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Basketball can be much more important than simple recreation, as evinced in this autobiographical essay by the author of the memoir "World Without Pain: The.
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Bejan Daruwalla. John Walters. A Portrait of the Artist as a Sadhu. Do You Fear Death?
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Continue shopping Checkout Continue shopping. Chi ama i libri sceglie Kobo e inMondadori. Preview saved Save Preview View Synopsis. Choose Store. Or, get it for Kobo Super Points! Skip this list. A second function of mythology is to provide an explanation or image of the universe and how it came to be, that is, a cosmology.
The description of the world, however, has to correspond to the actual experience, knowledge, and mentality of the culture involved. Today we turn to science for explanations, rather than to the old folk stories of our culture. However, for most of us, science functions like myth in that we have no personal experience of the matter. We put our trust in the scientific view given us by our culture and enshrined in its myths. In his memoir, Jung said that the ancient myths were the first form of science, in that they were attempts to investigate the nature of reality, and explain the findings to others.
The problem is that today, people try to make science do what proper science cannot do: provide moral and metaphysical meaning. They pervert science into Scientism. Clift says that mythology also serves a sociological function, in that it tells the group who it is and what it is to do, and it informs the individual within the group how he is to relate to the others. It is in the stories of their cultures that individuals in primitive societies found their orientation and direction — how they were to lived. These provided them with a justification for their values.
Clift points out that myth functions sociologically in part by teaching us, through the rituals derived from them, how to behave in crises. Reading this part of the chapter, I thought back to the moment that my father died in his hospice bed. He was surrounded by family and friends when he took his last breath. It was a moment of high drama, as you can easily imagine. There was a moment of silence, and then I began to pray the Our Father aloud. Everybody joined in. This was a little thing, but it brought a proper sense of dignity to this dramatic moment, and it brought all of us in the room together, in reciting aloud the most important prayer of our religion.
Writing as a Metaphysical Experience on Apple Books
Truth is, there we all were, children and old folks alike, and we had just witnessed the passing from this life to the next of an old man we all loved fiercely … and we could not possibly have come up with a response in that moment that was worthy of it, or of my father. Our mythological tradition so to speak told us what to do for him, and for ourselves. In all places and in all times, people have found values that gave significance to their lives and lifted them out of the humdrum of daily existence.
And the only way this kind of transcendent value can be talked about is in stories — the language of myth and symbol. Can you see in this why Jordan Peterson is so successful today in reaching people, while so many members of the Christian clergy are not? Peterson may or may not be a Christian, but he talks about mythology, especially Christian mythology that is, Bible stories , as if they were true in the Jungian sense. That is, as if they told us things that are true about reality, and ourselves. And he teaches his listeners what they can learn from those myths.
Anyone know of it? And now the next post is open. Who got next? Update: Actually, Matt Bowman already got next. See his previous posts here and here for some great theological and sociological analysis of Jimmer Fredette and of the meaning of how we read the Utah Jazz. Labels: communal experiments religion and sports religion in the press. Edward J. Blum said…. And congratulations to Professor Lofton. What great news. July 14, at AM.
Paul Harvey said…. You don't get academic basketball analysis that is any better than this. To wit: one quotation from Matt's article that employs the American Religious Studies genre to tremendous effect: "If one were to examine only the numbers, Jimmer Fredette largely seems the same player this year as he was last year.
Yet suddenly he has moved up the draft boards. Why is this? A literal reading seems insufficient to explain the resonance Jimmer has attained. Jimmer may be a better basketball player than he was in , but he is also a more ambiguous, and hence more powerful, metaphysical force.
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He has gathered symbolic meaning to himself. We see here the spiritual senses at work. Paul, may I ask how you see this as an example of American Religious Studies? July 15, at PM. Chip, this was meant mostly in jest, as befits an article that is a little bit serious and a lot arch humor. And yet, the reference to the "more powerful, metaphysical force" and other phrases in Matt's piece, and the use of an icon from outside of what is conventionally defined as "religion" in order to explain something about a religion -- seems characteristic of the genre, or am I missing the point entirely a serious question -- I am honestly trying to absorb and learn from the discussion you all had in the journal articles and other pieces elsewhere.
Paul, I'm traveling and can't give your question the time that it deserves, but in short: no, I don't think it's characteristic, nor do I think any of the articles in that journal issue suggested that it is or should be. Further, I don't see the academic study of religion in America or "ARS" as people seem to be calling it lately as a genre.
There are many ways, many methods, many perspectives, to approach the study of religion a point Jason made eloquently: "ARS is always ars". If anything, that journal issue was suggesting that those undertaking the study of "religion" ought to have some critical, analytical awareness of their use of the term "religion.