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Dr.
J. Michael Stitt | ||||||||||||||||
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CULTURE BEARER | ||||||||||||||||
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THE CULTURE
BEARER | | |||||||||||||||
| For most, if not all, cultures the nature-culture distinction is of paramount importance. A basic paradox of human existence centers on the fact that as biological beings were are part of the natural world, yet that which makes us human sets us apart from all other members of that natural world. Once a society settles on a cluster of symbols for human culture -- use of fire, speech, and agriculture are common -- the society explains how humans attain these items. Interestingly, it is rarely a simple gift of all the gods. More often, a culture-bearer, divine, human, or even animal, delivers these gifts -- at a price. The elements that set humankind apart from the animals also create a tension between humankind and the gods. The process of becoming fully human inevitably means the end of the paradaisical age. | ||||||||||||||||
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PROMETHEUS:
THE GREEK CULTURE BEARER | | |||||||||||||||
| The origins of Prometheus remain obscure. Names ending in -eus are not usually Greek (Zeus is an exception), and are not likely Indo-European. The means by which Prometheus brings fire to humans -- stolen from the heavens (or from the forge of the fire-god Hephaistos) and carried to earth in a fennel stalk -- follows a Persian tradition, so some scholars have sought his origins (without much success) in a Persian fire-god. Prometheus is a figure of the limin; he is a paradoxical outsider. He fought alongside the Olympians, but is a Titan. While Zeus and the Olympians are at best neutral toward men (according to Aeschylus Zeus intends to destroy humanity), Prometheus is sympathetic to their cause and helps by introducing elements of culture, including language and writing in addition to fire. Eventually, Prometheus pays a great price for his aid to man and his tricking of the gods. | ||||||||||||||||
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