Fecha de nacimiento: 9. Marzo 1907
Fecha de muerte: 22. Abril 1986
Mircea Eliade fue un filósofo, historiador de las religiones y novelista rumano. Hablaba y escribía con corrección rumano, francés, alemán, italiano e inglés, y podía también leer hebreo, persa y sánscrito. La mayor parte de su obra la escribió en rumano, francés e inglés. Formó parte del Círculo Eranos.
Mircea Eliade, La prueba del laberinto, Ed. Cristianidad, Madrid, 1980.
Mircea Eliade, La nostalgia del paraíso en las tradiciones primitivas, en Irving Louis Horowitz (compilador y director), Historia y Elementos de la Sociología del Conocimiento, EUDEBA, Bs. As., 1974.
Mircea Eliade, Diario 1945-1969, Ed. Kairos, Barcelona, 2001.
Mircea Eliade, La prueba del laberinto, Ed. Cristianidad, Madrid, 1980.
Mircea Eliade, Diario 1945-1969, Ed. Kairos, Barcelona, 2001.
Mircea Eliade, Diario 1945-1969, Ed. Kairos, Barcelona, 2001.
Mircea Eliade, Diario 1945-1969, Ed. Kairos, Barcelona, 2001.
Mircea Eliade, Diario 1945-1969, Ed. Kairos, Barcelona, 2001.
Mircea Eliade, Diario 1945-1969, Ed. Kairos, Barcelona, 2001.
Mircea Eliade, El mito del eterno retorno, Emece, Buenos Aires, 2001.
Mircea Eliade, Lo sagrado y lo profano, Ed. LABOR, colección Punto Omega, Buenos Aires, 1985.
Mircea Eliade, La prueba del laberinto, Ed. Cristianidad, Madrid, 1980.
Mircea Eliade, La prueba del laberinto, Ed. Cristianidad, Madrid, 1980.
Mircea Eliade, La prueba del laberinto, Ed. Cristianidad, Madrid, 1980.
Mircea Eliade, Lo sagrado y lo profano, Ed. LABOR, colección Punto Omega, Buenos Aires, 1985.
As quoted in Myth and Religion in Mircea Eliade (2002) by Douglas Allen, p. 216.
Contexto: To believe that I could, at twenty-three, sacrifice history and culture for "the Absolute" was further proof that I had not understood India. My vocation was culture, not sainthood.
The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)]
Contexto: Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i. e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e. g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.
No Souvenirs (1977) later retitled Journal II, 1957-1969 (1989), p. 117.
Contexto: The interpretations of Freud are more and more successful because they are among the myths accessible to modern man. The myth of the murdered father, among others, reconstituted and interpreted in Totem and Taboo. It would be impossible to ferret out a single example of slaying the father in primitive religions or mythologies. This myth was created by Freud. And what is more interesting: the intellectual élite accept it (is it because they understand it? Or because it is "true" for modern man?)
No Souvenirs (1977) later retitled Journal II, 1957-1969 (1989), p. 117.
Contexto: The interpretations of Freud are more and more successful because they are among the myths accessible to modern man. The myth of the murdered father, among others, reconstituted and interpreted in Totem and Taboo. It would be impossible to ferret out a single example of slaying the father in primitive religions or mythologies. This myth was created by Freud. And what is more interesting: the intellectual élite accept it (is it because they understand it? Or because it is "true" for modern man?)
The Sacred and the Profane : The Nature of Religion: The Significance of Religious Myth, Symbolism, and Ritual within Life and Culture (1961), translated from the French by William R. Trask, [first published in German as Das Heilige und das Profane (1957)]
Contexto: Man becomes aware of the sacred because it manifests itself, shows itself, as something wholly different from the profane. To designate the act of manifestation of the sacred, we have proposed the term hierophany. It is a fitting term, because it does not imply anything further; it expresses no more than is implicit in its etymological content, i. e., that something sacred shows itself to us. It could be said that the history of religions — from the most primitive to the most highly developed — is constituted by a great number of hierophanies, by manifestations of sacred realities. From the most elementary hierophany — e. g. manifestation of the sacred in some ordinary object, a stone or a tree — to the supreme hierophany (which, for a Christian, is the incarnation of God in Jesus Christ) there is no solution of continuity. In each case we are confronted by the same mysterious act — the manifestation of something of a wholly different order, a reality that does not belong to our world, in objects that are an integral part of our natural "profane" world.
