Ever since Herodotus declared in Histories that to preserve the memories of the great achievements of the Greeks and other nations he would count on their own stories, historians have debated whether and how they should deal with myth. Most have sided with Thucydides, who denounced myth as "unscientific" and banished it from historiography. In Mythistory, Joseph Mali revives this oldest controversy in historiography. Contesting the conventional opposition between myth and history, Mali advocates instead for a historiography that reconciles the two and recognizes the crucial role that myth plays in the construction of personal and communal identities. The task of historiography, he argues, is to illuminate, not eliminate, these fictions by showing how they have passed into and shaped historical reality. Drawing on the works of modern theorists and artists of myth such as Nietzsche and Wittgenstein, Joyce and Eliot, Mali redefines modern historiography and relates it to the older notion and tradition of "mythistory." Tracing the origins and transformations of this historiographical tradition from the ancient world to the modern, Mali shows how Livy and Machiavelli sought to recover true history from uncertain myth-and how Vico and Michelet then reversed this pattern of inquiry, seeking instead to recover a deeper and truer myth from uncertain history. In the heart of Mythistory, Mali turns his attention to four thinkers who rediscovered myth in and for modern cultural history: Jacob Burckhardt, Aby Warburg, Ernst Kantorowicz, and Walter Benjamin. His elaboration of the different biographical and historiographical routes by which all four sought to account for the persistence and significance of myth in Western civilization opens up new perspectives for an alternative intellectual history of modernity-one that may better explain the proliferation of mythic imageries of redemption in our secular, all too secular, times.

This book explores the connection between history and mythology by engaging with myths not as allegories or falsehoods, but as representations of historical experience. Historical approaches to myth are often absent from discussions of mythology, which favour symbolic and psychological interpretations. This analysis traces certain episodes of myths’ complex ancestries, from when their relationship with history could not so easily be severed, to subsequent attempts, which misunderstood myths as confused, undeveloped lenses for humanity to view the world. Drawing on the works of English philosopher R.G. Collingwood and the Romanticism movement, the book argues for the expansion of methodological approaches to myths. It explores the ways in which myths have served as clues for the history of civilization and humanity’s ever-changing complexities. The Historical Value of Myths is an illuminating read for advanced undergraduates, postgraduates, and researchers in the fields of mythology, the philosophy of history, and anthropology.

Sport has always been a legitimate focus for human energy, and in the last fifteen years it has emerged as a legitimate focus for scholarly energy as well. In this interdisciplinary overview of the study of sport, sociology, intellectual history, psychology, anthropology, and literature are brought to bear in seeking new understanding of the role and significance of sport in society. Some of the conclusions will be controversial or even disturbing, and the breadth of the volume clearly demonstrates that sport history is not merely a hobby. As Jack W. Berryman notes in the introduction to the volume: "Each essay, in some distinctive manner, confronts the problem of general preconceptions and misconceptions in the study of sport history. The authors ask fundamental questions: what is sport, what is its significance over time, and how can sport be studied effectively?" Donald G. Kyle opens the questions with an examination of the myth of the decline of ancient Greek sport. Stephen Hardy proposes a new model for the interpretation of both early and modern sport. Steven A. Riess questions the historicity of the myth of social mobility through sport in America. Richard D. Mandell explains the history of theoretically profound and earnest modern criticism of sport. Allen Guttmann demythologizes the relationship between erotic impulses and sport. This serious and timely study of sport aids in the reevaluation of many popular beliefs and traditional scholarly interpretations concerning sport in various ages and cultures. It offers much of value to all those interested in contemplating the nature and history of the phenomenon of sport.

This book examines the intersection of cultural anthropology and American cultural nationalism from 1886, when Franz Boas left Germany for the United States, until 1965, when the National Endowment for the Humanities was established. Five chapters trace the development within academic anthropology of the concepts of culture, social class, national character, value, and civilization, and their dissemination to non-anthropologists. As Americans came to think of culture anthropologically, as a 'complex whole' far broader and more inclusive than Matthew Arnold's 'the best which has been thought and said', so, too, did they come to see American communities as stratified into social classes distinguished by their subcultures; to attribute the making of the American character to socialization rather than birth; to locate the distinctiveness of American culture in its unconscious canons of choice; and to view American culture and civilization in a global perspective.

Past scholarship on the prison-escapes in the Acts of the Apostles has tended to focus on lexical similarities to Euripides' Bacchae, going so far as to argue for direct literary dependence. Moving beyond such explanations, the present study argues that miraculous prison-escape was a central event in a traditional and culturally significant story about the introduction and foundation of cults - a story discernable in the Bacchae and other ancient texts. When the mythic quality and cultural diffusion of the prison-escape narratives are taken into account, the resemblance of Lukan and Dionysian narrative episodes is seen to depend less on specific literary borrowing, and more on shared familiarity with cultural discourses involving the legitimating portrayal of new cults in the ancient world.

The 1960s and early 70s saw the evolution of Frontier Myths even as scholars were renouncing the interpretive value of myths themselves. Works like Joe Haldeman’s The Forever War exemplified that rejection using his experiences during the Vietnam War to illustrate the problematic consequences of simple mythic idealism. Simultaneously, Americans were playing with expanded and revised versions of familiar Frontier Myths, though in a contemporary context, through NASA’s lunar missions, Star Trek, and Gerard K. O’Neill’s High Frontier. This book examines the reasons behind the exclusion of Frontier Myths to the periphery of scholarly discourse, and endeavors to build a new model for understanding their enduring significance. This model connects NASA’s failed attempts to recycle earlier myths, wholesale, to Star Trek’s revision of those myths and rejection of the idea of a frontier paradise, to O’Neill’s desire to realize such a paradise in Earth’s orbit. This new synthesis defies the negative connotations of Frontier Myths during the 1960s and 70s and attempts to resuscitate them for relevance in the modern academic context.