Reasoning of Philosophy
Introduction
Mythology, as a science has to be taken into consideration, began to be seriously accepted in the highest academic circles during the last half of the century, especially after the incorporation of a new and important component, comparative mythology, by Georges Dumézil andHis disciples and followers.
Among the last, the works of Jaan Puhvel have contributed to place the myth as a serious subject of study, testing how this is something too important for the place, people where it works or has worked, since in which the forms of thought are expressedthrough which a group reaches the necessary knowledge about itself and its existence, its own roots and those of its environment, and sometimes even adds indications that help it channel its destiny.
Developing
During the already long course of the history of man, entire peoples, religious and political societies and systems have appeared and disappeared, but many myths have subsist, sometimes almost fossil, often enchanted or as parts of sagas, legends, storiesfolkloric or national legends that constitute most of its tradition. Dumézil, in a transcendental step forward, came to present in its enormous corpus of publications the bases of the new comparative mythology, saying its innovative and transcendental theory of trifunctionality in the old Indo -European societies.
Puhvel later added in his studies of comparative mythology forms of mythical material analysis based on a bipolar polygenesis axis (multiple spontaneous generation based on broad factors of similarity) and diffusion, and in monogenesis, which specifically tries to retract the materialmythical of disparate societies to a common ancestor that includes language, society, and culture. This inductive approach to historical and prehistoric reconstruction of prototypes always produces deductive benefits.
To be efficient, it needs amplitude and depth in several dimensions, and sufficient similarity and variety to allow positive conclusions and negative controls. And in the entire world, only the Indo -European language group with its witnessed Continuum of more than 4.000 years throughout Europe, the East, and Central and South Asia offers an adequate means for a company of that importance.
All of the above is clearly in the line of Dumézil’s theories, who formulated the famous thesis of trifunctionality present exclusively in the ancient Indo -European peoples. In them, and in any other, Dumézil and their disciples have described the existence of the three distinctive functions, not only manifest in mythology and religion, but also in their ideology in general and in their social organization.
Dumézil demonstrates in a first step the existence of tripartition in the ancient Indo-Raia villages, where he describes the Brahmins or priests (first function), the ksatriyas or warriors (second function), and the vaisyas or farmers / livestock (third function), in addition to the semi-sclavic group formed by the Shudras (mainly the defeated pre-raaries that India inhabited before the arrival of Indo-European). This tripartition is also in the divine pantheon, something reflected in the Rig Veda and in the subsequent Vedas and Brahmins, and then in the great epic work Mahabharata.
Mitra and Varuna represent the first function, Intra and their Maruts the second, and the divine twins Asvins the third. In 1938, Dumézil concludes that trifunctionalism is not limited only to the ancient Indo-Iranian peoples, and that it does not manifest itself only in social organization, but also in mythology, ideology and religion. In his works about the archaic origins of Rome, he demonstrates Dumézil that his tripartite social system was there as present as in the old Iran and India, and also in the ancient German and Celtic towns.
In general terms, the first function includes the rational, legal and even magical and religious aspects of sovereignty;the second the game of physical vigor, of force, formed mainly (but not unique) by the warriors that defend the nation against external and internal enemies;And the third, very broad, is made uptranquility, which constitute invaluable repositories of its tradition.
conclusion
Dumézil, in a transcendental step forward, came to present in its enormous corpus of publications the bases of the new comparative mythology, formulating its innovative and transcendental theory of trifunctionality in the old Indo -European societies. Puhvel later inserted in his studies of comparative mythology forms of analysis and diagnosis of mythical material based on a bipolar axis of polygenesis (multiple spontaneous generation based on broad factors of similarity) and diffusion, and in monogenesis, which specifically tries to retractThe mythical material of disparate societies to a common ancestor that includes language, society, and culture.
This inductive approach to historical and prehistoric reconstruction of prototypes always produces deductive benefits. And to be efficient and productive, it needs amplitude and depth in several dimensions, and sufficient similarity and variety to allow positive conclusions and negative controls. And in the entire world, only the Indo -European language group with its witnessed Continuum of more than 4.000 years throughout Europe, the East, and Central and South Asia offers an adequate means for such a company.
Leave feedback