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384 pages, Hardcover
First published September 19, 2017
The writer Joseph Campbell, for example, in 1949 published The Hero with a Thousand Faces, a book drawing on psychoanalytical techniques to argue that the myths of many different cultures shared similar elements - including a heroic central character on a quest to redeem his people. Although previous scholars had made sutdies of comparative mythology, Campbell's innovation, according to one reviewer, was to include Christianity as one of the narratives to be deconstructed. Campbell, like the psychoanalysts who inspred him, thus inverted the relationship between man and God: The latter became a projection of the former. Taken to its logical conclusion, Campbell's work cast human beings as active producers of their gods and myths, not just passive consumers. This ongoing cultural argument over the promise and limits of human agency provided the backdrop ot the China debate and helps explain a great deal. Few of the key players fit neatly into one of these categories; more often they toggled between the two or embodied both at once. Madame Chiang and Walter Judd considered themselves both devout Christians and firm believers in human volition, sharing the millenarian conviction that they could improve the world through their efforts. On the other hand, Acheson - not a particularly devout Christian - nevertheless was convinced that much of the world environment remained resistant to human control. Perhaps alone among the important participants, Mao unapologetically exalted the force of human will. "You are God," he had once written in the margin of one of his philosophy books. "Is there any God other than yourself?"