This is the first book-length critical analysis in any language of Hans Blumenberg’s theory of myth. Blumenberg can be regarded as the most important German theorist of myth of the second half of the twentieth century, and his Work on Myth (1979) has resonated across disciplines ranging from literary theory, via philosophy, religious studies and anthropology, to the history and philosophy of science. Nicholls introduces Anglophone readers to Blumenberg’s biography and to his philosophical contexts. He elucidates Blumenberg’s theory of myth by relating it to three important developments in late nineteenth- and early twentieth-century German philosophy (hermeneutics, phenomenology and philosophical anthropology), while also comparing Blumenberg’s ideas with those of other prominent theorists of myth such as Vico, Hume, Schelling, Max Müller, Frazer, Sorel, Freud, Cassirer, Heidegger, Horkheimer and Adorno. According to Nicholls, Blumenberg’s theory of myth can only be understood in relation to the ‘human sciences,’ since it emerges from a speculative hypothesis concerning the emergence of the earliest human beings. For Blumenberg, myth was originally a cultural adaptation that constituted the human attempt to deal with anxieties concerning the threatening forces of nature by anthropomorphizing those forces into mythic images. In the final two chapters, Blumenberg’s theory of myth is placed within the post-war political context of West Germany. Through a consideration of Blumenberg’s exchanges with Carl Schmitt, as well as by analysing unpublished correspondence and parts of the original Work of Myth manuscript that Blumenberg held back from publication, Nicholls shows that Blumenberg’s theory of myth also amounted to a reckoning with the legacy of National Socialism.

The book focuses on the debate about myth as a counter-concept to contemporary scientific thinking. Is it possible to find perspectives in its field of meaning that are so incompatible with the current zeitgeist that they allow us to "step out" of it and look at it "from the outside"? This is what is urgently needed. For the seemingly alternative-less materialistic way of thinking has the world firmly in its grip and has so far largely taken over any criticism without consequences. In the face of a development that is rushing towards ecological, economic and social abysses, we need a reflection, a radical critique that allows us to break free from the given constraints.

Interdisciplinary collaboration in the social sciences is obviously essential to scientifi c progress, but discontent and practical diffi culties hinder collaboration in research and training. Many of the problems arise from the failure in the separate disciplines to understand the basis on which collaboration is necessary and possible. In an eff ort to shed light on the situation, these original essays by eminent scholars-economists, geographers, psychologists, political scientists,sociologists, anthropologists, and others-demonstrate eff ective means of achieving interdisciplinary coordination in studying human behavior and delineating promising areas-for cooperative research. Th e book provides a sophisticated guide to the nature of knowledge in social science as applied to its core disciplines.

Taking its cue from Robert A. Segal’s work, Explaining, Interpreting, and Theorizing Religion and Myth: Contributions in Honor of Robert A. Segal offers a set of essays by renowned scholars addressing the persisting question of how to approach religion and myth as academic categories.

The studies in this volume share a focus on religion in the ancient Mediterranean world: How ritual, myth, spectatorship, and travel reflect the continual interaction of human beings with the richly fictive beings who defined the boundaries of groups, access to the past, and mobility across land and seascapes. They share as well the methodological exploration of the intersection between human sciencesthe integration of numerous disciplines around the study of all aspects of human life from the biological to the culturaland the study of the past. In so doing, they continue a long dialogue that engages with critical models derived from specializations within history, philology, archaeology, sociology, and anthropology, and addresses, increasingly, the potentialities and pitfalls of quantitative and digital analyses. Many of the threads in this long conversation inform these chapters: the comparative project, human social evolution, disciplinary reflexivity, religion as an embedded, functional, and structural system, and the role for agency, networks, and materiality.

At the beginning of the new millennium, the social sciences took an epochal 'turn' that revolutionized their theory-building. As a response to what they called the globalization of the social, they found the need to globalize their theorizing as well. It is curious that only after two centuries of colonialism and imperialism, after two world wars and several economic world crises, did they discover that there is a world beyond the national socials; it is even more strange that the social sciences globalize their theorizing by comparing theories about nationally confined socials and by creating all sorts of 'local' theories, as if any national social was a secluded social biotope. Trying to globalize the social sciences, they argue that globalizing social science theorizing means finding a way of theorizing that must, above all, be liberated from 'scientism' in order to allow a 'provincialization' of thinking. Not surprisingly, the globalizing social sciences have also rediscovered mythological and moral thinking as a means for a true scientific universalism. Michael Kuhn argues that the oddities of the globalizing social sciences are not accidents, but a consequence of the nature of how the social sciences theorize about the social.

Leading scholars place Piaget's theory of the development and nature of knowledge in the context of twentieth-century European thought, and compare his views with those of Freud, Lacan, Heidegger, Foucault, and writers of the Frankfurt school. Piaget, Philosophy, and the Human Sciences surveys Piaget's work from a number of angles. General discussions of the main conceptual oppositions of this theory are balanced with more specific debates. Links between Piagetian and Freudian theory are explored, as are links between Piaget's theory of self-knowledge, Foucault's account of discursive knowledge practices, and Lacan's views on the symbolic power of language.

This study explores the rise and nature of modernist approaches to economics, sociology, international relations, administration, language, history and anthropology.

- what is the relationship between the social sciences and the natural sciences? - where do today′s dominant approaches to doing social science come from? - what are the main fissures and debates in contemporary social scientific thought? - how are we to make sense of seemingly contrasting approaches to how social scientists find out about the world and justify their claims to have knowledge of it? In this exciting handbook, Ian Jarvie and Jesús Zamora-Bonilla have put together a wide-ranging and authoritative overview of the main philosophical currents and traditions at work in the social sciences today. Starting with the history of social scientific thought, this handbook sets out to explore that core fundamentals of social science practice, from issues of ontology and epistemology to issues of practical method. Along the way it investigates such notions as paradigm, empiricism, postmodernism, naturalism, language, agency, power, culture, and causality. Bringing together in one volume leading authorities in the field from around the world, this book will be a must-have for any serious scholar or student of the social sciences.