I am not a fan of Jordan Peterson (I’ve written about him before here). In brief, he states half-truths as scientific facts. I find it frustrating to listen to him talk because one moment I’ll be agreeing with what he says and then the next I’ll be cringing at his inaccuracies. Essentially, the problem lies in his support of psychoanalytical theories which translate to personal opinions based on poor research practices.
Psychoanalysis is a belief system akin to religious doctrines. Its fundamental creed is that symbols in ancient mythologies have unconscious universal meanings. Freud was the inventor of the “holy scriptures” and his cult endures through personalities like Peterson.
Today I am inspired to say a few words in response to the YouTube: Jordan Peterson – Why is Chaos symbolised as feminine?
I’m going to keep my rebuttal short and sweet: the Greek personification of Chaos is MASCULINE or NEUTRAL. (In Latin, Chaos is neutral.) In creation mythology Chaos creates Erebus (darkness) and Nyx (night).
My knowledge of Greek linguistics isn’t fantastic but from my research it appears that χάος (chaos) is a masculine and χάους (chaos) and is the feminine. In early texts (Homer and Hesiod) Chaos is represented as a male deity and it is only in later texts (Orpheus and Aristophanes) that it is suggested that Chaos might be feminine.
Coincidentally, in the older Greek eras when stories were told by word of mouth, prior to 700BCE, there is evidence of matriarchal and/or egalitarian Greek societies. Whereas Orpheus and Aristophanes’ writings are dated later (c.600-400BCE) when Greece had become a patriarchal society. In other words, sociocultural structures influenced the presentation of themes presented in creation myths from one era to another.
This is not unusual. The identification of cultural codes and conventions in media productions is a well recognised aspect of contemporary analyses of narratives. All Peterson needs to do is google “Media Codes and Conventions” and he’ll find an abundance of academic literature about the subject.
Psychoanalytical theory loves to suggest metaphors are based on universal truths but this simply is not the case. The representation of concepts as personifications is complex, and nuanced by various factors of sociocultural considerations that should be addressed in case to case circumstances.
Peterson tries to support his arguments by promoting masculine mythological characters as representations of order, as he does in Jordan Peterson – Men as order and Women as chaos. Again, he is picking and choosing “facts” to suit his arguments.
In Greek mythology, Veritas is a goddess of truth, Eunomia is a goddess of law and legislation (her name literally means ‘good order’), Aletheia is a goddess of truth and sincerity, one of Athena’s virtues is practical reason, and Themis is a goddess of order, justice, wisdom, and good counsel. In contrast, Perses is a god of destruction, Ares is a god of war and violence, Apollo is responsible for plagues, and Dionysus is associated with drunken chaos.
Moving onto Egyptian mythology, Seth is a god of chaos, likewise Apep is a god of chaos and an opponent of Ma’at who is the goddess of truth and order. Thmei is also a goddess of truth and Merit establishes cosmic order with her music.
In Hindu mythology, Durga Devi is a goddess of moral order and Vritra is male demon (represented by a snake or dragon) who causes adversary. And let’s not forget that Christianity has Satan as it’s masculine representative of chaos.
Granted, there are some feminine deities who represent chaos, e.g. Eris (Greek), Kali (Hindu), and Kek (Egyptian; to be precise, Ancient Egyptian mythology refers to eight deities, four male, four female, that represent the primordial waters of chaos). Masculine deities who represent order include Weneg (Egyptian), and Vishnu (Indian), and Zeus (Greek; Zeus is also known to cause some chaotic situations, e.g. the story of Demeter and Persephone, but I’m putting him down because I’m having troubles finding a Greek god specifically dedicated to order – creating order and harmony appears to be a role dominated by Greek goddesses).
As for Taoism, which Peterson bases his arguments upon, an alignment of masculine as order and feminine as chaos can be read into the philosophies of yin and yang. However, generalisations of symbolic codes and conventions for concepts is not universal across all ancient belief systems.
Moreover, the spiritual psychology of yin and yang is not as simple as Peterson proposes. Personally, I find Sachiko Murata’s discussions much more thorough and detailed but I’ll avoid going off on a tangent and discuss Murata’s work in a future blog.
In sum, interpreting mythology is not always a simple, straightforward task. Generalising is thwarted with challenges and the results are prone to error if sociocultural considerations of when, where, why, and how stories are told are not taken into account. Further, the polarisation of concepts distracts from what myths are often trying to convey, that being the variability and shades of grey between black and white, male and female, good and bad, chaos and order.
Confronting misinterpretations of ancient myths is an important step forward in developing sound psychological theories. Likewise, psychoanalytical mythology and misogynistic stereotypes disguised as “science” need to be recognised as being nothing more than Freudian fables.
More about Chaos and Order in ancient myths: The Big Bang theory and Egyptian mythology