By Daniel Merkur
This publication surveys the historical past of psychoanalytic remedies of myths variously as indicators of psychopathology, as cultural safeguard mechanisms, and as metaphoric expressions of principles which could comprise healing insights.
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Additional resources for Psychoanalytic Approaches to Myth (Theorists of Myth)
Sample text
He instead maintained that knowledge of prehistoric events was transmitted by living cultural traditions in the form of folklore: There seems good reason to suppose that humanity inherited from its semi-brutal ancestors the form of society which has been called the Cyclopean family; a number of young males, young and adult females roaming about on a restricted area under the leadership of a single full-grown male. In this state of society, tribe, clan and family are co-extensive units; or rather, the Cyclopean family (or horde) is the germ out of which these institutions are differentiated in the course of evolution.
His theories of therapy and psychology afterward developed in original ways. He visited the United States annually, before immigrating in 1934. His later work was ignored by the psychoanalytic movement, but influenced Carl Rogers, some American existential psychologists, and some neo-Gestalt therapists. Rank divorced, remarried, and died in 1939 (Eisenstein 1966; Winter 1975; Rudnytsky 1992). fm Page 21 Thursday, October 14, 2004 10:24 AM Myth as Unconscious Manifestation ∑ 21 Rank’s Incest Theme made no use of the psychoanalytic method.
To tell us, as Freud (1913) did, that myth, ritual, totemism, religion, and magic all stem from the Oedipus complex is to tell us nothing that is distinctive of myth. ” The whole of culture can be interpreted in such a fashion. Rather, myths “describe the conflict between the one and the many, between the super-man and humanity. Moreover, they are often concerned with some decisive change, such as the origin of civilization or of a particular culture, that is associated with their tragedy” (pp.
