In the Embrace of the Swan: Anglo-German Mythologies in by Rüdiger Görner, Rudiger Gorner

By Rüdiger Görner, Rudiger Gorner

Myths confirm the way in which cultures comprehend themselves. The papers during this quantity study culturally particular myths in Britain and the German-speaking international, and evaluate techniques to the speculation of fantasy, including the ways that mythological formations function in literature, aesthetics and politics - with a spotlight at the interval round 1800. They enquire into the results of myth-oriented discourses for how within which those cultures comprehend one another, and during this manner make an important contribution to a extra profound method of intercultural learn.

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Additional resources for In the Embrace of the Swan: Anglo-German Mythologies in Literature, the Visual Arts and Cultural Theory (Spectrum Literaturwissenschaft Spectrum Literature) (German and English Edition)

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In: Bis zum Lorbeer versteig ich mich nicht. Festschrift für Jürgen Hein. Hrsg. v. Claudia Meyer. Münster 2007. S. 295–306 38 Herwig Gottwald voller Vorgänge, die sich im ‚blinden‘ Zufall verdichten, zu mildern, zu entschärfen oder gar zu überwinden. 3. 41 Kurz vor seinem endgültigen Scheitern trifft K. auf den für seinen Fall eigentlich nicht zuständigen Beamten Bürgel, den er ‚zufällig‘ im Schlaf in dessen Zimmer überrascht, das er auf der Suche nach Klamms Sekretär Erlanger aufsucht. Dieses Zusammentreffen mit Bürgel erfolgt unerwartet und räumt dem erschöpften Helden mit einem Male alle zuvor vergeblich angestrebten Möglichkeiten ein, da sich der Beamte plötzlich für seinen Fall interessiert und K.

Admittedly, the chronological divide between these camps is not rigid. Nineteenth-century views are to be found in the twentieth century – for example, in the English anthropologist Robin Horton2, who is even la- _____________ 1 2 James George Frazer, The Golden Bough. 1st ed. 2 vols. (London: Macmillan, 1890). Robin Horton, ‘African Traditional Thought and Western Science’, in Africa 37 (1967), pp. 50–71 (part I), 155–87 (part II). 44 Robert A. Segal belled a ‘neo-Tylorian’, or in the American anthropologist David Bidney3, who could likewise be called a neo-Tylorian.

Kontrapräsentisch (heroischer Mythos). In beiden Fällen hat der Mythos orientierende Kraft für eine Gruppe („Mythomotorik“31). 32 Die Repetivität oraler Kulturen hört auf; das kulturelle Gedächtnis organisiert sich in Kanones, als Umgang mit fundierenden Texten. Jetzt entsteht auch die Geschichtsschreibung. An die Stelle von Wiederholung tritt Variation. Allerdings verlegt Assmann die Scheide zwischen ritengestützter Repetition und textgestützter Interpretation erst in die ‚Achsenzeit‘33, lokalisiert sie also erheblich später, als ich dies versucht habe.

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