By Bryan S. Rennie
Reconstructing Eliade is a concept-by-concept research of the concept of Mircea Eliade and a second look of his research of faith. It illustrates how a radical familiarity with Eliade's paintings can produce an interpretation of his notion as systematic, coherent, and entirely rational. half One offers an research of the phrases of Eliade's realizing of religion--hierophany, the sacred and the dialectic of the sacred and profane, homo religiosus, myths and symbols--and therefore of the that means of faith implied all through his paintings. half inspects numerous difficulties which come up in mild of this research, fairly relativism and the position of dedication. half 3 applies this research to sure problems--religion within the smooth international and Eliade's unfinished research of the trendy, the postmodern phenomenon, implicit faith, and numerous similar difficulties within the examine of faith. faraway from being outdated and insufficient, Eliade's proposal is advised to be fertile floor for the reconception of non secular realities within the modern global.
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Reconstructing Eliade is a concept-by-concept research of the concept of Mircea Eliade and a re-assessment of his research of faith. It illustrates how a radical familiarity with Eliade's paintings can produce an interpretation of his proposal as systematic, coherent, and entirely rational. half One presents an research of the phrases of Eliade's figuring out of religion--hierophany, the sacred and the dialectic of the sacred and profane, homo religiosus, myths and symbols--and therefore of the which means of faith implied all through his paintings.
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Extra info for Reconstructing Eliade: Making Sense of Religion
J. Bleeker, "The Future Task of the History of Religions," 227) Allen is also aware that Eliade "appears to have given us a 'definition' of religion which is supposedly dependent on the nature of the religious documents he has investigated, but" he is forced to conclude, one "which is not in fact open to change" ("Structure and Creativity," 123). This is obviously a problem; if the "definition" is not open to change, if it is set for all time in its own interdependent, systematic sub-definitions and categories, can it be of any real use in the changing world of human culture?
The ascetic, the sage, the Indian and Chinese "mystic" tries to wipe out of his experience and consciousness every sort of "extreme," to attain to a state of perfect indifference and neutrality. ] remakes within himself and for himself the primeval unity which was before the world was made; a unity which signifies not the chaos that existed before any forms were created but the undifferentiated being in which all forms are merged. " He also refers to a series of rituals which he interprets as "directed towards a periodic returning to this original condition which is thought to be the perfect expression of humanity" (42124).
Eliade, when he describes the profane as meaningless or nonbeing, is using a religious scale, is describing the profane qua profane [Allen footnotes: "we have written 'profane qua profane' because the profane does have meaning and value for homo religiosus, but only in so far as it reveals the sacred"], and is presenting the view of homo religiosus only after he or she has evaluated and chosen the sacred, after one has resolved his or her existential crisis. (131, quoting Ira Progoff, "Culture and Being," 53; and 133 n.
Reconstructing Eliade: Making Sense of Religion by Bryan S. Rennie