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Journal articles on the topic 'Eliade'

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Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Coombe, Cameron. "Another origin of the Theology of Hope? Moltmann’s dependence on Mircea Eliade." Pacifica: Australasian Theological Studies 30, no. 1 (February 2017): 88–101. http://dx.doi.org/10.1177/1030570x17737333.

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The influence of Mircea Eliade on Moltmann’s work has largely been overlooked in scholarship. This article seeks to address this, providing an exposition of the themes of history and historicism in Eliade’s work and demonstrating how Moltmann draws upon these to develop his concept of ‘epiphany religion’, especially in Theology of Hope but also at later stages in his career. Eliade’s scholarship also bolsters Moltmann’s claims regarding the uniqueness of promissory history in its contention that non-Judeo-Christian societies reject history in the same way that ‘Greek’ society does, allowing Moltmann to situate his polemics against Greek philosophy in a universal context, and giving Moltmann’s theological claims an air of respectability insofar as they are supported by secular scholarship. The second part of the article critically evaluates Moltmann’s dependence on Eliade in regard to generalized claims in both of their works.

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12

Han, Seong Suk. "Narrative of Eliade Novel Snake and Study of Coincidentia Oppositorum." East European and Balkan Institute 46, no. 3 (August 31, 2022): 91–111. http://dx.doi.org/10.19170/eebs.2022.46.3.91.

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For Mircea Eliade, Romanian historian of religion fiction writer philosopher of the 20th century Coincidentia oppositorum is coexistence of opposite parts without contradiction and it is the desire to recover the unification by understanding complimentary elements of opposite parts. What Eliade is pursuing is that we need to open a new perspective in this era with a total insight rather then practicality for humans. It is generally believed that existence and non-existence, reality and fantasy, day and night, history and mythology sacred and profane have opposite properties. However Eliade says that these opposing concepts meet each other totally and become the key to a New Humanism. Eliade depicted our existential desire for the mysteries of totality that is revealed in various dimensions in the narrative of his fantasy novel the Snake. According to Eliade human being determines his existence of opposite things by experience in his life. But the disguised appearance of discrepancy of good and evil makes man transcend beyond opposition and the harmony of anima and animus symbolize the sacred marriage. At the point of cosmos marriage between heaven and earth is an act of creation and creation of life. Sacred marriage are connection of man and woman, melting of opposite things, interaction oneness and connection between man and God. In this novel main character Andronic and Dorina live in paradise of freedom and richness like Adam and Eve in the Bible. Coincidentia oppositorum makes it possible to recognize the makeup of the constant holiness in the ever changing world. And Eliade's interpretation about Coincidentia oppositorum are realization of comprehensive understanding about human beings unbiased regardless of ages and creating New Humanism which values human life instead of isolating it.

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13

Chorão, João Bigotte. "Papini e Eliade." Estudos Italianos em Portugal, no. 3 (2008): 59–66. http://dx.doi.org/10.14195/0870-8584_3_5.

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14

Allen, Douglas. "Eliade and History." Journal of Religion 68, no. 4 (October 1988): 545–65. http://dx.doi.org/10.1086/487926.

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15

Corless, Roger. "After Eliade, what?" Religion 23, no. 4 (October 1993): 373–77. http://dx.doi.org/10.1006/reli.1993.1031.

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16

Gustavo C. O. Baez, Maria Lucia A. Gnerre. "Tradições Religiosas e Filosóficas da Índia na Perspectiva de MirceaEliade." REFLEXUS - Revista Semestral de Teologia e Ciências das Religiões 7, no. 9 (March 9, 2015): 143. http://dx.doi.org/10.20890/reflexus.v7i9.195.

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Resumo: Neste artigo analisamos a perspectiva hermenêutico-filosófica que o historiador das Religiões Mircea Eliade constitui sobre tradição do Yoga e os sistemas religiosos da Índia. Para tanto vamos nos focar na obra Ioga, Imortalidade e Liberdade, publicada pela primeira vez em 1958. Outra obra fundamental que também analisamos recebe a primeira edição em 1962, e intitula-se Patañjalietle yoga (“Patañjali e o yoga”). Neste segundo texto o autor analisa os postulados filosóficos de Patañjali, grande mestre e fundador do sistema do Yoga. Assim, pretendemos evidenciar algumas das principais questões e perspectivas filosóficas sobre as religiões da Índia que são analisadas nas obras de Eliade. Palavras Chave: Eliade, Índia, Religiões, Yoga. Abstract:In this paper we analyze the philosophical and hermeneutic perspective of Mircea Eliade on Yoga tradition and the religious systems in India. In order to do that, we focus on his work Ioga: Imortality and Freedom, first published in 1958. Another work we analyze is Patañjalietle yoga (“Patañjaliand Yoga”), first published in 1962. In this last book Mircea Eliade studies the philosophical grounds of Patañjali, master and founder of Yoga System. Thus, we intend to show some questions and philosophical perspectives related to religions of India studied by Eliade. Keywords: Eliade, India, Religions, Yoga.

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17

Bordaș, Liviu. "Proiectul american interbelic al lui Mircea Eliade." Revista de Istorie și Teorie Literară 17 (December 30, 2023): 385–97. http://dx.doi.org/10.59277/ritl.2023.17.31.

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In his first year spent in India, 1929, Mircea Eliade nurtured two projects related to America, which remained unaccomplished. On the one hand, he was planning a long return trip to his homeland, which would pass through the United States. On the other hand, he considered obtaining a teaching position in an American university, the first target being Harvard. This early American project – hitherto unexplored – becomes symbolic in the perspective of Eliade’s subsequent evolution and choices. Decades later, as a professor at the University of Chicago, he turned down an invitation to occupy a chair at Harvard, which offered him far better conditions and opportunities than those in Chicago. We present here the first results of an ongoing research that tries to clarify all the details related to the young Eliade’s American project.

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18

Filary, Magdalena. "Artur Rega: „Omul în lumea simbolurilor. Antropologia filozofică a lui Mircea Eliade” / Artur Rega: "Man in the World of Symbols. Philosophical Anthropology of Mircea Eliade"." Swedish Journal of Romanian Studies 1, no. 1 (May 15, 2018): 179–83. http://dx.doi.org/10.35824/sjrs.v1i1.17370.

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The Polish exegesis of Mircea Eliade's work has grown after 1989 through monographs and studies devoted entirely to hermeneutics that the historian and phenomenologist of religions imposes on the sciences dealing with the study of sacredness, of religious phenomena and related symbolism. The book Man in the Symbol World. Philosophical Anthropology of Mircea Eliade by Artur Rega is among them.

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19

Olson, Carl. "Mircea Eliade, Postmodernism, and the Problematic Nature of Representational Thinking." Method & Theory in the Study of Religion 11, no. 4 (1999): 357–85. http://dx.doi.org/10.1163/157006899x00096.

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AbstractThis essay reviews the "ten affinities" Bryan S. Rennie proposes, in his book, Reconstructing Eliade (1996), to establish Mircea Eliade as a precursor of postmodernism. These affinities can be grouped together as historical, ontological, and epistemological. The paper goes on to refute these affinities between Eliade and postmodernism by drawing on the work of undisputedly recognized postmodern thinkers.

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20

Patton, Laurie L. "Mircea Eliade, Patterns in Comparative Religion (1949; trans. 1958)." Public Culture 32, no. 2 (May 1, 2020): 385–96. http://dx.doi.org/10.1215/08992363-8090138.

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This article discusses the work of Mircea Eliade, especially Patterns in Comparative Religion, as an “Undead text.” Beginning with an analysis of Eliade’s work as it was understood in the 1980s, the author moves on to discuss the role of Patterns in the context of Eliade’s life throughout the twentieth century, including his wish to move away from his Romanian roots and far-right political associations. Patterns became an Undead text when Eliade’s critics argued that the work was part of a larger pattern of ahistorical, acontextual analysis. This critique was particularly trenchant in the context of more public discussion of his far-right past. The article ends by noting the ways in which Patterns is an Undead Text: it endures through conversations with colleagues who wish to rehabilitate Eliade’s work, if not his life; through syllabi in the “intellectual history” of the field; and through the lens of religion and literature.

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21

Zilles, Urbano. "Experiência do sagrado e do profano." Revista Eclesiástica Brasileira 74, no. 296 (October 18, 2018): 886–904. http://dx.doi.org/10.29386/reb.v74i296.453.

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A fenomenologia de Husserl motivou uma viragem da filosofia da religião, no século XX, através das obras Das Heilige de Rudolf Otto e O sagrado e o profano de M. Eliade. Ambos partem da experiência religiosa concreta, não de conceitos abstratos de Deus e de religião, para fundamentar a crença religiosa na natureza humana. Otto fala do mysterium tremendum et fascinans na experiência do numinoso e Eliade do homo religiosus e do homo profanus.Abstract: Husserl’s phaenomenology caused a revolution in the philosophy of religion in the twentieth century with the studies Das Heilige of Rudolf Otto and The holy and the profane of M. Eliade. Both authors depart from the concret religious experience, not from the abstract concepts of God and religion, to ground the religious belief in the human nature. Otto speaks about the mysterium tremendum et fascinans in the numinous experience and Eliade about the experience of homo religiosus and the homo profanus.Keywords: Religious experience. Numinous, Mysterium tremendum. Rudolf Otto. Mircea Eliade.

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22

Weismann, Ivan Th J. "Simbolisme Menurut Mircea Eliade." Jurnal Jaffray 2, no. 1 (May 28, 2004): 55–60. http://dx.doi.org/10.25278/jj.v2i1.152.55-60.

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23

Weismann, Ivan Th J. "Simbolisme Menurut Mircea Eliade." Jurnal Jaffray 2, no. 1 (April 2, 2005): 54. http://dx.doi.org/10.25278/jj71.v2i1.152.

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24

Hallisey, Charles. "Mircea Eliade (9.3.1907 - 22.4.1986)." Buddhist Studies Review 4, no. 1 (March 14, 1987): 65–67. http://dx.doi.org/10.1558/bsrv.v4i1.16018.

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25

Spineto, Natale. "Mircea Eliade and Traditionalism." Aries 1, no. 1 (2001): 62–87. http://dx.doi.org/10.1163/157005901x00048.

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26

Avanesov, Araik R. "Myth and Religiosity of Modern Man in the Phenomenology of Religion by Mircea Eliade." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 1 (213) (March 31, 2022): 4–8. http://dx.doi.org/10.18522/2687-0770-2022-1-4-8.

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The philosophical and religious views of M. Eliade are considered, the following questions are analyzed: about the presence of religiosity in the thinking of modern man through the basic concepts of the phenomenology of the scientist's religion, about the hidden presence of the mythological and sacred, the connection between the concepts of “sacredˮ and “mythˮ is discussed. The approach of M. Eliade in the question of the functionality of the myth is compared with the approaches of J. Fraser and E. Tylor. The question is raised about the interdisciplinarity of M. Eliade's concepts in the context of the study of myth and cross-cultural analysis, about the place of myth in modernity through the representation of cultural phenomena, philosophical concepts and social practices, as well as possible forms of initiation in the daily practice of modern man. The problem of the possible ontological premise of M. Eliade in the issue of the difference between traditional cultures and modern culture is actualized. The issue of replacing the mythological picture of the world with a scientific one in the context of M. Eliade's theory of myth is considered.

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27

Johnson, Norris Brock. "Mircea Eliade and Humanistic Anthropology: Waiting for the Dawn: Mircea Eliade in Perspective." Anthropology Humanism Quarterly 11, no. 2 (May 1986): 42–44. http://dx.doi.org/10.1525/ahu.1986.11.2.42.

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Самарина, Татьяна Сергеевна. "The Religious Studies System of Mircea Eliade: The Phenomenology of Religion or the Politics of Myth?" Theological Herald, no. 1(40) (March 15, 2021): 284–99. http://dx.doi.org/10.31802/gb.2021.40.1.014.

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Задача статьи состоит в сопоставлении религиоведческой концепции Мирчи Элиаде с традицией феноменологии религии. Устоявшаяся идея существования так называемой «чикагской школы», понимаемой обычно как форма феноменологии религии на американской почве, вызывает большие сомнения. Современные исследователи утверждают, что между лидерами этой «школы» (И. Вахом и М. Элиаде) нет никакой научной связи, а само понятие «чикагская школа» - конструкт, созданный учеником И. Ваха Дж. Китагавой. Чтобы проверить эти утверждения, в статье последовательно анализируются центральные концепции системы Элиаде: представление о центре религии, иерофании, крипторелигиозности, его идеи сопоставляются с системами классиков феноменологии религии - Р. Отто, Ф. Хайлера, И. Ваха. В заключении статьи делается вывод о том, что Элиаде не принадлежал к феноменологической традиции изучения религии ни в её голландском, ни в её немецком вариантах. Концепты illud tempus , ностальгии по истокам, иерофании, а также систематика через архаизацию проявлений священного пространства и времени, составляющие ядро системы Элиаде, не имеют параллелей в творчестве феноменологов-классиков. Показывается, что религиоведческая концепция Элиаде была укоренена не в феноменологической традиции, а в его внутреннем психологическом опыте. Не проблема систематизации и описания религиозной жизни и не дискуссии о «Святом» лежали в её основе, а поиск противоядия против исторического редукционизма, желание сбежать от необходимых процессов старения, изменения, экзистенциальной неуверенности в идеализированный образ вечного прошлого. Эта психологическая ориентация Элиаде роднит его с направлением, называемым «политикой мифа», пытавшимся реабилитировать мифологическое сознание, к которому принадлежали К. Г. Юнг, Дж. Кэмпбелл, А. Корбен. Но тем не менее, проект Элиаде схож с феноменологией религии, поскольку религия понимается им как suigeneris . The aim of the article is to compare Mircea Eliade concept of religion with the tradition of the phenomenology of religion. The well-established idea of the existence of the so-called Chicago school , usually understood as a form of phenomenology of religion on American soil, raises great doubts. Modern researchers argue that there is no scientific connection between the leaders of this school (J. Wach and M. Eliade), and the very concept of Chicago school is a construct created by a student of J. Wach, J. Kitagawa. To verify these claims, the article has analyzed the central concepts of Eliade’s system: the idea of the center of religion, hierophany, crypto-religion, his ideas are compared with the systems of the classical phenomenology of religion - R. Otto, F. Heiler, and J. Wach. The article concludes that Eliade did not belong to the phenomenological tradition of studying religion, either in its Dutch or German versions. The concepts of Illud tempus , nostalgia for the origins , hierophany , systematics through the archaization, manifestations of sacred space and time, which form the core of the Eliade’s system, have no parallels in the work of classical phenomenologists. It is shown that Eliade’s religious concept was rooted not in the phenomenological tradition, but in his inner psychological experience. In its core lay the search for an antidote to historical reductionism, the desire to escape from the necessary processes of aging and existential uncertainty into an idealized image of the eternal past. This psychological orientation of Eliade is related to the so called the politics of myth , which tried to rehabilitate the mythological consciousness, to which C. G. Jung, J. Campbell, H. Corbin belonged. Nevertheless, Eliade’s project is similar to the phenomenology of religion, since religion is understood by him as sui generis .

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Nikonovich, Nataly. "El proyecto de la ontología religiosa de M. Eliade y el problema de la síntesis de los paradigmas." Pensamiento Americano 9, no. 16 (January 11, 2016): 45–57. http://dx.doi.org/10.21803/pensam.v9i16.68.

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En el artículo se analiza el proyecto de la ontología religiosa de M. Eliade, como el nuevo paradigma en el estudio de la esencia de la religión en el contexto de la fenomenología y la ontología. Se explica la dimensión cultural y existencial de la ontología religiosa de M. Eliade. En este artículo se propone la síntesis interdisciplinario de las ideas de M. Eliade, C. G. Jung y S. Grof, que ofrecen la posibilidad de síntesis de las consecusiones de los enfoques mitológicos, analítico-psicológicos y trans-personales. El enfoque de M. Eliade es posible de examinarse como metodología de los estudios religiosos, que puede servir de base para un nuevo modelo conceptual de la experiencia mito-religiosa: metanivel –los fundamentos conceptuales de la teoría, las generalizaciones conceptuales; los sub-niveles– la epistemología, la ontología y la fenomenología de la experiencia mitológica y religiosa. En el artículo se aplica la metodología comparativa, cross-cultural, etc.

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Brad, Rodica Maria. "Cioran–Eliade, la correspondance de jeunesse." French Cultural Studies 30, no. 4 (October 12, 2019): 281–93. http://dx.doi.org/10.1177/0957155819861040.

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Emile Cioran et Mircea Eliade ont été liés par une amitié à part, de très longue durée. Cette amitié spéciale qui les a unis s’exprime aussi dans leur correspondance de jeunesse, précisément dans les lettres réciproques écrites en roumain de 1933 à 1946. Nous reconstituons cet échange épistolaire à travers deux sources: les lettres de Cioran à Eliade publiées dans le volume Scrisori către cei de-acasă (1995a) et les lettres d’Eliade à Cioran publiées par Mircea Handoca dans le volume de correspondance Mircea Eliade, Europa, Asia, America . . . (1999). Documents biographiques importants, ces lettres permettent de pénétrer dans l’intimité de ces deux jeunes auteurs.

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Dubuisson, Daniel. "L'ésotérisme fascisant de Mircea Eliade." Actes de la recherche en sciences sociales 106-107, no. 1 (March 1, 1995): 42–51. http://dx.doi.org/10.3917/arss.p1995.106n1.0042.

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Ginzburg, Carlo. "L’héritage ambivalent de Mircea Eliade." Gradhiva, no. 30 (December 4, 2019): 130–40. http://dx.doi.org/10.4000/gradhiva.4715.

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Gligor, Mihaela. "Davíd Carrasco on Mircea Eliade." Theory in Action 11, no. 2 (April 30, 2018): 42–50. http://dx.doi.org/10.3798/tia.1937-0237.1809.

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Korczak, Andrzej. "Mircea Eliade i pojęcie archetypu." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 28, no. 2 (2016): 357–74. http://dx.doi.org/10.15290/idea.2016.28.2.19.

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Dubuisson, Daniel. "L'ésotérisme fascisant de Mircea Eliade." Actes de la recherche en sciences sociales 106, no. 1 (1995): 42–51. http://dx.doi.org/10.3406/arss.1995.3134.

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Arguelles, Alexander. "The Eliade Guide to World Religions. Mircea Eliade , Ioan P. Couliano , Hillary S. Wiesner." Journal of Religion 73, no. 4 (October 1993): 663. http://dx.doi.org/10.1086/489283.

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Ciutacu, Sorin. "The Séance of Reading. Uncanny Designs in Modernist Writing by Professor Thomas Cousineau." Swedish Journal of Romanian Studies 7, no. 2 (May 15, 2024): 201–5. http://dx.doi.org/10.35824/sjrs.v7i2.25976.

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Professor Cousineau demonstrates an impressive original scholarly kind of comprehension of modernist texts, submitting them under scrutiny with an archetypal critical lens and thus reveals “the uncanny return of the Manole Complex in nine masterpieces of literary modernism”. The intellectual spark that inspired Professor Cousineau was Mircea Eliade’s Commentaires sur la Légende de Maître Manole where Eliade’s claims that Manole’s wife does not actually die: “She is, rather, transformed; her soul leaves her body of flesh and bones and goes to live in the stone and plaster body of the monastery”. (Eliade, 1994, p.168) In each of the chapters of the volume under discussion, the author further elaborates on Eliade’s concept of architectural body, finding it under sundry metamorphoses in the iconic literary modernist works from Europe and USA.

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Danciu, Liliana. "„La Țigănci”, nuvela-parabolă a profetismului eliadesc / "La Țigănci" – The Parable of the Eliadesc Prophetism." Swedish Journal of Romanian Studies 1, no. 1 (February 26, 2018): 69–86. http://dx.doi.org/10.35824/sjrs.v1i1.16804.

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The unprecedented experience of Gavrilescu, the main character in the La Țigănci short story, continues to arise various interpretations, proving the viability of this eliadesc writing. For some literary critics, he is the anti-hero by definition, which lives what Eliade understands by "level break", but without understanding anything of it. The ordinary man, with a banal existence, routinely in the profane becomes the Chosen One uselessly claimed by sacred, for ignorance prevents him from seeing beyond the Illusion. In the hut of the gypsies, he crosses a rite of passage, from life to death, proof being the shrouded curtain that will wrap his naked body, the terrible thirst for unpopularity, and the surprising encounter with the always young Hildegard, the beloved of his youth.In this article, I try to reveal another dimension of this eliadesc short story, linked to the name of the main character, which, in my opinion, refers to the name of the archangel Gabriel, the "pair" of the other, Michael. As it is known, the name of the archangel Michael is directly related to the Romanian legionary movement in the inter-warperiod, a nationalistic, violent and criminal political-ideological movement that has successfully manipulated local religious and cultural elements to gain followers and become strong. Up to a point, the Romanian legionary movement stood under the sign of both archangels, synthesizing both the intellectual and the political dimensions.In time, the two directions have broken apart, and the legion has remained exclusively under the warlike sign of the warrior archangel. The Romanian intellectuals, who originally sympathized with the nationalist ideals of the legionary movement, distanced themselves from it and remained under the soteriological mark of Archangel Gabriel. This is, in my opinion, the message hidden by Eliade in this unusual short story. Also, using allegory and symbol, the Romanian author turns out to be a man of vision and prophesies the future of Romania, which has been culturally and historically marked, in time, by Germany. The present does not contradict Eliade, because Germany is the engine of the European Union, of which Romania wants to be part.

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Ribeiro, Osvaldo Luiz. "“Experiência do sagrado” e “religião” – hiperonomia hermenêutica e atualização cultural – análise do prefácio de Origens, de Mircea Eliade." UNITAS - Revista Eletrônica de Teologia e Ciências das Religiões 1 (July 8, 2014): 3–22. http://dx.doi.org/10.35521/unitas.v1i0.13.

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Movimento parcial da análise do conceito de “sagrado” em Mircea Eliade. Análise crítico-interpretativa do Prefácio de Origens (The Quest), de Mircea Eliade. Tentativa de compreender a fórmula eliadeiana – “o sagrado é um elemento da estrutura da consciência” tendo o Prefácio como contexto. Ensaio de proposta e análise do conceito de “sagrado” como hiperônimo em relação às suas atualizações religioso-mitológicas na forma de deuses e similares.

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Diz Villanueva, Alba. "Figuras del exilio rumano con proyección europea: Ciorănescu, Eliade, Vișniec. El caso de Mircea Eliade." Swedish Journal of Romanian Studies 6, no. 1 (May 15, 2023): 312–21. http://dx.doi.org/10.35824/sjrs.v6i1.24885.

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Within the framework of the Seminar ”Romanian Exile and Migration: Cultural Representations in Europe”, the aim of this work is to illustrate, through the diaries of Mircea Eliade, the reasons and circumstances in which the Romanian writer and historian of religions leaves his country, the different stages and destinations of his exile, the literary and scientific contributions made by him in this context, as well as the reflections that the author makes about his own situation and about this phenomenon.

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Pantaleo, Patricio Iván. "Mircea Eliade y la Historia de las Religiones. Lecturas y aportes para una difusión historiográfica / Mircea Eliade and the History of Religions. Readings and Contributions for a Historiographical Dissemination." Historiografías, no. 11 (December 27, 2017): 113. http://dx.doi.org/10.26754/ojs_historiografias/hrht.2016112380.

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This paper has as main purpose to review and discuss the principal contributions made in the field of the history of religions during the 20th century with the emphasis in one of its foremost and more discussed representatives, the Romanian intellectual Mircea Eliade. We shall defend that this field, somewhat marginalized today, offers a general and comparative perspective of the religious phenomenon that enables to highlight its cultural connotations and deep significance, beyond a political and memory viewpoint. This contributes in this way to provide more complexity to current analysis of religion.Key WordsHistory of religions, Mircea Eliade, comparative method.ResumenEste artículo tiene como propósito principal el revalorizar y poner en discusión las aportaciones realizadas en el siglo veinte en el campo de la historia de las religiones, con el acento puesto en uno de sus principales y más discutidos representantes, el intelectual rumano Mircea Eliade. En el texto defendemos que dicho terreno, un tanto marginado hoy, ofrece una óptica generalista y comparativa del fenómeno religioso, lo que que permite el estudio de este en sus connotaciones culturales y en su significado profundo, más allá del punto de vista político y memorial. Se contribuye de ese modo a arrojar complejidad a los análisis actuales sobre la religión.Palabras claveHistoria de las religiones, Mircea Eliade, método comparado.

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Cucu, Marius, and Oana Lența. "Yoga and the States of Consciousness. A Perspective of M. Eliade on the Yoga Phenomenon." BRAIN. Broad Research in Artificial Intelligence and Neuroscience 13, no. 1 (March 2, 2022): 448–69. http://dx.doi.org/10.18662/brain/13.1/293.

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In this paper we seek to emphasize the relevance of Eliade's research beyond time, to see why meditation would be useful for the mind of the contemporary man in search of inner balance. Thus, we will analyze the Hindu metaphysical concepts and principles on which Yoga was developed, the distinctions between Yoga-sutra, as a central theoretical and practical current, and secondary typologies, and how the reader can position himself to make progress in probing yogic reality or fact anchored in the dynamics of the unconscious, from the perspective of Mircea Eliade and some researchers passionate about this field.

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ARION, Alexandru-Corneliu. "SYMBOL, REAL AND THE SACRED IN THE PHENOMENOLOGY OF MIRCEA ELIADE (1907-1986)." Icoana Credintei 9, no. 17 (January 24, 2023): 31–42. http://dx.doi.org/10.26520/icoana.2023.17.9.31-42.

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From the idea that man is a “religious being” (homo religious) follows all the basic concepts and ideas of the history of religions as understood by M. Eliade and which inevitably lead to the postulate of the indestructible, absolute unity of the human spirit. The centrality of phenomenology over history in Eliade is reflected in his general understanding of the religious phenomenon as 'hierophany', that means any 'manifestation of the sacred'. Meaning is found in the 'modalities of the sacred' revealed by the hierophany. And the identification of the modalities of the sacred is 'more important' than 'tracing the history of a hierophany. The experience of the sacred as construed by Eliade in terms of coincidentia oppositorum draws inspiration from Rudolf Otto’s notion of mysterium tremendum et fascinans. Eliade asserts that 'myth reveals the actual structure of the divinity, which transcends all attributes and reconciles all contraries'. On the other hand, the symbol has a unifying function, and it highlights the fact that man has a synthetically structured consciousness and that he can intuit the cosmos in a unitary way. Homo religiosus manifests at all levels of culture, the desire to live according to the symbol, so he can be also called «homo symbolicus». Like the sacred, the symbol is a given of the integral consciousness of man. For Eliade the desire to live in the sacred is equated with the desire to possess sacred power and live in objective reality. He equates the sacred with being, hence, the existential desire for the sacred is reflected in a thirst for being. “Homo religiosus always believes that there is an absolute reality, the sacred, which transcends this world but manifests itself in this world, thereby sanctifying it and making it real”.

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Arion, Alexandru-Corneliu. "THE SYMBOL, THE REAL AND THE SACRED IN THE PHENOMENOLOGY OF MIRCEA ELIADE." International Multidisciplinary Scientific Conferences on the Dialogue between Sciences & Arts, Religion & Education 6, no. 6 (November 15, 2022): 11–22. http://dx.doi.org/10.26520/mcdsare.2022.6.11-22.

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From the idea that man is a “religious being” (homo religious) follows all the basic concepts and ideas of the history of religions as understood by M. Eliade and which inevitably lead to the postulate of the indestructible, absolute unity of the human spirit. The centrality of phenomenology over history in Eliade is reflected in his general understanding of the religious phenomenon as 'hierophany', that means any 'manifestation of the sacred'. Meaning is found in the 'modalities of the sacred' revealed by the hierophany. And the identification of the modalities of the sacred is 'more important' than 'tracing the history of a hierophany. The experience of the sacred as construed by Eliade in terms of coincidentia oppositorum draws inspiration from Rudolf Otto’s notion of mysterium tremendum et fascinans. Eliade asserts that 'myth reveals the actual structure of the divinity, which transcends all attributes and reconciles all contraries'. On the other hand, the symbol has a unifying function, and it highlights the fact that man has a synthetically structured consciousness and that he can intuit the cosmos in a unitary way. Homo religiosus manifests at all levels of culture, the desire to live according to the symbol, so he can be also called «homo symbolicus». Like the sacred, the symbol is a given of the integral consciousness of man. For Eliade the desire to live in the sacred is equated with the desire to possess sacred power and live in objective reality. He equates the sacred with being, hence, the existential desire for the sacred is reflected in a thirst for being. “Homo religiosus always believes that there is an absolute reality, the sacred, which transcends this world but manifests itself in this world, thereby sanctifying it and making it real”.

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45

Braga, Corin. "Mircea Eliade et l’herméneutique psycho-historique." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 127–43. http://dx.doi.org/10.24193/subbphilo.2021.1.10.

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"Mircea Eliade and Psycho-Historical Methodology. Starting from Thomas Kuhn’s seminal work on scientific paradigms, the venerable concept of Weltanschauung (world-vision) can be upgraded in order to reach a psycho-historical understanding of cultural evolutions. In this paper I intend to adapt to contemporary cultural hermeneutics a schema proposed by Nietzsche and developed by Freudian and Jungian psychoanalysis. In this model, the relations between the individual consciousness and the unconscious offer the blueprint for describing the dynamics of the collective psyche. The model states that, when a culture (religion, etc.) has been overruled by a new dominant culture (religion), it remains active by way of survivals and reminiscences (Aby Warburg, Walter Benjamin) and eventually, after a period of persecution and censorship, it will re-emerge in a new form, transformed by the general principles of the dominant culture but nevertheless contesting and challenging it. I will attempt to show that such a psychohistorical dialectic has occurred six successive times in the history of European civilization. Keywords: psycho-history, Mircea Eliade, remerging cultures, European civilization, history of religions "

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46

Ricœur, Paul. "Une correspondance hors pair : Petazzoni-Eliade." Revue des Sciences Religieuses 70, no. 3 (1996): 394–99. http://dx.doi.org/10.3406/rscir.1996.3375.

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47

Gălățeanu, Daniel. "Mircea Eliade în perioada exilului parizian." Comunicare interculturală și literatură 25, no. 1 (July 20, 2018): 90–95. http://dx.doi.org/10.35219/cil.2018.1.07.

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Dosse, Francois, and Florin Turcanu. "Mircea Eliade. Le prisonnier de l'histoire." Vingtième Siècle. Revue d'histoire, no. 83 (July 2004): 226. http://dx.doi.org/10.2307/3771678.

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49

Simion, Eugen. "Mircea Eliade, modes et modèles culturels." La Revue de la BNU, no. 4 (November 1, 2011): 68–75. http://dx.doi.org/10.4000/rbnu.3215.

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Solares Altamirano, Blanca. "MIRCEA ELIADE, IMAGINARIO RELIGIOSO Y HERMENÉUTICA." Acta Sociológica 1, no. 57 (January 31, 2012): 33. http://dx.doi.org/10.22201/fcpys.24484938e.2012.57.29755.

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Mircea Eliade es uno de los principales hermeneutas de la historia de lasreligiones y el mito. Aquí se explica qué es, para él, la hermenéutica y seexponen algunos de los principios básicos de una obra dedicada al estudiodel homo symbolicus o religiosus.

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