Культурологічний Вісник

ISSN 2413-2292 (Online), ISSN 2413-2284 (Print)

DOI: https://doi.org/10.26661/2413-2284-2017-2-38-15

ПІБ автора(ів)FULL NAME
Таран Володимир ОлександровичDodonov Roman
професор, доктор філософських наук, професор кафедри філософії
Запорізького національного університету
(м. Запоріжжя, Україна)
professor, doctor of philosophy, professor of Philosophy department,
Zaporizhzhia National University
(Zaporizhzhia, Ukraine)
Міф та ідеологія: проблема взаємозв’язкуMyth and Ideology: the Problem of Interconnection
Особливостям міфу та ідеології як специфічним духовним феноменам присвячений значних пласт теоретичных досліджень. Разом з тим не менший науковий інтерес представляє саме їх взаємозв’язок – тенденція, що стає все більш помітною в сучасний історичний період, пов’язаний з розвитком глобального інформаційного суспільства. У межах даної статті здійснена спроба проаналізувати не тільки сутнісну близькість міфу та ідеології в контексті співвідношення об’єктивного і суб’єктивного, раціонального та ірраціонального, свідомого і несвідомого, істинного і хибного, наукового та ненаукового, реального і уявного, але і виявити механізми їх взаємовпливу і взаємозбагачення, що відіграє помітну роль, зокрема, у процесах національного та державного будівництва. Despite the significant differences between mythology and ideology as specific world-view systems, they are closely interconnected and mutually influencing each other in certain essential manifestations. The organic connection between the myth and the ideology can be traced on the terminological level. Thus, the notions of "political ideology", "political mythology", "social mythology" represent the symbiosis of two entities, and their complementarity is due not only to the needs of the theoretical and methodological nature associated with the discovery of new meanings in known philosophical paradigms and basic political science categories, but also the need to find more subtle mechanisms for explaining complex and somewhat difficult predictable contemporary social processes. The proximity of myth and ideology makes it possible for a mutual transition to each other. So, any object or event can turn into a myth. At the same time, even in the very natural object always contains a certain imprint of politics. Consequently, the myth always carries an ideological component, since it forms the perception of certain problems, events, things through the prism of the interests of a particular social subject. The common feature of myth and ideology is their internal ambivalence, which is generated by the subjectivization of reality, that is, the ability of its distortion, on the one hand, and the possibility of "deteriorating" or "improving" that reality by specific means of a mythological or ideological reflection, based on their own needs and their own the interest of carriers of this method of ideological orientations. Mythology and ideology bring their relation to science closer together. Myth and ideology often contain those deep guesses, predictions that can eventually acquire distinct scientific and logical forms. At the same time, ideology is also, to a certain extent, able to nourish science by "charging" it with new, even at first glance, fantastic ideas that eventually acquire scientific conceptualization and ability to reproduce in real projects. Metaphysical ideas often use the mythological form for greater self-authenticity and socio-psychological attractiveness. In turn, the elements of science have always been attractive to myth and ideology, giving them greater "credibility". Mythology and ideology use each other for a more precise definition of their essence. The binary as inherent myth property is represented a very interest to ideology. A special role is played by such a binary opposition as "close - stranger". Strangulation is one of the essential characteristics of human and social nature. The image of a stranger is a necessary component of social processes, the viability of the socio-political system, the preservation of the state as an institution and state power. This often allows solving complex issues of political, economic, ideological, etc. nature. Therefore, even if a stranger does not really exist, he is often invented. Myths, like ideology, are socially active. They are capable of expressing such meanings, symbols and ideals, which act as stimulating factors of individual and group activity or orientation, to achieve which the activities of social actors are directed. Since the same social actors always act as carriers of certain interests, which have significant differences and contradictions in the structure of social relations, it is appropriate to speak of both the integrational and the disintegrational possibilities of mythology and ideology. Since the myth is closely linked to historical memory, national identity, it is an essential component of a national idea. The national idea, in its turn, creates the backbone of state ideology. Thus myth and ideology are always intertwined in the process of national-state construction. However, the success of such a process can not be ensured by focusing solely on archaic ideas, a romanticized and heroic past of the nation. They need to constantly seek the ideas that are relevant to the challenge of time and can ensure the progressive development of the state in the formation of a global information space.
міфологія, ідеологія, політична міфологія, соціальна міфологія, історичний міф, ідеологема, міфологема, бінарність, деформація реальності, смисл. mythology, ideology, political mythology, social mythology, historical myth, ideologema, mythologeme, binary, deformation of reality, meaning.
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Для цитування | For citation:
Таран В.О. Міф та ідеологія: проблема взаємозв’язку / В.О. Таран // Культурологічний вісник: Науково-теоретичний щорічник Нижньої
Наддніпрянщини / Гол. ред. М.А. Лепський; Запорізький національний університет. – Запоріжжя: КСК-Альянс, 2017. Випуск 38. Том 2. C. 130-139.