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Comparative mythology has served a variety of academic purposes. For example, scholars have used the relationships between different myths to trace the development of religions and cultures, to propose common origins for myths from different cultures, and to support various psychoanalytical theories.
Religious identity is a specific type of identity formation. Particularly, it is the sense of group membership to a religion and the importance of this group membership as it pertains to one's self-concept. Religious identity is not necessarily the same as religiousness or religiosity. Although these three terms share a commonality ...
The relationship between religion and myth depends on what definition of "myth" one uses. By Robert Graves's definition, a religion's traditional stories are "myths" if and only if one does not belong to the religion in question. By Segal's definition, all religious stories are myths—but simply because nearly all stories are myths.
Identity formation, also called identity development or identity construction, is a complex process in which humans develop a clear and unique view of themselves and of their identity. Self-concept, personality development, and values are all closely related to identity formation. Individuation is also a critical part of identity formation.
Cross-cultural or comparative theories of religion focus on “religion” as something that can be found and compared across all human cultures and societies. The anthropology of religion today reflects the influence of, or an engagement with, such theorists as Karl Marx (1818-1883), Sigmund Freud (1856-1939), Émile Durkheim (1858-1917), and ...
[11] [12] [16] As examples of Biblical myths, Every cites the creation account in Genesis 1 and 2 and the story of Eve's temptation. [17] Christian tradition contains many stories that do not come from canonical Christian texts yet still illustrate Christian themes. These non-canonical Christian myths include legends, folktales, and ...
Portrait of Friedrich Max Müller, a prominent early scholar on the reconstruction of Proto-Indo-European religion and a proponent of the Meteorological School. [4] The Meteorological or Naturist School holds that Proto-Indo-European myths initially emerged as explanations for natural phenomena, such as the Sky, the Sun, the Moon, and the Dawn. [5]
The genesis of modern understanding of Greek mythology is regarded by some scholars as a double reaction at the end of the 18th century against "the traditional attitude of Christian animosity mixed with disdain, which had prevailed for centuries", in which the Christian reinterpretation of myth as a "lie" or fable had been retained. [1]