4E RL as non-cognitive and mythical Flashcards Preview

A-level RS - Philosophy (Eduqas/WJEC) > 4E RL as non-cognitive and mythical > Flashcards

Flashcards in 4E RL as non-cognitive and mythical Deck (33)
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1
Q

What are myths falsely synonymous with?

A

• Falsehood - little/no value

2
Q

In religious studies, what is a myth?

A

• Highly specialised term referring to accounts that contain truths which are communicated through images and symbolic texts

3
Q

What happens when someone deconstructs a myth purely by empirical means?

A
  • They miss the meaning
  • Such reductionist approaches = popular during 19th/20th C + led to the popular view of myths being little more than fantasies
4
Q

Why is it important to understand the original context of a myth?

A
  • You must recognised the ‘sitz im Leben’ (situation in life) of NT writers to properly understand the gospels
  • We all apply our own sitz im Leben when interpreting ∴ add perspectives that were not relevant at the time ∴ misunderstand documents
  • The ability to appreciate that myths represent beliefs that are deeply rooted in the culture from which they arise allows for myths to be interpreted accordingly
5
Q

What approach to myths will provide the most accurate understanding?

A

• A cautionary approach

6
Q

What demonstrates the value of myths?

A
  • That they exist in all human cultures

* They provide a range of insights into elements that each society holds

7
Q

What are four common types of myths in different cultures?

A
  • Creation of universe
  • Roles of God(s)
  • Heroic myths
  • How/why the world operates
8
Q

What should be recognised when studying myths/mythical language?

A
  • Matter of interpretation

* Not always definitive

9
Q

Explain how myths and mythical language are complex.

A
  • Formed of metaphorical, symbolic, and analogical terms have meanings ‘hidden’ beyond the literal reading of the text
  • Work in RS, psychology, and anthropology has helped scholars determine that myths = serve a more significant purpose
  • They hold deep and everlasting truths integral to the identity of the culture and society to which they belong
  • Myths explore what it means to be human, what our relationship should be with the world etc.
10
Q

Why is the role of myth within religion integral?

A
  • Many aspects of religion depend on myth to provide a means of expressing fundamental religious truths that cannot be expressed in any other form of lang., as to do so would be to devalue them
  • Attempting to find literal meanings to myths inevitably leads to error, both on behalf of fundamentalist/literalist to reading r. texts and of those who criticise r. as meaningless in the contemporary scientific world
11
Q

Creation myths: what does “a formless void” (Genisis) traditionally signify?

A

• Chaos

12
Q

Creation myths: what would water have presented for the ancients?

A

• Great mystery ∵ ability to traverse oceans not possible to the societies that formulated the myths

13
Q

Creation myths: how did God control the early state of the world?

A
  • He imposed his will on the chaos of the primordial waters + filled them with differentiated life
  • He calmed and divided the waters + brought forth land; representing the stability and order
  • Light has no place in chaos, yet G brings forth light - universally a symbol for knowledge, understanding and righteous power; even at night, the world has not returned to primordial chaos as there are still lights (moon, stars)
14
Q

What did Philip Freund discuss in ‘Myths of Creation’ (1964)?

A

• Noted similarity btwn C.tian and other myths that start in waters, and through the actions of an agent of order, creation = brought about

  • Egypt: Morning Sun God, Khepri, lifts himself from the waters to bring about creation
  • Zuni tribe of America: Sun Father brought creation through waters
  • Moaris of New Zealand: Maui pulled the islands of NZ from depths of ocean
15
Q

What is a key feature of creation myths?

A

• The primacy of human beings within creation

  • Humans = steward for the creator; look after the created order + preserve it
  • Created “in the image of God” ∴ we are endowed with the qualities of the uncreated G
16
Q

Creation myths: While the meaning derived from mythical accounts may be non-cognitive, why is it relevant?

A
  • It reveals information about the world and the role od humans within it
  • Provides context and purpose
  • Deeper form of language
17
Q

What did Tillich say about myths?

A

• “Myths are always present in every act of faith, because the language of faith is the symbol…”

18
Q

What do heroic myths focus on?

A

• How individuals are able to conquer great adversity

19
Q

What do heroic myths provide?

A

• Insight into daily struggles of human existence + inspiration

20
Q

What Moojen Momen say about myths in ‘The Phenomenon of Religion’?

A

• “if one studies the common themes in the different mythologies of the world, one can find the basic rhythms by which all human beings live. Myth explores the deeper inner questions and problems that have troubled mankind.”

21
Q

Why were Solar Hero myths created?

A
  • In ancient societies, sun worship = common
  • In purely scientific terms, the sun = source of all life on earth
  • Long before the scientific age, the sun’s life-giving properties = well-known ∴ its importance = enshrined in myths
22
Q

Solar Hero myths: Explain the myth of the Ancient Egyptian Sun-God, Ra.

A

• He travelled across the sky during the day, bringing warmth to world
• At night, he travelled through the underworld to do the same to those who dwelt there
∴ able to battle the forces of chaos/darkness + bring life-giving properties

23
Q

Solar Hero myths: Explain the myth of the Ancient Canaanite God, Baal.

A
  • Promoter of life + fertility
  • Judeo-C.tian literature portrays him negatively, putting his followers in direct opp. w/ early Israelites, as Baal + Yahweh battled for supremacy w/ Yahweh triumphing each time
24
Q

What is similar about the Solar Hero myths of Ra and Baal?

A
  • The key figures give life, are killed by a dark force opposed to it, and are restored to life to start the cycle of fertility over again
  • Mythical lang. = clear parallel for passage of seasons
25
Q

What were the Solar Hero myths a precursor for?

A

• The resurrection myth

26
Q

What are resurrection myths?

A
  • Uses solar hero as an archetype
  • An agent of order is destroyed by chaos and brought back to life in victory against enemies
  • Heroic triumphs, through mythical lang., teach the ability of the hero to overcome insurmountable odds and that good will always triumph over evil
  • Provide inspiration
  • Archetypal themes exist throughout history, providing a unique insight into the human condition
27
Q

Summarise how Jesus is an example of a resurrection myth.

A

• Prisoner, friends abandon him, subsequently killed, rises from dead, heralds new age w/ promise of eternal reward for those that follow him

28
Q

What did Momen say regarding resurrection myths?

A

• “the hero returns to ‘save’ the world. He brings a new era if justice and hope, a new order; a new Golden Age dawns”

29
Q

Explain the challenge to myths regarding integrity.

A
  • If we consider any particular myth as meaningful, we would presume that the integrity of the myth = preserved
  • The importance of integrity = paramount ∵ the myths are often foundation for key beliefs/values of a society/religion
30
Q

Explain the challenge to myths regarding competing myths.

A
  • What happens when another myth stakes claim to competing truths/values?
  • Does this challenge the meaningfulness of the original myth or should the competing myth be disregarded?
  • Creation vs evolution could be considered as competing myths; fierce debate since Darwin’s ‘Origin of the Species’ in 1859; although some would not consider these as competing as sci. = based on emp. verifiable data while r. is not
31
Q

Why is Genesis as the myth of creation a challenge for myths?

A
  • It is the starting point of G’s r.ship w/ humans + = necessary part of theology in Judaism + C.ty
  • What happens when a very similar account can be found in a culture that predates Judeo-C.tian tradition by several hundred years?
  • If the myth ≠ unique, does this mean that the faith-based truth claims are likewise not unique ∴ are they weakened?
  • Central claim of C.ty = that J’s res. = unique event in history - if it is treated as mythical literature, it has several parallels in other cultures ∴ may not be as unique as claimed
32
Q

Explain the challenge of changing societies.

A
  • Similarly to the value of symbolic lang., the value of myth. lang. will inevitably change as societies change
  • The meaning of a myth may change to fit the intellectual mood of the time or as we better understand the ancient cultures from where the myth originated
  • This destabalises the ability of myths to communicate meaningful information if such info = subject to change over time
33
Q

What is Bultmann’s challenge to mythical langauge?

A
  • Considered much of NT literature as primarily mythical ∴ needed to be reinterpreted
  • Set about ‘demythologising’ these texts to make sense of them
  • Believed mythological lang. of NT obstructed a modern faith, and his work on demythologisation tried to present a gospel message free from the unscientific descriptions found in the myth. lang. of NT
  • “Can Christian preaching expect modern man to accept the mythical view of the world as untrue? To do so would be both senseless and impossible…there is nothing specifically Christian in the mythical view of the world…It is simply the cosmology of a pre-scientific age…Modern thought as we have inherited it brings with it criticism of the New Testament view of the world.”
  • “The cosmology of the New testament is essentially mthical in character”