Milton Scarborough – författare

This book surveys selected modern theories of myth from philosophy, religion, anthropology, sociology, and psychoanalysis to demonstrate a common commitment to a dualistic ontology and/or epistemology. With help from the work of Maurice Merleau-Ponty and Michael Polanyi, the author proposes a new theory of myth which goes beyond these dualisms. It argues that although the Enlightenment sought to banish myth, it was itself animated by myths which it could neither recognize nor accredit. Moreover, it argues that myth is a primordial, articulate grasp of the life-world and is essential for providing a fundamental orientation to all human activities, including theorizing. The myths of Timaeus and Genesis are shown tacitly to shape modernity's most sophisticated theories in science and philosophy, including the criteria for truth.

This book surveys selected modern theories of myth from philosophy, religion, anthropology, sociology, and psychoanalysis to demonstrate a common commitment to a dualistic ontology and/or epistemology. With help from the work of Maurice Merleau-Ponty and Michael Polanyi, the author proposes a new theory of myth which goes beyond these dualisms. It argues that although the Enlightenment sought to banish myth, it was itself animated by myths which it could neither recognize nor accredit. Moreover, it argues that myth is a primordial, articulate grasp of the life-world and is essential for providing a fundamental orientation to all human activities, including theorizing. The myths of Timaeus and Genesis are shown tacitly to shape modernity's most sophisticated theories in science and philosophy, including the criteria for truth.

It is a commonplace that while Asia is nondualistic, the West, because of its uncritical reliance on Greek-derived intellectual standards, is dualistic. Dualism is a deep-seated habit of thinking and acting in all spheres of life through the prism of binary opposites leads to paralyzing practical and theoretical difficulties. Asia can provide no assistance for the foreseeable future because the West finds Asian nondualism, especially that of Mahayana Buddhism, too alien and nihilistic. On the other hand, postmodern thought, which purports to deliver us from the dualisms embedded in modernity, turns out to be merely a pseudo-postmodernism. This book's novel idea is that the West already contains within one of its more marginalized roots, that of ancient Hebrew culture, a pre-philosophical form of nondualism which makes possible a new form of nondualism, one to which the West can subscribe. This new nondualism, inspired by Buddhism but not identical to it, is an epistemological, ontological, metaphysical, and praxical middle way both for the West and also between East and West.