Summary[ edit ] Marquard rejects the idea that human consciousness has undergone a process of demythologisation. He argues that the story of demythologisation is itself a myth. Myths are stories, and not primitive precursors to knowledge. Knowledge is about finding truths. Storytelling is how humans engage with known truths in their lifeworld. New knowledge can therefore only lead to new myths.
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Summary[ edit ] Marquard rejects the idea that human consciousness has undergone a process of demythologisation. He argues that the story of demythologisation is itself a myth. Myths are stories, and not primitive precursors to knowledge.
Knowledge is about finding truths. Storytelling is how humans engage with known truths in their lifeworld. New knowledge can therefore only lead to new myths. Marquard compares the changing of myths to the changing of clothes. He maintains that the Enlightenment was not a " striptease ", and that "mythonudism" is impossible. Monomythical thinking—allowing only one story—is harmful, because it causes narrative atrophy.
Polymythical thinking is a separation of powers. Different stories keep each other in check, and the manifoldness of the individual can exist. The chief example of a monomyth is world history as progress toward emancipation.
This myth emerged in the midth century philosophy of history. It turned "histories" into the singular form "history". Marquard calls it the second end of polymythical thinking; the first was monotheism in religion.
The Trinity may be polytheistic, but the Christian salvation story is not. It ends in nominalistic "storylessness". Like its precursor, it is a story about the termination of myth. Nonetheless, it became a new mythology.
After the new mythology emerged, an uneasiness about the monomyth began to show. It expressed itself as an increased interest in the exotic. In his contemporary West, Marquard sees the same "mythological orientalism" in Maoism and tourism. This countermovement has never offered a solution. It merely submits exotic mythology to the monomyth of progress, and thereby confirms its domination.
The modern world began when monotheism was disenchanted. This also led to "the disenchanted return of polytheism", in the form of political separation of powers. The individual re-emerged.
The key is to recognise that myths are stories. Modern polymythical thinking can then be identified. It exists in the scientific study of history and in the novel. For philosophy to break with the monomyth, it must allow dissent and tell stories again, defying charges of relativism and scepticism. It was first published as an essay in by Walter de Gruyter in the anthology Philosophie und Mythos.
Ein Kolloquium. With that in mind, Halbmayr called for resumed critical discussions about hope and ethics within the theology and philosophy of history. He maintained that "the Homeric gods are oligarchs equal to the Greek lords, who are waging a war of self- destruction". Unlike the latter, they "cannot see that in reality pluralism has long become integralism or rather: corporatism.
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