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In Maps of Meaning: The Architecture of Belief, Jordan Peterson attempts to explain the neuropsychological, phenomenological, and behavioral basis of mythological imagery while trying to encourage the reader towards the behavioral path of "heroic" exploration.

Peterson argues that the empirical worldview (representing the world as "a place of things" that can be objectively tested and validated by multiple observers) is not how human beings primarily experience reality or how they decide to behave. He instead posits that all human beings primarily experience reality through the phenomenological worldview; a representation of the world as "a forum for action" composed of known territory (areas of experience where you know where you are, what you want, and what to do to get what you want), unknown territory (areas of experience that indicate you don't [fully] know where you are, what you want, or what to do to get what you want), and the individual (as they experience navigation within and between these two territories, voluntarily and/or involuntarily). These pre-empirical representations structure all human behavior, according to Peterson, and were what the archaic minds of the past attempted to document in their mythologies. Peterson then attempts to establish a stable neuropsychological basis for these irreducible aspects of phenomenological experience. In essence, he makes the case that various functions of the brain support the initial claim that all human beings categorize known and unknown territory in ways consistent with mythological representation, and can voluntarily (re)categorize experiential anomalies - can transform "'the unknown and terrifying world' into the comfortable, productive, and familiar" - through cautious exploratory behavior. Once Peterson establishes these foundational claims, he then spends the rest of the book presenting his interpretive framework of how the interplay between "the unknown, the known and the knower" appears in various mythic imagery/motifs (taken from different cultures and time periods), and what implications these recurring themes (should) have on human behavior. His fundamental conclusion? Two phenomenological options constantly war for human embodiment via behavior and representation: arrogant (yet cowardly & childish) omniscience or humble (yet courageous & mature) inquiry. In other words, you can either choose to ignore anomalies (anything you don't expect/understand, including your mistakes) or you can cautiously approach anomalies until you successfully attain resources/behaviors/realistic desires that get you what you want. To Peterson, these options constitute the mythic battle between good and evil - and Peterson argues that it is in your best interest to be good.

All of Peterson's major claims and conclusions, however, need to be assessed for their degree of truth before they are fully/partially adopted by the reader. Arguably the most important question is whether a qualitative difference between empirical and phenomenological approaches to reality exists (and, as an important follow-up question, whether the phenomenological approach takes involuntary precedence over the empirical approach). The qualitatively distinct and predominant nature of phenomenology seems self-evident once reminded of the inevitable and necessary value judgments human beings make between objects/situations whenever they choose to behave - all action implies that one outcome is better than another. However, this framework of valuation cannot be provided by the indifferent empirical description of objects (which David Hume popularly observed with his "is-ought problem"). Phenomenology, then, appears to be the a priori approach to all human behavior - an approach where subjectivity and objectivity are (implicitly) conflated in order to identify what should be avoided or approached. The empirical facts Peterson uses to support his hypothesis of how the human brain structures experience seems scientifically valid and reliable (as indicated, in large part, by the amount of scientific articles & studies he references whenever making claims about how the brain functions on a neuropsychological level). Once these two claims are established as reasonable and most likely true, it seems reasonable to state that any representation of reality that attempts to claim what should be valued or what should be done must be viewed primarily as a phenomenological representation (and therefore should primarily be judged by its success at helping human beings attain what they subjectively want, and not by how empirically accurate it is). Ancient mythological motifs that appear repeatedly across cultures and over long time spans are therefore the most "phenomenologically successful", and therefore likely still inform/guide successful human behavior. This means that Peterson's interpretive framework of what behavioral & phenomenological patterns are consistently represented in mythology are at least partially true - and true enough to take seriously.

The significance of this book cannot easily be overstated. Peterson effectively creates a compelling and nearly irrefutable argument for the importance of mythology in guiding human behavior, as well as providing a coherent framework that can be used to begin extracting practical phenomenological/behavioral principles from ancient (and contemporary) myths that can otherwise be dismissed as empirical fiction. Furthermore, he claims that destabilizing social manifestations of totalitarianism, nihilism, and decadence are the ultimately the result of the evil behaviors of the experiencing individual (evil being defined as the cowardly failure to learn from errors and strange, new phenomena) - he lays the responsibility of the world's insanity at the feet of the reader. He also provides a solution: continually expose yourself to what you don't know/understand in order to learn from it (or, alternatively: continually engage in activities you experience as meaningful, since the subjective sense of meaning "accompanies the honest pursuit of the unknown, in a direction and at a rate subjectively determined"). Successful adaptation to the unknown (and the sense of meaning experienced while this process occurs) will steer you away from nihilistic or decadent behavior, and will lead to adaptive behaviors and paradigms that will initially conflict with the traditional patterns of society (which prevents totalitarianism) and eventually lead to societal updates in behavior/resources/values (since your consistent success in situations that terrify most other people will lead others to imitate your behavior in those situations, updating perception on what needs to be done and what is truly valuable to pursue). Peterson therefore offers a call to action: if you become a hero, you will truly save the world.