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From the beginning social ideology was riven by two contradictory codes of behavior and two contradictory value systems: aggression and the killer instincts were necessary for the hunt, but threatened to destroy the very social order that made the hunt possible. Aggression therefore had to be encouraged, but so had quiescence, compliance, and all those qualities which lead to peaceable social cohesion.
Cultural evolution required the suppression of "selfish genes." Human society would not have survived if culture had not exerted every means to block aggression when directed toward the detriment of the community while at the same time fostering the aggression that worked to its benefit.
The larger the social group, the farther the division of labor advances, until the interests and life-experiences of different members of the group grow highly variable. The collective consciousness grows weaker, and individual consciousness stronger. Only then can one talk of "true individuals" existing within (and apart from) the social group.
All societies might in time reach their age of (true) reason, and attain the science and technology for which they were striving, but they would reach it even sooner with the aid of more advanced nations. In this way the relationship between Britain and her colonies was assimilated to an adult/child relationship. The adult's superior power of reason justifies the exertion of a benevolent control over the child.
Comparative anthropology offered a theoretical and scientific basis to the imperialist ideology which turned colonial exploitation into an expression of Christian charity or enlightened humanism, a "white man's burden" to protect savages and semi-savages from their irrational fears and the self-inflicted sufferings caused by superstition. And if at times the savages appeared ungrateful, it was like the ingratitude of a child: one day they will thank you for the punishment they receive today at your hands.
This is the chief point of difference with comparatism: the comparatist Urmyth is an actual historical entity which is identified as the cause of all derivative myths. Similarly, a psychological archetype, for both Freud and Jung, has a historical referent as well as a "material" existence as a trace or imprint on the mind. Propp's tale, by contrast, is a purely theoretical construct. Not only does it differ from the comparatist's and psychoanalyst's Urform as construction to reality, but it also differs in the dynamic of its relation to all variants: for the comparatists and psychoanalysts all variants derived their meaning and authority from proximity to the Urform, but for the formalists the Urform could only derive meaning and authority from the variants of the tale, all of which were of equal consequence.
Goethe described how the three sciences differed in their point of view and method: anatomy and physiology seek to explain biological phenomena through causal laws, morphology in terms of structural laws. In other words, anatomy and physiology will offer functional or genetic explanations of particular forms, but morphology was oriented to the comparison of abstract structural systems without reference to their origins or purposes.
İletiler
Yorumlar ve İncelemeler
THEORIES OF MYTHOLOGY
Kitap, son 150 yılda mitolojiler üzerine yapılmış analizleri, üretilen teroileri ve kuramları derliyor. Mitler neden var, neyi anlatıyorlar, neyi simgeliyorlar, ne işe yarıyorlar gibi sorulara verilen farklı cevapları merak ediyorsanız okumanızı öneririm. Yazar, teorilere sizi hazırlamak için çokca uğraşmış. Kitabın yarısı mitoloji ise diğer yarısı da psikoloji, dilbilimi, sosyoloji gibi konuları anlatıyor. Konu başlıklarını vermek gerekirse:
Max Müller'in Güneş Teorisi
James Frazer'ın 
Altın Dal'ı
Sigmund Freud, Psikanaliz ve Mit Analizi
Durkheim ve Sosyolojik Yaklaşım
Malinowski ve Fonksiyonelizm
Jane Harrison ve Ritüelizm
Burkert ve Sosyobiyoloji, Biyolojik Determinizm, Sosyal Konstrüktivizm
Saussure ve Yapısal Dilbilim, Propp ve Biçimcilik
Jakobson ve Paradigmatik Yapısalcılık
Levi-Strauss ve Yapısalcı Mit, Vernant'ın Analizleri
Post-Yapısalcı, Post-Modernist ve İdeolojik Yorumlar
