Science must begin with myths and with the criticism of myth.
Myths include the then accepted scientific, political, and religious teachings.
I therefore claim to show, not how men think in myths, but how myths operate in men's minds without their being aware of the fact.
Every myth is psychologically symbolic. Its narratives and images are to be read, therefore, not literally, but as metaphors.
I began to pick apart our knowledge of Frankenstein and discovered that the public's idea of this myth comes from a million different places... I became committed to recontextualizing it all so it all worked in one story.
I just had a hunch that there might be kernels of truth or reality - scientific or historical reality - in stories about nature that are perpetuated in oral myths. That's how I got interested in it.
As I work, I see my writing - each scene, each chapter, each section, each book - in three-act structures and classic myths, and I analyze them through the handy filter of the detective story.
The wrong question to ask of a myth is whether it is true or false. The right question is whether it is living or dead, whether it still speaks to our condition.
This being so, it follows that mythology ought not to take the prominent place that is too often assigned to it in the scientific study of ancient faiths.
I think that critiquing the myths of our society and helping people find their way through them is a very important thing. It's a theme that goes through all of my work.
We mythologists know very well that myths and legends contain borrowings, moral lessons, nature cycles, and a hundred other distorting influences, and we labor to cut them away and get to what might be a kernel of truth. In fact, these same techniques must be applied to the most sober histories, for no one writes the clear and apparent truth-if such a thing can even be said to exist.
The test of a true myth is that each time you return to it, new insights and interpretations arise.
It is not without fear and trembling that a historian of religion approaches the problem of myth. This is not only because of that preliminary embarrassing question: what is intended by myth? It is also because the answers given depend for the most part on the documents selected.
I'm mostly coming at the superhero legends as an outsider, I know them and I studied them but I didn't really grow up with them, but I think it allows me to sort of analyze them in a way that's kind of interesting.
The study of folklore is largely the study of particular folklore genres: myth, folktale, legend, ballad, proverb, riddle, superstition, etc.
What a myth never contains is the critical power to separate its truth from its errors.