengths in finding corresponding myths for both his categories of the child god and that of the maiden. Some of the detail was overwhelming in constructing a picture of these concepts, but well done with the sources.
Jung's interpretation of the Kore mythologem was extraordinarily helpful in establishing a narrative for the Eleusinian story of the Abduction of Persephone. He also elucidated what he means by an archetype or a motif, and prevents the reader from pinning those categories down as definitives by explaining their phenomenological basis.
However, this book was a little disappointing at the end; for something that includes the Eleusinian mysteries in its subtitle, it shies away from exploring it. The moment he interprets mythologems, Kerényi changes the topic, such as the fire-exposure given to Demoöphon by Demeter. It could have a clue of the recipe for all we know, as is the case of Persephone's consumption of the pomegranate. It plays a little too much in mythological conceptions, which risks deviation. The excellent exploration of the child-god, right from the Greek Hermes, Apollo and Hercules to the Polynesian Maui and Vedic Prajapati and Narayana left me hoping for a conclusion at Bacchus/Dionysus but neither author ventured into that territory and the child god was only partly integrated in the Kore section.
Jung's interpretation of the Kore mythologem was extraordinarily helpful in establishing a narrative for the Eleusinian story of the Abduction of Persephone. He also elucidated what he means by an archetype or a motif, and prevents the reader from pinning those categories down as definitives by explaining their phenomenological basis.
However, this book was a little disappointing at the end; for something that includes the Eleusinian mysteries in its subtitle, it shies away from exploring it. The moment he interprets mythologems, Kerényi changes the topic, such as the fire-exposure given to Demoöphon by Demeter. It could have a clue of the recipe for all we know, as is the case of Persephone's consumption of the pomegranate. It plays a little too much in mythological conceptions, which risks deviation. The excellent exploration of the child-god, right from the Greek Hermes, Apollo and Hercules to the Polynesian Maui and Vedic Prajapati and Narayana left me hoping for a conclusion at Bacchus/Dionysus but neither author ventured into that territory and the child god was only partly integrated in the Kore section.
September 3, 2023
[...]άντρας περνά μια νύχτα με κάποια γυναίκα και φεύγει μακριά. Η ζωή και το σώμα του είναι πάντα τα ίδια. Η γυναίκα συλλαμβάνει. Σαν μητέρα είναι διαφορετική από τη γυναίκα χωρίς παιδί είναι ένα άλλο πρόσωπο. Μεταφέρει στο σώμα της τον καρπό της νύχτας για εννιά μήνες. Κάτι αναπτύσσεται μέσα στη ζωή της. Κάτι που δε θα το αποχωριστεί ποτέ πια. Είναι μητέρα. Είναι και παραμένει μητέρα ακόμη και αν πεθάνει το παιδί της, ακόμη και αν πεθάνουν όλα τα παιδιά της. Κάποτε μετέφερε το παιδί κάτω από την καρδιά της και δε φεύγει από εκεί ακόμη και όταν αυτό πεθάνει. Ο άντρας δε γνωρίζει τίποτε από όλα αυτά. Δεν αντιλαμβάνεται τη διαφορά πριν και μετά τον έρωτα, πριν και μετά τη μητρότητα. Δεν μπορεί να γνωρίζει τίποτε. Μόνο μια γυναίκα μπορεί να γνωρίζει και να μιλάει για αυτό. Να γιατί δεν μπορούν οι σύζυγοί μας να μας πουν τι να κάνουμε. Η γυναίκα μπορεί να κάνει μόνο ένα πράγμα. Μπορεί να σέβεται τον εαυτό της. Μπορεί να διατηρεί την αξιοπρέπειά της. Πάντοτε πρέπει να ακολουθεί τη φύση της. Πάντοτε πρέπει να είναι κόρη και πάντοτε πρέπει να είναι μητέρα. Πριν από κάθε έρωτα είναι κόρη και μετά από κάθε έρωτα είναι μητέρα. Από εδώ φαίνεται αν είναι καλή γυναίκα ή όχι.[...]
January 28, 2019
Adentrarse en los contenidos de los mitos, remontarse a los tiempos en que aparece la conciencia en el ser humano, tiene algo de mítico en sí mismo.
Trabajosamente, Kerényi nos presenta los conceptos, los clasifica, los articula hasta extraer su conclusión de ellos. Es sin duda, un esfuerzo de la conciencia y es necesario esforzarse para no perderse en las proposiciones que le llevan a la conclusión, que no siempre me resultan irreconocibles. Ni siquiera buscando en las fuentes citadas en las notas.
Pero Jung... La riqueza de conceptos, la claridad de su exposición, son flechas dirigidas al blanco una tras otra. Leer a Jung tiene algo que nos pone dentro de una tormenta de elementos, o en el centro de un magnífico espectáculo de fuegos artificiales, según leamos, desde la emoción o desde la razón.
Dejarse atrapar por los conceptos de Jung convierte la lectura en una ceremonia iniciática. Con Kerényi asistimos a la representación de un rito, con Jung, somos parte de la ceremonia.
El libro tiene dos temas, y cada uno es tratado por Kerényi primero, Jung luego. El primer tema es base de un libro de profunda significación. Ya sea porque ha sido mejor tratado o porque es más asequible o cala más hondo, es na unidad en sí mismo y de alguna manera oscurece al tema que le sigue. Al final del libro, Kerényi escribe unas notas sobre Jung. La última es un homenaje de un amigo a otro que hace poco falleció. En ese contexto, es emocionante el leerla.
Trabajosamente, Kerényi nos presenta los conceptos, los clasifica, los articula hasta extraer su conclusión de ellos. Es sin duda, un esfuerzo de la conciencia y es necesario esforzarse para no perderse en las proposiciones que le llevan a la conclusión, que no siempre me resultan irreconocibles. Ni siquiera buscando en las fuentes citadas en las notas.
Pero Jung... La riqueza de conceptos, la claridad de su exposición, son flechas dirigidas al blanco una tras otra. Leer a Jung tiene algo que nos pone dentro de una tormenta de elementos, o en el centro de un magnífico espectáculo de fuegos artificiales, según leamos, desde la emoción o desde la razón.
Dejarse atrapar por los conceptos de Jung convierte la lectura en una ceremonia iniciática. Con Kerényi asistimos a la representación de un rito, con Jung, somos parte de la ceremonia.
El libro tiene dos temas, y cada uno es tratado por Kerényi primero, Jung luego. El primer tema es base de un libro de profunda significación. Ya sea porque ha sido mejor tratado o porque es más asequible o cala más hondo, es na unidad en sí mismo y de alguna manera oscurece al tema que le sigue. Al final del libro, Kerényi escribe unas notas sobre Jung. La última es un homenaje de un amigo a otro que hace poco falleció. En ese contexto, es emocionante el leerla.
September 17, 2017
I read these essays very slowly, excepting them heavily. It was worth reading them for over 1.5 years. I read them as stories about us, our humanity, with a focus on the things we have lost in the wake of our cultural development. Development is not only about shedding backward and useless elements but also about losing precious things. Humanity's mythological mindset was one of them. Jung and Kerényi do some serious mental digging to uncover some of that buried treasure.
August 25, 2021
Really makes one want to read more Greek plays and Finnish/Indonesian/Indian myths.
April 30, 2022
Readable but hard
January 20, 2025
Some cool meta commentary nuggets but i skimmed a lot of the actual mythology analysis because it was.. boring
December 30, 2025
Definitely need a solid understanding of Greek Mythology to understand Kerenyi's essays, though Jung's part is much more approachable.
While the ideas presented in this might be termed today as occultic or pseudoscience, there is a great deal of value to be found here. Essentially, the authors — Carl Jung, the famous psychologist, and Carl Kerenyi, an expert in classical mythology -- aim to explain why certain motifs or archetypes seem to recur across cultures.
The collection includes two sets of essays, four in total. The first set delves into the 'Divine Child' archetype, with Kerenyi explaining its parallels in myths across different cultures, followed by an essay by Carl Jung explaining this archetype through his own understanding of psychology and experience with patients. The same is done for what they term as the ‘Kore’ or maiden archetype in the subsequent set of essays.
The final conclusion reached is that myths are not simply stories humans conjure up to explain natural phenomena, nor are they necessarily fictional narratives inspired by the comingling of creativity and lived experience. Rather, there is a primordial mythology, universally shared as a function of the collective unconscious of humankind, able to be tapped by individuals without experience-based preconditions.
While captivating, the ideas presented were not convincing enough for me. Aside from the anecdotal experiences of Jung, some of which I felt were weak, there was a lack of proof for Jung's psychological theories as applied towards mythology. Nevertheless, what this work did well is highlight the incredibly unusual similarities myths share across cultures, which, despite the chosen explanation given to explain this phenomena, can in no way be dismissed as mere coincidence.
Consider the ‘Divine Child’ archetype: an orphan child lost in nature going on to achieve 'divinity. Its allusions are innumerable. Horus in the Egyptian tradition experiencing Set's murder of his father, Osiris, and hiding until he is strong enough to avenge this death. Romulus and Remus being raised by a she-wolf and going on to found Rome. Baby Sargon floating in a basket in the Euphrates, Baby Moses floating in a basket in the Nile, and so on. There is something profoundly intriguing at play here.
While the ideas presented in this might be termed today as occultic or pseudoscience, there is a great deal of value to be found here. Essentially, the authors — Carl Jung, the famous psychologist, and Carl Kerenyi, an expert in classical mythology -- aim to explain why certain motifs or archetypes seem to recur across cultures.
The collection includes two sets of essays, four in total. The first set delves into the 'Divine Child' archetype, with Kerenyi explaining its parallels in myths across different cultures, followed by an essay by Carl Jung explaining this archetype through his own understanding of psychology and experience with patients. The same is done for what they term as the ‘Kore’ or maiden archetype in the subsequent set of essays.
The final conclusion reached is that myths are not simply stories humans conjure up to explain natural phenomena, nor are they necessarily fictional narratives inspired by the comingling of creativity and lived experience. Rather, there is a primordial mythology, universally shared as a function of the collective unconscious of humankind, able to be tapped by individuals without experience-based preconditions.
While captivating, the ideas presented were not convincing enough for me. Aside from the anecdotal experiences of Jung, some of which I felt were weak, there was a lack of proof for Jung's psychological theories as applied towards mythology. Nevertheless, what this work did well is highlight the incredibly unusual similarities myths share across cultures, which, despite the chosen explanation given to explain this phenomena, can in no way be dismissed as mere coincidence.
Consider the ‘Divine Child’ archetype: an orphan child lost in nature going on to achieve 'divinity. Its allusions are innumerable. Horus in the Egyptian tradition experiencing Set's murder of his father, Osiris, and hiding until he is strong enough to avenge this death. Romulus and Remus being raised by a she-wolf and going on to found Rome. Baby Sargon floating in a basket in the Euphrates, Baby Moses floating in a basket in the Nile, and so on. There is something profoundly intriguing at play here.
October 13, 2012
The book contains essays which approach the subject from slightly different directions.
May 26, 2021
A compact study of two archetypes that offers two views on duality as an overarching principle.
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