By D. María Trimble
The 1st publication within the Amáne of Teravinea sequence. whilst a hero emerges within the state of Teravinea, he frequently rises from the ranks of the dragon riders. some time past, just one girl has healthy the profile. previously ... Fifteen-year-old Amáne unearths herself witness to the hatching of a dragon egg. The painful linking ceremony creates a bond among the 2 that can not be damaged. She and her dragon, Eshshah, turn into the single dragon and rider in a nation that after abounded with the attractive creatures and their riders. Amáne and Eshshah are thrown right into a clash that they don't but comprehend. something is certain — the destiny of the dominion rests upon their shoulders...
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Additional info for Amáne of Teravinea (The Chosen One, Book 1)
Miracles are by no means rare. Man is not in control of his own life. Evil spirits may take possession of him. Satan may inspire him with evil thoughts. Alternatively, God may inspire his thought and guide his purposes. (Bultmann, ‘New Testament and Mythology’, p. 1) 48 Demythologized, the New Testament still refers in part to the physical world, but now to a world ruled by a single, non-anthropomorphic, transcendent God, who does not look like a human being and who does not intervene miraculously in the world: Mythology expresses a certain understanding of human existence.
But philosophy can do us another important service. It can make us understand the adversary. . When we ﬁrst heard of the political myths we found them so absurd and incongruous, so fantastic and ludicrous that we could hardly be prevailed upon to take them seriously. By now it has become clear to all of us that this was a great mistake. . We should carefully study the origin, the structure, the methods, and the technique of the political myths. We should see the adversary face to face in order to know how to combat him.
Cornford on Greek science makes clear. Still, the Frankforts are to be commended for trying to apply Lévy-Bruhl’s abstract theory to speciﬁc cases. Following Lévy-Bruhl and Cassirer, they at heart argue that myths, while themselves stories, presuppose a distinctive mentality. Ironically, the Frankforts’ strongest criticism of Lévy-Bruhl is the same as Cassirer’s and is equally misplaced: it is Lévy-Bruhl himself who insists that primitive thinking is distinctive but not illogical. The application of the Frankforts to the myth of Adonis would be the same as Lévy-Bruhl’s: it would focus on Adonis’ emotional identiﬁcation with the world and consequent inability to see the world straight.