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Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer? for CAT 2025 is part of CAT preparation. The Question and answers have been prepared according to the CAT exam syllabus. Information about Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer? covers all topics & solutions for CAT 2025 Exam. Find important definitions, questions, meanings, examples, exercises and tests below for Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer?.

Solutions for Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer? in English & in Hindi are available as part of our courses for CAT. Download more important topics, notes, lectures and mock test series for CAT Exam by signing up for free.

Here you can find the meaning of Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer? defined & explained in the simplest way possible. Besides giving the explanation of Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer?, a detailed solution for Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer? has been provided alongside types of Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer? theory, EduRev gives you an ample number of questions to practice Read the passage carefully and answer the following questions:Mythology remains important in Western culture. Take, for instance, the role model of the hero, of contemporary revolutionaries, martyrs and dictators. These ideal figures exemplify models of human achievement. Similarly, notions of salvation, progress and ethics are so constitutive of our notions of reality that they’re often communicated through the format of mythology. There’s a surfeit of cultural products that fulfil the function of myth whereby characters and stories give us the means to understand the world we live in. Through superhero comic books, to the obscure immanence of modern art, from visions of paradisiacal vacations, to computer games and the self-mythologising of social media production, we seek a higher ground beyond the banal and the profane. We’ve even replaced the effervescent experience of sacred rites...in our engagement with art, drugs, cinema, rock music and all-night dance parties. Lastly, individuals have developed their own ways to create self-narratives that include mythical transitions in pilgrimages or personal quests to their ancestral lands. Likewise, some seek inner spaces wherein faith and meaning can be transformed into experience.To prepare for our exploration of contemporary mythology, we can look back at civilisations and consider the function of the stories they told. The story of the flood, for example, recurs in early urban societies, marking a crisis in human-divine relations and man’s experience of gradual self-reliance and separation from nature. Whereas during the Axial Age (800-200 BCE), faith developed in an environment of early trade economies, at which time we observe a concern with individual conscience, morality, compassion and a tendency to look within. According to Karen Armstrong’s A Short History of Myth (2005), these Axial myths of interiority indicate that people felt they no longer shared the same nature as the gods, and that the supreme reality had become impossibly difficult to access. These myths were a response to the loss of previous notions of social order, cosmology and human good, and represented ways to portray these social transformations in macrocosmic stories, andwere reflections of how people tried to make sense of their rapidly changing world.What constitutes a mythology? It’s an organised canon of beliefs that explains the state of the world. It also delivers an origin story - such as the Hindu Laws of Manu or the Biblical creation story - that creates a setting for how we experience the world. In fact, for Eliade, all myths provided an explanation of the world by virtue of giving an account of where things came from. If all mythologies are origin stories in this sense, what are the origin stories suggested by psychology? Two original elements of human nature are explained in its lore: the story of personhood - that is, what it means to be an individual and have an identity - and, secondly, the story of our physical constitution in the brain.Contemporary psychology is a form of mythology insofar as it is an attempt to succor our need to believe in stories that provide a sense of value and signification in the context of secular modernity. The ways in which psychology is used - for example in experiments or self-help literature or personality tests or brain scans - are means of providing rituals to enact the myths of personhood and materialism.Q. The author cites the examples of psychological experiments, self-help literature, brain scans and personality tests becausea)these are means by which myths of personhood and materialism are formulated.b)these are means by which myths of personhood and materialism are modified.c)these are means by which myths of personhood and materialism are validated.d)these are means by which myths of personhood and materialism are decried.Correct answer is option 'C'. Can you explain this answer? tests, examples and also practice CAT tests.