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

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One of Eliade’s best-known works, the novel Maitreyidwells on Eliade’s own experience, comprising camouflaged details of his relationships with Surendranath Dasgupta and Dasgupta’s daughter Maitreyi Devi.

What is happening on the frontier with Bukovina is a scandal, because new waves of Jews are flooding into the country. In ShamanismEliade argues for a restrictive use of the word shaman: In Octoberhe moved to the United States, settling in Chicago the following year. Retrieved from ” https: Because profane space gives man no orientation for his ekiade, the Sacred must manifest itself in a hierophany, thereby establishing a sacred site around which man can orient himself.

Eliade also wrote various essays of literary criticism. Finding that the Maharaja of Kassimbazar sponsored European scholars to study in India, Eliade applied and was granted an allowance for four years, which was later doubled by a Romanian scholarship. In addition to his fiction, the exiled Eliade authored several volumes of memoirs and diaries and travel writings. Eliade replied that his works were written for a contemporary public, and not to initiates of esoteric circles.

Thus, a “more accessible” object for nostalgia was a “secondary silver age within the last few hundred years”—the Kingdom of Romania ‘s 19th century cultural renaissance. Matter, Substance, represents the absolute originthe beginning of all things.

Tratat de istorie a religiilor

RennieReconstructing Eliade: Eliade cites a wide variety of myths and rituals to support his theories. Cuza ‘s National-Christian Defense Leaguewho objected to what they viewed as pacifism and addressed antisemitic insults to several speakers, including Sebastian; [28] inhe was among the signers of a manifesto opposing Nazi Germany ‘s state-enforced racism.


For example, Kirk argues that the eternal return does not accurately describe the functions of Native American or Greek mythology. The Poles’ resistance in Warsaw is a Jewish resistance. Thus, Eliade argues, modern man can learn to see his historical ordeals, even death, as necessary initiations into the next stage of one’s existence.

However, in BuddhismJainismand some forms of Hinduism, the Sacred lies outside the flux of the material world called mayaor “illusion”and one can only reach it by escaping from the cycles of time. Likewise, Robert Ellwood Ellwood, p. A recurrent theme in Eliade’s myth analysis is the axis mundithe Center of the World. Eliade’s mention of Bessarabia probably refers to an earlier period, being his interpretation of a pre- Greater Romania process.

For example, Eliade thinks Hinduism has advice for modern Westerners. Some Modern Controversies on the Historiography of Alchemy.

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

In Eliade’s view, two roads await man in this process. The shaman can descend to the underworld or ascend to heaven, often by climbing the World Treethe cosmic pillar, the sacred ladder, or some other form of the axis mundi. And, of course, it followed a like pattern: The shaman’s new ability to die and return to life shows that he is no longer bound by the laws of profane time, particularly the law of death: Thus, they feel comforted even in contemplating the end times.

For instance, the New Year ceremonies among the Mesopotamiansthe Egyptiansand other Near Eastern peoples re-enacted their cosmogonic myths. The short story Un om mare “A Big Man”which Eliade authored during his stay in Portugal, shows a common person, the engineer Cucoanes, who grows steadily and uncontrollably, reaching immense proportions and ultimately disappearing into the wilderness of the Bucegi Mountains.


Many traditional societies believe that the power of a thing lies in its origin. Eliade indicates that, if repetitions of mythical events provided sacred value and religiikor for history in the eyes of ancient man, modern man has denied the Sacred and must therefore invent value and purpose on his own.

Culianu viewed it as a direct reference to Corneliu Zelea Codreanu and his rise in popularity, an interpretation partly based on the similarity between, on one hand, two monikers ascribed to the Legionary leader by, respectively, his adversaries and his eliadeeand, on the other, the main character’s name Cucoanes.


According to the literary critic Z.

Tratat de istorie a religiilor by Mircea Eliade (1 star ratings)

The early years in Eliade’s public career show him to have been highly tolerant of Jews in istoriw, and of the Jewish minority in Romania in particular. I am to sacrifice my dignity as a creator of History in order to live an a-historic, inauthentic existence, empty of all human content. Le prisonnier de l’histoire “Mircea Eliade. I practiced for many years [the] exercise of recapturing that epiphanic moment, and I would always find again the same plenitude.

Eliade asks rhetorically how modern man can “tolerate the catastrophes and horrors of history—from collective deportations and massacres to atomic bombings —if beyond them he can glimpse no sign, no transhistorical meaning”. In Ellwood’s view, Eliade’s nostalgia was only enhanced by his exile from Romania: Ronald Indena historian of India and University of Chicago professor, criticized Mircea Eliade, alongside other intellectual figures Carl Jung and Joseph Campbell among themfor encouraging a “romantic view” of Hinduism.

All I wish for is geligiilor deep change, a complete transformation.

In his Felix CulpaManea directly accused Eliade of having embellished his memoirs in order to minimize an embarrassing past. A special debate was sparked by Un om mare. Because of this new “existential situation”, Eliade argues, the Sacred becomes the primary obstacle to nonreligious man’s “freedom”.

He concludes that the later Eliade was, in fact, a “radical modernist “. Can the Romanian nation end its life in the saddest decay witnessed by history, undermined by misery and syphilisconquered by Jews and torn to pieces by foreigners, demoralized, betrayed, sold for a few million lei?