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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 EliadeEl 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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Previous issue date: 2012-03-26This 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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Previous issue date: 2015-12-02A 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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Mendonça, Maria Luiza Vianna Pessoa de. "A história das religiões de Mircea Eliade: estatuto epistemológico, metodologia e categorias fundamentais." Universidade Federal de Juiz de Fora, 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/1847.
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No presente trabalho apresenta-se um estudo da História das Religiões de Mircea Eliade realizado sobre três aspectos desta obra: os aspectos epistemológico, metodológico e categorial. Na primeira parte do trabalho, postula-se que a História das Religiões eliadiana se trata de uma disciplina autônoma e integral, com objeto próprio de estudo – o fenômeno religioso considerado no seu plano específico de referência, o plano religioso – e com método próprio de trabalho – um método histórico-fenomenológicohermenêutico unitário –; que tal disciplina gira em torno de dois eixos – a fenomenologia da religião stricto sensu e a história das religiões; que, no seu todo, a História das Religiões eliadiana tem o estatuto de uma fenomenologia existencial da religião, situando-se no âmbito da Filosofia. Na segunda parte deste trabalho discorre-se sobre o método apenas implícito na obra eliadiana, o qual leva em conta o aspecto histórico do fenômeno religioso e o qual conjuga fenomenologia e hermenêutica, desenvolvendo-se em dois planos: o primeiro plano é o da análise fenomenológicodescritiva do fenômeno religioso realizada no campo da fenomenologia da religião stricto sensu, no qual o autor romeno conforma sua morfologia do sagrado; o segundo plano é o da análise hermenêutico-filosófica dos fenômenos religiosos históricos, no qual o citado autor procede à interpretação dos fenômenos religiosos historicamente acontecidos para a elaboração de sua história das religiões; Eliade utiliza ainda a análise hermenêutico-filosófica dos simbolismos religiosos para a realização de uma hermenêutica filosófica dos símbolos religiosos por meio da qual formula juízos normativos sobre a condição humana. Na terceira parte deste trabalho, realiza-se um estudo das principais categorias do pensamento eliadiano com ênfase para a hierofania, a dialética da hierofania, a dialética do sagrado e do profano, o sagrado, a religião, a experiência religiosa, o espaço sagrado, tempo e história, o homo religiosus, o homem ocidental moderno a-religioso, o arquétipo, o arquétipo da coincidentia oppositorum, imagens e símbolos, a a-historicidade da vida religiosa, o símbolo religioso, o simbolismo religioso, o mito, o rito, a camuflagem e a ocultação do sagrado no profano, a irreconhecibilidade do sagrado na História (ou a irreconhecibilidade do milagre) e o sagrado no mundo ocidental secularizado.
In this thesis a study of Mircea Eliade’s History of Religions is presented carried through on three different approaches: the epistemological approach, the methodological approach and the categorical approach. In the first Chapter of this thesis, it is claimed that Eliade’s History of Religions constitutes an autonomous and integral discipline, with proper object of study – the religious phenomenon in its specific plan of reference, the religious plan - and with proper method of work – a unitary historical-phenomenological-hermeneutic method -; that such discipline turns around two axles – the phenomenology of religion stricto sensu and the history of religions -; that, in its all, the eliadian History of Religions has the statute of an existential phenomenology of religion placing itself in the branch of Philosophy. In the second Chapter of this thesis, it is discoursed on the only implicit method in the eliadian workmanship, which takes in account the historical aspect of the religious phenomenon and which conjugates phenomenology and hermeneutics, developing itself in two plans: the first plan is that of the phenomenological-descriptive analysis of the religious phenomenon carried through on the field of the phenomenology of religion stricto sensu, in which the Rumanian author conforms his morphology of the Sacred; the second plan is that of the hermeneutic-philosophical analysis of the historical religious phenomena in which the cited author proceeds to the interpretation of the religious phenomena historically happened for the elaboration of his history of religions; Eliade also use the hermeneutic-philosophical analysis of the religious symbolisms for the accomplishment of a philosophical hermeneutics of the religious symbols by means of which he formulates normative judgments on the human being condition. In the third Chapter of this work, a study of the main categories of the eliadian thought is developed with emphasis for the hierophany, the dialectic of the hierophany, the dialectic of the Sacred and the Profane, the Sacred, the religion, the religious experience, the sacred space, time and history, homo religiosus, the modern Occidental man of the secularized societies, the archetype, the archetype of coincidentia oppositorum, images and symbols, the non-historicity of the of religious life, the religious symbol, the religious symbolism, the Myth, the Rite, the Camouflage and the Occultation of the Sacred in the Profane, the unrecognizableness of the Sacred in History (or the unrecognizableness of miracle), and the Sacred in the modern secularized Occidental world.
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Stanescu, Corina Madeleine. "Temps de l'Histoire et temps du destin : (Julien Gracq, Ernst Jünger, Mircea Eliade." Université Marc Bloch (Strasbourg) (1971-2008), 2004. http://www.theses.fr/2004STR20033.
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Les situations historiques du XXe siècle ont conduit Julien Gracq, Ernst Jünger et Mircea Eliade à mener une vaste réflexion sur l'Histoire, qui passe par la critique de la Raison historique et de ses fondements : temps linéaire et continu, vecteur du progrès constant. Pour ces trois écrivains, le refus de l'Histoire n'est autre que le refus de tous les historicismes prétendant réduire l'homme à sa seule dimension historique. Si tous les trois se tournent vers le mythe, qui constitue la grande découverte historico-scientifique du XXe siècle, ce n'est absolument pas le fait d'un désintérêt pour l'Histoire. Bien au contraire, leur approche du mythe, qui va de pair avec l'exploration des dimensions du temps autres que linéaire, renouvelle et dépasse l'opposition traditionnelle entre mythe et Histoire. Ceci n'est pas sans conséquences sur le conception que Gracq, Jünger et Eliade se font de la littératureThe historical conjunctures of the twentieth century led Julien Gracq, Ernst Jünger and Mircea Eliade to carry out a far-reaching investigation into History, one which implied a critique of historical determination and its underlying terms : a lineary and continuous temporaliity as the vector of constant progress. For these three writers the refusal of history signified nothing less than the rebuttal of all those historicisms which tend to only consider the historical dimension of the individual. If all three directed their energies towards the domain of myth, which constituted the major twentieth century discovery of historical science, it is certainly not because they were unconcerned with History. On the contrary, their way of engaging with the domain of myth, one which goes naturally with the exploration of other temporal dimensions than linear ones, reinvents and goes beyond the traditional opposition between myth and History. This exploration and the reflection it engenders cannot but be perceptible in the way Gracq, Jünger and Eliade view literature
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Spineto, Natale. "Le concept de phénomène religieux dans l'œuvre de Raffaele Pettazzoni et de Mircea Eliade." Paris 4, 1999. http://www.theses.fr/1998PA040266.
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Une analyse de la situation des études italiennes sur la religion entre la fin du XIXème siècle et les années vingt du XXème fournit le cadre dans lequel Raffaele Pettazzoni a entrepris sa carrière. La biographie intellectuelle de l'historien italien est retracée à travers une enquête sur ses études et ses lectures, sur les rapports qu'il a entretenus avec les savants italiens et européens de son époque, sur les œuvres qu'il a publiées. Après avoir décrit sa conception de l'histoire des religions, qu'on peut qualifier d'"historiciste", on passe à l'étude de la formation de Mircea Eliade, dans laquelle on souligne l'importance du milieu culturel philosophique, religieux et politique roumain des années vingt et trente, de l'expérience indienne et de la lecture d'ouvrages "traditionalistes"; quelques thèmes centraux de la perspective historico-religieuse eliadienne sont ensuite abordés : l'analyse de la méthode comparative pratiquée par Eliade et de la notion d'archétype montre les liens entre la "morphologie" du savant roumain et la phénoménologie philosophique; l'étude du concept de symbole permet d'éclaircir la signification et les caractères de l'"herméneutique" qu'il a élaborée. Les conceptions d’Eliade et de Pettazzoni sont ensuite rapprochées, pour évaluer l'influence que les deux savants ont exercée l'un sur l'autre et pour montrer comment leurs différences d'opinions ont donné lieu à un éclaircissement de leurs positions respectives. Pettazzoni et Eliade peuvent être considérés comme les symboles de deux façons opposées de concevoir l'histoire des religions: le premier privilégiant ce qui est soumis aux variations de l'histoire, le second les éléments invariables; dans leur débat se reflètent les termes du débat plus général sur le statut épistémologique de l'histoire des religions contemporaine.
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Cané, Molinari René. "Los símbolos y el problema del mal: aportes de Mircea Eliade y Paul Ricouer." Tesis, Universidad de Chile, 2004. http://repositorio.uchile.cl/handle/2250/144304.
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Engstrand, Cecilia. "Den eviga Hjältesagan : En tematisk och mytologisk läsning av Jesus och Harry Potter-berättelsen utifrån Mircea Eliades Myth and Reality." Thesis, Södertörns högskola, Institutionen för genus, kultur och historia, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3574.
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Baghos, Mario. "Eternal Cities: Rome, Constantinople, and their Antecedents as Symbolic Images and Centres of the World." Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/13563.
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Using insights from the history and phenomenology of religions, and the history of mentalities, this thesis explores the construal of the ‘eternal cities’ of Rome and the New Rome, Constantinople, as images and centres of the world between the reigns of Constantine the Great (reign 306-337) and Theodosius II (c. 408-450). It will, however, focus predominantly on the former; especially in his role as ‘Christianiser’ of the old Rome and founder of the New. This investigation is prefaced by an assessment of the relevant ideas pertaining to the antecedent civilisations that influenced the textual and material culture of the two Romes, including: Mesopotamia, Egypt, Greece and Israel. The preliminaries will end with the exploration of the understanding of the city in the early Christian Church. Specifically, the thesis operates along the lines of Jacques Le Goff’s concept of the longue durée in order to account for the diachronic nature of the study; with its cross-cultural dimension based on insights from the religious phenomenology advanced by Mircea Eliade. The concepts of imago mundi (image of the world) and axis mundi (centre of the world), as articulated by Eliade, have been used consistently throughout to describe the way in which the cities under investigation recapitulated the three main layers of the cosmos – the celestial, terrestrial, and subterranean – within themselves. Since these cosmic tiers were manifested in both natural features and artefacts within or near the precincts of these cities, including, on the one hand, mountains, trees, and vines, and, on the other hand, temples, palaces, and imperial monuments (to name a few), then all of these items are included in the assessment of the aforementioned cultures. The concept of the ecosystemic intelligence or agent, advanced by Ioan P. Couliano, has also been used throughout in relation to the rulers of these ancient civilisations, who, as gods or demigods, bridged the three cosmic tiers in their maintenance of a cosmic order that was constantly threatened by chaos. Hence, this thesis assesses the recapitulation of heaven, earth and the underworld within both the rulers and the eternal cities/territories governed by them in the selected antecedent civilisations that impacted upon Rome and Constantinople, either directly or indirectly. In relation to the latter two, it focuses especially on the role of the ‘Christian’ Roman emperor Constantine, who construed himself (and was construed) as a cosmic mediator in relation to both of these Roman imagines et axes mundi. What is especially significant in the application of the concepts of imago mundi and axis mundi to the two Romes under Constantine, as well as the ecosystemic agent in relation to his person, is Eusebius of Caesarea’s (c. 255-339) representation of this particular emperor’s relationship to Rome, which not only borrowed some concepts from the antecedent cultures under analysis, but which became paradigmatic in later descriptions of the founding of Constantinople by the early Byzantine historians Socrates Scholasticus (c. early fifth century) and Salamanes Hermias Sozomen (c. 400-50) who wrote during the reign of Theodosius II; himself modelled on Constantine. In fact, the final section of the thesis consults later Byzantine sources that, like Socrates and Sozomen, also inherited the ‘Eusebian Constantine,’ including (but not restricted to) the Chronicle of John Malalas (c. 491-578), the sixth century Chronicon Paschale, and the Parastaseis Syntomoi Chronikai that was compiled along with the Patria Constantinoupoleos of the tenth century. These sources are important insofar as they refer to events and monuments in Constantinople that were not mentioned by writers contemporary to the period between the reigns of Constantine and Theodosius II. Whilst these Byzantine sources are mainly chronographical and historiographical, the thesis also addresses – in relation to all of the cultures it analyses – epic poetry, literature, scripture and imperial panegyrics, and frequently contrasts them to the positivism inhering within much contemporary historiographical scholarship. In addressing this positivist trend from the point of view of the history of religions and mentalities, it is demonstrated that the former functions within the parameters of the dissociation between cosmos and history which is unable to sufficiently account for the manner in which the aforementioned civilisations viewed their cities as imagines et axes mundi. In other words, in its assessment of the ancient sources mentioned above, this thesis undertakes a critical engagement of modern approaches so as to achieve a more nuanced, holistic, and authentic depiction of Rome, Constantinople, and their antecedent cultures as images and centres of the world.
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Orita-Serban, Manuela. "Ecrivains roumains d’expression française (Tristan Tzara, Benjamin Fondane, Mircea Eliade, Eugene Ionesco) : aspects de l’exil, trajectoires emblématiques." Paris 4, 2007. http://www.theses.fr/2007PA040253.
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Dans notre thèse, nous avons étudié l’évolution littéraire à l’épreuve de l’exil des quatre écrivains d’origine roumaine : Tristan Tzara, Benjamin Fondane, Mircéa Eliade et Eugène Ionesco. Ces écrivains participent des deux cultures et par conséquent, des deux visions du monde : la culture roumaine et française. L’impact de l’exil sur leur création se manifeste notamment par une forme de révolte, présente chez chacun des quatre écrivains. Nous avons tenté de voir comment ces écrivains vivent le spirituel et l’absurde à la fois. Tristan Tzara crée son Manifeste Dada (qui semble de l’absurde pur), Benjamin Fondane vit l’absurde du nazisme, se révolte contre cet absurde jusqu’aux dernières conséquences dramatiques (sa déportation dans le camp de concentration à Birkenau). En ce qui concerne Eugène Ionesco, en quête de spirituel, il écrit l’absurde (le théâtre de l’absurde) et Mircéa Eliade vit un absurde politique en Roumanie mais cherche dans son écriture le sacré, la dimension essentielle de tout individu ou de toute société ou civilisation (l’axe vertical entre l’homme et le divin). Les voix des œuvres de ces auteurs venus d’ailleurs apportent à la littérature française une nouvelle dimension, une littérature originale par rapport au nouveau contexte culturel et par rapport à la tradition de leur pays d’origineIn our thesis we study the literary evolution of four Romanian writers put to the test of exile: Tristan Tzara, Benjamin Fondane, Mircea Eliade and Eugène Ionesco. These writers have two cultures and, therefore, two visions : the Romanian and the French one. The impact of exile on their creation shows itself in a form of revolt, present in the works of these four writers. We try to see how these writers live the spiritual and the absurd dimensions at the same time. Tristan Tzara created his Dada Manifesto (which seemed merely absurd), Benjamin Fondane lived the absurdity of Nazism until its last tragic consequences (his deportation to the extermination camp at Birkenau). Mircea Eliade lived a political absurdity in Romania but he searched for the sacred in his writings, the essential dimension of every person or of every society or civilization (the vertical axis between man and the divine). Concerning Eugène Ionesco, in pursuit of the spiritual , he wrote the Theatre of the Absurd. The voices of these authors arrived from abroad, brought a new dimension to French literature. An original French-Romanian literature was born in relation to the new cultural context and to the tradition of Romania
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Hulpoi, Claudia simona. "André Breton et Mircea Eliade : espaces du non-dit : schémas communs au surréalisme et à l'anthropologie religieuse." Thesis, Orléans, 2010. http://www.theses.fr/2010ORLE1109.
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Le dialogue entre André Breton et Mircea Eliade est sans doute peu commun. Pourtant, les deux hommes se sont rencontrés en 1948, le Journal éliadien en témoigne, ses Mémoires et son Épreuve du labyrinthe aussi. Leur conversation, qui « glisse » à l‟hermétisme et aux techniques occultes, semble avoir été passionnante. En plus, les allusions au surréalisme deviennent, après 1948, assez fréquentes dans l‟oeuvre d‟Eliade. La structure de cette thèse est imprimée par les jalons de leur rencontre réelle. D‟abord, le dialogue entre le Poète et le Savant est symbolique de la situation épistémologique d‟une époque qui, par son ouverture au mystère, fait le passage du positivisme du XIXe siècle au paradigme postmoderne. Le premier chapitre, Anthropologie religieuse et surréalisme : science et vérité, essaie de surprendre les signes de ce passage chez les deux auteurs. Spécialistes du sacré au XXe siècle s‟arrête ensuite sur les diverses codifications de ce « mystère », dans la mesure où elles ont nourri, par le biais des lectures communes, les conceptions des deux personnalités. L‟ésotérisme de René Guénon et la psychanalyse de Sigmund Freud sont les principaux points de repère dans la tentative de définir les positions idéologiques adoptées par Breton et Eliade afin de s‟orienter dans le territoire d‟inconnu qui s‟offrait alors à la perception moderne. Enfin, Schémas sotériologiques se veut une incursion plus poussée dans les espaces du non-dit de cette conversation : le chamanisme, le yoga et l‟alchimie étudiés par Eliade y sont tour à tour mis en rapport avec des éléments théoriques et techniques que le surréalisme semble avoir transposés dans le registre inédit de son artThe dialogue between André Breton and Mircea Eliade is certainly unusual. However, as Eliade‟s Diary, Autobiography and Trial of the labyrinth testify, the two men met in 1948. Their conversation, which “slips” towards hermetism and occult techniques, seems to have been captivating. Moreover, after 1948 the allusions to the surrealism become quite frequent in Eliade‟s work. The structure of this thesis follows the landmarks of their actual encounter. Firstly, the dialogue between the Poet and the Scientist is symbolic for the epistemological situation of a period that, by its opening to mystery, makes the shift from the positivism of the XIXth century to postmodernism. The first chapter, Religious anthropology and surrealism: science and truth, tries to trace the signs of this change in the conceptions of the two authors. Specialists of the sacred in the XXth century focuses on the encodings of this “mystery”, insofar as they nourished, by means of similar readings, the works of the two personalities. René Guénon‟s esoterism and Sigmund Freud „s psychoanalysis serve as reference points in the attempt to define the ideological positions adopted by Breton and Eliade on the territory of the unknown which was then offered to the modern perception. Soteriological patterns are intended as a deeper incursion into the blanks of this conversation: the shamanism, the yoga and the alchemy studied by Eliade are in turn related to the theoretical and technical elements that the surrealism seems to have transposed in the distinctive language of its art
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Orita-Serban, Manuela Chevrier Jacques. "Ecrivains roumains d'expression française (Tristan Tzara, Benjamin Fondane, Mircea Eliade, Eugene Ionesco) aspects de l'exil, trajectoires emblématiques /." Paris : Université Paris Sorbonne - Paris IV, 2008. http://www.theses.paris4.sorbonne.fr/these-orita/paris4/2007/these-orita/html/index-frames.html.
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Eyenga, Liongo On'Asi Emmanuel. "Dialectique du sacré et modernité : contribution de Mircea Eliade à la problématique contemporaine d'une philosophie de la religion." Paris 4, 1993. http://www.theses.fr/1993PA040224.
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Cette thèse comprend dans une première partie l'analyse des concepts fondamentaux de la pensée d'Eliade,en particulier ceux de sacré,de hiérophanie,d'homo religiosus,de mythe et de rite. Dans la seconde partie,on tente de situer la méthode d'Eliade à la jonction de la phénoménologie et de l'herméneutique dans une confrontation avec la lecture de Ricoeur et de la situer parmi les représentants majeurs de la philosophie de la religion (Schleiermacher,Kant,Hegel) et par rapport à une certaine figure de la modernité caractérisée par la naissance des sciences humaines. Une conclusion générale,tout en s'interrogeant sur certaines limites des analyses d'Eliade,montre la fécondité et l'originalité de sa démarche pour une modernité désacralisée et désacralisante en quête d'un "nouvel humanisme"This thesis is made up of in the first part,an analysis of the fundamental concepts of the thought of Eliade,particulary that of sacred,of hierophany,of homo religiosus,of myth and of rite. .
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Dailey, Charles William. "The Serpent Symbol in Tradition: A Study of Traditional Serpent and Dragon Symbolism, Based in Part Upon the Concepts and Observations of Rene Guenon, Mircea Eliade, and Various Other Relevant Researchers." Thesis, University of North Texas, 2020. https://digital.library.unt.edu/ark:/67531/metadc1703377/.
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Serpent and dragon symbolism are ubiquitous in the art and mythology of premodern cultures around the world. Over the centuries, conflicting hypotheses have been proposed to interpret this symbolism which, while illuminating, have proved insufficient to the task of revealing a singular meaning for the vast majority of examples. In this dissertation I argue that, in what the symbolist Rene Guenon and the historian of religions Mircea Eliade have called ‘traditional' or ‘archaic' societies, the serpent/dragon transculturally symbolizes what I term ‘matter,' a state of being that is constituted by the perception of the physical world as ‘chaotic' in comparison to what traditional peoples believed to be the ‘higher' meta-physical source of the physical world or ‘nature.' What is called ‘nature,' I argue, is also considered in ‘Tradition' to be a perception of, from a certain state of consciousness, that aspect of existence that is called samsara in the Hindu philosophy of Vedanta, which Guenon equivalently describes, from a broadly traditional perspective in The Symbolism of the Cross, as "the indefinite series of cycles of manifestation." ‘Chaos,' according to Eliade in The Sacred and the Profane, is "the amorphous and virtual…everything that has not yet acquired a ‘form.'"
The following elements have been useful in discerning the specified meaning of the serpent/dragon symbol: 1) Guenon's interpretation of the terminology of the ‘Hindu Doctrines,' as well as his interpretation of the ‘language' of traditional symbolism and the metaphysics that underlies it; 2) Eliade's interpretation of ‘traditional'/‘archaic' societies by means of his concepts of ‘chaos,' ‘creation,' Axis Mundi (‘World Axis'), and ‘Sacred and Profane'; and 3) the insights of various other researchers of serpent/dragon symbolism. Beyond purporting to resolve some of the mystery of the ancient and varied symbolism of the serpent/dragon, my dissertation strives, to a lesser degree, to serve two related functions: 1) informing the interpretation of the symbolic meanings of a wide variety of premodern artifacts and narratives and 2) providing a rough outline for a proposed prolegomenon to the study of the origination, and ancient human awareness, of the mentioned state of ‘matter.'
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Rizea, Barbos Carmen Raluca. "Espaces du fantastique urbain et aspects du sacré. Le cas de Mircea Eliade, Jean Ray et Howard Phillips Lovecraft." Phd thesis, Université de la Sorbonne nouvelle - Paris III, 2009. http://tel.archives-ouvertes.fr/tel-00947719.
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La littérature fantastique au XXe siècle semble est issue d'un triple conflit qui est aussi celui de l'homme contemporain : rupture avec la réalité, crise identitaire et perte de sens de l'univers caractéristiques à l'époque postmoderne, profanisation graduelle de l'espace urbain. Dans ce contexte difficile troublé encore plus par des prévisions alarmistes de l'avenir proche, l'homme contemporain exorcise ses peurs à travers les œuvres fantastiques, il s'invente des monstres pour arriver à supporter le quotidien. Pourtant, l'intrusion de la Surnature ou de l'étrange dans l'espace urbain moderne se rapproche du besoin que les sociétés traditionnelles avaient pour la présence du sacré dans leurs univers. A travers l'œuvre de trois écrivains, Mircea Eliade, Jean Ray et H.P. Lovecraft, l'espace urbain profane devient paradoxalement l'espace fantastique par excellence et le désenchantement du monde moderne se trouve confronté aux anciennes et nouvelles croyances simultanément. Ainsi, l'effet de fantastique urbain revalorise les aspects du sacré et permet des incursions analytiques interdisciplinaires, oscillant entre la littérature et l'histoire des religions.
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Andersson, Marcus. "Att rekonstruera världen : tillämpade på de moderna olympiska spelen." Thesis, Växjö University, School of Humanities, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:vxu:diva-1983.
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The aim of this essay is to illustrate a modern phenomenon, the Olympic Games, by applying the ideas of Mircea Eliade concerning space, time and myth. This literature study is mainly divided in two parts, one descriptive and one analytic. In the first part Eliade’s ideas and some criticism, which has been pointed against his theoretical approaches as well as his character, are presented. In the second part an analysis is carried out, based on the previously presented ideas and elements essential for the Olympics; the idea of the Olympics, the place, the ceremonies, the competition and the concept of individual idolism.
I have discussed what seems like gnostic tendencies in Eliade’s ideas, in the sense that both Eliade’s ideas and the concept of Gnosticism argue that knowledge is a necessary condition for salvation, as well as the fact that Eliade and his ideas have not always a pro-Christian approach. I have also shown that incoherency exists in his theoretical approach concerning the manifestation of the sacred.
I have found that Mircea Eliade’s ideas, with some difficulties, very well can reflect a modern phenomenon such as the Olympic Games. I have also put forth the idea of translating Eliade’s conception of axis mundi into an ideological landscape; the Olympic values become an analogy to axis mundi. Furthermore, I have also shown that modern man in different ways desires to be close to the sacred, and how this fact to some extent may explain people’s devotion to and worship of sport heroes, and thus why not only athletes but also billions of spectators are inclined to attend the Olympics. Finally, I show that, according to Eliade’s ideas, the Olympics might facilitate the process of creating modern myths.
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Sirén, Elvira. "Shamanism i Sverige : En distinktion mellan praktik och definition." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-185180.
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Sammanfattning: Shamanism har ständigt varit ett populärt ämne att studera, där bland annat problem med shamanism-begreppet har lyfts fram av en rad olika forskare. Shamanism har i de flesta fall definierats som religion, trots att omfattande forskning har belyst det utspridda motståndet till definitionen bland utövare i västvärlden. Studien har undersökt likheter och skillnader mellan utövare av shamanism i nutida Sverige, vad gäller åsikter, praktik och definierande. Den har byggt på en kvalitativ analys av semistrukturerade intervjuer med sex utövare som även har varit verksamma inom shamanism. Studien har påvisat att motståndet till att definiera shamanism som religion existerar bland dessa utövare. Religion har beskrivits som något organiserat med läror och regler, medan shamanism har beskrivits som något fritt, där praktik, värderingar och trosuppfattningar har varierat bland utövare. Debatten kring shamanism-begreppets eventuella problem har även förekommit inom shamanska kretsar och det har existerat skilda meningar bland utövare, likväl som det har existerat skilda meningar bland forskare.
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Evensen, Anthony J. "Culture and psyche in the comparative study of religion." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Elmore, Mark. "Mirages of the mind a study of academic representations of Hindu Tantra /." Accompanying CD-ROM necessary for access to site, 1999.
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Thesis (M.A.)--University of Colorado, 1999.Title from title screen. Accompanied by a bound paper guide which contains abstract, operating instructions and bibliographical references, and by a CD-ROM which provides access to the html files. (Direct access via the Web is not possible without the CD-ROM).
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McNally, Michael. "Appropriating the transcendent interpreting sefirot and mandala religious symbolism through the hermeneutics of Mircea Eliade, Carl Gustav Jung and Gershom Scholem /." Ann Arbor, Mich. : ProQuest, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1459966.
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Thesis (M.A. in Religious Studies)--S.M.U.Title from PDF title page (viewed Mar. 16, 2009). Source: Masters Abstracts International, Volume: 47-03. Adviser: G. William Barnard. Includes bibliographical references.
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Hirata, Ricardo Alvarenga. "O Rio da Alma - contribuições do simbolismo religioso e da psicologia analítica para uma reflexão sobre a crise ecológica no rio Tietê: uma proposta da ecologia arquetípica." Pontifícia Universidade Católica de São Paulo, 2005. https://tede2.pucsp.br/handle/handle/2105.
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Previous issue date: 2005-06-10Pontificia Universidade de São Paulo
This dissertation has as its objective to propose a theoretical referential of the religion sciences and the analytical psychology for studying the cultural - economical development impasse in the extent of the ecological crisis in the Tietê river, in São Paulo. This crisis took on alarming proportions in the second half of the XX century, when the river pollution reached the extension ofthree hundred and fifty kilometres and the low water quality has caused contagious diseases, disabling its use even for the electric power generation. Our hypothesis is (1) that the causes of the ecological crisis in the river Tietê isn't only in the material and objective dimension, but also has to do with the estrangement of man's relationship with the symbolic and the sacred. And that, therefore, (2) the resolution ofthis crisis should aiso include human subjectivity. To verify these hypotheses, we used theoretical and historical research of the ecological crisis in the river, as well as the religious symbolism of thé river water, and the imaginary links between the citizens from São Paulo and the river along with the history ofthe city. It also raised the current strategies that have been used tomanage the crisis. The theoretical referential that permeates the dissertation is an interface of the concept of symbolism of Ernst Cassirer's, Mircea Eliade and Carl G. Jung works. We concluded that the causes of the ecological crisis in Tietê are linked with the loss of meaning of the symbolism of the water and ofthe river, and that the strategies, to work with the same should include the cultural dimension, spiritual and psychic. It should be understood that it's necessary to consider the integration between objectivity and subjectivity, also cultural and economical development, to consider the mentioned crisis, in arder to work out proposals looking to reverse-revitalize the symbol of the river and the water, putting an end to the ecological crisis in the Tietê river
A presente dissertação tem como objetivo propor um referencial teórico das ciências da religião e da psicologia analítica para o estudo do impasse cultura desenvolvimento econômico no âmbito da crise ecológica no rio Tietê, em São Paulo. A referida crise tomou proporções alarmantes na segunda metade do século XX, quando a poluição do rio atingiu trezentos e cinqüenta quilômetros de extensão e a má qualidade da água provocava doenças infecto contagiosas, impossibilitando o seu uso até mesmo para a geração de energia elétrica. Nossa hipótese é (1) que as causas da crise ecológica no rio Tietê não se encontram apenas na dimensão material, objetiva, mas também têm a ver com o distanciamento da relação do homem com o simbólico e o sagrado. E que, portanto, (2) a resolução desta crise também deve abranger a subjetividade humana. Para constatar estas hipóteses, fizemos uso de pesquisa teórica e histórica da crise ecológica no rio, bem como do simbolismo religioso da água, do rio e do imaginário paulistano ligado ao rio ao longo da história da cidade. Levantou-se também as estratégias atuais que vêm sendo usadas para lidar com a crise. O referencial teórico que permeia a dissertação é uma interface do conceito de símbolo das obras de Ernst Cassirer, Mircea Eliade e Carl G. Jung. Concluímos que as causas da crise ecológica no Tietê estão ligadas com a perda de significado do simbolismo da água e do rio, e que as estratégias para lidar com a mesma devem incluir a dimensão cultural, espiritual e psíquica. Entendemos que é necessário considerar a integração entre objetividade e subjetividade, entre desenvolvimento cultural e econômico, para se pensar a crise mencionada, a fim de elaborar propostas que busquem re-vitalizar o símbolo do rio e da água visando o fim da crise ecológica no rio
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Dana, Dan. "Enjeux et controverses autour du mythe de Zalmoxis." Paris, EHESS, 2005. http://www.theses.fr/2005EHES0071.
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La thèse analyse le destin et les interprétations autour de la figure de Zalmoxis, dieu des Gètes (population thrace du Danube inférieur), depuis les Histoires d'Hérodote jusqu'à nos jours. Reposant sur l'analyse du cadre historiographique et du contexte idéologique de chaque époque, dans une vision comparatiste, le réexamen critique des théories formulées à son propos présente une importance exceptionnelle. Analyser les traditions antiques, médiévales et modernes au sujet de Zalmoxis conduit à s'interroger sur les différents enjeux suscités par ce personnage, en Occident comme en Roumanie, pays dans lequel il joue un rôle majeur dans la définition du "spécifique national", et la construction d'un passé prestigieux. Une autre dimension du sujet est l'histoire du personnage de Zalmoxis dans la culture roumaine moderne ( son appropriation par le nationalisme historique), ainsi qu'une critique de la monographie de Mircea Eliade. L'histoire de Zalmoxis à travers les époques nous informe moins sur son culte réel, que sur les auteurs et les porteurs de son motif, sur les divers prétextes de son usageThe thesis examines the destiny and the interpretations around the figure of Zalmoxis, god of the Getae (Thracian population on the Lower Danube), since the Histories of Herodotus to our days. On the grounds of the analysis of the historiographical frame and the ideological context of every epoch, in a comparative vision, the critical reexamination of the theories about this subject presents an exceptional importance. The analysis of the ancient, medieval and modern traditions concerning Zalmoxis leads to questioning about the different stakes generated by this personage, in Occident as well as in Romania, country wheere he plays a major role in the definition of the "national specific" and in the construction of a prestigious past. Another dimension of the subject is the history of the personage of Zalmoxis in the modern Romanian culture (his appropriation by the historical nationalism), including a critique of Mircea Eliade's monograph. The history of Zalmoxis across the ages teach us nothing about his real cult, but a lot about the authors and the bearers of his motif, on the various pretexts of his use
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Lupas, Maria Cristina. "L'art dans les journaux intimes de M. Eliade, E. Ionesco, M. Sebastian et N. Steinhardt, 1927-1987." Thesis, Aix-Marseille 1, 2011. http://www.theses.fr/2011AIX10067.
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Une interrogation sur la nature et les pouvoirs de l’art traverse les journaux intimes de Mircea Eliade, Eugène Ionesco, Mihail Sebastian et Nicolae Steinhardt. Cette interrogation remonte aux débats littéraires de la Grande Roumanie, contexte historique d’où émergent ces écrivains. A cette période est aussi liée leur pratique du journal intime, genre qui caractérise la ‘jeune génération’, groupement de jeunes acteurs culturels lancé par Eliade. Les réceptions (selon le terme de H. R. Jauss) des œuvres d’art que ces quatre auteurs consignent dans leurs journaux intimes permettent d’illustrer trois pouvoirs de l’art mis en relief par leur jeunesse roumaine et leur cheminement après la guerre. L’art a un pouvoir formateur : il les enseigne en leur ouvrant des mondes présentés par les œuvres. Il a aussi un pouvoir nationaliste car, dans le nouvel état-nation roumain, dans le contexte d’une « littérature mineure », l’art tendait à être politisé et l’état roumain pratiqua une politique nationaliste qui n’épargna pas le domaine des arts. Enfin, l’art a un pouvoir thérapeutique car il permet d’aborder des expériences douloureuses telles que celle de la crise nationaliste roumaine, par des voies indirectes et plus attrayantes. Les quatre journaux intimes, établis à partir de textes publiés en Roumanie et en France, font découvrir quatre cheminements qui se croisent et s’éclairent mutuellement, notamment sur leurs relectures difficiles du passé roumain. Le parcours de Ionesco ressort particulièrement comme celui d’une thérapie par l’art et d’un ‘travail de mémoire’, selon le terme de Ricœur, sur son passé personnel et sur le XXe siècle européenReflections about the nature and powers of art pervade the diaries of Mircea Eliade, Eugène Ionesco, Mihail Sebastian, and Nicolae Steinhardt. These reflections stem from the literary debates in fashion in Greater Romania in which all four authors took part. Their practice of diary keeping also goes back to this period. It especially characterized a group of young intellectuals launched by Eliade called the ‘Young Generation.’ The diary genre lends itself well to a type of study H. R. Jauss has called ‘reception.’ The receptions of art in the four diaries illustrate three powers of art. Art has a formative power: it teaches by opening the receiver to the world proposed by the work of art. Art also has a nationalistic power: as an instrument of national-identity building for the new Romanian nation-state, art did not escape the danger of politicization characteristic of so-called ‘minor literatures,’ a term this dissertation discusses, and the Romanian state practiced nationalist policies with regards to the arts. Lastly, art has a therapeutic power: it can help in coming to terms with painful experiences like that of the Romanian nationalist catastrophe by indirect and more attractive means. The text of the four diaries is here established from fragments published in Romanian and in French publications. The diaries reveal four lives that crossed paths and that shed light on each other and especially on the difficult re-readings of the Romanian past. Ionesco’s diary in particular emerges as an example of a therapy by art and of what Paul Ricœur has called a ‘work of memory,’ about his personal history, that of his generation and of twentieth-century Europe
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Jensen, Max Joakim Mouritzen. "Shamanism - Att färdas mellan de kosmiska planen : En introduktion till Mircea Eliades filosofi samt till Åke Hultkrantz och Carl Johan Gurts religionsfenomenologiska forskning." Thesis, Södertörn University College, School of Gender, Culture and History, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-3808.
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This essay is a work on Mircea Eliades's interpretation of the religious human understood as "homo religiosus" and the role of the shaman from the Eliade perspective. In Eliade human existence consists of a dichotomy between the sacred and the profane. The question is whether one can understand the concept of Eliades “axis mundi”, center of the universe? Can we create an understanding of human existence with Eliade? Can one use phenomenology of religion as perspective for the exploration of “reality”? Furthermore, this paper aims to understand the role of the shaman has religious worldviews. Shamaism is through an ecstatic technique traveling to other cosmic plane, in order to gain knowledge that would otherwise not be reached. Two short chapters also show examples of Swedish religious phenomenological research by Ake Hultkrantz and Carl Johan Gurt.
The key issues are: What is Shamanism? How can we understand Eliades philosophical exposition of man as homo religosus? Are Eliades theories (by Hultrantz and Gurt) represented in the Swedish scientific research? And, what is today's religion phenomenological research (by Gurt)?
Denna uppsats är ett arbete om Mircea Eliades tolkning av den religiösa människan förstådd som homo religiosus och shamanens roll hos Eliade. Hos Eliade är den mänskliga existensen uppdelad i en dikotomi mellan det heliga och det profana. Kan vi skapa en förståelse av människans existens med Eliade och hur kan vi använda religionsfenomenologin som utgångspunkt för utforskandet av ”verkligheten”? Uppsatsens vidare syfte är att förstå vilken roll shamanen har för religiösa världsbilder. Shamanens verksamhet och centrala uppgift är att genom en extasteknik färdas till andra kosmiska plan, för att där få kunskap som annars inte kan nås. Två korta kapitel visar även exempel på svensk religionsfenomenologisk forskning genom Åke Hultkrantz och Carl Johan Gurt.
De centrala frågorna är: Vad är shamanism? Hur ser Eliades filosofiska utläggning om människan ut? Finns Eliades teorier (genom Hultrantz och Gurt) förankrade/representerade i svensk religionsvetenskaplig forskning? Och, hur ser dagens religionsfenomenologiska forskning ut (genom Gurt)?
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Mendes, da Silva Vaz Marria Suzana. "The archaic makes the Avant-garde : Experimental practice and primordial image ; reading the Brazilian Post-Neoconcrete and the Japanese Gutai artists through Mircea Eliade and Carl Gustav Jung." Thesis, University of the Arts London, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.650332.
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Sumsion, Ann Elizabeth. "The Search for the Sacred in Gabrielle Roy." Diss., CLICK HERE for online access, 2009. http://contentdm.lib.byu.edu/ETD/image/etd3252.pdf.
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Gutierrez, Silas. "Exegese mítica das cartas do jesuíta Fernão Cardim." Pontifícia Universidade Católica de São Paulo, 2015. https://tede2.pucsp.br/handle/handle/14359.
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This work studies the christian jewish myth as a discursive element that gives meaning and value Fernão Cardim letters. Through the studies proposed by Mircea Eliade (2000, 2000a, 2010, 2011, 2012, 2013) and the research conducted by the Bakhtin Circle (1975,1981,1997,2003, 2009), we see how the myth made up by language, creates realities and projects the reader for a supersensible plan. One of the main points of Eliade's studies is to question how the myth or mythical resonances interpose in the lives of human beings in their daily lives, and the religious phenomenon, in the author's opinion, is realized through images and symbols in a mythical context, for a specific type of language because religious symbolism refers to the deeper aspects of life and experience of human being in relation to the world. In our research, we notice that the Colonial Brazil is described mainly as a majestic spatiality; the jesuit creates, as an accomplished painter, a splendid environment and evokes the beauty of nature. Finally, we find that the myth is a way of being of language covering senses regulatory processes; these are related to subjects historically situated in places and different times in relation or not to the same enterprise enunciation. Thence, it follows that the christian jewish myth, seen as an ideological sign, is filled with meaning and purpose, it can be the representation, the ordering and systematization of historical and material relations of a given society
Este trabalho estuda o mito judaico cristão como elemento discursivo que confere significado e valor às cartas do jesuíta Fernão Cardim. Por meio dos estudos propostos por Mircea Eliade (2000, 2000a, 2010, 2011, 2012, 2013) e pelas pesquisas realizadas pelo Círculo Bakhtiniano (1975,1981,1997,2003, 2009), observamos como o mito, constituído pela linguagem, cria realidades e projeta o leitor para um plano suprassensível. Um dos pontos principais dos estudos de Eliade é questionar como o mito ou ressonâncias míticas interferem na vida do ser humano em seu cotidiano, sendo que o fenômeno religioso, na opinião do autor, se concretiza por meio de imagens e símbolos em um contexto mítico, por um tipo específico de linguagem, pois o simbolismo religioso refere-se aos aspectos mais profundos da vida e da experiência do ser em relação ao mundo. Em nossa pesquisa, observamos que o Brasil Colônia é figurativizado, sobretudo, como uma espacialidade majestosa; o jesuíta cria, como um exímio pintor, uma ambiência voltada para o grandioso e evoca a beleza da natureza. Por fim, constatamos que o mito é um modo de ser da linguagem que abrange processos de regulação de sentidos; estes estão relacionados a sujeitos historicamente situados em lugares e momentos distintos em relação ou não a um mesmo empreendimento enunciativo. Daí, em-se que o mito judaico cristão, visto como um signo ideológico, é preenchido de sentido e finalidade, podendo ser a representação, a ordenação e a sistematização das relações histórico-materiais de uma dada sociedade
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Barnohro, Oussi Broula. "Sentieri e radure : Le forme del cronotopo d'iniziazione in Alessandro Baricco." Doctoral thesis, Stockholms universitet, Romanska och klassiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-135935.
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The purpose of the present dissertation is to study the elaborations of the initiation myth in contemporary Italian author Alessandro Baricco. The theoretical and methodological framework consists mainly of Mircea Eliade’s phenomenological theory of initiation. It is argued that the categories of space and time are interdepent in religious thought and should thus be studied as a unit, through the notion of the chronotope. The dissertation therefore proposes to introduce the concept of the chronotope of initiation as an operative tool, the intersection of the theories of Eliade and Mikhail Bakhtin, for the literary subgenre of the initiation novel. A hermeneutical analysis of the novels Oceano mare, Emmaus and Mr Gwyn demonstrates that the initiation myth is present in all three novels. The symbolism of death and rebirth is coherently enacted as a movement via the categories cosmos-chaos-cosmos, for which the author uses the symbolism of the earth to define cosmos (regularity and structure) and water symbolism for the regenerating chaos (dissolution and renewal). The different chapters of analysis accentuate the interaction of space and time within the different phases of the initiation pattern: the profane, the threshold, the sacred, the centre (the place where the actual ritual is enacted) and the return, which are all defined as chronotopes. The analysis shows that although the chronotope of initiation – the concept intending the fusion of the temporal event of ritual at the spatial centre – assumes different forms throughout the corpus, its function remains unmodified, with its purpose being the creation of ontological change. In its inherent structure, the chronotope of initiation unites antithetical spatial and temporal characteristics. Spatially it unites infinite and dissolving chaotic space with the constitutive envelope or sacred vertical centre, and temporally it brings together the ultimative ontological change at a fixed, historical moment with the eternal, sacred, time opened by ritual, representing the coincidentia oppositorum of the sacred. The analysis also shows that the so-called “portraits of the ineffable”, present in all three novels, reflect the same qualities. As immanent works of art, they function as thresholds into the infinite. From a chronological perspective, the dissertation shows a modification of the initiation pattern in Baricco’s writing: from the classical form in Oceano mare, via a more realistic application in Emmaus, to the most elaborate, meta-literary adaption in Mr Gwyn. Nevertheless, the use of the pattern and its thematic coherence reveals that Baricco consciously elaborates on the pattern to suit the contemporary context.
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Grigore-Muresan, Madalina. "La "terreur de l'histoire" dans l'imaginaire littéraire du XXe siècle : étude de quelques aspects des oeuvres d'A .Camus, E.M. Cioran, E. Ionesco et R. Char à la lumière des écrits de M. Eliade." Angers, 1998. http://www.theses.fr/1998ANGE0019.
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Le point de départ de notre thèse est le concept de la "terreur de l'histoire" qui apparait dans les ouvrages théoriques de M. Eliade, en particulier dans le mythe de l'éternel retour. Notre étude de l'imaginaire chez M. Eliade, A. Camus, E. M. Cioran, E. Ionesco et R. Char se propose de montrer que la création littéraire du XXe siècle est l'expression d'une tension entre la conscience de l'enracinement dans l'histoire et le désir de dépasser ce conditionnement historique. La "terreur de l'histoire" chez M. Eliade, la révolte chez A. Camus, le scepticisme chez E. M. Cioran, l'absurde chez E. Ionesco, la fureur chez R. Char, sont autant de termes et d'expressions artistiques qui impliquent le refus d'accepter les évènements historiques terrifiants. Le travail de l'imaginaire, la conversion des images négatives en images bénéfiques apparaissent comme des moyens efficaces de dépasser la peur provoquée par la guerre, l'occupation ou le totalitarisme. L'image du paradis perdu, les symboles de l'escalier, de la flèche, de la lumière, chez M. Eliade attestent le désir du personnage de transgresser le temps historique pour rencontrer le sacré. Le symbolisme de la pierre, développé par A. Camus, se trouve en rapport avec la volonté de l'homme de défier l'histoire. Les expériences extatiques évoquées par E. M. Cioran, l'envol et la découverte de la lumière divine chez E. Ionesco, l'immersion dans l'eau régénératrice chez R. Char permettent la sortie du temps de terreur et l'obtention de la libertéThe concept of the terror of history; which emerges from M. Eliade's theoretical works, and especially from his book entitled Le mythe de l'éternel retour was the starting point of this thesis. Studying the imaginary in the oeuvres of M. Eliade, A. Camus, E. M. Cioran, E. Ionesco and R. Char aimed at demonstrating that 20th century literary creation is the expression of a tension which lies between a consciousness of being roated in history and a compulsion to reach beyond historical conditioning and its ensuing suffering. The terror of history; for M. Eliade, revolt for A. Camus, scepticism for E. M. Cioran, the absurd for E. Ionesco and fury for R. Char are above all artistic terms implicitly expressing a refusal to accept terrifying historical events. The work done by imagination to convert negative images into positive and reassuring ones appears to be an effective means of overcoming fear provoked by war, occupation and totalitarianism. The paradise lost; image and the staircase, arrow and light symbols in m. Eliade's works attest to the character's desire to reach the sacred by going against historical time. The symbolism of the stone developed by A. Camus relates to man's will to defy history. The symbolical experiences evoked by E. M. Cioran, the flight and the discovery of divine light for E. Ionesco and immersion in regenerative water for R. Char enable people to escape from times of terror and attain freedom
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Eva, Stenskär. "The Bee & the Crown : The Road to Ascension in the Poetry of Emily Dickinson and Sylvia Plath." Thesis, Karlstads universitet, Institutionen för språk, litteratur och interkultur (from 2013), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-84936.
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Though born a century apart, American poets Emily Dickinson and Sylvia Plath share several similarities: Both were born in New England, both fought for their rights by writing, and both broke new poetic ground. In this thesis, I look at their poetry through a movement in space, which begins with the poets’ precarious position as societal outliers and ends with ascension. I examine what crossing the threshold meant to them, physically and metaphorically, and how it is mirrored in their poems, I look at how the physical space in which they wrote color their poetry, I examine windows as a space of transit, and finally I take a closer look at the shape ascension takes in selected poems. I propose this road, this movement in space, is mirrored in both Dickinson’s and Plath’s poetry. I use as my method deconstruction, to uncover hints and possibilities. I scan letters and journals, biographies and memoirs. As my theoretical framework, I use Walter Benjamin’s ideas about the threshold as a place of transit, as well as his thoughts about the flaneur as the observer of the crowd, both of which are presented in The Arcades Project. To further examine the threshold as a space for pause, reconsideration, retreat, or advance, I rely on Subha Mukheriji and her book Thinking on Thresholds: The Poetics of Transitive Spaces. I further use Gaston Bachelard’s seminal The Poetics of Spaceto investigate the poets’ response to the physical space in which they wrote. I look at ascension through the prism offered by the ideas of Mircea Eliade as presented in Myths, Dreams, and Mysteries: The Encounter Between Contemporary Faiths and Archaic Realities.
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Sartorelli, Cesar Augusto. "O espaço sagrado e o religioso na obra de claudio Pastro." Pontifícia Universidade Católica de São Paulo, 2005. https://tede2.pucsp.br/handle/handle/1888.
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Overall this sciences of religions essay is about architecture and art, but mainly its object is to treat specifically the fields wich refer to both the construction of religious spaces, and the hole art contained inside them and rised from them as well. These fields encircle painting, sculpture and, in addition, furniture and special pieces designed for the indoor spaces. More specifically, this essay also builts and reports its reflections based on the contemporary christian artwork and architectural spaces, produced and projected by artist and vernacular architect Claudio Pastro. The analysis in this essay approaches Pastro's biography through his unique process of working and criating, as a painter, pictorial artist, architect and sacred art expert. The second chapter explores Pastro's conceptions between sacred art and religious art, which are indeed different: each conception is clearly refeared, explained, discussed, compared to the other ones, and looked over through the eyes of Mircea Eliade's and Rudolf Otto's fenomenology. Still in the field of the Teology of the Art, the thinking of Romano Guardini about the sacred and the religious is also shown. In the third chapter we have a timeline brief of the history of art and sacred architecture, the bases of Pastro's work; then, a comparative study between his conception about the modern project related to the architecture and the vanguard arts. We also comment some brazilian architects projects, wich he admire and influenced him. Furthermore we comment the II Council of the Vatican and its propositions of liturgical renewal, wich led to the renew of sacred architeture and art, home of Pastro's realm of inspiration and concepts. We end with the analysis and critical reviewing of nine of his chapels and churches already built. In the conclusion, we comment the repercussion of Claudio Pastro's works, and the importance of his figure within the brazilian artistic and architectural panorama, as well as the concerns and limits of his concepts. Alongside with these questions, we leave to open minds some other further questions to be treated, about the relationships between art and religion, and art and the sacred.
Este trabalho em ciências da religião trata de arte e arquitetura, num campo especializado de ambas, que é a construção de espaços religiosos e a arte que nele se insere, abrangendo pintura, escultura, e o design de peças e mobiliário de seu interior. Mais especificamente estaremos tratando de arte e arquitetura sacras cristãs, contemporâneas, através da obra do artista sacro e arquiteto vernacular Claudio Pastro. A análise se inicia através de sua biografia e desenvolvimento de processo de trabalho, como artista plástico, gráfico, arquiteto vernacular e estudioso de arte sacra e espaço litúrgico. A seguir suas concepções, que colocam uma diferenciação entre arte sacra e arte religiosa, serão explicadas e discutidas, observadas através da fenomenologia de Mircea Eliade e Rudolf Otto. No âmbito da Teologia da Arte também exporemos o pensamento de Romano Guardini, citado como fonte dos conceitos de Claudio Pastro sobre sagrado e religioso. No terceiro capítulo fazemos um breve histórico da história da arte e arquitetura sacras, sobre o qual se apoia seu trabalho, acrescido de um estudo comparativo de sua concepção de arquitetura em relação ao projeto moderno , e com as vanguardas artísticas em artes plásticas. Comentamos também alguns projetos de arquitetos brasileiros que o influenciaram e que admira. De dentro da Igreja trataremos do Concílio Vaticano II e suas propostas de renovação litúrgica, que implicaram em renovações na arte e arquitetura sacras, a qual se filia Claudio Pastro. Encerramos com a análise e crítica de nove projetos de capelas e igrejas por ele realizados. Na conclusão situamos a repercussão de seus trabalhos e seu papel dentro da arte e arquitetura sacras católicas brasileiras, na prática, assim como a pertinência e limites de suas concepções e conceitos. No questionamento destes conceitos e concepções situamos questões em aberto, pertinentes à relação entre arte e religião, arte e o sagrado.
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Stenbäck, Tomas. "Where Life Takes Place, Where Place Makes Life : Theoretical Approaches to the Australian Aboriginal Conceptions of Place." Thesis, Högskolan i Gävle, Religionsvetenskap, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-26156.
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The purpose of this essay has been to relate the Australian Aboriginal conceptions of place to three different theoretical perspectives on place, to find what is relevant in the Aboriginal context, and what is not. The aim has been to find the most useful theoretical approaches for further studies on the Australian Aboriginal conceptions of place. The investigation is a rendering of research and writings on Australian Aboriginal religion, a recording of general views on research on religion and space, a recounting of written material of three theoretical standpoints on place (the Insider standpoint, the Outsider Standpoint and the Meshwork standpoint), and a comparison of the research on the Aboriginal religion to the three different standpoints. The results show that no single standpoint is gratifying for studies of the Aboriginal conceptions of place, but all three standpoints contribute in different ways. There are aspects from all three standpoints revealing the importance of place to the Aboriginal peoples. The most useful theoretical approaches for studies on the Australian Aboriginal conceptions of place are: Place as a living entity, an ancestor and an extension of itself; place as movement, transformation and continuity; place as connection, existential orientation and the paramount focus, and; place as the very foundation of the entire religion.
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Liu, ChiaChi, and 劉嘉琪. "The Study on Mircea Eliade''''''''''''''''s Symbolism." Thesis, 2000. http://ndltd.ncl.edu.tw/handle/31347617605706166877.
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Mikulová, Tamara. "Mircea Eliade - rozprávač - zasvätiteľ. Iniciačný rozmer jeho fantastických próz." Doctoral thesis, 2015. http://www.nusl.cz/ntk/nusl-350961.
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Our work is devoted to the Romanian philosopher and author of fantastic prose, Mircea Eliade. The unique feature of his fiction lies in the narrative building upon the initiating structure, and reflecting the mythological consciousness, which is perceived by the author as a means of escaping historical relativism. In order to analyse his work we applied the hermeneutic approach, which is in our view best suited for interpretation of Eliade's prose. The hermeneutic approach shows that the author-narrator assumes the function of a religious initiator, who is in possession of a vision of the world and conveys it to his readers. The initiated author can see a different world, a possible world that surpasses the material one, and he is able to bring this vision, inexpressible by words, to the reader. Thus, the process of reading and analysing such a text then turns into gradual initiation into the secrets of existence through its esoteric dimension. Eliade's aim in his fantastic prose is to show that even in the desecrated world the sacred is hidden anywhere and a man is still able to reveal it anytime. Key words: Eliade, initiation, narrator, symbol, sense, hermeneutics, imagination, inner and outer face of literature, sacred, profane, reality, death initiation, dramatic performance, salvation,...
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Hojná, Estela. "Vliv Indie na Mirceu Eliadeho." Master's thesis, 2020. http://www.nusl.cz/ntk/nusl-436487.
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Keywords Mircea Eliade, the influence of India, Romanian literature Abstract The thesis deals with the influence of indian culture and philosophy on the Romanian writer, religionist and philosopher Mircea Eliade. He studied in Calcutta and after his return from India he graduated his doctoral studies of philosophy with thesis called Yoga. This master thesis is defining Indian aspects in Eliade's books. The first part of the thesis focuses on details from Mircea Eliade's life, his relationship to India and on Indian philosophy which is reflected in his writing. That includes the cyclic concept of time which doesn't explain death as the end of life. We talk about reincarnation. The quality of the next life is conditioned by the deeds of the previous life. Eliade is supporting yoga as a way how to separate the spirit from the material world and from the body. The second part of this thesis has an aim to describe some of the Eliade's books which are influenced by India, and to analyze those Indian aspects (The Secret of Dr. Honigberger, Isabel şi apele diavolului and 50 de conferinže radiofonice (1932 - 1938)).
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"重構伊利亞德的宗敎史學觀: 方法論的反思." 1997. http://library.cuhk.edu.hk/record=b5896240.
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李凌瀚 = Reconstructing Mircea Eliade's thought on the study of history of religious : a reflection on methodology / Lee Ling Hon.論文(哲學碩士) -- 香港中文大學硏究院宗敎及神學學部, 1997.
參考文獻: leaves i-ix.
Li Linghan = Reconstructing Mircea Eliade's thought on the study of history of religious : a reflection on methodology / Lee Ling Hon.
Chapter 一、 --- 導言
Chapter 二、 --- 亞德思想之研究：困難與回顧
Chapter 1. --- 硏究伊利亞德思想的基本困難
Chapter 2. --- 兩大硏究方向
Chapter 2.1 --- 單一文類的硏究
Chapter 2.2 --- 跨文類的研究：標題硏究與影響硏究
Chapter 三、 --- 伊利亞德的詮釋策略與詮釋伊利亞德的策略
Chapter 1. --- 對專家硏究的依賴
Chapter 2. --- 參考資料的選擇標準
Chapter 2.1 --- 伊利亞德思想解讀的兩極化現象：「先在理解」的問題
Chapter ■ --- 哲學詮釋學
Chapter ■ --- 兩極化現象的分析：學者們的「先在理解」
Chapter ■ --- 伊利亞德的「先在理解」：宗敎學作爲一門人文科學
Chapter 2.2 --- 伊利亞德思想解讀的兩大硏究方向：「指涉平面」爲選擇標準
Chapter ■ --- 學術理論書寫的相對自主性
Chapter 3. --- 伊利亞德的詮釋策略與筆者的詮釋策略：合法性的問題
Chapter 3.1 --- 伊利亞德的詮釋學、書寫與宗敎現象
Chapter 3.2 --- 先理解後應用，還是理解/應用
Chapter 3.3 --- 重溯詮釋學與懷疑詮釋學
Chapter ■ --- 程序設定與研究態度
Chapter 4. --- 小結
Chapter 四、 --- 伊利亞德的宗教研究方法論
Chapter 1. --- 宗敎研究的目的：宗敎現象的歷史與意義
Chapter 1.1 --- 宗敎現象的歷史起源
Chapter 1.2 --- 宗敎現象的歷史背境
Chapter 2. --- 宗敎學的學科建構：伊利亞德對過往硏究實踐的修正與整合
Chapter 2.1 --- 宗敎史學：歷史
Chapter ■ --- 宗敎史學≠宗敎編史學：宗敎史學對「歷史」面向的批判
Chapter ■ --- 宗敎史家≠個別宗敎專家：宗敎學的一般化與比較向度
Chapter ■ --- 「宗敎史學」，還是「宗敎史學」
Chapter 2.2 --- 宗敎現象學：意義
Chapter ■ --- 歷史面向的忽略與比較向度的缺乏
Chapter 2.3 --- 社會科學的宗敎硏究：宗敎的其他面向與功能
Chapter ■ --- 「尺度建構現象」
Chapter ´Ø --- 學科的一般性質
Chapter ´Ø --- 化約主義的問題
Chapter ■ --- 宗敎學與社會科學的宗敎硏究
Chapter ´Ø --- 不同的指涉平面
Chapter 2.4 --- 小結
Chapter 3. --- 意義的追尋：總體詮釋學與創意詮釋學
Chapter 3.1 --- 宗敎現象的形式定義：基本意向結構或普遍語法
Chapter ■ --- 總體詮釋學：比較與槪括
Chapter ■ --- 宗敎定義的問題
Chapter 3.2 --- 宗敎現象的實質定義：宗敎意向性
Chapter ■ --- 內在本質與外緣因素
Chapter ■ --- 極限處境：宗敎想象的開展
Chapter ´Ø --- 甚麼是極限處境
Chapter ´Ø --- 極限處境的存在一宗敎性格：有限性的自覺與邁向無限的慾求
Chapter ´Ø --- 極限、臨界與存在處境在伊利亞德書寫中的相互關係
Chapter 3.3 --- 意義的本體向度及伊利亞德的創意詮釋學
Chapter 五、 --- 結論
Chapter 六、 --- 參考書目
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Wang, Ching-Ling, and 王鏡玲. "The Manifestation of the Sacred: Reconstructing Mircea Eliade''''s Methodology of the Study of Religion." Thesis, 2000. http://ndltd.ncl.edu.tw/handle/51623410795445280578.
Full textAbstract:
博士國立臺灣大學
哲學研究所
88
The purpose of this dissertation is not only to show the character and limitations of Mircea Eliade''''s religious study, but also to propose the possibilities to go beyond the limitation of his academic works. By demonstrating the dialectic of the sacred and profane, the morphologies of the hierophanies and the religious symbolisms, Eliade uses the synchronic structure of time consciousness to analyze various religious traditions, especially the primitive religions (which he calls the archaic people). For him, the manifestation of the sacred should creatively repeat the structures of the sacred event which happen in illo tempore , in order to renew the power of the mythic origin. He believes that there are universal structures of the meanings hidden in various religious phenomena. Through the interpretation of religious symbolisms, western people will discover the spiritual mind of non-western Others which will help the western religious researcher to find a new path for the whole of humanity. However, I shall argue that Eliade ignores the differentiations between this universal homo religiosus and the students of religious studies. Instead of Eliade''''s emphasis that the students of religious studies can totally explore the religious meanings of homo religiosus, I suggest that to understand the meaning of every religious phenomenon is not the way to find the one-by-one corespondent relationship between the object and theory. Rather the understanding process includes three moments: representation, criticism and recreation. To show the uniqueness of each religious experience is to replace Eliade''''s mechanism of repetition of the same to the repetition of the differences. Moreover, I argue that the modernist "back to the phenomenon itself" is always in the incomplete process of our movement of thought. The epoche (suspension of judgment) of understanding of religious phenomena can''''t reduce to something called "essence". This is what Eliade uses as the universal mechanism of the sacred. Rather paradoxically, an epoche shows the irreducibleness of the interaction between the situations, moments and identities of researchers, the religious experiences and religious theories. The uniqueness of the religious experience is the other beyond our horizon of understanding. Religious experience always includes the coincidentia oppositorum: the "I" totalizes the other, and the unique infinity of the other always flees from the "I".
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WANG, JING-LING, and 王鏡玲. "The Construction Rituals of Taiwanese Temples--On Mircea Eliade''s Concept of the Construction of Sacred Space." Thesis, 1991. http://ndltd.ncl.edu.tw/handle/22636940213531355652.
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Bertucci, Alejandra Isabel. "Del símbolo al texto." Tesis, 2003. http://hdl.handle.net/10915/2832.
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Chen, Chi-chuan, and 陳繼權. "A Comparative Study on the Thought of Mircea Eliade and Mou Zongsan''s Interpretation of T''ien-T''ai Buddhism--The Dialectic of the Sacred and the Profane." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/53499864982484855247.
Full textAbstract:
碩士南華大學
宗教學研究所
99
Mr. Mou Zongsan (1909-1995 A.D. ) was the scholar who is a mater in Chinese and part of the West philosophy and Mircea Eliade (1907-1986) was the representative of religious sacred theory in 20th century. Two scholars lived in the same period of time, and had mutually occurring together in the modern philosophy''s academic background (for example phenomenology ). The present thesis annotates Eliade’ s sacred theory and Mou Zongsan ‘s interpretation of T’ien-t’ai Buddhism on the truth of middle course thought .It must carry on the comparison of such a different religious thoughts of both and only then under the foundation of the dialogue theory we can understand each other. In this thesis at first we apply the method of cross- cultural parallel with three themes, i.e., the religious viewpoint of truth, truth illumination and truth function, then we analyze the similarities and differences of both, in the end both are finally converged by Mou’s theory of “Two types of ontological layers”（二層存有論－ Mou’s dialectics of sacred and profane）. In Mou theory Mou proposes three themes as in the religious viewpoint of truth by “infinite wisdom in heart”（無限智心）, in truth illumination by “discovering infinite wisdom in heart”（無限智心的朗現）, in truth function by “intellectual intuition”（智的直覺）. The most rewarding thing is that “infinite wisdom in heart” has contains all life and the idea of infinite, which are also inherent in Eliade’ s sacred theory and T’ien-t’ai Buddhism. This is why we accept Mou’s theory as a platform to communicate both sides which are converged. Because of Mou’s idea, my thesis can be thus developed into an example of comparative religion－A Comparative Study on the Thought of Mircea Eliade and Mou Zongsan ’s Interpretation of T’ien-T’ai Buddhism
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Almeida, Filipa Soares de 1978. "Merina : três inflorescências - palavra, som e ritmo." Master's thesis, 2014. http://hdl.handle.net/10451/15284.
Full textAbstract:
This theoretical and practical work, titled Merina, intends to present the possible relationships under a rhythmic perspective, between the phenomenology of a poetic image and temporality of a photographic image. The point is how the poetic moment - consisting of elements such as word, sound and rhythm - act as vector of the structural construction of the video work Merina. In this dissertation, it is argued that symbolic moments influence the temporal dimension of the image directly. This sound symbology have a direct relationship with the poetry of Cesário Verde, operating and shaping the image, acting in the "temporal density" of the video length factor, yielding a symbolic term. In order to illustrate the mentioned issues, the methodology used is at first, the rhythmic relationship between the concept of time from Gaston Bachelard thesis, and the time symbolism proposed by Mircea Eliade. Secondly, another objective proposed in this theoretical and practical work, is a reading of the video object that makes up the practical work of this thesis, from the concept of rhythmanalysis coined by the philosopher Luis Pinheiro dos Santos, and developed by Bachelard
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NHUAN, LE THI, and 黎詩蓉. "A Study of Religious Experience in Mircea Eliade's Thought." Thesis, 2011. http://ndltd.ncl.edu.tw/handle/96952604563216453004.
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"Max Weber's theory of charisma and the Catholic charismatic renewal: An examination of fit leading to a proposed complimentariness with Mircea Eliade's phenomenology of religion." THE UNIVERSITY OF CHICAGO, 2010. http://pqdtopen.proquest.com/#viewpdf?dispub=3369450.
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