A «myth» book is normally
structured as myth versus fact, not «their myth» versus «our myth.»
Rosalind Krauss (writing in 1979, a period in contemporary art in which the grid was at its most prevalent) said, «In suggesting that the success of the grid is somehow connected to
its structure as myth, I may of course be accused of stretching a point beyond the limits of common sense, since all myths are stories and like all narratives they unravel through time, whereas grids are not only spatial to start with, they are visual structures that explicitly reject a narrative or sequential reading of any kind.»
Not exact matches
On this second view, insofar
as persons have apprehended God through the medium of Christian
myths, symbols, and rites, their subjectivity will be shaped by a distinctive dynamic and
structure which then dictates the proper movement and
structure of theological study.
To speak of sin
as also involving Blacks or women was to fall into the sin of «blaming the victim»; there was a
myth of presumed innocence for all but those involved in perpetrating or benefiting from the
structures of oppression.
But there is nothing in the universe that points to any of the gods of ancient
myth as anything other than the desire for self - acknowledgement within a narrative
structure.
One speaks, for example, of the wheel
as a solar symbol, of the cosmogonic egg
as the symbol of the non-differentiated totality, or of the serpent
as a chthonian, sexual, or funeral symbol, etc. (In like manner it is agreed that the term «symbolism» should be reserved for a structurally coherent ensemble, for example, we speak of aquatic symbolism, the
structure of which can not be deciphered except through studying a great number of religious facts which are heterogeneous in appearance, such
as baptismal and lustration rites, aquatic cosmogonies,
myths relative to floods or to marine catastrophes,
myths featuring fecundity through contact with water, etc. [Cf. Eliade, Patterns in Comparative Religion, pp. 188 ff., and Images et symboles, pp. 164 ff.
A 3 - D
structure of tightly coiled DNA is depicted
as the body of a dragon in Chinese
myth.
While this seems to give credibility to the «ten percent
myth», the team actually expected this outcome,
as the DG is a brain
structure where in any given task, only a very small percentage of neurons take part, while their neighbours remain dormant, waiting for their «cue»,
as it were.
Scorsese and Schrader
structure Travis» mission to save Iris
as a film noir version of John Ford's late Western The Searchers (1956), aligning Travis with a mythology of American heroism while exposing that
myth's obsessively violent underpinnings.
With commanding performances from Bijvoet, Minis and Perceval, a
structure that is an exemplary study in economic pacing, and a story that has all the appeal of seductive
myths, Borgman will end up
as one of the most original and captivating dark stories to emerge this year.
5
Myths About Classroom Management in PBL spencerauthor.com An excellent post, which includes an animated video & a podcast version, with practical responses to myths such as «Structure ruins creativity» and «You need tons of transitions or students will be off - task» and «You need a system of punishments and rewards to keep group members accountable.&r
Myths About Classroom Management in PBL spencerauthor.com An excellent post, which includes an animated video & a podcast version, with practical responses to
myths such as «Structure ruins creativity» and «You need tons of transitions or students will be off - task» and «You need a system of punishments and rewards to keep group members accountable.&r
myths such
as «
Structure ruins creativity» and «You need tons of transitions or students will be off - task» and «You need a system of punishments and rewards to keep group members accountable.»
There is a touch of Hemingway in the story's
structure, more of Cormac McCarthy
as it turns a cold eye toward the violence, all laced with spare stark sentences shaping images from our history too often obscured by
myth.
Stories
as old
as Beowulf follow this
structure, while new
myths like Star Wars follow it
as well.
This major exhibition looks at the ways in which artists have explored the intersection of rock and culture in tools,
structures,
myths, language, and systems of abstract thought
as man has strived to understand and manage our world.
Although he critiques the
myth of an all - saving hero, Roy alludes to hope through the drama of a distant rising sun or luminous
structures —
as though salvation waits at the dawn of a collective enlightenment.
Some of the works included in the exhibition explicitly engage with Eliot and his writing, such
as Philip Guston's grim deathbed painting East Coker: T.S.E. (1979); David Jones's painted inscription Nam Sibyllam (1958), made
as a gift for Eliot, which combines the text from Petronius that is The Waste Land's epigraph with the opening lines of the poem and other phrases connected to the Grail
myth; Graham Sutherland's two Illustrations for T. S. Eliot (1973); and Vibeke Tandberg's The Waste Land (2007), which consists of 36 collages in which the artist has cut out each of the words of the poem, and re-organised them alphabetically and in groups, at once fragmenting Eliot's poem of «broken images» even further and bringing its underlying verbal
structure to light.
He regarded this
as connecting the modern child to the
structures of ancient
myth: «every childhood binds the accomplishments of technology to the old world of symbol».
Skyscraper: Art and Architecture Against Gravity examines contemporary works of art that take
as their subject the form, technology,
myth, message, and image of that iconic building
structure: the skyscraper.