In today's fast-paced and complex world, the concept of myths continues to hold relevance. According to philosopher Alan Watts, myths serve as tools to help us make sense of the world around us. Just as ancient civilizations used myths to explain natural phenomena and human behavior, we can use modern myths and narratives to navigate the complexities of our society. By interpreting and analyzing these stories, we can gain insight into our own lives and the world we live in.
"A myth is an image in terms of which we try to make sense of the world." - Alan Watts
In this quote by Alan Watts, the philosopher suggests that myths serve as a framework or lens through which we interpret and understand the complexities of the world. By providing us with symbolic representations and narratives, myths help us navigate the ambiguous and often confusing aspects of our existence. Watts implies that myths are not mere fantastical stories, but rather tools that aid in our comprehension and interpretation of reality.
Reflecting on the quote by Alan Watts, consider the following questions:
“A myth is a way of making sense in a senseless world. Myths are narrative patterns that give significance to our existence.”
“There may even be a real relation between certain kinds of effectiveness in literature and totalitarianism in politics. But although the fictions are alike ways of finding out about the human world, anti-Semitism is a fiction of escape which tells you nothing about death but projects it onto others; whereas King Lear is a fiction that inescapably involves an encounter with oneself, and the image of one's end. This is one difference; and there is another. We have to distinguish between myths and fictions. Fictions can degenerate into myths whenever they are not consciously held to be fictive. In this sense anti-Semitism is a degenerate fiction, a myth; and Lear is a fiction. Myth operates within the diagrams of ritual, which presupposes total and adequate explanations of things as they are and were; it is a sequence of radically unchangeable gestures. Fictions are for finding things out, and they change as the needs of sense-making change. Myths are the agents of stability, fictions the agents of change. Myths call for absolute, fictions for conditional assent. Myths make sense in terms of a lost order of time, illud tempus as Eliade calls it; fictions, if successful, make sense of the here and now, hoc tempus. It may be that treating literary fictions as myths sounds good just now, but as Marianne Moore so rightly said of poems, 'these things are important not because a / high-sounding interpretation can be put upon them but because they are / useful.”
“But myth is something else than an explanation of the world, of history, and of destiny. Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence. Hence to demythologize is to interpret myth, that is, to relate the objective representations of the myth to the self-understanding which is both shown and concealed in it.”
“Historical sense and poetic sense should not, in the end, be contradictory, for if poetry is the little myth we make, history is the big myth we live, and in our living, constantly remake.”
“Myths are, in fact...neither primitive nor untrue. They are, rather, a kind of poetry that helps us make sense of the world and our place in it.”