?

1
?????
2

• ? ??,?????????
• ??????,??????,???????????????????
• ???????
• ? ???????????
• ?????????????
• ?????????????????,??????
• ????,?????

3

• ?????
• ????? ??????????,??????
• ???????,???????????????
• ???????????,???????
• ?????? ???(?????)?????,?????????????????????
  ,?????????????
• ???? ?????
• ????????????????,????,??????
• ????????????????????????????????,??
  ??????!? ????????????????????????????

4

• ?????
• ?? ?????????,????????
• ??
• ?? ????
• ??
• ? ??,???
• ?????????,??????
• ?????,????,???????????

5

• ??
• ? ??????????????,?????????????????,????????,?
  ????,????????????,?????????
• ???? ???????????????????????????,?????????????
  ??????,????????????,????????????,??????,????????
  ?????????,????????????????,?????????

6

• ?????????,?????,1992?
• Fate
• ??
• ?????
• ??????,?????
• Moira
• ??????
• ??

7

• ????????????????????(Fate) ??????,?????,??? (??)
  ?? (?????? ?? Zeus) ?????,????????

8

• ????? (???)?
• Atrops ???????,
• Lachesis??????? (??),
• Clotho????????
• ? Atropos?????????? unchangeable?

9

• Oedipus the King
• King Laius Queen Jocasta of Thebes ?? Oedipus
• ?? Oedipus ?????
• ??,???????!?????
• Zeus Semele
• Zeus??????!

10

• Oceanids Who then is the steersman of
  Necessity?
• Prometheus The three-shaped Moirae (plural of
  Moira i.e., Clotho, Lachesis and Atropus) and
  mindful Erinyes (Furies).
• Oceanids Can it be that Zeus has less power
  than they do?
• Prometheus Yes, in that even he cannot escape
  what is foretold.
• Aeschylus, Prometheus Bound

11

• Achilles fate
• The Moirae prophesied that Goddess Thetis son
  would be greater and more famous than his father.
  Zeus, remembered what he had done to his own
  father Cronos, and fearing that he would be
  robbed of his power gave up his desire to marry
  Thetis (whom he loved very much), who later
  married a mortal human being, and they gave birth
  to Achilles. (Achilles, of course, was greater
  more famous than his father, husband of Goddess
  Thetis.)

12

• Achilles heel
• Pandora
• Zeus ordered Hephaestus to make a mixture of
  earth and water and from it to create a woman as
  beautiful as a Goddess. When she was ready,
  Athena adorned her and taught her how to weave,
  while Aphrodite endowed her with grace and
  passion, Hermes, on the other hand, put
  malicious and lying words into her heart. Zeus
  called her Pandora, because she had received
  gifts (dora) from gods, and sent her off to
  Epimetheus.

13

• Bewitched by her beauty, Epimetheus fell in love
  with her and took her out for mankind to see.
  Pandoras fate was to be the cause of all human
  misfortune, because she opened the lid of jar
  from which evils of all kinds immediately spilled
  out to fill the world. Only hope was left in the
  jar, because Pandora closed the lid again at the
  last moment.

14

• ???????????
• ?????????
• Sisyphus,
• Prometheus,
• Heracles,
• Tantulus,
• Homer, Iliad, Odyssey
• ? Sophocles, Antigone, Oedipus the King????

15

• ???????????,?????????????????????????,????????
  ???????????????,????????????????????????????????
  ????????????????????????,?????????

16

• ????
• ????????? ????,??????
• ????
• ????? ??,??????,????????,??????,???,?????????,?
  ????????????????,??????!
• ????????????????

17

• ???
• ?????,???????????????
• Sisyphus??????????
• Prometheus?????????
• Hercacles??????????
• ??,???
• ????????????

18

• ???????
• ????
• ????
• ????
• ????

19

• ????,???????????????
• ????????????????,??????????????(??????????)?????
  ???????????!

20

• ????????
• ??????? (Mandate of Heaven) ?????????????????????,
  ???????
• ?????,??????????
• ??????????,??????????,??????????????,??,????????
  ?
• ?,?????????????????????????,???????????,??,???
  ???????????????(???)?

21

• ??,??????????????????????,??????????,????????,????
  ???????????? ????????????,????????????????,???????
  ??
• ???????????????,????????,?????????,??????????,????
  ??????

22

• ????????????,????,?????,??????,?????,??????,?????
  ????????????????????????????????????????,????????
  ,???????????????,???????????????????

23

• (???????????)
• ???
• ?????
• ?????,????
• ????,??????????,?????????????????,???????
• ??????????,??????????????????,????????

24

• ????????
• ?????,?????
• ?????????,??,??????????
• ???
• ????????????????,????,??????

25

• ????????????????
• (????)
• ????????????????????,???????(Heracles)
  ????????????
• ?????????,
• ?????,
• ?????????????,???????,
• ??????????
• ???????????????,????????????????????

26

• ???????
• Heracles ???????????????
• (Hera??) Heracles?????,???Apollo
  ???????,??????Tiryns,?Eurystheus
  ??(??)????,????????????????!
• Heracles ??????Areta, ???Heracles
  ???????????,???????????????

27

• Heracles ?????Eurytus ?,???Heracles
  ?????,?????????,?????Eurytus????
• ????????Heracles ???????????,??????????????,Herac
  les ?????????,?????????,Heracles
  ?????????????????Heracles ???,???????????????,?He
  racles ?,???Heracles ????????Heracles
  ????????????(????????)?

28

• Heracles ???????,?????????????????,?????(destined
  or pre-destined) ?/?????(fate)???????????????????
  ???????(omens)???????,?????,???????,?????????(????
  ??????????????????)???????????????,???????????????
  ?,???????????????,??Heracles ??????????????????,??
  ????????????????

29

• ??
• ???????????,?????????,????,???????(???????)
• ?????,?????(?????)
• ?????????
• ?????????????,????????,????????,?????????,??????,?
  ??????(???????)

30

• ??????,???????????,????,??????,?????(?????)
• ??,??????????,?????????,????????,???????????????(?
  ???????),??,???????????????,????????,????????,????
  ???,????,????,??????(???????)
• ????????,???????(?????)

31

• ????,????(??Heracles),?????(????)??????????????,?
  ??????(???????)
• ?????,?????????,???????,????Heracles????,???????,
  ??????????????,Heracles?Zeus?????????????????????
  ???????,????,??????????(????????)??,????????,??
  ?????

32

• ??????????
• ?????????,????,???????????????????????????
• ??????????????????????????,?????????,?????????????
  ?????,?????
• ?????(????)????,?????????????,?????????????(?????
  ),????????????,???????

33

• Heracles ???Thespius ?????????,?????????????????
• ??Megara,??????,??(Hera???)????,????
• Heracles ??????Iole,???Iole?????,???Heracles
  ????,????????

34

• Heracles ?Deianira ????????,???Heracles
  ???????,????Iole ????Deianira ?????,Deianira
  ??Heracles ??????,????????,?????????Heracles ??
• Heracles ??????????????????,??????,?????,?????????
  ??????,??????????????????????

35

• ??,????????,???????????????Heracles
  ?????Eurytheus ??????????????????,????????,?????,
  ???????????,?????????,????????????,??????????????(
  ???????????)???,Heracles ???????????,???????????,?
  ????

36

• ????,???????????????,?????????,????????,??????????
  ?
• ?????????Heracles????????,??????,????????,??????,
  ????,????????,???????????!

37

• Quotes from Scholars of Myth, Folktales and the
  Hero
• On Heroism and Myth Throughout History and in
  Today's World
• Note all are quotations -- bibliographical
  information can be found at the end of each
  quote.
• From http//www.faculty.de.gcsu.edu/mmagouli/her
  o_quotes.htm

38

• EDWARDS on The Hero and the HEROINE Myth and
  Women
• All heroism, in fact, appeals to love, makes love
  its end, relies on faith where knowledge is
  impossible. Even The Iliad, memorialized by
  Simone Weil as a poem of force, concludes not
  with the spectacle of Hectors bloody body being
  dragged around the fallen city but with Achilles
  and Priam joined in prayer, reconciled, if only
  for a moment. Love, in this sense, is neither
  romantic nor sexual.

39

• A social rather than a private impulse, it seeks
  expression in a public form and brings about a
  change from an old idea of community to a new
  ideal, on Victor Turner calls communitas. This
  term conveys a vision of community in its
  spiritual rather than its administrative or
  geographic sense. Communitas is spontaneous,
  immediate, concrete . . . as opposed to the
  norm-governed, institutionalized abstract nature
  of social structure (Ritual Process, p. 114).

40

• The participants in this relationship confront
  one another directly and create a model of
  society as homogeneous and unstructured (119) .
  . .. It is this connection between love and
  power, so often glossed over in narratives and
  interpretations of male heroism, that is the
  central structure of many women-centered myths
  . . ..

41

• Heroines typically have sons, hostages to
  patriarchy, signs that their marriages have been
  retreats and that they have been incorporated
  again into an unchanged world. But
  Pleasuresensuous, unmanly, feminineis loves
  product, a vital expression of communitas.

42

• Where instinct and intellect are fused, Please is
  born. In a culture that sees love as expressive
  primarily of sexuality alone and as contained
  only in relationships that reinforce social and
  economic hierarchies, the need to liberate eros
  from this hidden bondage can best be perceived
  and represented by figures who are truly marginal
  to society, as women have been rendered marginal
  in patriarchal culture. Nonetheless, this quest
  is the prototype of all heroic action. (Lee R.
  Edwards, Psyche As Hero, 1984, 13-14)  

43

• KLUCKHOHN On Comparing Heroes from Various
  Cultures
• Literary scholars, psychiatrists, and behavioral
  scientists have, of course, long recognized that
  diverse geographical areas and historical epochs
  have exhibited striking parallels in the themes
  of myth and folklore. Father-seekers and
  father-slayers appear again and again.
  Mother-murder appears in explicit and in
  disguised form.

44

• Eliade has dealt with the myth of the eternal
  return. Marie Bonaparte has presented evidence
  that wars give rise to fantasies of patently
  similar content. Animal storiesat least in the
  Old Worldshow likenesses in many details of plot
  and embellishment African tales and Reynard the
  Fox, the Aesop fables, the Panchatantra of India
  and the Jataka tales of China and India. The
  Orpheus story has a sizable distribution in the
  New World.

45

• In considering various parallels, some elementary
  cautions must perforce be observed. First, levels
  of abstraction must be kept distinct. It is true,
  and it is relevant, to say that creation myths
  are universals or near universals. But this is a
  far more abstract statement than are
  generalizations about the frequency of the
  creation of human beings by mother earth and
  father sky or by an androgynous deity or from
  vegetables. Second, mere comparisons on the basis
  of the presence or absence of a trait are tricky
  and may well be misleading.

46

• Although there are cases where I have as yet no
  positive evidence for the presence of the incest
  theme, there is no corpus of mythology that I
  have searched carefully where this motif does not
  turn up. Even if, however, incest could be
  demonstrated as a theme present in all
  mythologies, there would still be an important
  difference between mythologies preoccupied with
  incest and those where it occurs only
  incidentally and infrequently . . ..

47

• Most anthropologists today would agree with
  Lévi-Stauss Lévi-Stauss that throughout the world
  myths resemble one another to an extraordinary
  degree there is, indeed, an astounding
  similarity between myths collected in widely
  different regions. The differences are there
  too, of course, between cultures and culture
  areas, even between versions of the same myth
  collected on the same day from two or more
  individuals of a particular culture. Some myths
  appear to have a very limited geographical
  distribution are varyingly styled, weighted, and
  combined. These differences are very real and
  very massive, and there must be no tacit attempt
  to explain them away.

48

• For some purposes of inquiry the focus must be
  upon questions of emphasis, of inversion of plot,
  of selective omission and addition, of
  reinterpretation, of every form of variation. The
  similarities, however, are also genuine . . .
  presumably no two events in the universe are
  literally identical. But there are formal
  resemblances at varying levels of abstraction
  that are interesting and significant.

49

• Kluckhohn notes Spencers analysis of Navaho
  mythology reveals these similarities with other
  world mythology
• 1.        These are also hero stories adventures
  and achievements of extraordinary kind (e.g.,
  slaying monsters, overcoming death, controlling
  the weather.).
• 2.        There is often something special about
  the birth of the hero (occasionally heroin).

50

• 3.        Help from animals is a frequent motif.
• 4.       A separation from one or both parents at
  an early age is involved.
• 5.       There is antagonism and violence toward
  near kin, though mainly toward siblings or
  father-in-law. This hostility may be channeled in
  one or both directions. It may be masked but is
  more often expressed in violent acts.

51

• 6.        There is eventual return and
  recognition with honor. The heros achievements
  are realized by his immediate family and redound
  in some way to their benefit and that of the
  larger group to which the family belongs.

52

• Contrasts between the Old World and New World
  forms are clearly reflected in content and
  emphasis. The themes of social hierarchy and of
  triumph over (specifically) the father are absent
  in the American Indian version, and the Navaho
  theme of anxiety over subsistence is absent from
  the Euro-Asian plot.

53

• Yet at the broad psychological level the
  similarities are also impressive. In both cases
  we have a form of family romance the hero is
  separated but in the end returns in a high
  status prohibitions and portents and animals
  play a role there are two features of the
  Oedipus myth as Lévi-Strauss has translated
  itunderestimation and overestimation of near
  kin.

54

• Of constant tendencies in mythmaking, I shall
  merely remind you of four that are so well
  documented as to be unarguable, then mention two
  others
• 1.        Duplication, triplication, and
  quadruplication of elements. (Lévi-Strauss)
  suggests that the function of this repetition is
  to make the structure of the myth apparent.)
• 2.        Reinterpretation of borrowed myths to
  fit pre-existing cultural emphases.
• 3.        Endless variations upon central themes.

55

• 4.       Involution-elaboration.
• The psychoanalysts have maintained that
  mythmaking exemplifies a large number of the
  mechanisms of ego defense. I agree, and have
  provided examples from Navaho culture.
  Lévi-Strauss suggests that mythical thought
  always works from awareness of binary oppositions
  toward their progressive mediation. That is, the
  contribution of mythology is that of providing a
  logical model capable of overcoming
  contradictions in a peoples view of the world
  and what they have deduced from their experience.
  This is an engaging idea, but much further
  empirical work is required to test it. (Clyde
  Kluckhohn, Recurrent Themes in Myths and
  Mythmaking in Dundes The Study of Folklore,
  1965, orig. pub. 1959, pp. 159-160, 167-168).

56

• Freud on the Oedipus complex
• From http//www.shef.ac.uk/psysc/human/chap5.htm
  l
• Freud called the Oedipus complex 'the core
  complex' or the nuclear complex of every
  neurosis. In a footnote added to the 1920 edition
  of Three Essays on Sexuality, he made it clear
  that the Oedipus complex is the immovable
  foundation stone on which the whole edifice of
  psychoanalysis is based

57

• It has justly been said that the Oedipus complex
  is the nuclear complex of the neuroses, and
  constitutes the essential part of their content.
  It represents the peak of infantile sexuality,
  which, through its after-effects, exercises a
  decisive influence on the sexuality of adults.

58

• Every new arrival on this planet is faced with
  the task of mastering the Oedipus complex anyone
  who fails to do so falls a victim to neurosis.
  With the progress of psycho-analytic studies the
  importance of the Oedipus complex has become more
  and more clearly evident its recognition has
  become the shibboleth that distinguishes the
  adherents of psycho-analysis from its opponents
  (Freud, 1905, p. 226n).

59

• In the first published reference to the incest
  taboo in 1910 (he had written about the horror
  of incest and incest as antisocial in an
  unpublished draft in 1897), Freud refers to it as
  a cultural demand made by society which may get
  passed on by organic inheritance and adds,
  Psycho-analytic investigation shows, however,
  how intensely the individual struggles with the
  temptation to incest during his period of growth
  and how frequently the barrier is transgressed in
  phantasy and even in reality (Freud, 1905, p.
  225 and 225n).

60

• In both the development of the individual and the
  history of mankind he identified the incest taboo
  as the basis of all other prohibitions. Guilt was
  the essential weapon in the struggle against
  uncivilised, rapacious impulses and sublimation
  of sexual energies provided the energy for all of
  culture and civilisation, concepts which he
  disdained to distinguish. 'Incest is anti-social
  and civilisation consists of the progressive
  renunciation of it' (Freud, 1930, p. 60). 'We
  cannot get away from the assumption that man's
  sense of guilt springs from the Oedipus complex
  and was acquired at the killing of the father by
  the brothers banned together' (p. 131).

61

• The price we pay for the advance of civilisation
  'is a loss of happiness through the heightening
  of the sense of guilt'. He calls this 'the final
  conclusion of our investigation', thus making
  vivid the juxtaposition of civilisation and
  discontent (p. 134). He saw all of the vast
  panorama of human history as being acted out in
  the emotional space between Eros and Thanatos
  the constructive impulse to love and create and
  the aggressive impulse to destroy and die.

62

• It would be a truism to say that this play made a
  deep impression on Freud, but I think it might
  benefit us to dwell a moment on that fact. We
  know that he said to Fliess in 1897, 'I have
  found in my own case too, falling in love with
  the mother and jealousy of the father, and I now
  regard it as a universal event of childhood... If
  that is so, we can understand the riveting power
  of Oedipus Rex...' ( Freud, 1950, p. 265). He
  tells about seeking out his own family story in
  that letter and suggests that the same tragic
  triangle is at the bottom of 'Hamlet' (pp.
  263-66).

63

• Freud wrote of Oedipus in The Interpretation of
  Dreams. Here is one in whom these primeval
  wishes of childhood have been fulfilled, and we
  shrink back from him with the whole force of the
  repression by which those wishes have since that
  time been held down within us' (Freud, 1900, vol.
  4, pp. 62-3). He added the term 'complex' under
  the influence of Jung in 1910, and in Totem and
  Taboo claimed that an actual killing of a father
  by a primal horde lay at the foundation of human
  history (Freud, 1910, 1913).

64

• Work cited
• Freud, Sigmund (1900) The Interpretation of
  Dreams. S. E. 4 and 5.
• ______ (1905) Three Essays on Sexuality. S, E, 7,
  pp. 125-245.
• ______ (1910) 'A Special Type of Choice of Object
  Made by Men', S. E. 11, pp. 163-76.
• ______ (1913) Totem and Taboo. S. E. 13, pp.
  1-162.
• ______ (1915) Observations on Transference Love
  (Further Reccommendations on the Technique of
  Psycho-Analysis III, S. E. 12, pp. 159-71.
• ______ (1923) The Ego and the Id. S. E. 19, pp.
  3-66.
• ______ (1923a) 'The Infantile Genital
  Organization An Interpolation into the Theory of
  Sexuality', S. E. 19, pp. 141-48.
• ______ (1924) 'The Dissolution of the Oedipus
  Complex', S. E. 19, pp. 171-79.
• ______ (1925) 'Some Psychical Consequences of the
  Anatomical Distinction between the Sexes', S. E.
  19, pp. 243-60.
• ______ (1930) Civilization and Its Discontents.
  S. E. 21, pp. 59-145.
• ______ (1931) 'Female Sexuality', S. E. 21, pp.
  223-43.
• ______ (1933) New Introductory Lectures on
  Psycho-Analysis. S. E. 22, pp. 3-182.
• ______ (1950) Extracts from the Fliess Papers. S.
  E. 1, pp. 175-280.
• ______ (1953-73) The Standard Edition of the
  Complete Psychological Works of Sigmund Freud.,
  24 vols. Hogarth. (S. E.).