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One definition of what separates us from other species is our ability to construct narratives from our random thoughts, memories, and imaginings. We are a species of storytellers. How and why we construct stories remains a mystery, one being explored by biologists, anthropologists, psychologists, neuroscientists, and researchers in semiotics and linguistics. One common thread in the research is that stories help us make sense of our lives.
The Lion and Hunter (c. 1840s) by Grandville (1803-1847)
Source: Public Domain
Brian Boyd, author of On the Origin of Stories: Evolution, Cognition, and Fiction, suggests that we are hard-wired to tell stories. Boyd argues that art, in general, and fiction, in particular, have evolved from cognitive play and serve an evolutionary survival function. Our oldest stories, our myths and fairy tales — the story about the hunter and the stealthy lion, or the one about the fox and his invisible cape — may have determined whether our primordial ancestors lived or died. Over time, these stories have become embedded in the warp and woof of our culture, and while the danger of a humanly cunning lion may no lo nger fit our lifestyle, we get the point. Viewed literally, lions can maim us; taken symbolically, understanding and honoring the ways of an intelligent and powerful predator might help us navigate certain obstacles in our lives.
I’ve recently written several blogs about fairy tales. Fairy tales present simple stories that are still relevant as guides to the archetypal patterns in our unconscious minds. They are also teaching stories and cautionary tales that speak to the mythopoeic in our psyches, that aspect of our minds that think in metaphor and symbol. Like our ancestors who lived closer to nature, and like the cosmologies of many indigenous peoples, we, too, have the capacity to experience a tree as a spirit helper or a demon or a bewitched prince. While the earliest folk tales emerged from peoples who possessed a less sophisticated notion of the world, their repertoire of emotions and the stories they wove around them were not dissimilar to our own. Greed, loneliness, jealousy, sorrow — these continue to be our human burden. Cinderella, Bluebeard, Sleeping Beauty are our contemporaries, their journeys to selfhood or self-destruction familiar to our modern souls.
Rohata Princezna (Princess with Horns) (1920s) by Artuš Scheiner (1863-1938) from Under Command Of Magic by J. Š. Kubín.
Source: Under Command of/ Magic by J. Š. Kubín (1920s)/Public Domain
One way to more fully experience the wisdom of fairy tales is to write your own. Through objectifying the contents of our unconscious by drawing, sculpting, writing, dancing, we find the healing symbols within. The Red Book is a record of Carl Jung’s own plunge into an almost psychotic state after his break with Sigmund Freud in 1913. Characters from his unconscious welled up in his conscious mind. Methodically, with terror and fortitude, he recorded his dialogues with these characters as if they were flesh and blood and Jung even painted images that illustrated his experiences with them. Jung sometimes feared during this period that he was toppling into a psychotic state, but by working consciously with these figures, he found he was able to hear their wisdom “from the other side.” These encounters later lead to his theory of Active Imagination, which he somewhat describes in this advice to an analysand about working with her dreams.
Once upon a time, there was a woodcutter cutting wood in the forest. Suddenly, his axe broke and fell into the lake nearby. He started to cry. A Buddha appeared and promised to help him take the axe back. For the first time, the Buddha jumped into the lake and fished a gold axe. But the woodcutter said it wasn’t his. For the second time, the Buddha fished a silver axe. However, it wasn’t the woodcutter’s axe, too. And for the third time, the Buddha fished a iron axe. The woodcutter cheered and confirmed that was his axe. The Budhha praised him for being honest and gave him all three axes.
Hướng dẫn dịch:Ngày xửa ngày xưa có một anh tiều phu đốn củi ở trong rừng. Đột nhiên lưỡi rìu của anh vì gãy và rơi xuống một chiếc hồ gần đó. Anh ta bắt đầu bật khóc. Bụt hiện lên và hứa sẽ giúp anh ấy lấy lại chiếc rìu. Lần đầu tiên, Bụt nhảy xuống hồ và vớt lên được một lưỡi rìu bằng vàng. Nhưng chàng tiều phu nói đó không phải là rìu của mình. Lần thứ hai, Bụt vớt lên được một lưỡi rìu bằng bạc. Tuy nhiên, nó cũng không phải lưỡi rìu của chàng tiều phu. Lần thứ ba, Bụt vớt lên được một lưỡi rìu bằng sắt. Chàng tiều ohu mừng rỡ và quả quyết đó là lưỡi rìu của anh. Bụt khen chàng trai thật thà và tặng chàng cả ba lưỡi rìu.
*Paragraph plan
(Kế hoạch bố trí đoạn văn)
Paragraph 1: Introduction
(Đoạn 1: Giới thiệu)
Paragraph 2: My opinion
(Đoạn 2: Ý kiến của em)
Paragraph 3: The first solution
(Đoạn 3: Giải pháp đầu tiên)
Paragraph 4: The second solution
(Đoạn 4: Giải pháp thứ hai)
Paragraph 5: Conclusion
(Đoạn 5: Kết luận)
Where I live, the specialty is beef noodle soup. This is a very popular dish in our country. Pho noodles are made from rice, which is made from the best types of rice. The broth for beef noodle soup is made by stewing beef bones in a large pot for a long time. The broth for another kind of pho is chicken noodle soup made from stewed chicken bones. Thinly sliced boneless chicken and served with chicken noodle soup... Tell me about your favorite dish where you live.
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Đây đâu phải văn đâu bn nếu bn muốn hỏi anh thì sang trang tiếng anh mà hỏi ở đây chúng tớ ko có rảnh để trả lời anh đâu nha
Vũ Thị Quỳnh Liên này đây là anh mà có phải là văn đâu nếu cậu muốn hỏi anh thì cậu cứ sang trang Tiếng Anh mà hỏi