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  3. In order to understand what a myth really is, must we choose between platitu

In order to understand what a myth really is, must we choose between platitu

游客2025-04-19  49
问题     In order to understand what a myth really is, must we choose between platitude and sophism? Some claim that human societies merely express, through their mythology, fundamental feelings common to the whole of mankind, such as love, hate, or revenge or that they try to provide some kind of explanations for phenomena which they cannot otherwise understand—astronomical, meteorological, and the like. But why should these societies do it in such elaborate and devious ways, when all of them are also acquainted with empirical explanations? On the other hand, psychoanalysts and many anthropologists have shifted the problems away from the natural or cosmological toward the sociological and psychological fields. But then the interpretation becomes too easy: if a given mythology confers prominence on a certain figure, let us say an evil grandmother, it will be claimed that in such a society grandmothers are actually evil and that mythology reflects the social structure and the social relations; but should the actual data be conflicting, it would be as readily claimed that the purpose of mythology is to provide an outlet for repressed feelings. Whatever the situation, a clever dialectic will always find a way to pretend that a meaning has been found.
    Mythology confronts the student with a situation which at first sight appears contradictory. On the one hand, it would seem that in the course of a myth anything is likely to happen. There is no logic, no continuity. Any characteristic can be attributed to any subject; every conceivable relation can be found. With myth, everything becomes possible. But on the other hand, this apparent arbitrariness is belied by the astounding similarity between myths collected in widely different regions. Therefore the problem: if the content of a myth is contingent, how are we going to explain the fact that myths throughout the world are so similar?
    It is precisely this awareness of a basic antinomy pertaining to the nature of myth that may lead us toward its solution. For the contradiction which we face is very similar to that which in earlier times brought considerable worry to the first philosophers concerned with linguistic problems; linguistics could only begin to evolve as a science after this contradiction had been overcome. Ancient philosophers reasoned about language the way we do about mythology. On the one hand, they did notice that in a given language certain sequences of sounds were associated with definite meanings, and they earnestly aimed at discovering a reason for the linkage between those sounds and that meaning. Their attempt, however, was thwarted from the very beginning by the fact that the same sounds were equallypresent in other languages although the meaning they conveyed was entirely different. The contradiction was surmounted only by the discovery that it is the combination of sounds, not the sounds themselves, which provides the significant data.
    To invite the mythologist to compare his precarious situation with that of the linguist in the pre-scientific stage is not enough. As a matter of fact we may thus be led only from one difficulty to another. There is a very good reason why myth cannot simply be treated as language if its specific problems are to be solved; myth is language; to be known, myth has to be told; it is a part of human speech. In order to preserve its specificity we must be able to show that it is both the same things as language. And also something different from it. Here, too, the past experience of linguists may help us. For language itself can be analyzed into things which are at the same time similar and yet different. This is precisely what is expressed in Saussure’s distinction between langue and parole, one being the structural side of language, the other the statistical aspect of it, langue belonging to a reversible time, parole being nonreversible. If those two levels already exist in language, then a third one can conceivably be isolated [br] By implication, what characteristics may grandmothers have in Chinese myths?
选项 A、They may be honest or evil.
B、They may be loving and warm.
C、They may be evil.
D、They may be honest.
答案 A
解析 细节题。根据第一段内容可知，作者在前面讲到人们用神话表达自己的爱恨等感情，然后接着从社会学领域和心理学领域进行分析，并举例子说明。由此可知，在中国的神话中，祖母可能是诚实的，也可能是邪恶的。所以正确答案是A。
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