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Journal articles on the topic 'Mircea Eliade'

Author: Grafiati

Published: 4 June 2021

Last updated: 21 February 2023

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1

Jișa, Simona. "Le « mythe » de l’adolescence dans Le roman de l’adolescent myope de Mircea Eliade." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 13–26. http://dx.doi.org/10.24193/subbphilo.2021.1.01.

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"The Myth of Adolescence in Mircea Eliade’s Diary of a Short-Sighted Adolescent. The article investigates the origins of this novel, which was published decades after its completion, thus identifying the elements that are specific to the genres of the self (autobiography, journal, Bildungsroman). It analyzes some key terms of Mircea Eliade’s world vision which can be pertinently applied to the Diary of a Short-Sighted Adolescent. The article demonstrates the way in which the young Eliade conceives his relation to the profane time of adolescence (the high school years), as well as to its profane spaces (such as the school, the attic, the library), and how he is able to move towards a sacred spatiality and temporality, both of which are spiritualized through his readings and imaginary. This return ab origo, aiming at a better understanding of the homo saber that Mircea Eliade has become, facilitates the sketching of a literary myth – i.e., that of adolescence. Keywords: Mircea Eliade, Diary of a Short-Sighted Adolescent, Bildungsroman, sacred and profane, the myth of adolescence "

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2

Rennie, Bryan. "Mircea Eliade’s Understanding of Religion and Eastern Christian Thought." Russian History 40, no. 2 (2013): 264–80. http://dx.doi.org/10.1163/18763316-04002007.

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This article introduces Mircea Eliade. His biography and his understanding of religion are outlined and the possibly formative influence of Eastern Orthodoxy is considered, as are recent publications on the issue. His early essays present Orthodoxy as a mystical religion in which, without some experience of the sacred, profane existence is seen as meaningless and he later identified this same basic schema in all religion. Orthodox theologians Vladimir Lossky and Dumitru Stăniloae are inspected for similarities to Eliade. Ten consonances between Eliade’s thought and Orthodox theology are considered. However, dissonances are also noted, and for every potential Orthodox source of Eliade’s theories there is another equally credible source, causing a controversy over the formative influences of his Romanian youth as opposed to his later Indian experience. It is suggested that Eliade gained insight from Orthodoxy, but that this was brought to consciousness by his sojourn in India. Theology in the form of categorical propositions is present in the Eastern Church but exists alongside other equally important expressions in the visual, dramatic, and narrative arts. The Eastern Church as a multi-media performative theater prepared Eliade to apprehend religion as inducing perceptions of the “really real”—creative poesis exercising a practical influence on its audience’s cognitions. Orthodoxy is a tradition in which categorical propositions had never come to dominate the expression of the sacred, and Eliade wrote from a vantage point on the border, not only between East and West, but also between the scholar and the artist.

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3

Ilea, Laura T. "Stratégies transnationales dans l’œuvre de Mircea Eliade." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 53–62. http://dx.doi.org/10.24193/subbphilo.2021.1.04.

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"Transnational Strategies in Mircea Eliade’s Writings. In this article, we will consider the techniques through which an important hallmark of Romanian culture, Mircea Eliade, negotiated his transnational strategies, in a continual back-and-forth movement between his place of origin and a larger, cosmopolitan context. Paradoxically, as proven by Paul Cernat, it is not exoticism that will lead to his treatises on the history of religions, but on the contrary, the return to Sambo’s room, as described in The Forbidden Forest novel. Moreover, the European modernist project, defended by Eliade, is in itself an antinomic project: exceptional avant-garde techniques succeed regressive strategies. The latter are based on the modern hermeneutics of meaning, developed by Eliade in his approach to the history of religions, which is an all-encompassing way of interpreting religious facts as hierophanies. Keywords: terror of history, antimodernist strategies, hierophany, autochthonism, transnational techniques "

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4

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

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5

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

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6

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

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7

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

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8

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

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This article deals with the thought of Mircea Eliade in the phenomenology of religion. The method used in this study is the critical analysis for reviewing Eliade’s thinking about The Sacred, Myth, and Cosmos. The critical analysis of three concepts will lead to a context of phenomology of religion from Eliade. The urgency of this research lies in the implications of three concept in the discourse of religions studies, especially in the phenomenology of religion. This study concluded that: 1) Eliade’s concepts about The Sacred, Myth, and Cosmos indicates that phenomenology of religion from hiim was influenced by philosophy, especially phenomenological and hermeneutical, 2) The implications of the three concept in the phenomenology of religion from Eliade point to an approach that suggest the essence of meaning and interconnected of religious phenomenas, such as the supernatural-natural, spiritual-material, or sacred-profane. [Artikel ini membahas tentang pemikiran Mircea Eliade dalam fenomenologi agama. Metode yang digunakan dalam penelitian ini adalah analisis-kritis untuk meninjau pemikiran Eliade tentang Yang Sakral, Mitos dan Kosmos. Analisis kritis atas ketiga konsep tersebut akan mengarah pada konteks fenomenologi agama dari Eliade. Sehingga dalam hal ini, urgensi penelitian ini terletak pada implikasi ketiga konsep tersebut pada diskursus studi agama-agama, khususnya fenomenologi agama. Penelitian ini menyimpulkan bahwa : 1) Konsep Eliade tentang Yang Sakral, Mitos dan Kosmos menunjukkan fenomenologi agama Eliade dipengaruhi oleh filsafat, khususnya fenomenologi dan hermeneutika, 2) Implikasi ketiga konsep tersebut dalam fenomenologi agama Eliade mengarah pada pendekatan yang menujukkan esensi makna dan saling terkaitnya fenomena-fenomena agama, seperti yang supernatural-natural, spiritual-material, maupun sakral-profan.]

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9

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

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10

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

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

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11

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

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12

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

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13

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

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14

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

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15

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

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16

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

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

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17

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

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

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18

STUDSTILL, RANDALL. "Eliade, phenomenology, and the sacred." Religious Studies 36, no. 2 (June 2000): 177–94. http://dx.doi.org/10.1017/s0034412500005175.

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The purpose of this article is to clarify some of the areas considered most problematic in Mircea Eliade's approach to religion. One of its principal goals is to show that Eliade's method is primarily phenomenological rather than theological, as some interpreters of his work maintain. In presenting this phenomenological interpretation of Eliade four areas of his approach are addressed: (1) the extent to which it incorporates historical method; (2) the meaning of religion as sui generis and irreducible; (3) Eliade's use of the term ‘sacred’; and (4) Eliade's hierarchalizing of religious phenomena. Eliade's departure from phenomenology to explain the causes of religious experience is also addressed.

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19

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

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

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20

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

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

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21

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

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

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22

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

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

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23

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

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24

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

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25

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

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26

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

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

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27

Gardaz, Michel. "La mémoire écorchée de Mircea Eliade." Studies in Religion/Sciences Religieuses 36, no. 2 (June 2007): 339–46. http://dx.doi.org/10.1177/000842980703600208.

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28

Werblowsky, R. J. Zwi. "In nostro tempore: On Mircea Eliade." Religion 19, no. 2 (April 1989): 129–36. http://dx.doi.org/10.1016/0048-721x(89)90035-3.

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29

Varto, Juha. "Mircea Eliade ja myytin antama tila." Research in Arts and Education 2007, no. 1 (February 1, 2007): 26–37. http://dx.doi.org/10.54916/rae.118679.

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30

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

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

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31

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

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

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32

Laumenskaitė, Irena Eglė. "Šventybė ir pasaulietiškumas nesociologiniu požiūriu." Sociologija. Mintis ir veiksmas 2, no. 2 (April 4, 1998): 230–34. http://dx.doi.org/10.15388/socmintvei.1998.2.6773.

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33

Ivanov, Constantin. "Representations of Evil in the Novels Miss Christina, The Snake and Isabel and the Devil’s Waters by Mircea Eliade." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 71–86. http://dx.doi.org/10.24193/subbphilo.2021.1.06.

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"Representations of Evil in the Novels Miss Christina, The Snake and Isabel and the Devil’s Waters by Mircea Eliade. The present article analyzes some representations of evil in the novels Miss Christina, The Snake and Isabel and the Devil’s Waters by Mircea Eliade. In particular, we draw attention to the evil that directly refers to the mysterious dimension and, therefore, outlines a perception that exceeds the mundane experience of everyday life. In this sense, the emergence of unfathomable aspects and phenomena can only be explained in an imaginary approach. This type of representation of evil is perceived within the limits of a manifestation of the supernatural, in an unveiling of the evil through ill-fated, Mephistophelean characters or in the potentiation of “heresies” in the folkloric imaginary. The paper aims to examine how this evil, most often related to some almost occult experiences and fueled by local folklore, is capitalized in the fantastic prose of Mircea Eliade. Keywords: mysterious, fantastic, magical, imaginary, representation, evil, devil "

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34

Hatem, Nicole. "Eliade et l’exemplarité de Kierkegaard dans Gaudeamus." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 27–44. http://dx.doi.org/10.24193/subbphilo.2021.1.02.

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"Eliade and the Exemplarity of Kierkegaard in Gaudeamus. Eliade's relationship with Kierkegaard began in his youth and has been the subject of serious studies. Those studies analyzed and interpreted passages, which were few in number, in which an explicit reference to the Danish thinker appeared in the scholarly production of the Romanian writer in both his Memoirs and Journals. Kierkegaard's underground influence on Eliade's literary work remained to be studied. In our article, we were interested in the strongly autobiographical novel, written in 1928, Gaudeamus, in which alongside an explicit reference to the Danish thinker, were important elements (in terms of structure, characters, thematic, symbolism, etc.) of the aesthetic writings of Kierkegaard that Eliade had discovered shortly before, notably The Seducer’s Diary and In vino veritas. Our interest focused on the reiteration in both the Kierkegaardian and Eliadian works of the myths of Pygmalion and the Eternal Feminine. It thus appeared to us that it was not only, at times of great existential choices, as he himself asserts, that the example of Kierkegaard was decisive, for Eliade, but also on the literary level. Keywords: Mircea Eliade, Gaudeamus, Kierkegaard, The Seducer’s Diary, Pygmalion "

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35

Caldwell, Sarah. "Myth and Religion in Mircea Eliade:Myth and Religion in Mircea Eliade." American Anthropologist 103, no. 1 (March 2001): 264–65. http://dx.doi.org/10.1525/aa.2001.103.1.264.

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36

Boldişor, Adrian. "Myth in the Thought of Mircea Eliade." Dialogue and Universalism 25, no. 1 (2015): 99–103. http://dx.doi.org/10.5840/du201525113.

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37

Grottanelli, Cristiano. "Mircea Eliade, Carl Schmitt, René Guénon, 1942." Revue de l'histoire des religions 219, no. 3 (2002): 325–56. http://dx.doi.org/10.3406/rhr.2002.959.

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38

Rudolph, K. "Mircea eliade and the ‘history’ of religions." Religion 19, no. 2 (April 1989): 101–27. http://dx.doi.org/10.1016/0048-721x(89)90034-1.

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39

Dubuisson, Daniel. "Mircea Eliade ou l’oubli de la Shoah." Gradhiva 28, no. 1 (2000): 60–66. http://dx.doi.org/10.3406/gradh.2000.1233.

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Culianu, Ioan P. "Journal I: 1945-1955. Mircea Eliade , Mac Linscott RickettsJournal II: 1957-1969. Mircea Eliade , Fred H. Johnson, Jr.Journal III: 1970-1978. Mircea Eliade , Teresa Lavender FaganJournal IV: 1979-1985. Mircea Eliade , Mac Linscott Ricketts , Wendy DonigerAutobiography. Vol. 1: 1907-1937: Journey East, Journey West. Mircea Eliade , Mac Linscott RickettsAutobiography. Vol. 2: 1937-1960: Exile's Odyssey. Mircea Eliade , Mac Linscott RickettsMircea Eliade: The Romanian Roots, 1907-1945. Mac Linscott Ricketts." Journal of Religion 72, no. 1 (January 1992): 157–61. http://dx.doi.org/10.1086/488844.

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Murillo M., Jorge. "El "Romance sonámbulo" de Federico García Lorca: Una búsqueda de la sacralidad cósmica." Revista de Filología y Lingüística de la Universidad de Costa Rica 18, no. 2 (August 30, 2015): 17. http://dx.doi.org/10.15517/rfl.v18i2.20093.

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Sobre la base de los principios teóricos y metodológicos propuestos por el historiador de las religiones Mircea Eliade, se presenta una lectura de este poema muy conocido por García Lorca para establecer cómo se expresa el deseo de que el retorno a la sacralidad cósmica primordial en este texto por medio del simbolismo.Based on the theoretical and methodological principles given by the historian of religions Mircea Eliade, we present a reading of this well-known poem by Garcia Lorca to establish how the wish for the return to primordial cosmic sacredness is expressed in this text by means of symbolism.

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Ivanov, Nadejda. "Le roman Le serpent de Mircea Eliade : rituel de récupération de l’androgynie." Caietele Echinox 42 (June 30, 2022): 170–88. http://dx.doi.org/10.24193/cechinox.2022.42.12.

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"This study presents a hermeneutics of the fantastic novel The Snake by Mircea Eliade in key of the problem of recovering the androgynous state of the couple Serge Andronic and Dorina. The mystical act is realized thanks to a profound experience of rediscovering the sacred and its inner experience, in a space that has become illo tempore. “Fallen” at the roots of the being, the characters face the numinous predicted by the other hidden me, “chained” by reality, so that only imagination guides them in the process of recovering a primordial state of totality both psychic in Jung’s sense and mythical, in the vision of the hermeneut Mircea Eliade."

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Chiva, Isac. "A propos de Mircea Eliade. Un t�moignage." Le Genre humain N�26, no. 3 (1992): 89. http://dx.doi.org/10.3917/lgh.026.0089.

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Dadosky, John D. "Book Review: Myth and Religion in Mircea Eliade." Theological Studies 60, no. 3 (September 1999): 554–55. http://dx.doi.org/10.1177/004056399906000319.

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Almeida, S. C. P. "Mircea Eliade e a Valorização do Imaginário Religioso." Correlatio 15, no. 1 (June 30, 2016): 149–60. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n1p149-160.

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Kowalak, Władysław. "Skarżyńska, Beata: Mircea Eliade w Polsce. Recepcja religioznawczo-kulturowa [Mircea Eliade en Pologne. Réception culturelle et en sciences des religions]." Anthropos 106, no. 2 (2011): 712–14. http://dx.doi.org/10.5771/0257-9774-2011-2-712.

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

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

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Quadros, Elton Moreira. "Sacred, Memory and Rite." Caminhos 15, no. 2 (December 19, 2017): 299. http://dx.doi.org/10.18224/cam.v15i2.5720.

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Abstract: we reflect on the characteristics of the sacred in its relationship to memory and how this relationship occurs especially in the Catholic rite. For that, we dialogue with the work of Mircea Eliade and Rudolf Otto, with the Jewish interpretations of moments in which memory and the sacred meet and their displacement and reinterpretation in Christianity Sagrado, Memória e Rito no Catolicismo Resumo: refletimos sobre as características do sagrado em sua relação com a memória e como essa relação se dá, especialmente, no rito católico. Para tanto, dialogamos com a obra de Mircea Eliade e Rudolf Otto, com as interpretações judaicas de momentos em que a memória e o sagrado se encontram e seu deslocamento e reinterpretação no cristianismo.

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

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

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

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