By Edith Hamilton
Because its unique booklet by means of Little, Brown and corporate in 1942, Edith Hamilton's Mythology has offered hundreds of thousands of copies in the course of the international and tested itself as a perennial bestseller in its a variety of to be had codecs: hardcover, exchange paperback, mass industry paperback, and publication. Mythology succeeds like no different publication in bringing to existence for the fashionable reader the Greek, Roman, and Norse myths and legends which are the keystone of Western tradition - the tales of gods and heroes that experience encouraged human creativity from antiquity to the current.
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Extra info for Mythology: Timeless Tales of Gods and Heroes
In reality, “facts” are themselves constructed by the historian, detached from a much broader context and set within an explanatory schema elaborated by the same historian. o f . 28 HISTORY AND MYTH IN ROMANIAN CONSCIOUSNESS It must be understood that oyecthe bistory does not ex>t. Indeed, not only does it not exist; it cannot exist. This is the end of an illusion that has been sustained and amplified by the scientism of thelast two centuries. The “critical school”, convinced as it was of the historian’s ability to squeeze out of documents what Ranke called “history as it reallywas”, and Marxist theory, with its impeccable setting of all phenomena in a complete schema of human becoming, are the two extreme points attained by themyth of a perfect and objective history.
The first is the nationalidea. In recent decades, discussions of the concept of nation have been affected, often in contradictory ways, both byStalin’s famous definition (still repeatedtoday,albeit“anonymously”)and by theexacerbated nationalism of theCeaugescuperiod. The endresulthasbeen a thorough confusion of the concept. The Stalinist definition makes the economic unification of theterritoryanobligatoryfactor,and so confersanabusivelymaterial dimension on what is, in fact, an eminently ideal project.
These are school textbooks, aimed at pupils who are at risk of being disoriented by all sorts of “relativizations”. These pupils, however, are young people in their final yearof high school, preparing to enter into the wider world. It is not with prejudices, with ready-madeideas, and with an outdated way of looking at theworld that we should be equipping them, but with the capacity to think critically and to make choices. What are we doing? Playing a hypocritical game? Is there a history for adults, in which anyone is free to say anything, and another, not exactly true but << reassuring”, for the use of adolescents?