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By Lynda Donnelly McNeil

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Taylor Stevenson in Myth and the Crisis of Historical Consciousness, "The fundamental function of myth is one of the cosmicization; of giving meaning and shape to the world. 40 Myth-making is, as philosophers of mythic thinking such as Stevens and Cassirer have argued, the prototype for all meaningmaking acts of mind ("cosmicizing," then, in this context means the formative powers of mind). p. conceptus) for both biological and cognitive processes lies in their shared sense of a coming into being.

He goes on to explain how a semantic shift in the meaning of originality as the novel or inventive occurred when poetry was < previous page page_39 If you like this book, buy it! next page > < previous page page_40 next page > Page 40 associated with the original language and Homer (or Moses) as the first poets. Often injunctions were heard (as, for example, those of Vico, Blackwell, Wood, Wolf, and F. Schlegel) to imitate the "original" mythic-primitive authors, while, paradoxically, creating a new work of art.

The Babylonian-Assyrian myth of creation explicitly describes Chaos as the condition of the world when the heavens above were "unnamed" and on earth no name was known for anything. , understanding) simultaneously with or through the naming, shaping, or disclosing power of language. , understanding) that enlightens every man was coming into the world" or was creating the world through the conceptualizing power of the word, language (John 1:9). 37 Hence, both mythological and cognitive acts of creation are often associated with parturitiontwo analogous formative processes < previous page page_35 If you like this book, buy it!

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