A Quote by Paul Ricoeur
Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence.
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But myth is something else than an explanation of the world, of history, and of destiny. Myth expresses in terms of the world - that is, of the other world or the second world - the understanding that man has of himself in relation to the foundation and the limit of his existence. Hence to demythologize is to interpret myth, that is, to relate the objective representations of the myth to the self-understanding which is both shown and concealed in it.
Therefore, in this world he must prepare himself for the life beyond. That which he needs in the world of the Kingdom must be obtained here. Just as he prepared himself in the world of the matrix by acquiring forces necessary in this sphere of existence, so, likewise, the indispensable forces of the divine existence must be potentially attained in this world.
In the beginning of his human life man was embryonic in the world of the matrix. There he received capacity and endowment for the reality of human existence. The forces and powers necessary for this world were bestowed upon him in that limited condition. In this world he needed eyes; he received them potentially in the other. He needed ears; he obtained them there in readiness and preparation for his new existence. The powers requisite in this world were conferred upon him in the world of the matrix.
Know that the difficulties which lead to confusion in the question what is the purpose of the Universe or of any of its parts, arise from two causes: first, man has an erroneous idea of himself, and believes that the whole world exists only for his sake; secondly, he is ignorant both about the nature of the sublunary world, and about the Creator's intention to give existence to all beings whose existence is possible, because existence is undoubtedly good.
Human being is both being in the world and living in the world. Living involves responsible understanding of one's role in relation to all other beings. For living is not being in itself, but living of the world, affecting, exploiting, consuming, comprehending, deriving, depriving.
The important thing is to make a different world, to make a world that is not now. A real world, a genuine world, but one that allows myth to live. The myth is everything.
Man never ceases to seek knowledge about the objects of his experiences, to understand their meaning for his existence and to react to them according to his understanding. Finally, out of the sum total of the meanings that he has deduced from his contacts with numerous single objects of his environment there grows a unified view of the world into which he finds himself "thrown" (to use an existentialist term again) and this view is of the third order.
Now he began to see for the first time the unbelievable magnitude of what man, when he gained power to understand and rule the world in terms of dialectic truths, had lost. He had built empires of scientific capability to manipulate the phenomena of nature into enormous manifestations of his own dreams of power and wealth...but for this he had exchanged an empire of understanding of equal magnitude: an understanding of what it is to be a part of the world, and not an enemy of it.
As medium for reaching understanding, speech acts serve: a) to establish and renew interpersonal relations, whereby the speaker takes up a relation to something in the world of legitimate social orders; b) to represent states and events, whereby the speaker takes up a relation to something in the world of existing states of affairs; c) to manifest experiences that is, to represent oneself- whereby the speaker takes up a relation to something in the subjective world to which he has privileged access.
Man, by his very nature, tends to give himself an explanation of the world into which he is born. And this is what distinguishes him from the other species. Every individual, even the least intelligent, the lowest of outcasts, from childhood on gives himself some explanation of the world. And with it he manages to live. And without it, he would sink into madness.
Vice and virtue chiefly imply the relation of our actions to men in this world; sin and holiness rather imply their relation to God and the other world.
The man who believes that the secrets of the world are forever hidden lives in mystery and fear. Superstition will drag him down. The rain will erode the deeds of his life. But that man who sets himself the task of singling out the thread of order from the tapestry will by the decision alone have taken charge of the world and it is only by such taking charge that he will effect a way to dictate the terms of his own fate.
A better understanding of the brain is certain to lead man to a richer comprehension both of himself, of his fellow man, and of society, and in fact of the whole world with its problems.
Man is confronted with two obvious facts: The existence of the world in which he lives; and the existence of psychic life in himself.
The wise men understood that this natural world is only an image and a copy of paradise. The existence of this world is simply a guarantee that there exists a world that is perfect. God created the world so that, through its visible objects, men could understand his spiritual teachings and the marvels of his wisdom.
After the Egyptian and Indian, the Greek and Roman, the Teuton and Mongolian, the Negro is a sort of seventh son, born with a veil, and gifted with second-sight in this American world, - a world which yields him no self-consciousness, but only lets him see himself through the revelation of the other world.
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