Relevant bibliographies by topics / Eliade

Academic literature on the topic 'Eliade'

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Published: 4 June 2021
Last updated: 1 August 2024

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Journal articles on the topic "Eliade"

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Fiamrillah Zifamina, Ikhbar. "Yang Sakral, Mitos, dan Kosmos." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 6, no. 1 (June 27, 2022): 69–86. http://dx.doi.org/10.14421/panangkaran.v6i1.2806.

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This article deals with the thought of Mircea Eliade in the phenomenology of religion. The method used in this study is the critical analysis for reviewing Eliade’s thinking about The Sacred, Myth, and Cosmos. The critical analysis of three concepts will lead to a context of phenomology of religion from Eliade. The urgency of this research lies in the implications of three concept in the discourse of religions studies, especially in the phenomenology of religion. This study concluded that: 1) Eliade’s concepts about The Sacred, Myth, and Cosmos indicates that phenomenology of religion from hiim was influenced by philosophy, especially phenomenological and hermeneutical, 2) The implications of the three concept in the phenomenology of religion from Eliade point to an approach that suggest the essence of meaning and interconnected of religious phenomenas, such as the supernatural-natural, spiritual-material, or sacred-profane. [Artikel ini membahas tentang pemikiran Mircea Eliade dalam fenomenologi agama. Metode yang digunakan dalam penelitian ini adalah analisis-kritis untuk meninjau pemikiran Eliade tentang Yang Sakral, Mitos dan Kosmos. Analisis kritis atas ketiga konsep tersebut akan mengarah pada konteks fenomenologi agama dari Eliade. Sehingga dalam hal ini, urgensi penelitian ini terletak pada implikasi ketiga konsep tersebut pada diskursus studi agama-agama, khususnya fenomenologi agama. Penelitian ini menyimpulkan bahwa : 1) Konsep Eliade tentang Yang Sakral, Mitos dan Kosmos menunjukkan fenomenologi agama Eliade dipengaruhi oleh filsafat, khususnya fenomenologi dan hermeneutika, 2) Implikasi ketiga konsep tersebut dalam fenomenologi agama Eliade mengarah pada pendekatan yang menujukkan esensi makna dan saling terkaitnya fenomena-fenomena agama, seperti yang supernatural-natural, spiritual-material, maupun sakral-profan.]
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Iricinschi, Eduard. "Mircea Eliade’s Perennial Conceptual Placeholders : An Eranos Intellectual Itinerary." ASDIWAL. Revue genevoise d'anthropologie et d'histoire des religions 16, no. 1 (2021): 125–41. http://dx.doi.org/10.3406/asdi.2021.1208.

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The topic of this article, «Mircea Eliade, C. G. Jung, and the Eranos meetings » , recently received considerable attention and a good number of critical analyses. Steven M. Wasserstrom and Hans Thomas Hakl both provided excellent reconstructions, from different perspectives, of the Eranos circle, especially in the period this article deals with, the 1950s. Moshe Idel, Florin Turcanu, Dan Dana, and Natale Spineto contributed a great deal to cast a light on Eliade’s literary, personal, and academic outcome during the 1940s and 1950s. While the present text does not claim to have uncovered new historical data in the relationship between Eliade and Jung at Eranos, already magisterially probed by Turcanu, it pursues three new avenues of interpretation. It first mines Eliade’s 1950s diaries to analyze the role of personal dream interpretation as secondary data for Mircea Eliade’s history of religion. It turns next to Eliade’s correspondence with Jung to re-examine the historian of religions’ involvement with analytical psychology. It finally advances the proposal for a new trajectory of Eliade’s development of the set of perennial conceptual placeholders, such as «sacred/ profane » , «labyrinth/ center » , «axis mundi » , «initiation » , «trans-conscious » , and «cosmic Christianity » . We dubbed them perennial conceptual placeholders in virtue of the epistemic and ontological work, of universalizing bent, Eliade had asked them to carry out in his scholarship. This article suggests that Eliade forged some of them in his cultural journalism, written in Romanian, and fully developed them during the 1950s Eranos meetings, as a form of personalized history of religion and cure for the souls.
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Hatem, Nicole. "Eliade et l’exemplarité de Kierkegaard dans Gaudeamus." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 27–44. http://dx.doi.org/10.24193/subbphilo.2021.1.02.

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"Eliade and the Exemplarity of Kierkegaard in Gaudeamus. Eliade's relationship with Kierkegaard began in his youth and has been the subject of serious studies. Those studies analyzed and interpreted passages, which were few in number, in which an explicit reference to the Danish thinker appeared in the scholarly production of the Romanian writer in both his Memoirs and Journals. Kierkegaard's underground influence on Eliade's literary work remained to be studied. In our article, we were interested in the strongly autobiographical novel, written in 1928, Gaudeamus, in which alongside an explicit reference to the Danish thinker, were important elements (in terms of structure, characters, thematic, symbolism, etc.) of the aesthetic writings of Kierkegaard that Eliade had discovered shortly before, notably The Seducer’s Diary and In vino veritas. Our interest focused on the reiteration in both the Kierkegaardian and Eliadian works of the myths of Pygmalion and the Eternal Feminine. It thus appeared to us that it was not only, at times of great existential choices, as he himself asserts, that the example of Kierkegaard was decisive, for Eliade, but also on the literary level. Keywords: Mircea Eliade, Gaudeamus, Kierkegaard, The Seducer’s Diary, Pygmalion "
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Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.

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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.
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STUDSTILL, RANDALL. "Eliade, phenomenology, and the sacred." Religious Studies 36, no. 2 (June 2000): 177–94. http://dx.doi.org/10.1017/s0034412500005175.

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The purpose of this article is to clarify some of the areas considered most problematic in Mircea Eliade's approach to religion. One of its principal goals is to show that Eliade's method is primarily phenomenological rather than theological, as some interpreters of his work maintain. In presenting this phenomenological interpretation of Eliade four areas of his approach are addressed: (1) the extent to which it incorporates historical method; (2) the meaning of religion as sui generis and irreducible; (3) Eliade's use of the term ‘sacred’; and (4) Eliade's hierarchalizing of religious phenomena. Eliade's departure from phenomenology to explain the causes of religious experience is also addressed.
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Jișa, Simona. "Le « mythe » de l’adolescence dans Le roman de l’adolescent myope de Mircea Eliade." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 13–26. http://dx.doi.org/10.24193/subbphilo.2021.1.01.

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"The Myth of Adolescence in Mircea Eliade’s Diary of a Short-Sighted Adolescent. The article investigates the origins of this novel, which was published decades after its completion, thus identifying the elements that are specific to the genres of the self (autobiography, journal, Bildungsroman). It analyzes some key terms of Mircea Eliade’s world vision which can be pertinently applied to the Diary of a Short-Sighted Adolescent. The article demonstrates the way in which the young Eliade conceives his relation to the profane time of adolescence (the high school years), as well as to its profane spaces (such as the school, the attic, the library), and how he is able to move towards a sacred spatiality and temporality, both of which are spiritualized through his readings and imaginary. This return ab origo, aiming at a better understanding of the homo saber that Mircea Eliade has become, facilitates the sketching of a literary myth – i.e., that of adolescence. Keywords: Mircea Eliade, Diary of a Short-Sighted Adolescent, Bildungsroman, sacred and profane, the myth of adolescence "
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Adon, Mathias Jebaru, and Gregorius Avi. "Konsep Religiositas Masyarakat Suku Cepang Manggarai-NTT dalam Simbolisme Ritus Da’de." Dialog 46, no. 1 (June 30, 2023): 71–85. http://dx.doi.org/10.47655/dialog.v46i1.680.

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Abstrak Fokus penelitian ini pada penggalian konsep religiositas ritus Da’de suku Cepang, Manggarai-NTT menurut pemikiran Mircea Eliade. Bagi masyarakat suku Cepang Yang Ilahi menampakkan diri dalam simbol-simbol alam seperti Kode, Nepa, Ruha Rata dan Latung Dangka. Menurut Eliade Yang Kudus menampakkan diri melalui simbol-simbol sakral. Eliade menyebut peristiwa penampakan tersebut sebagai pengalaman hierofani. Oleh karena itu, menggali makna religiositas dalam simbolisme budaya Da’de menurut pemikiran Mircea Eliade akan menemukan nilai-nilai religius seperti pengakuan terhadap Realitas Tertinggi, rekonsiliasi dan harmoni dengan sesama, alam semesta dan Pencipta. Metode yang digunakan dalam penelitian ialah metode kualitatif melalui studi kepustakaan dan wawancara. Penelitian ini menemukan bahwa ritus Da’de merupakan perayaan relasionalitas suku Cepang dengan Realitas Tertinggi yang mengandung penghargaan terhadap Allah, alam dan sesama. Sumbangan penelitian ini pada penghargaan dan cinta akan kekayaan budaya Indonesia yang lestari sepanjang masa. Abstract The focus of this research is to explore the religiosity concept of the Da’de rites of the Cepang tribe, Manggarai-NTT according to the ideas of Mircea Eliade. For the people of the Cepang tribe, the Divine appears in natural symbols such as the Code, Nepa, Ruha Rata, and Latung Dangka. According to Eliade the Holy One appears through sacred symbols. Eliade called the apparitions a hierophantic experience. Therefore, exploring the meaning of religiosity in Da’de cultural symbolism according to Mircea Eliade's thought will find religious values ​​such as recognition of the Highest Reality, reconciliation, and harmony with others, the universe, and the Creator. The method used in this research is a qualitative method through literature studies and interviews. This research finds that the Da’de rite is a celebration of the relationality of the Cepang tribe with the Highest Reality which contains respect for God, nature, and others. The contribution of this research is to respect and love the richness of Indonesian culture that is sustainable throughout time.
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Hatem, Jad. "L’éternel retour et la naissance du temps : Eliade et Schelling." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 45–51. http://dx.doi.org/10.24193/subbphilo.2021.1.03.

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"Eternal Return and the Birth of Time: Eliade and Schelling. The reading focused on the comparison between the philosophies of time in the conceptions of Eliade and Schelling, taking into consideration Eliade's Myth of the Eternal Return, as well as his novel the Forbidden Forest and Schelling's lectures from the 1820s. It is a question of confronting the value of temporalities, real or unreal. It appears that even the time judged real by Eliade was considered unreal according to Schelling's criteria. A distinction must be made between the absence of time (A), a time that passes in a homogenous manner (A+A+A) and, finally, a real time (A+B+C) that introduces heterogeneity through the self-positioning of a present (the B of a decisive moment), which relegates A into the past. Keywords: time, real, homogeneity-heterogeneity, Kronos, Indra, Vishnou "
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Ilea, Laura T. "Stratégies transnationales dans l’œuvre de Mircea Eliade." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 53–62. http://dx.doi.org/10.24193/subbphilo.2021.1.04.

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"Transnational Strategies in Mircea Eliade’s Writings. In this article, we will consider the techniques through which an important hallmark of Romanian culture, Mircea Eliade, negotiated his transnational strategies, in a continual back-and-forth movement between his place of origin and a larger, cosmopolitan context. Paradoxically, as proven by Paul Cernat, it is not exoticism that will lead to his treatises on the history of religions, but on the contrary, the return to Sambo’s room, as described in The Forbidden Forest novel. Moreover, the European modernist project, defended by Eliade, is in itself an antinomic project: exceptional avant-garde techniques succeed regressive strategies. The latter are based on the modern hermeneutics of meaning, developed by Eliade in his approach to the history of religions, which is an all-encompassing way of interpreting religious facts as hierophanies. Keywords: terror of history, antimodernist strategies, hierophany, autochthonism, transnational techniques "
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Tolen Barakbayeva, Sultanmurat Abzhalov, and Albina Duissenbayeva. "The problem of man in the religious and mythological teachings of Mircea Eliade." Adam alemi 98, no. 4 (December 15, 2023): 148–58. http://dx.doi.org/10.48010/2023.4/1999-5849.14.

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Mircea Eliade is a Romanian cultural philosopher, religion scholar, mythologist and writer. This study discusses the far from one-sided classical methods of research by M. Eliade. His concepts of spiritual values are important for Eastern and Western religious studies, philosophy, cultural and literary studies. It is necessary to use applied religious studies and myths bald facts to understand Eliade’s records. He explains in detail the meaning of religious structure and phenomena and also notes that mythical and cultural symbols enlighten a person and give an intuitive understanding of the principles of life in his writings. Such intuitive cultural instincts have their own inner reality. In conditions of restricting creative freedoms and spiritual decline, a person can overcome everything through the “inner cultural reality”. Thus, Eliade’s conception hopes to find something at the origins of true religious life. The concept of “god” was replaced by the word “sacred” in the religious project of the thinker. It is said that for the full disclosure of the meaning of “sacred” it is necessary to look from the rationality and irrationality point of view. Coming to the fore “planetary humanism”, which M. Eliade dreamed of, that is, the absolute amorphous sacred reality proves that it is sacred and unique due to its qualitative structure.
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Dissertations / Theses on the topic "Eliade"

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Müller, Hannelore. "Die frühe Mircea Eliade /." Münster : Lit Verl, 2004. http://catalogue.bnf.fr/ark:/12148/cb39245188h.

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Souza, Vitor Chaves de. "A ONTOLOGIA EM MIRCEA ELIADE." Universidade Metodista de São Paulo, 2010. http://tede.metodista.br/jspui/handle/tede/567.

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Esta pesquisa propõe-se a tematizar a ontologia em Mircea Eliade. Constata que a ontologia é o centro do pensamento e do trabalho do autor. Ao analisar a forma mais elementar do ser, Eliade diz que o sujeito religioso funda o mundo ontologicamente a partir da experiência com o sagrado e a vivência dos mitos. A ontologia arcaica ritualiza eventos primordiais e confere sentido para a vida, enquanto a ontologia moderna nega qualquer tipo de transcendência e sacralidade. Eliade sugere uma ontologia religiosa que aponta para um novo humanismo a fim de solucionar as crises existenciais modernas. Esta análise da ontologia em Eliade é feita com base no método fenomenológico e hermenêutico. Este estudo é realizado em três etapas: primeiramente, buscam-se os eventos que inauguraram a ontologia na vida e obra de Eliade, analisando seu método de pesquisa e introduzindo a ontologia; em segundo lugar, formula-se uma abordagem geral dos assuntos trabalhados por Eliade e.g., mito, símbolo, existência e ser apresentando a ontologia arcaica e moderna; e, por último, a partir dos conteúdos apresentados, procede-se a uma análise do mundo constituído pela manifestação do sagrado e as possibilidades de uma ontologia religiosa para a pós-modernidade. Espera-se que o resultado seja uma reflexão que permita uma melhor compreensão da pesquisa de Eliade, bem como que sirva de referencial e fundamento para futuros estudos acerca de Eliade, da nova hermenêutica e da questão do ser religioso.
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Rennie, Bryan Stephenson. "Mircea Eliade : making sense of religion." Thesis, University of Edinburgh, 1992. http://hdl.handle.net/1842/27260.

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This work argues that an interpretation of Eliade's thought as systematic, coherent, and finally rational is fully consistent with his writings. His thought is systematic in that the terms it utilises are inter-definable, although their relations are never explicitly clarified. Within this interpretation his thought is coherent and defensible. Particularly, it does not make unwarranted ontological assumptions but, through his a priori, taxonomic identification of the sacred with that which is apprehended as the real, defers to actual religious phenomena. That said, Eliade's method cannot be assimilated to phenomenology in any strict philosophical sense. The resultant understanding of religion is well-defined and eminently practical for the study and teaching of the varied religious beliefs of our contemporary world. It makes sense of religion in three ways; firstly it presents as coherent religious expressions of the human existential situation; secondly it seeks to increase the (recognition of) Meaning, significance, and relevance of such expressions; and thirdly it attempts to provide direction (Fr. sens) for scholars of religion in our efforts to interpret the data of religious phenomena. Part one provides a concept-by-concept analysis of the terms of Eliade's understanding of religion, concluding with some observations on the implications of that understanding for the study of implicitly religious behaviour. Part two inspects and attempts to defend against the various criticisms which have been leveled against Eliade by other scholars in the field of the academic study of religion. It concludes with some observations on the significance of this interpretation for methodology in that study of a human phenomenon.
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Ramírez, Coyote Urbano Mischel. "La fenomenología de lo sagrado en Mircea Eliade." Tesis de Licenciatura, Universidad Autónoma del Estado de México, 2016. http://hdl.handle.net/20.500.11799/65315.

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La tesis aborda el temas de lo sagrado en el pensamiento de Mircea Eliade
El objetivo de este trabajo, es poder acercarse a la reflexión de la vida fáctica del ser acerca de lo sagrado. La sociedad oculta en su costumbre y su humanidad, hombres situados en su ególatra existencia, sin algo en común, como individuos educados para no morir sin hacer algún intento de escape a su cultura o religión, situación religiosa en la que se vive o viven, se percibe en todo aquello que se otorga por ser mirífico, a partir de una identidad como fenómeno religioso, es como se va haciendo de alguna manera la esencia de la religión, sin contar antes, las manifestación de lo sagrado como tal, es así que la religión, es un asunto como ciencia divina, así parecida a la filosofía, sus argumentos, no pueden ser empíricos puesto que lo empírico necesita ser entendido desde un enfoque de patrones de deidades manifestadas por el hombre, pero la religión es la clarificación del ser religioso, aunque esto parezca un poco confuso la determinación ontológica de la religión se basa más en la predominación de hierofanias, que se desligan de cualquier asunto empírico como tal. Y si lo empírico ayuda de alguna manera a ser el soporte de trascendencia para entender la religión y sus emociones mismas, nunca se podrá medir con el patrón de la razón, aunque la razón también sea una especie de numen.
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Popoaca-Giuran, Anca. "Mircea Eliade : meanings (the apparent dichotomy: scientist/writer)." Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/mircea-eliade--meanings-the-apparent-dichotomy-scientistwriter(a8f2a249-415f-4cdd-b9ad-d4bb3ebb6d77).html.

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This thesis represents a new 'tool' for a special hermeneutic of Mircea Eliade's writings. Its function is to analyse his fiction with the help of his academic studies, and it attempts to prove the influence of the latter upon the former. Although theoretical studies on this subject have been published, no real endeavour to prove this influence has been done. In a way, this thesis is a response to an academic need. On the other hand, the entire oeuvre of Eliade constitutes not only a vast field of research in itself, but an 'opener' of original paths and theories. This leads to the need to bring into play new terms (e.g. 'personal hierophanies', 'chronophanies', 'diastimophanies' etc.), new concepts (e.g. the quadrifold structure of the labyrinth: psychological, philosophical, metaphysical and mythical), theories (e.g. on the evolution of the symbolic language, on the linear or circular structure of the labyrinth) and parallels (e.g. between the myths of Orpheus and Dionysus; between the works of Nae lonescu and Mircea Eliade). During the whole thesis, our main aim was to preserve a balance between the scholarly writings of Eliade and his fiction. This accounts for ou'f' undertaking to keep critical references to the minimum. It is QU r hope that the present thesis proves that the dichotomy of the Eliadean oeuvre is only an apparent one, and his academic works put their imprint on his literary creations
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Buftéa, Maria Claudia. "Théâtre et vision théâtrale dans l’œuvre de Mircea Eliade." Aix-Marseille 1, 2009. http://www.theses.fr/2009AIX10059.

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Dans cette thèse, nous nous proposons de suivre la relation particulière de Mircea Eliade avec le théâtre. Nous analyserons les constantes qui permettent une compréhension adéquate de la vision de l’écrivain roumain sur le théâtre et sur le spectacle. Il s’agit principalement des motifs tels que : le labyrinthe, le camouflage du sacré dans le profane, le voyage initiatique, le mythe, les traditions populaires, etc. Toutes ces constantes facilitent un décryptage et une compréhension profonde des écrits littéraires de Mircea Eliade. Ainsi, l’œuvre littéraire sera mise en relation avec l’œuvre scientifique.
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Buse, Ionel. "Mythe et symbole dans la prose fantastique de Mircea Eliade." Dijon, 2000. http://www.theses.fr/2000DIJOL032.

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Ramalho, Aline Grasiele Araújo. "O SIMBOLISMO RELIGIOSO EM MIRCEA ELIADE: PASSIVIDADE, DINÂMICA E RESSIGNIFICAÇÃO." Universidade Metodista de São Paulo, 2012. http://tede.metodista.br/jspui/handle/tede/217.

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This research investigates the symbolization process on Mircea Eliade s thought. The study on religious symbolism includes categories of the human as well as concepts and experiences with the sacred lived by the religious men. The world is revealed through symbols, in which it is possible to achieve a better understanding of the human being. This research assistson the understanding of religion as a phenomenonof the culture, whereas the symbolism reveals the mode of human being in the world. This work contemplates the proposal of Eliade s hermeneutics, which refers to a study for the search of meaning and significations in religious documents. Besides the understanding of the hermeneutical method, the possibility of a new epistemology of symbolwas examined. Eliade s propositionon religious symbolism is also explored in the identification of what is considered to be passive and dynamic in the process of religious symbolism, and how this dialectical relation happens. Passivity and dynamic are implicit categories on Eliade sthought,therefore this subject composes an hermeneutic effort to understand the author. The redefinition of religious symbolsis another step that had been observed in the process of symbolization. The redefinition is worked in respect to the experienced sense crisis in the contemporaneity. This is a work that highlights the importance of considering the various disciplines to the comprehension of the religious phenomenon, having a well-establishedphenomenological approach. As this research seeks to interpret the religious data in order toreach the essence or the structure that is present in all religious manifestations, we could say this research grasps both phenomenological and hermeneutical proposition. This study can be characterized by an interpretation of Eliade sthought, where systematization and new possibilities of readings of his worksare presented.
A pesquisa investiga o processo de simbolização no pensamento de Mircea Eliade. A investigação sobre o simbolismo religioso abrange as categorias do humano bem como as concepções e experiências com o sagrado, vivenciadas pelo homem religioso. O mundo se revela através dos símbolos, sendo possível através deles ter uma melhor compreensão do ser humano. A pesquisa auxilia na compreensão da religião enquanto fenômeno da cultura, considerando que o simbolismo revela o modo de ser humano no mundo. O trabalho contempla a proposta da hermenêutica eliadiana, que se refere a um estudo pela busca do sentido e das significações nos documentos religiosos. Além da compreensão do método hermenêutico foi verificada a possibilidade de indicação para uma nova epistemologia dos símbolos. A proposta de Eliade sobre o simbolismo religioso é também explorada na identificação do que há de passivo e dinâmico no processo de simbolização religiosa e como ocorre essa relação dialética. Passividade e dinâmica são categorias implícitas no pensamento de Eliade, portanto, essa temática constitui-se num esforço hermenêutico para compreender o autor. Outra etapa que foi observada no processo de simbolização foi a ressignificação dos símbolos religiosos. A ressignificação é trabalhada em relação à crise de sentidos vivenciada na contemporaneidade. Um trabalho que ressalta a importância da consideração das diversas disciplinas para compreensão do fenômeno religioso, mas que tem seu enfoque fenomenológico bem demarcado. Poderíamos dizer que a pesquisa abarca tanto as propostas da fenomenologia quanto da hermenêutica, na medida em que visa uma interpretação dos dados religiosos para se chegar à essência ou a uma estrutura que se encontra presente em todas as manifestações religiosas. A investigação pode ser caracterizada como uma interpretação do pensamento de Eliade, onde são apresentadas sistematizações e novas possibilidades de leituras de suas obras.
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QUEIROZ, R. D. "Diálogos com o Sagrado. O Novo Humanismo em Mircea Eliade." Universidade Federal do Espírito Santo, 2015. http://repositorio.ufes.br/handle/10/3685.

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A proposta da presente pesquisa é apresentar o Novo Humanismo de Mircea Eliade (1907-1986). Para isso, analisamos o contexto histórico em que ocorreram as pesquisas e o posicionamento crítico do filósofo romeno, período em que o homem moderno foi orientado por uma Weltanschauung racionalizante e dessacralizante, onde a experiência do sagrado foi reduzida a uma dimensão primitiva da mentalidade humana. Eliade interpretou essa postura secularizante como a principal responsável pela crise existencial do homem moderno que se revelou na angústia e no niilismo de seu modo de ser. Nesse sentido, a crise humana é uma crise, sobretudo, ontológica. Diante disso, Eliade ofereceu um novo paradigma para a elaboração de um Novo Humanismo, que consiste essencialmente na redescoberta da experiência do sagrado. Contudo, devido ao processo de racionalização e do abandono de um ritmo de vida cosmicizado, o homem moderno esqueceu o acesso à suas raízes. A saída para se recuperar do esquecimento do ser e do provincianismo cultural se encontra no diálogo intercultural entre o Ocidente e as civilizações do Oriente, marcadas ainda por uma visão de mundo religiosa, diálogo esse que só pode ocorrer hermeneuticamente por meio de uma linguagem simbólica capaz de entender o universo religioso. Dessa forma, a problemática que nos guiará nessa pesquisa se resume a uma possível contribuição da experiência do sagrado na formulação de um novo modelo cultural e humanista face a uma civilização secularizada. Com efeito, para compreender a experiência do sagrado, teremos que refletir a respeito de seu próprio significado, do homo religiosus, e seu modo de ser diante do espaço e do terror da História.
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ALMEIDA, SÉRGIO CESAR PRATES DE. "HERMENÊUTICAS EM CONFLITO: PERSPECTIVAS DE MIRCEA ELIADE E RUDOLF BULTMANN SOBRE O MITO." Universidade Metodista de Sao Paulo, 2017. http://tede.metodista.br/jspui/handle/tede/1653.

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The objective of this research is to address the distances that exist on Mircea Eliade and Rudolf Bultmann’s perspectives about the myth. As we investigate the issue of myth and its interpretations we find that there are many significant discussions about the theme. Among them, unquestionably, two stand out not because of their role over others, but because of the importance that this question plays in the thinking of their researchers, since it is practically impossible to disassociate the question from the myth on Mircea Eliade and Rudolf Bultmann’s thoughts. For Eliade the myth reveals that the world, human and life have a supernatural origin and story. This sacred story, besides being true, is significant, precious and exemplary, as it makes reference and brings meaning to the realities of a certain society to which the myth belongs. In contrast Bultmann notes a problem to be solved in the application of his hermeneutics: how to relate to the question of the myth present in the New Testament writings. The myth is a threat to the modern mind steeped in a scientific worldview. Myth and modern thought are totally excluding. What Bultmann insists on is the elimination of the conceptual universe of the New Testament so that the word of God can be understood by modern man. The myth, therefore, in Bultmann's conception is nothing more than a way of objectifying what is transcendent to the immanent, is to transform divine beings into humans. In this way, we will analyze the assumptions that led both to take different paths and construct opposite hermeneutics of the myth. And finally, to understand the repercussions of hermeneutical practices for contemporary religious thoughts.
O objetivo dessa pesquisa é abordar os distanciamentos que existem sobre as perspectivas de Mircea Eliade e Rudolf Bultmann acerca do mito. Ao investigarmos sobre a questão do mito e suas interpretações constatamos que existem muitas discussões significativas acerca do tema. Dentre elas inquestionavelmente duas se destacam, não pelo papel que exercem sobre as outras, mas pela importância que esta questão desempenha no pensamento de seus pesquisadores, pois é praticamente impossível desassociar a questão do mito do pensamento de Mircea Eliade e Rudolf Bultmann. Para Eliade o mito revela que o mundo, o homem e a vida possuem uma origem e uma história sobrenatural. Essa história sagrada além de verdadeira é significativa, preciosa e exemplar, pois faz referencia e traz significado às realidades de determinada sociedade a qual pertence o mito. Em contrapartida Bultmann constata um problema a ser resolvido na aplicação de sua hermenêutica: como se relacionar com a questão do mito presente nos escritos neotestamentários. O mito é uma ameaça à mente moderna mergulhada em uma cosmovisão científica. Mito e pensamento moderno são totalmente excludentes. Em que Bultmann insiste é na eliminação do universo conceitual do Novo Testamento para que a palavra de Deus possa ser compreendida pelo homem moderno. O mito, portanto, na concepção de Bultmann nada mais é do que uma forma de objetivar o que é transcendente para o imanente, é transformar seres divinos em humanos. Desta forma, analisaremos os pressupostos que levaram ambos a tomarem caminhos distintos e construírem hermenêuticas opostas do mito. E por fim, entender as repercussões de suas práticas hermenêuticas para o pensamento religioso contemporâneo.
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Books on the topic "Eliade"

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Fînaru, Sabina. Eliade prin Eliade. 2nd ed. București: Univers, 2003.

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Culianu, Ioan P. Mircea Eliade. București: Nemira, 1995.

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Handoca, Mircea. Mircea Eliade. București: Recif, 1993.

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Vușdea, Ioana. Pompiliu Eliade. București: Univers, 1985.

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Gligor, Mihaela. Întâlniri cu Mircea Eliade =: Encounters with Mircea Eliade. Cluj-Napoca: Casa Cărții de Știință, 2005.

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Itu, Mircea. Indianismul lui Eliade. Brașov: Editura Orientul Latin, 1997.

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Alexandrescu, Sorin. Mircea Eliade, dinspre Portugalia. Bucureșşti: Humanitas, 2006.

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Reschika, Richard. Mircea Eliade zur Einführung. Hamburg: Junius, 1997.

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Handoca, Mircea. Viața lui Mircea Eliade. 3rd ed. Cluj-Napoca: Editura Dacia, 2002.

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Marin, Mincu, and Scagno Roberto 1946-, eds. Mircea Eliade e l'Italia. Milano: Jaca Book, 1987.

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Book chapters on the topic "Eliade"

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Ellwood, Robert S. "Eliade, Mircea." In Encyclopedia of Psychology and Religion, 751–53. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200.

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Rasmussen, David M. "Mircea Eliade." In A Companion to Hermeneutics, 404–11. Hoboken, NJ: John Wiley & Sons, Inc, 2015. http://dx.doi.org/10.1002/9781118529812.ch49.

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Mattusch, Michèle. "Eliade, Mircea." In Kindlers Literatur Lexikon (KLL), 1. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9067-1.

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Ellwood, Robert S. "Eliade, Mircea." In Encyclopedia of Psychology and Religion, 579–81. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_200.

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Pettis, Jeffrey B., Jo Nash, Benjamin Beit-Hallahmi, Ruth Williams, David A. Leeming, Robert S. Ellwood, Jeffrey B. Pettis, et al. "Eliade, Mircea." In Encyclopedia of Psychology and Religion, 275–77. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_200.

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Allen, Douglas. "Eliade, Mircea." In Encyclopedia of Contemporary Literary Theory, edited by Irena Makaryk, 306–8. Toronto: University of Toronto Press, 1993. http://dx.doi.org/10.3138/9781442674417-091.

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Johnston, Lucas F. "Mircea Eliade." In Key Thinkers in Religion and Environment, 47–57. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003364801-4.

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Gabanyi, Anneli Ute. "Eliade, Mircea: Maitreyi." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9068-1.

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Mattusch, Michèle. "Eliade, Mircea: Huliganii." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9069-1.

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Gregori, Ilina. "Eliade, Mircea: Domnişoara Christina." In Kindlers Literatur Lexikon (KLL), 1–2. Stuttgart: J.B. Metzler, 2020. http://dx.doi.org/10.1007/978-3-476-05728-0_9070-1.

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Conference papers on the topic "Eliade"

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David, Dorin. "FROM MORPHOLOGY (ELIADE) TO MORPHODYNAMICS (CULIANU)." In SGEM 2014 Scientific SubConference on ANTHROPOLOGY, ARCHAEOLOGY, HISTORY AND PHILOSOPHY. Stef92 Technology, 2014. http://dx.doi.org/10.5593/sgemsocial2014/b31/s11.096.

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Glodeanu, Gheorghe. "Sacru și profan în onomastica personajelor lui Mircea Eliade." In The Fourth International Conference on Onomastics „Name and Naming”, Sacred and Profane in Onomastics. Editura Mega, Editura Argonaut, 2017. http://dx.doi.org/10.30816/iconn4/2017/96.

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Boldisor, Adrian. "THE IMPLICATIONS OF MIRCEA ELIADE�S APPROACH ON SACRED FOR CONTEMPORARY WORLD." In 2nd International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2015. Stef92 Technology, 2015. http://dx.doi.org/10.5593/sgemsocial2015/b31/s11.097.

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Zaharia, Viorica. "Eul adolescentin între rătăcire, căutare și cunoaștere." In Filologia modernă: realizări şi perspective în context european. “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2021. http://dx.doi.org/10.52505/filomod.2021.15.46.

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Plasată între copilărie sau starea pregătitoare și maturitate, vârsta rațională, adolescența, caracterizată prin schimbări fizice și frământări psihologice, este „epoca” în care începem să ne descoperim sinele original. Vârsta formării şi marilor aspiraţii, adolescenţa este o temă literară predilectă încă de la începuturile literaturii, rezultat al efortului fiinţei umane de a se clarifica şi împăca cu sine şi cu lumea. Odată cu literatura secolului al XX-lea, tema respectivă este exploatată la maxim, categoria „romanelor adolescenței” fiind creată pentru a pune în evidență textele cu tematica adolescenței, subliniind statutul personajelor adolescenți, cu frământările inerente acestei vârste. Dramele existenţiale trăite de personaje adolescenţi au fost tentante şi pentru debuturile literare ale prozatorilor Mircea Eliade şi Jerome David Sallinger, creaţia cărora a influențat enorm mentalitatea societății și tinerelor generații nu doar a timpului lor.
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Silva, Kivinny Augusto de Brito, and Epitácio Lima Barbosa Júnior. "O SAGRADO À LUZ DA HISTÓRIA OU A HISTÓRIA À LUZ DO SAGRADO EM MIRCEA ELIADE: UM DEBATE POSSÍVEL?" In Anais da XIII Semana de Ensino, Pesquisa e Extensão do Centro de Humanidades-UFCG. Recife, Brasil: Even3, 2022. http://dx.doi.org/10.29327/1239186.13-7.

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Plamadeala, Ana-Maria. "The cinema actor in the hypostasis of ideals and virtues of the “ancestral soul”." In Simpozion Național de Studii Culturale, dedicat Zilelor Europene ale Patrimoniului. Ediția III. Institute of Cultural Heritage, Republic of Moldova, 2022. http://dx.doi.org/10.52603/sc21.04.

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The approach to the inner life of man by the seventh art through detail shots and foreground ones resulted in the “eye in eye” effect, as a result of which the viewer found his double, alleviating the desolate loneliness in the rush of galloping sociocultural metamorphoses of the 20th century. Thus, the enlightening mission of the seventh art was proliferated, which through the white screen, revealed to humanity the polychromatic palette of Earth’s human offspring. Regarding the contribution of the Moldovan film to this domain, we note with satisfaction the widening of the anthropological range by launching a psycho-cultural type of an original parentage – the nostalgic hero. The actors Sandri Ion Şcurea and Serghei Lunchevici competed in this performance. Through their inspired roles, they managed to capitalize on the hierarchy of spiritual values of the nation, sealed in the vocation of transcendence and cosmicization, of the “thirst for eternity” (M. Eliade), the spiritualization of the tragic, the mioritic catharsis, the nostalgia of the heroic consecration, etc.
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Coli, Jorge. "Conferência de encerramento do XIII Encontro de História da Arte." In Encontro de História da Arte. Universidade Estadual de Campinas, 2018. http://dx.doi.org/10.20396/eha.13.2018.4311.

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Até o século XVIII, a história se fundava numa referência ao passado. Esta afirmação tem os defeitos da generalidade, mas em suas principais linhas é verdadeira; Pensava-se em relação a uma idade do ouro perdida: a antiguidade clássica. Empregando uma terminologia que Mircea Eliade, em O mito do eterno retorno, empregou num outro contexto, é possível dizer que o presente era sentido como um “tempo fraco”, que se tornava “tempo forte” apenas quando um feito contemporâneo atingia a grandeza dos antigos gregos e romanos. Havia um sistema de ascensão, no qual a arte representava um papel muito importante, porque ela elevava os grandes homens do presente à dignidade antiga. Andrea Doria, o condottiere lígure, grande marinheiro, é retratado como Netuno, senhor dos mares; Luís XIV é o novo Apolo, rei sol; o guerreiro Heitor de Villars é figurado numa escultura como o Heitor da Ilíada – e uma inscrição dirá que esse novo Heitor não teve Aquiles que pudesse se opor a ele.
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Gherman, Oxana. "The Sacral Dimensions of Po(i)etic Experience." In Conferinta stiintifica nationala "Lecturi în memoriam acad. Silviu Berejan", Ediția 6. “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2023. http://dx.doi.org/10.52505/lecturi.2023.06.20.

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The article elucidates, through the hermeneutic triptych Man-World-God, conceptualized in the reference studies signed by philosophers and theologians as R. Otto, A. LaCoque, P. Ricoeur, M. Eliade, L. Blaga, M. Popa, the sacred dimensions of creative experience. The author identifies a series of affinities between the sacral feeling and the act of poetic creation, at the levels of aesthetic emotion and of metaphorization practices, of the artistic forms of the „existence in mystery” (L. Blaga) transposition, of re-creating the private universe through the symbolic imitation of the cosmogony. The sacral imaginary finds expression in all fields of art, and, par excellence, in poetry, which is involved in the revelation of the sublime that awakens in the human soul the feeling of greatness, of magic, of unspeakable charm, of impenetrable mystery from sequences of reality in which it feels the presence of God. The conclusions converge towards the idea that the sacre has a shaping influence on consciousness, in the dynamic field of which the image of the world is articulated, and the po(i)etic experience validates the divine character of the human being origin.
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Cho, Minsik, Kun Yuan, Yongchan Ban, and David Z. Pan. "ELIAD." In the 45th annual conference. New York, New York, USA: ACM Press, 2008. http://dx.doi.org/10.1145/1391469.1391598.

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Schettino, G. "Radiobiology challenges for ELIMED." In 2ND ELIMED WORKSHOP AND PANEL. AIP, 2013. http://dx.doi.org/10.1063/1.4816617.

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Reports on the topic "Eliade"

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Chang, Raymond J., Richard E. Harang, and Garrett S. Payer. Extremely Lightweight Intrusion Detection (ELIDe). Fort Belvoir, VA: Defense Technical Information Center, December 2013. http://dx.doi.org/10.21236/ada592893.

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Scholbrock, Kevin O. Elite Soybean Test—South. Ames: Iowa State University, Digital Repository, 2014. http://dx.doi.org/10.31274/farmprogressreports-180814-1074.

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Scholbrock, Kevin O. Elite Soybean Test—North. Ames: Iowa State University, Digital Repository, 2014. http://dx.doi.org/10.31274/farmprogressreports-180814-2499.

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Scholbrock, Kevin O. Elite Soybean Test—North. Ames: Iowa State University, Digital Repository, 2013. http://dx.doi.org/10.31274/farmprogressreports-180814-2743.

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Scholbrock, Kevin O. Elite Soybean Test—South. Ames: Iowa State University, Digital Repository, 2013. http://dx.doi.org/10.31274/farmprogressreports-180814-685.

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Scholbrock, Kevin O. Elite Soybean Test—North. Ames: Iowa State University, Digital Repository, 2012. http://dx.doi.org/10.31274/farmprogressreports-180814-709.

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Scholbrock, Kevin O. Elite Soybean Test—South. Ames: Iowa State University, Digital Repository, 2012. http://dx.doi.org/10.31274/farmprogressreports-180814-924.

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Casas i Klett, Tomas, and Guido Cozzi. Elite Quality Report 2024. Seismo Verlag AG, April 2024. http://dx.doi.org/10.33058/seismo.30892.0001.

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Casas i Klett, Tomas, and Guido Cozzi, eds. Elite Quality Report 2023. Seismo Verlag AG, April 2023. http://dx.doi.org/10.33058/seismo.30882.0001.

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Bounds, Gary L. Notes on Military Elite Units. Fort Belvoir, VA: Defense Technical Information Center, June 1990. http://dx.doi.org/10.21236/ada530710.

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