Joseph John Campbell (March 26, 1904 - October 30, 1987) is a Professor of American Literature at Sarah Lawrence College who works in comparative mythology and comparative religion. His work covers many aspects of human experience. Campbell magnum opus is his book Hero with a Thousand Faces (1949), where he discusses his theory of the archetypal heroic journey found in world mythology. Since the publication of the book, Campbell's theory has been consciously applied by various modern writers and artists. His philosophy has been summarized by his own repeated phrase: "Follow your happiness."
Video Joseph Campbell
Life
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Joseph Campbell was born in White Plains, New York, Josephine's son (nÃÆ'Â © e Lynch) and Charles William Campbell. He came from the upper middle class Catholic family. During his childhood, he moved with his family to New Rochelle, New York. In 1919 a fire destroyed a family home in New Rochelle, killing her grandmother.
In 1921 Campbell graduated from Canterbury School in New Milford, Connecticut.
While at Dartmouth College he studied biology and mathematics, but decided that he preferred humaniora. He was transferred to Columbia University, where he received a BA in English literature in 1925 and an MA in Medieval literature in 1927. At Dartmouth he joined Delta Delta Delta. Achieving athletes, he received awards in track and field events, and, for a time, was one of the fastest half-mile runners in the world.
Europe
In 1924, Campbell went to Europe with his family. Aboard the ship on the way back, he met with missionaries from Theosophical Society, Jiddu Krishnamurti; they discussed Indian philosophy, sparking Campbell's interest in Hindu and Indian thought.
In 1927 Campbell received a scholarship from Columbia University to study in Europe. Campbell studied Old French, ProvenÃÆ'§al and Sanskrit at the University of Paris in France and the University of Munich in Germany. He learned to read and speak French and German.
Canceled doctoral studies
Upon his return to Columbia University in 1929, Campbell expressed his desire to continue his studies of Sanskrit and Modern Art in addition to medieval literature. Lack of faculty approval, Campbell resigned from graduate studies. At a later date, he said with a laugh but did not joke that it was a sign of his inability to have a PhD in liberal arts, a discipline that included his work.
The Great Depression
With the arrival of the Great Depression a few weeks later, Campbell spent the next five years (1929-34) living in a rented hut in a country in Woodstock, New York. There, he contemplates his next journey of life while engaging in intensive, rigorous independent study. He then says that he "will divide the day into four four-hour periods, which I will read in three of the four-hour periods, and free one of them... I'll get nine hours reading a mere day." And this lasts for five years in a row. "
Campbell traveled to California for a year (1931-32), continued his independent studies and became a close friend of the novice writer John Steinbeck and his wife, Carol. Campbell was introduced to Steinbeck by early writer and nutritionist Adelle Davis whom he met and developed a close relationship with the voyage to the Caribbean with his father in December 1929. On the Monterey Peninsula, Campbell, like John Steinbeck, fell under the spell of marine biologist Ed Ricketts ( model for "Doc" in the novel Steinbeck Cannery Row as well as the central character in several other novels). Campbell stayed for a while next to Ricketts, participated in the professional and social activities of his neighbors, and accompanied him, along with Xenia and Sasha Kashevaroff, on a 1932 trip to Juneau, Alaska at Grampus . Campbell began writing a novel centered on Ricketts as a hero but, unlike Steinbeck, did not finish his book.
Bruce Robison writes that "Campbell would call those days a time when everything in his life begins to form.... Campbell, the great history writer of the 'hero journey' in mythology, recognizes a pattern that aligns his own thinking in one of Ricketts's philosophical essays unpublished, Echoes of Carl Jung, Robinson Jeffers, and James Joyce can be found in the works of Steinbeck and Ricketts and Campbell. "
Campbell continued his independent reading while teaching for a year in 1933 at Canterbury School, where at that time he also attempted to publish works of fiction. While teaching at Canterbury School, Campbell sold his first short story Strictly Platonic to Liberty magazine.
Sarah Lawrence College
In 1934 Campbell accepted a position as Professor of Literature at Sarah Lawrence College.
In 1938 Campbell married one of his former students, choreographer and dancer Jean Erdman. For most of their 49 years of marriage, they share a two-room apartment in Greenwich Village in New York City. In the 1980s they also bought an apartment in Honolulu and split their time between two cities. They have no children.
At the beginning of World War II, Campbell attended lectures by Heinrich Zimmer Indologist; the two men became good friends. After Zimmer's death, Campbell was tasked with editing and posthumously publishing Zimmer papers, which he would do over the next decade.
In 1955-56, as the final volume of posthuma Zimmer (Indian Art Asia, Mythology and Transformation) was finally to be published, Campbell took a sabbatical from Sarah Lawrence College and traveled, for the first time, to Asia. He spent six months in South Asia (mostly India) and six others in East Asia (mostly Japan).
This year has had a major impact on his thoughts on Asian religion and myth, as well as the need to teach comparative mythology to a larger non-academic audience.
In 1972 Campbell retired from Sarah Lawrence College, after teaching there for 38 years.
Death
Campbell died at his home in Honolulu, Hawaii, on October 30, 1987, from esophageal cancer complications. Before his death he had finished filming a series of interviews with Bill Moyers who aired the following spring as The Power of Myth.
Maps Joseph Campbell
Influences
Art, literature, philosophy
Campbell often refers to the work of modern writers James Joyce and Thomas Mann in his lectures and writings, as well as the art of Pablo Picasso. He was introduced to their work during his stay as a graduate student in Paris. Campbell eventually corresponded with Mann.
The works of Arthur Schopenhauer and Friedrich Nietzsche have a profound effect on Campbell's thought; he often quotes their writing.
The philosophy of "follow your happiness" associated with Campbell after the original broadcast of The Power of Myth (see below) comes from the Hindu Upanishads; However, Campbell may also be influenced by Sinclair Lewis 1922 Babbitt novel. In The Power of Myth, Campbell cites from the novel:
Campbell : Have you read Sinclair Lewis' Babbitt ?
Moyers : Not for a long time.
Campbell : Remember the last line? "I've never done anything I want to do in my life." It is a man who never follows happiness.
Psychology and anthropology
Anthropologist Leo Frobenius and his pupil Adolf Ellegard Jensen are very important to Campbell's view of cultural history. Campbell is also influenced by the psychological work of Abraham Maslow and Stanislav Grof.
Campbell's idea of ​​myth and its relation to the human soul depends in part on Sigmund Freud's pioneering work, but especially on Jung's work, which studies human psychology strongly influences Campbell. The concept of the Campbell myth is closely linked to the Jungian dream interpretation method, which relies heavily on symbolic interpretations.
Jung's insights into archetypes are greatly influenced by Bardo Thodol (also known as The Tibetan Book of the Dead ). In his book The Mythic Image , Campbell quotes Jung's statement about Bardo Thodol , that it is "a class of writings that not only appeal to specialists in Mahayana Buddhism. , but also, because of their deep humanity and a deeper understanding of the secrets of the human psyche, make it a major attraction for the layman who wants to expand his knowledge of life... For many years, since it was first published, Bardo Thodol has become my loyal friend, and for that I not only owe a lot of stimulating ideas and inventions, but also a lot of fundamental insights. "
Comparative mythology and Campbell's theory
Monomyth
Campbell's concept of monomyth (a myth) refers to a theory that sees all mythical narratives as variations from one great story. This theory is based on the observation that the general pattern is under the narrative element of most myths, regardless of the origin or time of its creation. Campbell often refers to Adolf Bastian's ideas and the difference between what he calls the "folk" and "elementary" ideas, the latter referring to the main problem of monomyth while the first to many local forms of myth taking to keep the bearer of the most recent sacred meaning. The central pattern most learned by Campbell is often referred to as the hero journey and first described in the Heroes with a Thousand Faces (1949). Fans of novelist James Joyce, Campbell borrowed the term "monomyth" from Joyce's Finnegans Wake. Campbell also uses Carl Jung's theory on the structure of the human psyche, and he often uses terms like "anima/animus" and "ego consciousness".
As a believer in the paranormal unity of mankind and his poetic expression through mythology, Campbell uses the concept to express the idea that all humanity can be seen as engaged in making the world transparent to transcendence by showing that under the phenomenon of the world a perpetual source that constantly pours energy into the world of time, suffering, and finally death. To accomplish this task one needs to talk about things that exist before and after words, seemingly impossible tasks, solutions lying in the metaphor found in myth. These metaphors are statements pointing beyond themselves to the transcendent. The Hero's Journey is a story of a man or woman who, through tremendous suffering, achieves experience from an everlasting source and returns with a gift strong enough to liberate their society.
When this story spreads through space and evolves all the time, it is broken down into various local shapes (masks), depending on the social structure and the environmental stresses that exist for the culture that interpret it. However, its basic structure remains relatively unchanged and can be classified using various stages of a hero's adventure through stories, stages such as Call to Adventure, Receiving Supernatural Assistance, Meeting with Goddess/Redemption with Father and Back . These stages, as well as the symbols found throughout the story, provide the metaphor necessary to reveal the spiritual truths that are being conveyed by the story. The metaphor for Campbell, in contrast to the comparison that uses the word like , pretends to be literal interpretation of what they mean, as in the phrase "Jesus is the Son of God" rather than "human relations with God is like a boy being father â €.
In Joseph Campbell's 2000 documentary: A Hero's Journey, he explains God in terms of metaphor:
God is a metaphor for the mystery that really transcends all categories of human thought, even the categories of being and non-existent. That is the category of thought. I mean it's that simple. So it depends on how much you want to think about it. Is that good for you. Does it relate to the mystery that is the basis of your own existence. If not, well, that's a lie. So half of the people in the world are religious people who think that their metaphor is a fact. They are what we call theists. The other half are people who know that metaphor is not a fact. So, they're lying. They are atheists.
Some scholars disagree with the concept of "monomyth" for the simplification of different cultures. According to Robert Ellwood, "The tendency to think in general about people, race... is undoubtedly the deepest deficiency in mythological thinking."
Myth function
Campbell often describes mythology as having a fourfold function in human society. It appears at the end of his work The Masks of God: Creative Mythology , as well as various lectures.
- Metaphysical Function
- Awakens a sense of awe before mystery becomes
- According to Campbell, the absolute mystery of life, what he calls transcendent reality, can not be captured directly in words or images. Symbols and mythic metaphors on the other side point beyond themselves and into that reality. They are what Campbell calls "statements" and their enforcement through rituals can give participants the ultimate mystery of feeling as an experience. "Mythological symbols touch and enliven the centers of life beyond the reach of reason and coercion... The first function of mythology is to reconcile awakening consciousness into mysterium tremendum et fascinans of the universe as < is . "
- Cosmological Function
- Describes the form of the universe
- For pre-modern societies, myths also serve as proto-science, offering explanations for the physical phenomena that surround and influence their lives, such as seasonal changes and animal life cycles. and plants.
- Sociological Functions
- Validate and support existing social order
- Ancient societies must adapt to the existing social order if they are to survive altogether. This is because they are evolving under the "pressure" of a much stronger need than it is in our modern world. Mythology confirms the order and enforces it by reflecting it into the stories themselves, often illustrating how the command came from divine intervention. Campbell has often called this "conformity" myth a "Right Hand Path" to reflect the brain's left brain's ability for logic, order, and linearity. However, along with these myths, he observes the existence of the "Left Hand", a mythical pattern such as "Hero's Journey" which is a revolutionary character they demand from individuals who go beyond social norms and sometimes even morality.
- Pedagogy Function
- Guide the individual through the stages of life
- When a person goes through life, many psychological challenges will be faced. Myths can serve as guides for a successful journey through the stages of one's life.
Evolution of myth
In 1991, Campbell's widow, choreographer Jean Erdman, worked with old friend and Campbell editor Robert Walter to create the Joseph Campbell Foundation.
The initiatives undertaken by the JCF include: Work Collected from Joseph Campbell , a series of books and recordings aimed at drawing together Campbell's diverse work; Erdman Campbell Award; the Mythological RoundTables, a worldwide network of groups that explore the subject of comparative, psychological, religious and cultural mythology; and a collection of Campbell libraries and papers stored at the OPUS Archives and Research Center (see below).
Movies and TV
George Lucas was the first Hollywood filmmaker to praise Campbell's influence. Lucas stated that, after the release of the first Star Wars movie in 1977, the story was formed, in part, by the ideas described in the Heroes with a Thousand Faces and other works by Campbell. The relationship between Star Wars and Campbell was further strengthened when later reprinted Campbell's book using Mark Hamill's image as Luke Skywalker on the cover. Lucas discusses this effect at length in Joseph Campbell's official biography, A Fire in the Mind :
I [Lucas] came to the conclusion after American Graffiti that what is of value to me is to set standards, not to show the world's people... throughout this period of realization... comes to me that no use of modern mythology... The West is probably the last American tale in general, which tells our values. And once the West disappeared, no one ever replaced it. In the literature we went to science fiction... so that's when I started doing heavier research on fairy tales, folklore, and mythology, and I started reading Joe's books. Before that I have not read Joe's books... It was so scary because in reading the Heroes with a Thousand Faces I began to realize that my first draft Star Wars followed the classical motif... so I modified next draft [Star Wars ] according to what I had learned about classical motifs and made it a little more consistent... I continued reading 'The Masks of God' and many other books.
It was not until after the original completion of the Star Wars trilogy in 1983, however, that Lucas met Campbell or heard one of his lectures. The 1988 film documentary The Power of Myth was filmed at Lucas' Skywalker Ranch. During an interview with Bill Moyers, Campbell discussed how Lucas used The Hero's Journey in Star Wars movies (IV, V, and VI) to rediscover mythology for contemporary audiences. Moyers and Lucas recorded an interview 12 years later in 1999 called Star Wars mythology with George Lucas & Bill Moyers to further discuss the impact of Campbell's work on Lucas's films. In addition, the National Air and Space Museum of the Smithsonian Institution sponsored an exhibition during the late 1990s called Star Wars: The Magic of Myth, which discusses the ways in which Campbell's work formed the Star Wars movies.
Christopher Vogler, a Hollywood screenwriter, created a seven-page memo based on Campbell's Practical Guide to Heroes with a Thousand Faces, leading to the 1994 Disney film development of Lion King .
Many filmmakers in the late twentieth and early twentieth centuries have recognized the influence of Campbell's work on their own craft. Among the films that many viewers recognized as following the monomyth pattern are The Matrix series, Batman series and series of Indiana Jones .
Creator of the TV show Community , Dan Harmon, often calls Campbell a big influence. According to him, the process of writing it with his "Story Circle", which he uses to solve every story he writes, is Campbell's formulation.
Popular literature
After the popularity boom brought by the film's Star Wars and The Power of Myth, creative artists in many media admitted the potential to use Campbell's theory to try to unlock the human response. for narrative patterns. Novelis, songwriter, video game designer has been studying Campbell's work to better understand mythology - in particular, monomyth - and its impact.
Novelist Richard Adams recognizes debt for Campbell's work, and specifically for the concept of monomyth. In his most famous work, Watership Down , Adams uses extracts from Heroes with a Thousand Faces as a chapter epigram.
Dan Brown mentioned in the New York Times interview that Joseph Campbell's work, especially The Power of Myth and Heroes with a Thousand Faces, inspired him. to create the character of Robert Langdon.
"Follow your happiness"
One of Campbell's most recognizable, most cited and arguably most misunderstood words is his advice to "follow your happiness". He took this idea from the Upanishads:
Now, I come to this idea of ​​happiness because in Sanskrit, which is the world's largest spiritual language, there are three terms that represent the abyss, where it jumps into the ocean of transcendence: Sat-Chit-Ananda. The word "Sat" means medium. "Chit" means consciousness. "Ananda" means happiness or joy. I thought, "I do not know whether my consciousness is a true consciousness or not, I do not know whether what I know about my existence is my real existence or not, but I know where my appointment is, so let me hang on to the rapture, and that will bring me both my consciousness and my existence. "I think it worked.
He sees this not only as a spell, but as a guide that helps individuals throughout the journey of the hero we live through:
If you follow your happiness, you put yourself in the kind of paths that have been there, waiting for you, and the life you are supposed to live in is the life you live. Wherever you are - if you follow your happiness, you enjoy the refreshment, life within you, all the time.
Campbell began sharing this idea with students during his lectures in the 1970s. At that time The Power of Myth was broadcast in 1988, six months after Campbell's death, "Follow your happiness" is a philosophy that is very much in tune with the American public - both religious and secular.
During his final years, when some students took him to encourage hedonism, Campbell reportedly grumbled, "I should have said, 'Follow your blisters.'"
Criticism
Campbell has been accused of antisemitism by some writers. Brendan Gill, in an article published in The New York Review of Books in 1989, accused Campbell of both antisemitism and prejudice against blacks. Gill's article produces a series of letters to the editor, some supporting allegations of antisemitism or accusing Campbell of having various right-wing biases, others defending him. Robert Ellwood writes that Gill relied on "remaining evidence, mostly anecdotal" to support his allegations against Campbell. Former psychoanalyst Jeffrey Moussaieff Masson accused Campbell of "hidden anti-Semitism" and "fascinated by a conservative, semi-liberal view".
Campbell's scholarship and understanding of Sanskrit is also questionable. Masson, a former Sanskrit professor at the University of Toronto, said he had met Campbell, and that the two "hate each other", commented that, "When I met Campbell at a public meeting, he quoted Sanskrit verses. what he is talking about, he has the most superficial knowledge about India but he can use it for his own aggrandizement I remember thinking: this guy is corrupt I know that he is just lying about his understanding. According to Richard Buchen, librarian of Joseph Campbell Collection at the Pacifica Graduate Institute, Campbell can not properly translate Sanskrit. However, Buchen adds that Campbell is working with three scholars who translate Sanskrit well.
Ellwood observes that the series of The Masks of God makes the layman awestruck more than a specialist "; he quotes Stephen P. Dunn as remarking that in Occidental Mythology Campbell writes in a very ancient style-filled with rhetorical questions, calls for miracles and pleasures, and expostulation directed at the reader, or perhaps at the other writers - are charming about a third of the time and somewhat disturbing the rest. "Ellwood notes that" Campbell is not really a social scientist, and the people in the last camp can say "and noted concerns about Campbell's" enlargement "of historical matters and the tendency to create myth means whatever it wants to mean it. "Critics Camille Paglia, writing in Sexual Persona (1990), expressed disagreement with the" negative criticism of fifth-century Athens "in Occidental Mythology , arguing that Campbell missed the "visionary and noble" androgyny in Greek statues of naked boys Paglia has written that while Camp bell is "an important figure for many American feminists", he hates him for his "mawkishness and bad research." Paglia has called Campbell "soft" and "false teachers", and describes his work as "fantastic and striking mishmash".
Bachelor of religious studies, Russell T. McCutcheon characterizes Campbell's work as "spiritual and psychological legitimacy" for "Reaganomics".
Work by Campbell
Initial collaboration
The first published work that contains the name Campbell is Where Two Come to Their Father (1943), a report on the Navajo ceremony performed by singer (artisan) drug Jeff King and recorded by his artist and ethnicist. Maud Oakes, tells the story of two young heroes who go to their father's hogan, the Sun, and return with power to destroy the monsters that plague their people. Campbell commented. He will use this story through the rest of his career to illustrate both the universal symbols and the structures of human myths and the special things ("folk ideas") of native American stories.
As noted above, James Joyce is an important influence for Campbell. Campbell's first important book (with Henry Morton Robinson), (1944), is a critical analysis of Joyce Finnegans Wake's final text. In addition, Campbell's seminal work, Heroes with a thousand faces
From his college days through the 1940s, Joseph Campbell twisted his hands to write fiction. In many later stories (published in posthumous collections Mythic Imagination ) he began to explore the mythological themes he discussed in Sarah Lawrence's classes. These ideas eventually turn it from fiction to non-fiction.
Initially titled How to Read the Myth , and based on the introductory class on the mythology he taught at Sarah Lawrence College, the Heroes with Thousand Faces was published in 1949 as Campbell's first solo effort; it sets its name outside the academic circle and remains, arguably, his most influential work to this day. The book argues that stories of heroes such as Krishna, Buddha, Apollonius of Tyana, and Jesus all share the same mythological foundations. Not only introduced the concept of hero's journey to popular thought, but also began popularizing the idea of ​​comparative mythology itself - the study of human impulse to create stories and images that, although they wear motifs from a certain time and place, still attract the universal and eternal theme. Campbell asserts:
Wherever a mythical poem is defined as biography, history, or science, he is killed. A living image becomes just a long distance fact or a distant sky. Moreover, it has never been difficult to show that as a science and history, mythology does not make sense. When a civilization begins to reinterpret its mythology in this way, life comes out of it, the temple becomes a museum, and the relationship between the two perspectives becomes dispersed.
The Masks of God
Published between 1959 and 1968, the four volume volume of Campbell The Masks of God includes mythology from around the world, from ancient to modern. Where Heroes of the Thousand Faces focus on mythological similarities ("basic ideas"), the book Masks of God focuses on the historical and cultural variations that monomyth takes ("The idea of ​​the people". In other words, where Heroes with Thousand Faces might draw more from psychology, the book Masks of God attracts more anthropology and history. The four volumes of the Masks of God are as follows: Primitive Mythology , Oriental Mythology , Occidental Mythology , and Creative Mythology .
This book is cited by proponents of the mythical theory of Christ. Campbell writes, "It is clear that, whether accurate or not the details of the biography, the moving legend of the Crucified and Risen Christ is suitable for bringing new warmth, immediacy, and humanity, to the old motif of the beloved Tammuz, Adonis, and Osiris cycle."
World History Atlas of Mythology
At the time of his death, Campbell was in the midst of working on a large format, a series of fancy illustrations entitled Historical Atlas of World Mythology. This series is to construct Campbell's idea, first presented in Heroes with Thousand Faces , the myth is evolving over time through four stages:
- The Way of Animal Power - the myth of paleolithic hunter-gatherers focusing on shamanism and animal totems.
- The Way of the Earth Involved - Neolithic myths, agrarian cultures focusing on goddess mothers and related fertility ceremonies.
- The Way of the Sky Lights - the myths of the Bronze cities with a pantheon of gods ruling from the sky, led by the king of the masculine deity.
- The Way of Man - religion and philosophy as it developed after the Axial Age (around the 6th century BC), in which the imagery of the previous myths was made consciously metaphorical, reinterpreted as referring to the psycho-spiritual problem , not literal-historical. This transition is evident in the East in Buddhism, Vedanta, and philosophical Taoism; and in the West in the cult of Mysteries, Platonism, Christianity and Gnosticism.
Only the first volume was completed at the time of Campbell's death. Campbell's editor, Robert Walter, completed the publication of three of the first five parts of the second volume after the death of Campbell. His works are out of print. Starting in 2014, Joseph Campbell Foundation is currently trying to create a new ebook edition.
The Power of Myth
Widest popular recognition Campbell follows his collaboration with Bill Moyers on the PBS series The Power of Myth, first broadcast in 1988, the year after Campbell's death. The series deals with myths, religions, and psychological archetypes. A book, The Power of Myth , contains an expanded transcript of their conversation, released shortly after the original broadcast.
Collected Jobs
Books
- Segal, Robert. Joseph Campbell an Introduction , (1987)
- Larsen, Stephen, and Robin. Joseph Campbell: Fire in Mind . (1991)
- Golden, Kenneth L. Use of Comparative Mythology: Essay on Joseph Campbell's Work (1992)
- Manganaro, Marc. Myth, Rhetoric, and Voice of Authority: Criticism of Frazer, Eliot, Frye, and Campbell . (1992)
- Madden, Lawrence. (Editor) The Joseph Campbell Phenomenon: Implications for the Contemporary Church (1992)
- Noel, Daniel C. (Editor) The Path to the Strength of Myth (1994)
- Snyder, Tom. Conception Myth: Joseph Campbell and the New Age (1995)
- Henderson, Mary. Star Wars: The Magic of Myth (1997) Smithsonian Exhibit
- Vogler, Christopher. Travel Author: Mythic Structure For Authors . (1998)
- Ellwood, Robert. Politics Myth: A Study C. G. Jung, Mircea Eliade, and Joseph Campbell (1999)
- Rensma, Ritske. Misunderstanding Myth: A New Interpretation of Joseph Campbell's Acceptance of C.G. Jung . (New York-London: Continuum, 2009)
Articles
- '"Humans and Myths: Conversations with Joseph Campbell." Sam Keen. Psychology Today , v. 5 (1971)
- "Life's Myth: Conversation with Joseph Campbell." Lorraine Kisly. Parabola , v. 1 (1976)
- "Professor with Thousands of Faces." Donald Newlove. Esquire , v. 88 (1977)
- "Earthrise: The Dawning of New Spiritual Awareness." Eugene Kennedy. New York Times Magazine . (April 15, 1979)
- "Parents and Guides: Conversations with Joseph Campbell." Michael McKnight. Parabola , v. 5 (1980)
- "Joseph Campbell's mask." Florence Sandler and Darrell Reeck. Religion , v. 11 (1981)
- "A Primer about Joseph Campbell and the Dimension of Consciousness of Mythological (Obituary)." John Lobel. Whole Earth Review , Summer, 1988.
- "Joseph Campbell's face." Brendan Gill. New York Review of Books , v. 36, number 14 (September 28, 1989)
- "Brendan Gill vs Defenders Joseph Campbell - Swap." Various Writers. New York Review of Books , v. 36, number 17 (November 9, 1989)
- "Joseph Campbell on Judaism and Judaism." Robert Segal. Religion , v. 22 (April 1992)
- "Is Joseph Campbell a Postmodernist?" Joseph M. Felser. Journal of American Academy of Religion , v. 64 (1998)
- "Why Psychology Myths Joseph Campbell Caused the Holocaust as a Real Touch of Reality." Maurice Friedman, Journal of American Academy of Religion , v. 67 (1998)
- "Joseph Campbell as Antisemite and as Theorist of Myth: A Response to Maurice Friedman." Robert A. Segal, Journal of American Academy of Religion , v. 66 (1999)
- A. M. Bilodeau, "Joseph Campbell: le jeu de l'ÃÆ'Â © ternitÃÆ' Â © dans le temps", Religiologiques , 8 (1993), p.Ã, 182-203.
Secondary note
Books
- Pearson, Carol and Pope, Katherine. Hero of Women in American and English Literature. (1981)
- Ford, Clyde W. Heroes with African Face: Mythic Wisdom of Traditional Africa. (2000)
- Jones, Steven Swann. The Fairy Tale: The Magic Mirror of the Imagination. (2002)
- Erickson, Leslie Goss. Re-Visioning Heroes Travel in Postmodern Literature: Toni Morrison, Julia Alvarez, Arthur Miller, and American Beauty (2006)
- Joiners, Ann Livingston. Myths in Action: Heroic Life Audie Murphy. (2006 :)
References
External links
Organization
- Joseph Campbell Foundation
- Joseph Campbell Library at Pacifica Graduate Institute
- Hartley Film Foundation
General
- Joseph Campbell at IMDb
- Joseph Campbell's article at the Center for Story and Symbol
- About Joseph Campbell (Biography at JCF.org)
- Joseph Campbell Complete Works
- Myths and Logos
- Monomia Campbell
- Joseph Campbell Yahoo! Discussion Group
- The German site on Myths and Campbell
Interview
- Interview with Tom Collins
- Interview with Jeffery Mishlove
- Interview1 with Bill Moyers
Essential essay
- Joseph Campbell, A Bachelor's Life by Jonathan Young, PhD
- Fire is in Mind by David L. Miller, PhD
- Joseph Campbell's Appreciation by James Hillman, PhD
- Joseph Campbell's Romantic Pleasure by Robert A. Segal
- Ce hÃÆ' Â © ros qui est en chacun de nous (in French) by Laureline Amanieux, PhD, Albin Michel, 2011.
Source of the article : Wikipedia
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