By Iain Provan
The modern international has been formed by means of vital and effective myths. Karl Jaspers' build of the "axial age" envisions the typical previous (800-200 BC), the time whilst Western society was once born and international religions spontaneously and independently seemed out of a likely shared price set. Conversely, the parable of the "dark eco-friendly golden age," as narrated via David Suzuki and others, asserts that the axial age and the otherworldliness that observed the emergence of equipped faith ripped society from a formerly deep communion with nature. either myths contend that to take care of stability we needs to go back to the idealized previous. In Convenient Myths, Iain Provan illuminates the effect of those deeply entrenched and questionable myths, warns in their capability risks, and forebodingly maps the consequences of an international based on such myths.
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Additional resources for Convenient Myths: The Axial Age, Dark Green Religion, and the World that Never Was
K aren Armstrong This lack of careful attention to empirical historical data that we encounter in the work of Jaspers and others, such that the theory Procrustes and His Bed 35 comes to drive the interpretation of the data rather than vice versa, is particularly evident in the work of Karen Armstrong. Here I begin to anticipate more obviously a discussion to which I shall return in a later chapter—a discussion of the way in which the mythmakers who are the focus of this book distort the content of ancient traditions, and particularly the biblical tradition, in their pursuit of (what turns out to be) a fictional past.
The situation in Israel is quite 5 different again—one small state dominated by various empires. A similar problem arises with respect to Jaspers’ understanding of the transition from the axial to the postaxial age. , in the Hellenistic and Roman Empires). There was a return to the preaxial phase of history (although the postaxial empires depended on axial sources at an ideological level). As Arnason argues, however, the actual historical reality is much more complex. ” For example, “an imperial background .
He explores these differences among “otherworldly civilizations,” like those dominated by Buddhism and Hinduism; “this-worldly civilizations” that have not been monotheistic, like Confucian China; and the monotheistic civilizations shaped by Judaism, Christianity, and Islam (which is included here even though its origins lie “beyond 19 the Axial Age proper” ). Historically, otherworldly civilizations have not viewed politics as the primary arena in which the transcendental vision should be realized.
Convenient Myths: The Axial Age, Dark Green Religion, and the World that Never Was by Iain Provan