By Raphael Falco
"Charisma and fantasy combines an interdisciplinary exam of delusion with the most recent advancements within the software of air of secrecy concept to historical past and social existence. via ratings of examples starting from Inuit delusion to Christian theology, from Malinowski to martyrology, air of secrecy and fable argues definitively that the survival of fable platforms mirrors the survival of such charismatic teams as glossy road gangs, the Anglo-Saxon comitatus, or Satan’s fallen angels in Paradise Lost. Even the smallest charismatic team generates its personal set of myths, and, like better fantasy structures, is dependent upon continuous innovative swap – now not, as may be anticipated, at the balance of its myths – to outlive and to accomplish longevity. As this cutting edge learn exhibits, team leaders needs to study first to foster after which to regulate the light chaos and altering symbols in their myths. air of secrecy and delusion demanding situations fable theorists from the 19th via to the twenty-first century and provides a lacking part of our knowing of the way and why myths proceed to grip our imaginations."
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Additional resources for Charisma and Myth
Cassirer calls myth a “conceptual language” (Begriffssprache), the only one in which the world of becoming can be expressed (1955b: 2: 2–3; 1923: 2: 4). Blumenberg hones this definition when he notes that “one of the functions of myth is to convert numinous indefiniteness into nominal definiteness and to make what is uncanny familiar and addressable” (Blumenberg: 25). Charismatic authority, as we have seen, has both a “numinous indefiniteness” and a “nominal definiteness”—it is both god and temple, history and sabots—and it is patently the responsibility of charismatic leaders to make their uncanniness, or the uncanny element of their mission, familiar and addressable to group members.
As will become evident throughout this book, not stability, but instability of a mild sort is the hallmark of ongoing charismatic myths. The assumption that charismatic myths are stable entities, which is true only for the unbelieving (viz. the game-show general), derives from the invidious concept of “primitive” religion or “primitive” myth. This concept implies a contrast with some more progressive form of religion or myth—in Weber the distinction is between traditional and rational—and inevitably leads to the mistaken conclusion that so-called primitive myth had a stability unfamiliar to the more abstract religious concepts of the great world religions: Judaism, Christianity, Islam, and Buddhism.
What seems important is that any reader could feel himself or herself part of an afflicted minority, especially before the advent of Communist governments. And even then, the vast populations of the USSR and China could face the world as afflicted minorities constantly under threat from world capitalism. This is not the place to argue the truth value of the political and economic claims, but simply to note the continuing advantage, from the point of view of group manipulation, of a posture of afflicted minority status.
Charisma and Myth by Raphael Falco