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• W2001752285 abstract "ABSTRACT In this paper, author incorporates his new conceptual scheme developed in an earlier book titled God as Shadow of Man as a means of bridging between micro- and macro-criminology. The key concept is mythogene, which is an ahistorical structure of longing and experience. He utilizes this concept to explain recruiting process of individual into crime. Then mythology, which is sum total of all mythogenes in a given group, is utilized to understand formation of criminal groups. Finally, ethos, which is conglomeration of mythologies, is utilized to explain, inter alia, genesis of criminal societies such as Third Reich of Germany. Conceptual clarification CRIMINAL AND DEVIANT behavior involve a relationship between certain forms of human behavior contrary to given norms. Hence, criminal and deviant behavior are dualistic and associational. This relationship is focal concern of criminologists and is not a unidimensional phenomenon as in psychology, which mostly studies behavior of human individual, or sociology, which focuses on human aggregates, or law, which deals in legal norms. Due to perception that a relationship is central subject of criminology, Walter Reckless studied association between behavior and rules as early as 1961 (Reckless 1961). However, his ideas, grouped under headline Containment Theory, were largely ignored by criminological establishment. Yet, in 1969 Travis Hirschi published his bonding theory (Hirschi 1969), which is based largely on Reckless's theory and received almost universal acclaim from American criminologists. The gist of Hirschi's theory is that lack of bonds of an individua l to other individuals, to his membership groups, or to restraining norms, sometimes lead to delinquency. Hirschi, however, did not deal with contents of bonds, nor with individual's motivation to entertain them. This was carried out in pioneering work of Claude Levi-Strauss, whose epoch-making studies in Amazon River Basin of Brazil revealed that myths link nature and culture (Levi-Strauss 1964). Following in giant footsteps of Strauss, I have demonstrated in a recent trilogy that myths may also serve as bonds between subject and object, human and non-human, and individual and group (Shoham 2000a, 2000b, 2000c). Of course, one recognizes that much research and theory concerning these topics has occurred since time of Reckless and Straus (See Agnew 1985; Cernkovich and Giordano 1987:299-300; Laub and Sampson 1988; Wells and Rankin 1988; Voorhis et al. 1988). However, having been a student of both Reckless and Levi-Strauss, I shall try presently to base myself on t he work of these two pioneers and provide a new framework for criminological theory. The first claim is that myths provide motivational contents of normative bonds of individuals to groups. However, I distinguish between mythogenes, motivational structures of experience and longings of individual human beings, and myths, which are, according to Freud (1961:141-2), the distorted vestiges of wish-fulfillment fantasies of whole nations... age-long dreams of young humanity. Freud actually raised his intrapsychic interpretation of dreams to group level and claimed that myth is an expression of tribe's social characters, nation's or aggregate's wishes and visions. Surely, myth of Flood was not dreamful wish fulfillment, but a projection of actual experiences with disastrous inundation by rivers, especially in Mesopotamia and Egypt. Myths are, therefore, also a projection of experiences and spectacular events borne by a group before written history. Hence, mythogenes are projected by individuals, whereas myths are projected by groups. Still, mythogenes are building blocks of myths; mythology is collective body of myths in a given aggregate. …" @default.
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• W2001752285 date "2001-05-01" @default.
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• W2001752285 title "Micro-Macro Criminology" @default.
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• W2001752285 doi "https://doi.org/10.1163/156851801300171698" @default.
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