Tratat de istorie a religiilor (Romanian Edition) [Mircea Eliade] on * FREE* shipping on qualifying offers. Un fenomen religios nu se va dezvalui ca. Oct 19, [PDF] Mircea Eliade -Tratat de Istoria Religiilor – Free Download – MB. Mircea Eliade was a Romanian historian of religion, fiction writer, philosopher, and professor at “Introducere”, in Eliade, Tratat de istorie a religiilor: Introducere (“Religious History Treatise” – Patterns in Comparative Religion), Humanitas.

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Therefore, he enjoys the conditions of the mythical age. Inwhile living with Dasgupta, Eliade fell in love with his host’s daughter, Maitreyi Devilater writing a barely disguised autobiographical novel Maitreyi also known as “La Nuit Bengali” istorka “Bengal Nights”in which he claimed that he carried on a physical relationship with her.

File:Eliade Mircea Istoria credintelor si ideilor religioase Pdf – Monoskop

Anca rated it did not like it May 26, Thus, Eliade argues, modern man can learn to see his historical geligiilor, even death, as necessary initiations into the next stage of one’s existence. Eliade was an intensely prolific author of fiction and non-fiction alike, publishing over 1, pieces over 60 years. If the Son of God had been born in India, his spoken language would have had to conform itself to the structure of idtoria Indian languages.

An endowed chair in the History of Religions at the University of Chicago Divinity School was named after Eliade in recognition of his wide contribution to the research on this subject; the current and first incumbent holder of this chair is Wendy Istorria.

Jews are currently fighting with all forces to maintain their positions, expecting a future offensive—and, as far as I am concerned, I understand their fight and admire their vitality, tenacity, genius. He suggests that the differences between the Nazis’ pseudo-Germanic mythology and Marx’s pseudo-Judaeo-Christian mythology explain their differing success:.


Behind the diverse cultural forms of different religions, Eliade proposes a universal: In some of his writings, Eliade describes modern political ideologies as secularized mythology. Nina Eliade fell relkgiilor with uterine cancer and died during their stay in Lisbonin late Many traditional societies believe that the power of a thing lies in its origin.

Eliade attributes the well-known “cyclic” vision of time in ancient thought to belief in the eternal return. He claims that Platonism is the “most fully elaborated” version of this primitive ontology.

Likewise, Eliade notes that Istoriw involved a pseudo-pagan mysticism based on ancient Germanic religion.

Mircea Eliade

However, Eliade argues against those he calls ” historicist or existentialist philosophers” who do not recognize “man in general” behind particular men produced by particular situations [] Eliade cites Immanuel Kant as the likely forerunner of this kind of “historicism”. A recurrent theme in Eliade’s myth analysis is the axis mundithe Center of religiioor World.

Eliade sees traces of religious thought even in secular academia.

According to Eliade, this “terror of history” becomes especially acute when violent and threatening historical events confront modern man—the mere fact that a terrible event has happened, that it is part of history, is of little comfort rliade those who suffer from it.

RennieReconstructing Eliade: In the homogeneous and infinite expanse, in which no point of reference is possible and eliace no orientation is established, the hierophany reveals an absolute fixed point, a center.


From a psychological point of view, one can decipher here the same nostalgia for the ‘primordial’ and the ‘original’. Historian Irina Livezeanu proposed that the respect he enjoys in Romania is matched by that of other “nationalist thinkers and politicians” who “have reentered the contemporary scene largely as heroes of a pre- and anticommunist eljade, including Nae Ionescu and Cioran, but also Ion Antonescu and Nichifor Crainic.

He explained the use of his signature, his picture, and the picture’s caption, as having been applied by the magazine’s editor, Mihail Polihroniadeto a piece the latter had written after having failed to obtain Eliade’s contribution; he also claimed that, given his respect for Polihroniade, he had not wished to publicize this matter previously.


Eliade cites a wide variety of jstoria and reliyiilor to support his theories.

Robert Ellwood describes Eliade’s approach to religion as follows. His political involvement at the time, as well as his other far right connections, were frequently criticised after World War II. For example, Kirk argues that the eternal return does not accurately describe the functions of Native American or Greek mythology.

Eliade argues that yearning to remain in the mythical age causes a “terror of history”: In his work on the history of religion, Eliade is most highly regarded for his writings on Alchemy[80] ShamanismYoga and what he called the eternal return —the implicit belief, supposedly present in religious thought in general, that religious behavior is not only an imitation of, but also a participation in, sacred events, and thus restores the mythical time of origins.

I practiced for many years [the] exercise of recapturing that epiphanic moment, and I would always find again the same plenitude. Eliade’s theories basically describe how this homo religiosus would view the world.

Several researchers have criticized Eliade’s work as having no empirical support.

Because the Sacred’s essence lies only in the mythical age, only in the Sacred’s first appearance, any later appearance is actually the first appearance; by recounting or re-enacting mythical events, myths and rituals “re-actualize” those events. The narrative is again built on “notebooks” to fliade Allan adds his comments.