Personal Mythology From the Life-World Perspective
Keywords:
personal mythology, life-world, psychological time, psychological space, meaningful relationships, functions of personal mythologyAbstract
The postnonclassical way of life of a society during globalisation era dictates the need in deep studying of inner world of a person that deepens interest to the concept of the vital world. Phenomenon of personal mythology as base of the vital world of person is considered in the article for the first time. Personal mythology is defined as a difficult self-organized system of constructs of personal myths that builds the base of the vital world of the person, structures psychological time and creates psychological space. Personal mythology constitutes value sphere of the person, forming his/her perceptive activity, defines his/her self-perception. The future of the person is created due to the process of mythologisation – a search of mythologems that can combine boundaries of personal experience with unknown realities of new processes and events happening in course of life. It is shown that personal myths form uniqueness of the person, allocating from the social and cultural environment certain fragments which develop in a unique combination of perception, experience and designing of own world. Psychotherapeutic work in such directions as art therapy or symbol drama where the client works in his/her own symbolic field, shows that figures of the vital world can be of irrational nature that exists beyond daily life in depths of the unconscious. Significant relations which form the space of the vital world, can be filled with specific unreal figures, determining daily practices of the person, their meaning. Personal mythology acts as a basis of formation of psychological time of person, sets its structure and boundaries. It is discovered that personal mythology fulfills a number of functions in the vital world of person that are similar to mythology functions in culture in general. These are: axiological (forms values of the person); teleological (creates meaning of the life of the person); integrative (unites opposites in the vital world of the person); praxeological (activates daily practices of the person); communicative (starts processes of interaction of the person with other generations and actually social and cultural environment); causal-explanatory (designs borders of the person); compensatory (activates resources of unconscious in personal processes); motivational (structures motivational sphere of the person).
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