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n. (plural of myth English)

Usage examples of "myths".

I was at the time trying to reflect regularly on some myths of French daily life.

Let us tie the adventure of art to the strong pillars of the home: both will profit a great deal from this combination: where myths are concerned, mutual help is always fruitful.

It exalts all climates, of whatever kind: in cold weather, it is associated with all the myths of becoming warm, and at the height of summer, with all the images of shade, with all things cool and sparkling.

The concept is a constituting element of myth: if I want to decipher myths, I must somehow be able to name concepts.

This type of focusing is, for instance, that of the producer of myths, of the journalist who starts with a concept and seeks a form for it.

If one wishes to connect a mythical schema to a general history, to explain how it corresponds to the interests of a definite society, in short, to pass from semiology to ideology, it is obviously at the level of the third type of focusing that one must place oneself: it is the reader of myths himself who must reveal their essential function.

If I keep here to a synchronic sketch of contemporary myths, it is for an objective reason: our society is the privileged field of mythical significations.

But there can be degrees of fulfilment or expansion: some myths ripen better in some social strata: for myth also, there are micro-climates.

The social geography of myths will remain difficult to trace as long as we lack an analytical sociology of the press.

For the very end of myths is to immobilize the world: they must suggest and mimic a universal order which has fixated once and for all the hierarchy of possessions.

Thus, every day and everywhere, man is stopped by myths, referred by them to this motionless prototype which lives in his place, stifles him in the manner of a huge internal parasite and assigns to his activity the narrow limits within which he is allowed to suffer without upsetting the world: bourgeois pseudo-physis is in the fullest sense a prohibition for man against inventing himself.

Piaget has pointed out that although the little myths of genesis invented by children to explain the origins of themselves and of things may differ, the basic assumption underlying all is the same: namely, that things have been made by someone, and that they are alive and responsive to the commands of their creators.

When myths are taken concretely and literally, Campbell says, they serve the mundane function of integrating individuals into the society and worldview of a given culture, and in that ordinary function, he says, they serve no spiritually transcendental or mystical purpose at all, which is true enough.

In fact, he says, when people take myths literally which, he says, 99.

Its very agony is worth a trillion happy magics and a million believing myths, and yet its only consolation is its unrelenting paina pain, a dread, an emptiness that feels beyond the comforts and distractions of the body, the persona, the ego, looks bravely into the face of the Void, and can no longer explain away either the Mystery or the Terror.