• describe the ‘mythologization versus demythologization’ thematic within the framework of modernity;
• demonstrate insight into various different theoretical understandings and definitions of myths;
• compare different theories of myths as well as concepts such as mythology, religion, ideology, utopias, phantasms and fetishism;
• give examples of contemporary myths — and substantiate why they are (or can be seen as) myths;
• analyze the implications of particular contemporary myths — for individuals, organizations and society at large;
• critically discuss the implications of contemporary myths for our conceptions of rationality, knowledge and truth;
• critically reflect upon to what extent we may be able to get rid of myths or not.

Do myths still exert a power over modern lifeforms and institutions? If so, what is the significance of myths for political, economic and cultural communication? What part do they play in the self-understandings of individuals and organizations? How do they affect the institutions of democracy and the functioning of capitalism?

Theories of myths have existed since Classical Antiquity; but in the 20th century a new attentiveness towards the significance of myths arose, now with a specific focus on modern myths. Political, social and cultural theorists found that mythological features penetrate the very core of ‘modern rationality’. While some took this as a critical warning, others embraced the idea of ‘modern myths’ and advocated the indispensability of myths for collective cohesion, political action, organizational structure or forceful leadership. Not only radical rightwing (fascist) and leftwing (anarchist) groups, but also broad political movements in Europe and the US created their very own myths in order to incite excitement for their particular causes.

Also capitalism was ascribed myths, presumed to be necessary for its functioning, such as myths of ‘market societies leading to democratization’, ‘accumulation’, ‘value’ or ‘homo economicus’. And in all corners of cultural life, from fine art to popular culture, from folk high schools to the world of sport, myths were invoked no less eagerly than in the premodern past.

Is this still so in the 21st century - even if we do not brag about it?

This course invites students to engage in discussions on the role of myths in contemporary (presumably) enlightened societies. We shall embark on issues such as the relationship between rationality and myth; the role of myths for change (may myths have revolutionary potentials, or do they tend to confirm established structures?); differences between mythology, religion, ideology, utopias, phantasms, symbols and fetishism; and the possible existential meaning of myths.

In particular, we shall seek to locate the myths of today, in economic and organizational life, in political projects and debates and in cultural phenomena. What kind of myths support the functioning of capitalism today as well as its critique, the European welfare states, or the protests and struggles related to climate change — if any? Is populist political communication particularly related to myth creation, or are processes of mythologization simply easily recognizable when it comes to populism? We will investigate the conditions for myth creation today. Do conditions such as the internet, the influence of ‘expert-knowledge,’ non-hierarchical organizational structures or professionalized politics in mass democracies enhance or inhibit the power of myths?
 

These and other questions shall be raised through the lenses of significant myth-conceptualizations and -theories of the 20th-21st centuries — some of which aim at criticizing or demythologizing modern myths, others consider mythologization an inescapable feature of life.

It is a priority of the course to provide the participants with a variety of analytical approaches to the study of modern myths — and a rich conceptual palette for a critical discussion of the roles and problematics of mythologization in contemporary life.

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