Social Myth Research Articles

СУТНІСТЬ ТА ОСОБЛИВОСТІ СТРУКТУРНИХ ЕЛЕМЕНТІВ СОЦІАЛЬНОЇ МІФОЛОГІЇ В СУЧАСНОМУ СУСПІЛЬСТВІ

The article attempts to consider social myth-making as an integral mechanism of modern society. The essence and specifics of structural elements of social mythology are analyzed, its role in the construction of social reality is outlined. A comparative analysis of classical and social mythology. Based on this, we were able to identify the essential characteristics of social myth and show that social myth is, on the one hand, an effective mechanism for emotional consolidation of society, and on the other hand, an effective means of influencing human consciousness. It is emphasized that modern social mythology is narrowly specialized and focused on the specific relationship between the individual and society. It is proved that in modern society not only the view of the problem of social mythology changes, but also the very nature of social mythology. Mythology is becoming more artificial, man-made. It increasingly serves the needs of the authorities and elites, is deliberately produced, and therefore acquires a target audience and specific purpose, and is less and less reminiscent of classical mythology. However, the danger is not in itself social mythology, or even the manipulative design of its creators, and the inability of public and individual consciousness to resist its influence. Only by increasing the reflectivity, maturity of consciousness, the individual can resist the influence of social mythology and help to overcome its negative consequences.

PHENOMENON OF HEROISM IN THE CONTEXT OF PATRIOTIC EDUCATION

The Problem setting. Social and political processes, economic and state-building transformations in our country, and the military and political situation around Ukraine, led to the return of the theme of heroism to scientific discourse, rethinking the use of heroic potential in shaping patriotic consciousness of citizens, national identity of Ukrainians. The problem of heroism is connected with the evaluation of the activity not only of individual historical personalities or even whole generations of the people, but also with its fixation in the cultural memory of mankind. The phenomenon of the heroic is in the range of research interests of many social sciences and in the focus of attention of educational institutions.The moral significance of the heroic is important, because this concept has a significant educational potential, contributes to the formation of humane, noble goals, active citizenship and patriotismRecent research and publications analysis. The essence of the category of the heroic was explored by J. Bruno, J. Vico, G.V. Hegel, T. Carlyle, D. Campbell, F. Nietzsche, K. Jung and others. The formation of the phenomenon of heroism is outlined in the works of G. Skovoroda, P. Yurkevich, T. Shevchenko, I. Franko, L. Ukrainka, M. Hrushevsky, D. Dontsov, V. Lypynsky, G. Vashchenko, V. Sukhomlynsky, S. Krymsky, V. Baranivsky, O. Khmilyar.In the Western philosophical thought of the XX century the understanding of the heroic can be divided into four areas. The first direction continues to develop the concept of T. Carlyle (understanding the hero as a «superman»), the second considers the hero as a social myth and tool of psychoanalysis, for the third direction the hero is a phenomenon of social consciousness, a regulator of social life. The fourth is the concept of degeneration, the representatives of which reject the existence possibility of the heroic in a postmodern society.Paper objective. The one of the most important phenomena in a range of scientific interests of philosophy, psychology, ethics and history was discussed. The essence of concepts «hero», «heroism» based on the analysis of philosophical literature was explored. The description of the history of the phenomenon of heroism in different sources was made. The connection of aforementioned phenomena could be traced with such concepts as «patriotism» and «identity», the motives of selfless devotion and death, variants coexistence of different concepts of «hero» were distinguished, specific signs of heroic action were demonstrated. It reflected social and cultural settings of a specific historical period and indicated the variability of ideas about the status of this phenomenon. It was defined that people constantly were coming back to that category and fixing with that fact the highest level of spiritual beauty and activity of personality, which was able to give hope and to lead, to provoke the desire to imitate.The attention in the research work was focused on the philosophical idea ofthe twentieth century because at that period there was intensification of scientific research for clarification of those concepts.Conclusions of the research. Modern Ukrainian patriotism must be the result of the practical realization of a responsible sense of citizenship as an integrated quality of a modern man. Forming patriotic feelings in Ukrainian youth, teachers should rely on such basic characteristics of patriotism as the socially consolidating nature of its manifestation, civic responsibility and active position of all members of the community. As a result, patriotic feelings for Ukrainian youth should become not only a stable and conscious identification with their native country, but also a readiness for responsible and effective civic action.

Nutritional assessment and factors affecting dietary intake in patients with cirrhosis: A single-center observational study

Malnutrition is predictor of morbidity and mortality in patients with cirrhosis. We investigated prevalence of malnutrition and factors affecting dietary intake in patients with cirrhosis. Single-center cross-sectional observational study. A total of 251 patients with cirrhosis underwent dietary and nutritional assessment by subjective global assessment (SGA) and anthropometric measurement (dry body mass index, midarm circumference, midarm muscle circumference, triceps skinfold thickness, handgrip strength). Dietary intake was assessed in terms of total calories and protein intake, percentage of recommended intake, and per kilogram body weight per day. Factors influencing dietary intake were also assessed. Of 251 patients 199 (79%) were male and 52 (21%) were female (mean age, 51 ± 14 y, Child's A:B:C: 83:116:52). In SGA analysis 87 (35%) were well nourished (SGA-A), 106 (42%) were moderately nourished (SGA-B), and 58 (23%) were severely malnourished (SGA-C). Patients with Child's C score were severely malnourished compared with patients with Child's B and A scores. Midarm circumference, midarm muscle circumference, triceps skinfold thickness, and handgrip strength were significantly higher in SGA-A than SGA-B and SGA-C. Patients in SGA-A (1939 ± 479 kcal/d) consumed significantly higher calories than SGA-B (1494 ± 216 kcal/d) and SGA-C (1321 ± 213 kcal/d). Percentage of recommended calories intake (SGA-A [76%], SGA-B [61%], SGA-C [59%], P=0.001) and calories/kg/d is also higher in SGA-A than SGA-B and SGA-C. The results with protein intake were similar (SGA-A [61 ± 14 gm/d], SGA-B [56 ± 7 gm/d], SGA-C [51 ± 9 gm/d], P=0.001). Protein intake in g/kg/d is significantly lower in SGA-C (0.76 ± 0.22) than SGA-B (0.85 ± 0.2) and SGA-A (0.93 ± 0.2). A total of 61% patients were vegetarian, and 84% did not take evening snacks. Poor appetite (n=68, 27%), early satiety (n=75, 30%), abdominal fullness (n=62, 25%), low-salt diet (n=52, 21%), and social myth about diet 43(17%) were the common reasons for poor intake. Distension of abdomen, social myth about diet, and low sodium in diet were key factors affecting dietary intake in patients with cirrhosis and malnutrition. Malnutrition seen in 65% of patients. Total calories and protein intake was significantly low compared with recommendation even in well-nourished patients. Distension of abdomen, social myth about diet, and low sodium in diet were key factors affecting dietary intake in patients with cirrhosis and malnutrition.

Временной компонент социального мифа как социообразующая структура

The paper aims to identify specificity of social structure transformation conditioned by changes in the temporal component of social mythology. The article analyzes temporal arrangement of a social myth in the situation of information redundancy, considers social practices transformation by separation of social groups from valuable meanings and behavioural strategies under temporally conditioned difficulties in developing meaningful mythological stories. The authors identify the role of rational public consciousness control through temporal localization of social myths. Scientific originality of the study lies in the fact that the researchers reveal influence of mythological time on social structure and its changes dynamics. The research findings are as follows: the authors justify importance of temporal orderliness of a social myth in the process of group and intergenerational differentiation.

Mythology of object world in Maxim Garetsky’s works

A hypothetical proposition is stated that mythologization of objects in M. Garetsky’s works is a way to harmonize the surrounding world and man in it, and also a precise picture of the reality, a sign of changes and calamities.In accordance with M. Garetsky’s mythopoetical concept, the tragic spirit of human life is vivid in simultaneous personi­ fication of objects and objectivation of people; it is revealed in such moments as hiding face (“Winter”), or partial identification of man with clothes (“Guiet current”). Complete and irrevocable objectivation of man is presented by the author in the story “Winter” and the novel “Guiet current”.In the story “Winter” the central place, or a scene where objects attack man is a mythological image of a house, which fulfills various content and conceptual functions in the author’s mythmaking. On the one hand, the house is a protective hearth, which gives man complete protection, like in the stories “In a Sauna”, “Native Root”. On the other hand, it is a place of uncomfortable and constrained human life.It is stressed that in M. Garetsky’s descriptions we see a transition from life precision to dethronement of social myth. There is a similar fine line between life plane and myth in the story “In a Sauna”, but this work, unlike the story “Tar”, depicts not destruction of myth, but its growth and reinforcement, which is symbolically revealed in sentences and in magical charms (the story “Winter”).

Социальная система в контексте медийной типизации информации

The article is devoted to the study of the mechanisms of transformation of modern society in the context of media domination and the reproduction of chronologically determined mythologies. The main current approaches to the analysis of mythologies are considered. The significance of the temporal organization of a social myth in social differentiation and dynamics is revealed.

МИФОЛОГИЧЕСКОЕ ВРЕМЯ И ПРОСТРАНСТВО КАК ФАКТОРЫ ИНСТИТУЦИОНАЛЬНОГО ФОРМООБРАЗОВАНИЯ И ВОСПРОИЗВОДСТВА

The article analyses mythological time and space as factors of institutional form-generation and reproduction. It is shown that social myth ensures transitivity and expansion of institutional life forms, determines dynamics of the stable forms of social life actualizing the variability of temporal shifts. The paper identifies the role of mythological time and space while constructing actual social reality. The authors introduce a conception of a mythological meta-code, which binds together time and space into perceptual whole. The conclusion is made that conceptual-mythological space-time is a basic factor of reproduction and maintenance of institutional relations.

Dutch scientists and the UNESCO Statement on Race

Central to this paper is a survey held among Dutch scientists in 1951 after the publication of the first UNESCO Statement on Race. The Statement, issued by a committee of experts at UNESCO, was a condemnation of scientific racism and declared that race was a social myth. The statement led to strong international criticism from physical anthropologists and geneticists, because they disagreed with the dismissal of the concept of race and because they felt poorly represented on the committee of experts. This paper traces the reception of the first Declaration on Race among scientists in the Netherlands to demonstrate how the Statement’s impact differed in different contexts. The survey about the Statement organized by Dutch anthropologists shows how Dutch racial scientists used the Statement to distance themselves from Nazi racial science by employing a rhetoric of humility, insistence on the difference between scientific findings and moral choices, suggestions for alternative conceptualizations of race, and a strategic internationalism to connect with the international community of experts. The success of this strategy can be concluded from the fact that one of the organizers of the Dutch survey, physical anthropologist Rudolf Bergman, was invited, very last minute, to participate in the expert meeting of biological scientists that formulated a second UNESCO Statement on Race, issued a year after the first.

HISTORICAL MEMORY AND SOCIAL MYTH AS A FORM OF INTERPRETING OF THE PAST HISTORY

HISTORICAL MEMORY AND SOCIAL MYTH AS A FORM OF INTERPRETING OF THE PAST HISTORY

Neoliberal Education Reform as Black Capitalism

28 | BLACK HISTORY BULLETIN VOL. 82, NO 1 82 No.1 NEOLIBERAL EDUCATION REFORM AS BLACK CAPITALISM By Mellissa Gyimah and Ebony Rose Capitalism, historically, has been both a figment of the imagination and within arm’s reach for the Black masses in the United States. But, “Black capitalism” as defined by Manning Marable1 connotes several key components that make it unique to the Black community: 1. The accumulation of capital by individual Black entrepreneurs 2. Strategies designed to maintain control over the Black consumer market in the US 3. Collective programs to improve the economic condition of all Blacks within the overall framework of US capitalism There is a contrasting idea that Marable introduces in his classic text How Capitalism Underdeveloped Black Americathat Black capitalism is a “social myth.”2 Marable argues that Black capitalism was “perpetuated by individual Black entrepreneurial ‘success stories’ and by economic barrier established by the system of segregation.”3 Here we have two ideas of Black participation within the White supremacist, anti-Black, political economy4 —one in which Blacks are under the assumption that US capitalism is not structurally racist and that our progress can be accelerated and therefore alleviated by a small handful of Black elites; and on the other hand, one in which Black capitalism is a “social myth.”5 We take a third position that is dialectical and nuanced, but invites readers to come to their own conclusions or propose other arguments. We argue that Blacks know that the US has historically and continues to fail and neglect their cultural, social, political, educational, and economic needs, but absent a clear and viable alternative to the White supremacist racial state, the status quo is somewhat malleable. An example of this is the current educational reform movement and Black participation in it, not as victims who have suffered the disproportionate impacts of a racial neoliberalism, but as social actors and economic agents, too.6 For us, the education reform movement meets the criteria of Black people’s participation in the political economy by a) trying to accumulate social, cultural, and economic capital,7 b) trying to control and have more input into our children’s education by fighting for charter schools and choice,8 and c) trying to improve both the economic and social well-being of Black people. David Harvey9 explains neoliberalism as a theory of political economic practices, proposing that the well-being of humans can best be advanced by liberating individual entrepreneurial freedoms and skills within an institutional framework characterized by strong private property rights, free markets, and free trade. In this context, neoliberalism is characterized by three traits: the aggressive pursuit of new markets; an effort to scale back or eliminate obstacles to the mobility of capital, including protections for wages; and a reframing of economic stratification and polarization as the effect of individual choices and abilities.10 Neoliberalism presents itself as promoting equality and access across race and class, but this rolled out differently in practice, showing a racialized agenda.11 The complex origins and meanings of charter schools and voucher systems germinate from neoliberal and neoconservative ideology in the 1980s. The voucher and charter systems continue to be extended vis-a-vis a neoliberal agenda at a time when the lives and livelihoods of Black students and families is under a more visible call for Black economic and cultural freedom.12 Therefore, Black people believe that they are reappropriating the neoliberal racialized agenda within the education system, by reconfiguring neoliberal logics of hyper-individualism, color-blindness, free enterprise, privatization of public goods and services, and trade deregulation. Choice, for Black families, becomes the vehicle to provide a better education for their Black children by taking the redistribution of public tax dollars that were disproportionately spent on White children to fund Blackrun schools and neighborhood charter schools, to fit the needs of their families, their communities, and the Black collective.13 BLACK HISTORY BULLETIN VOL. 82, NO. 1 | 29 82 No.1 With all of this in mind, are Black people just being smart and pragmatic by embracing these neoliberal agendas in order to exercise their agency and self-determination? Are they reconfiguring neoliberalism and using it as...

ФІЛОСОФСЬКІ ПОГЛЯДИ А.В. ЛУНАЧАРСЬКОГО НА СУСПІЛЬНІ ПРІОРИТЕТИ В УМОВАХ КУЛЬТУРНИХ ТРАНСФОРМАЦІЙ ПЕРШОЇ ПОЛОВИНИ ХХ СТОЛІТТЯ

In the scientific article an analysis of the philosophical views of A.V. Lunacharsky concerning important social priorities that arise in the conditions of the cultural transformations of the first half of the twentieth century on the example of the social experiment of the Bolsheviks during the "cultural revolution" and in the period of the creation of the so-called proletarian society. The theorist believed that the proletariat, in the process of historical heredity and in the transition to socialist culture, should play an exclusive and avant-garde role and be a legitimate heir not only of the productive forces created in the depths of the bourgeois society, but also of the heir of all material and cultural values. By defending collectivism as the basis of communist education, the philosopher claims that one must think, as "we," to become a living, useful, responsible body, part of this "we". But at the same time A. Lunacharsky warned that this upbringing did not lead to the appearance of "herding", complete degradation of the individual, loss of originality and individuality rights. As a result of education in the personality, individual characteristics, talents, appropriate skills that people absorb and which society offers to them should be developed. It has been proved that the content and essence of cultural transformations during the formation of a socialist society contributed to the formation of totalitarianism on the basis of social myths and revolutionary romanticism. In general, through the prism of philosophical considerations, AV Lunacharsky, on the impact of cultural transformations on the values of society, we can see the attempts of the Bolsheviks to create a corporate system on a socialist basis, in which much attention was paid to the cultural and ideological spheres, without which it was impossible to create effective mechanisms for the management and management of society and to develop a social myth about the communist society as the spiritual reference point of mankind. The emphasis is placed on the fact that the so-called "revolutionary romanticism", which was inherent in many Soviet theorists of the first half of the twentieth century, essentially justified any means of violence and coercion of man in the cultural and ideological spheres in order to form a happy future, aimed at steadily moving in the fairway political attitudes and directives of the authorities. It is proved that the elements of the dictatorship of the proletariat, which were regarded as temporary measures, have gradually become the permanent basis for the formation of totalitarianism.

ТЕОРІЯ СОЦІАЛЬНОГО МІФУ Ж. СОРЕЛЯ: ІДЕЯ VS ІДЕОЛОГІЯ

G. Sorel’s meditation on the evolution of man and the nature of social might be the first to bring the idea of social myth as a factor in the social organization and evolution of human communities into the philosophical discourse. M. Asher, O. Voronyansky, D. Zhvania, I. Klimov, A. Lewis, C. Mannheim, K. Mochalov, V. Naidish, B. Paramonov, Z. Sternhel, A. Surkov, M. Schneider at different times paid attention to this side of the social philosophy of G. Sorel in the context of his research. However, the question of the essence of social myth as the implementation of the idea in opposition to ideology as a result of scientific analysis of reality still remains relevant today as the basic foundation of the philosophical problems of social consciousness and the influence of the latter on the formation of the historical process.The objective of the article is to analyze the provisions of G. Sorel’s theory of social myth about the opposition of the influence of ideas and ideologies on the dynamics of social reality.The philosopher drew attention to the fact that myths have a significant potential for social mobilization, the ability to manage and construct a social reality. According to G. Sorel, the social features are determined more by irrational soul contests, mysterious representations of justice than the ideas of mind without feelings and analytical calculations.Pluralistic understanding of rationality, according to G. Sorel, does not allow to consider the history of human communities as rigidly deterministic. According to him, social and living laws are not similar to physical and astronomical ones, and it is impossible to predict the future accurately. G. Sorel’s position can be defined as a warning against the global planning of the future in the uncertainty of the source data that underlies this planning. At the same time, the philosopher criticizes the ideology as analytical concept of planning and forecasting – as the one based on the results of scientific research.According to G. Sorel, a significant difference between the ideal as a social myth and ideology manifests in the way, in which they provide themselves with social support. Ideology in its nature is aimed at educating or persuading one or another social group. The ideal is creativity of the spirit, it is rooted in the very nature of the masses, so there is no need to persuade individuals in its charms; they gain confidence in it, living one life with similar people.According to Sorel, myths are necessary in order to accurately lay out the conclusions of social philosophy in accordance with the ideals that people live with. G. Sorel does not see another possibility to arrange the transition from principles to action, and this is the basic function of science. According to G. Sorel, the myth is an instrument for awakening social enthusiasm. The myth is the realization of hope and will through action. It does not serve the doctrine, since all doctrines are speculations that have little to do with the interests of ordinary people. A myth is an intermediary between action and idea. Any era in the development of one or another community sooner or later provides an opportunity or even gives impetus to the emergence of marginal ideological and spiritual phenomena, in which there is condensation, firstly, of all needs of this being (everything declared, but not implemented), and secondly, the pathos of denial and transformation. New social strata capture abnormal ideas and, firstly, pragmatically master them, and secondly, form their own outlook, whose critical direction helps to separate ideological manipulative elements from those that can be valid in the future and with which these strata share their own destiny.

Pregnancy in Disability: Community Perceptions and Personal Experiences in a Rural Setting in Ghana.

Background Persons with disabilities (PWDs) generally face strong discrimination and exclusion, especially with regard to their sexual and reproductive health. There is a prevailing social myth in Ghana that women with disabilities are asexual and cannot experience a positive motherhood experience. Although the World Health Organization recommends that research is conducted in this regard, community attitudes towards pregnant women living with disabilities remain largely unexplored. The purpose of this study was to explore community attitudes to pregnancy among women living with disabilities. Methodology The study design was a mixed method cross-sectional study involving quantitative face-to-face individual interviews with 400 randomly selected community members (both males and females) in three communities in the Adaklu District of Volta Region in Ghana. In addition, in-depth interviews were held with five female PWDs. Simple and multiple logistic regression analysis were used to examine the factors associated with perceptions towards pregnant PWDs. Results Majority of respondents agreed that pregnant women with disabilities should be kept in special institutions until delivery to prevent transmission of their disability to fetuses of pregnant women without disabilities. People also believed that pregnant PWDs are incapable of a safe motherhood experience. Among the strongly influencing factors for negative attitudes towards pregnancy of PWDs were educational status (p<0.001) and perceptions that the disability is caused by accidents (p<0.001) or spiritual issues (p<0.01). Regarding the relationship between perceived cause of disability and the resultant attitudes, respondents were three times more likely to have negative attitude and perceptions towards pregnant women with disabilities if their causes of disabilities were perceived to be spiritual compared to the cause being medical. Conclusion Our findings indicate that there are generally negative societal attitudes towards pregnant PWDs. The evidence suggests that a degree of prejudice and misconceptions exists towards the pregnancy of women living with disabilities. Generally, there is a public perception that women living with disabilities cannot have a safe motherhood experience and are capable of transferring their disability to an unborn child of another pregnant woman.

Interrogating innocence: “Childhood” as exclusionary social practice

Within the contemporary US context, the construct of childhood innocence is a powerful social myth that structures children’s social relations and culture and informs their rights and status in society. In this article, I interrogate the construct of childhood innocence to examine how it operates as an exclusionary form of social practice. By examining the emotional investments and social tensions that have shaped concepts of childhood, which define who is entitled to innocence and what it means to “belong” with/in childhood, I reveal how the doctrine of innocence has operated to maintain White supremacy. I explore the implications of a construct of childhood that works against the agency and dignity of most children by perpetuating silence about social injustices to illustrate the need for a reconceptualization of childhood that acknowledges and prioritizes the human rights of all children.

Roland Barthes and the “beauty of speed”: sports as a Futurist myth

The paper deals with Roland Barthes’ interpretation of sports as a contemporary myth, becoming a semiotic and communicative medium with the approach of consumer society. In particular, the paper dwells on the transformation of motor racing into a collective myth, in accordance with Marinetti’s celebration of speed. The texts arranged by Barthes for the documentary directed by Aubert Aquin ( Les sport et les hommes , 1960-1961) enable an analysis of the diffusion of sports as a mere collective business. Therefore, the paper revolves around Barthes’ ability to elaborate a theoretical framework suitable for the study of contemporary myths, in line with the Futurist “beauty of speed”. Juan Manuel Fangio embodied the real social myth, nowadays enhanced by Luis Hamilton and Sebastian Vettel. The latter won the 2018 edition of the F1 Canadian Gp forty years after Gilles Villeneuve reached his first victory. The deaths of Villeneuve and Senna and Schumacher’s serious injury attest that speed has become an effective social myth, suspended between risks and immortality.

Myth as a Means of Ordering and Organizing Social Reality

This study investigates the phenomenon of social myth as a factor of forming and transforming the consciousness of social actors. It is defined that one of the factors of appealing to mythological representation of reality is the crisis of scientific orientations of modernism. In this plane, the article studies phenomenological receptions of myth as well as the process of mythologization of modern social reality. Moreover, attention is drawn to the fact that mythologization fixes an idea of social reality and its axiological (value) dimension in the consciousness of separate individuals and their groups. Myths are axiological indicators; the more controversial society values are the greater number of myths is produced by social consciousness to eliminate these contradictions. The difference between modern and archaic myth has both qualitative and quantitative aspects. Modern society generates a great number of myths with much more narrow content. This is a consequence of "specialization" of myths, their orientation towards solving particular local tasks: political, economic, etc. Functional and structural changes of social myths can be accounted for by critical, permanently transitional condition of society in which myth compensates the unformed elements of new social practices. However, the content side of myth is not a crisis but social request and values of particular culture. The question about the necessity to fight against myths probably should be answered negatively if we don’t mean the most dangerous myths posing a serious threat for society. Myths are in harmony with social consciousness and arise in places where there is a fault between current and desirable normativity. Thus, when social practices become stable social consciousness itself displaces and nullifies myths that are responsible for harmonization of new order and they become demanded.

Artistic features of the novel «Banner-bearers» by O. Honchar

Purpose of the study. The article is dedicated to the peculiarities of the embodiment of the phenomenon of lyricism and the social myth in the novel-trilogy "The Standard-bearers" by O. Gonchar. Research methods. The article used descriptive-analytical, cultural-historical, myth-critical methods. Scientific novelty. It is proved that O. Gonchar created the novel “Standard-bearers”, guided by the attitudes of social realism and taking into account the need to create the official myth of war from time to time. It has been established that an important component for the reconstruction of the writer's ideological and aesthetic idea in the novel “Bearers” is lyricism, associated primarily with the indepth disclosure of the inner world of the individual. Findings. O. Gonchar gives an artistic vision of the war in the novel “Znommannosetsy” almost without departing from the socialist realistic canon, but the peculiarity of lyricism lends the work aesthetic value.

Tanatological reception of the motif of love in Antique "text": two versions by Guy de Maupassant

The article examines the connection between the traditional for Guy de Maupassant theme of Eros-Thanatos and the Antique "text" that is implicitly represented in mythologemes and philosophemes. The short stories The Graveyard Sisterhood and The Dead Girl incorporate a characteristic for modernism interpretation of the motive "love-death" as an ambivalent one; and offer the author's review of the mythologemes and ideological concepts of modernism rooted in the philosophical ideas of Antiquity. The study considers Maupassant’s short stories as neo-mythological texts, where the cosmological myth of the classical era is transformed into a social myth, and through the imposition of the space of life on the space of death is complemented by the motive of total – spatial, temporal, physical and ideological – deformation and author's myth of "useless beauty". These short stories embody author's tragic philosophical-symbolic (The Dead Girl) and ironically-frivolous (The Graveyard Sisterhood) versions of the traditional thematic connection, in which the motive of love is transformed into the "love for sale", expanded on the background of the cemetery-stage as an image of the modern world, where for the character, Orpheus, the "ascension to Hades" gets a new meaning.

СОЦИАЛЬНЫЙ МИФ И РАЗВИТИЕ (Размышления над книгой Л.Б. Алаева о сельской общине)

СОЦИАЛЬНЫЙ МИФ И РАЗВИТИЕ (Размышления над книгой Л.Б. Алаева о сельской общине)

«Мы и они»: механизм трансляции социального мифа в медиа-среде

«Мы и они»: механизм трансляции социального мифа в медиа-среде