This study explains how the myths of Greece and Rome were transmitted from antiquity to the Renaissance. Luc Brisson argues that philosophy was ironically responsible for saving myth from historical annihilation. Although philosophy was initially critical of myth because it could not be declared true or false and because it was inferior to argumentation, mythology was progressively reincorporated into philosophy through allegorical exegesis. Brisson shows to what degree allegory was employed among philosophers and how it enabled myth to take on a number of different interpretive systems throughout the centuries: moral, physical, psychological, political, and even metaphysical. How Philosophers Saved Myths also describes how, during the first years of the modern era, allegory followed a more religious path, which was to assume a larger role in Neoplatonism. Ultimately, Brisson explains how this embrace of myth was carried forward by Byzantine thinkers and artists throughout the Middle Ages and Renaissance; after the triumph of Chistianity, Brisson argues, myths no longer had to agree with just history and philosophy but the dogmas of the Church as well.

We think of myth as a fictional story, and Plato was the first to use the term muthos in that sense. But Plato also used muthos to describe the practice of making and telling stories, the oral transmission of all that a community keeps in its collective memory. In the first part of Plato the Myth Maker, Luc Brisson reconstructs Plato's multifaceted and not uncritical description of muthos in light of the latter's famous Atlantis story. The second part of the book contrasts this sense of myth, as Plato does, with another form of speech that he believed was far superior: the logos of philosophy. Appearing for the first time in English, Plato the Myth Maker is a solid and important contribution to the history of myth, based on the privileged testimony of one of its most influential critics and supporters.

This Very Short Introduction explores different approaches to myth from several disciplines, including science, religion, philosophy, literature, and psychology. In this new edition, Robert Segal considers both the future study of myth as well as the impact of areas such as cognitive science and the latest approaches to narrative theory.

This book explores the dynamic relationship between myth and philosophy in the Presocratics, the Sophists, and in Plato - a relationship which is found to be more extensive and programmatic than has been recognized. The story of philosophy's relationship with myth is that of its relationship with literary and social convention. The intellectuals studied here wanted to reformulate popular ideas about cultural authority and they achieved this goal by manipulating myth. Their self-conscious use of myth creates a self-reflective philosophic sensibility and draws attention to problems inherent in different modes of linguistic representation. Much of the reception of Greek philosophy stigmatizes myth as 'irrational'. Such an approach ignores the important role played by myth in Greek philosophy, not just as a foil but as a mode of philosophical thought. The case studies in this book reveal myth deployed as a result of methodological reflection, and as a manifestation of philosophical concerns.

"Plotinus, the Roman philosopher (c. 204-270 CE) who is widely regarded as the founder of Neoplatonism, was also the creator of numerous myths, images, and metaphors, which have frequently been dismissed by modern scholars as merely ornamental. In this book, distinguished philosopher Stephen R. L. Clark shows that they form a vital set of spiritual exercises by which individuals can achieve one of Plotinus's most important goals: self-transformation through contemplation. Clark examines a variety of Plotinus's myths and metaphors within the cultural and philosophical context of his time, asking probing questions about their contemplative effects. Through rich images and structures, Clark casts Plotinus as a philosopher deeply concerned with philosophy as a way of life." -- Résumé de l'éditeur.

Intentionality is one of the central problems of modern philosophy. How can a thought, action or belief be about something? Sachs draws on the work of Wilfrid Sellars, C I Lewis and Maurice Merleau-Ponty to build a new theory of intentionality that solves many of the problems faced by traditional conceptions.

Philosophy, Aesthetics And Cultural Theory Is An Interdisciplinary Series In Continental Philosophy, Cultural Theory, And The Arts, Edited By Hugh J. Silverman, Stony Brook University, New York, USA `[This] is a compelling study of the intimate, complex, and often unexpected aspects of the relationship between philosophy and myth ... This is an eloquent, forceful, and altogether timely contribution in a world in which new myths purport to be unquestionable, while philosophy bides its time in self-absorbed conceptual retreat. Its publication marks a new step in deconstructive thinking, after which deconstruction will never again be the same.' `This book is a gift precisely in the Derridean sense described within it. Its gift is that it is a tour de force. The book leads its reader on a profound and clear, even if complex, exploratory voyage into and out of the maze of Jacques Derrida's web of deconstructive thought. While making this trip, the book weaves a radical argument against the notion that philosophical logic transcends mythic qualities of understanding. It shows compellingly that philosophy's knowledge of truth is inescapably embedded in myth.' Bombarded by narratives that terrorize and repress, we may often consider myth to be constrictive dogma or, at best, something to be readily disregarded as unphilosophical and irrelevant. However, such dismissals miss a crucial aspect of myth. Harnessing the insights of Jacques Derrida's deconstruction and Mark C. Taylor's philosophical reading of complexity theory, Derrida, Myth and the Impossibility of Philosophy provocatively reframes the pivotal relation of myth to thinking and to philosophy, demonstrating that myth's inherent ambiguity engenders vital and inescapable deconstructive propensities. Exploring myth's disruptive presence, Spitzer shows that philosophy cannot separate itself from myth. Instead, myth is an inevitable condition of the possibility of philosophy.