Мирча Елијаде: Разлика помеѓу преработките
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==Work==
===The general nature of religion===
In his work on the history of religion, Eliade is most highly regarded for his writings on [[Alchemy]],<ref>'Eliade offers a theoretical background for understanding alchemy from the perspective of the history of religion. Alchemy is a spiritual technique and can be understood not as an important moment in the history of science but rather as a kind of religious phenomenon with its own particular rules.' {{Cite book|last = Calian |first = George Florin |title = Alkimia Operativa and Alkimia Speculativa. Some Modern Controversies on the Historiography of Alchemy | url=http://www.archive.org/stream/AlkimiaOperativaAndAlkimiaSpeculativa.SomeModernControversiesOnThe/FlorinGeorgeCalian-AlkimiaOperativaAndAlkimiaSpeculativa.SomeModernControversiesOnTheHistoriographyOfAlchemy#page/n0/mode/2up | publisher = Annual of Medieval Studies at CEU |location = Budapest|year = 2010 |page = 169}}</ref> [[Shamanism]], [[Yoga]] and what he called the [[Eternal return (Eliade)|eternal return]]—the implicit belief, supposedly present in religious thought in general, that [[Religious behaviour|religious behavior]] is not only an imitation of, but also a participation in, sacred events, and thus restores the mythical time of origins. Eliade's thinking was in part influenced by [[Rudolf Otto]], [[Gerardus van der Leeuw]], [[Nae Ionescu]] and the writings of the [[Traditionalist School]] ([[René Guénon]] and [[Julius Evola]]).<ref name="pccheie"/> For instance, Eliade's ''The Sacred and the Profane'' partially builds on Otto's ''[[Numinous|The Idea of the Holy]]'' to show how religion emerges from the experience of the sacred, and myths of time and nature.
Eliade is noted for his attempt to find broad, cross-cultural parallels and unities in religion, particularly in myths. [[Wendy Doniger]], Eliade's colleague from 1978 until his death, notes that "Eliade argued boldly for universals where he might more safely have argued for widely prevalent patterns".<ref>Doniger's foreword to Eliade's ''Shamanism'' (Princeton University Press edition, 1972, p.xii)</ref> His ''Treatise on the History of Religions'' was praised by French philologist [[Georges Dumézil]] for its coherence and ability to synthesize diverse and distinct mythologies.<ref>Dumézil, "Introducere", in Eliade, ''Tratat de istorie a religiilor: Introducere'' ("Religious History Treatise" – ''Patterns in Comparative Religion''), [[Humanitas publishing house|Humanitas]], Bucharest, 1992</ref>
Robert Ellwood describes Eliade's approach to religion as follows. Eliade approaches religion by imagining an ideally "religious" person, whom he calls ''homo religiosus'' in his writings. Eliade's theories basically describe how this ''homo religiosus'' would view the world.<ref name="Ellwood, p.99">Ellwood, p.99</ref> This does not mean that all religious practitioners actually think and act like ''homo religiosus''. Instead, it means that religious behavior "says through its own language" that the world is as ''homo religiosus'' would see it, whether or not the real-life participants in religious behavior are aware of it.<ref name="Ellwood, p.104">Ellwood, p.104</ref> However, Ellwood notes that Eliade "tends to slide over that last qualification", implying that traditional societies actually thought like ''homo religiosus''.<ref name="Ellwood, p.104"/>
====Sacred and profane====
[[File:Mosesshoesspeculum.jpeg|thumb|250px|[[Moses]] taking off his shoes in front of the [[burning bush]] (illustration from a 16th-century edition of the ''[[Speculum Humanae Salvationis]]'').]]
Eliade argues that religious thought in general rests on a sharp distinction between the Sacred and the profane;<ref>Eliade, ''Patterns in Comparative Religion'', p.1</ref> whether it takes the form of God, gods, or mythical Ancestors, the Sacred contains all "reality", or value, and other things acquire "reality" only to the extent that they participate in the sacred.<ref name="Eliade, p.5">Eliade, ''The Myth of the Eternal Return'', p.5</ref>
Eliade's understanding of religion centers on his concept of [[hierophany]] (manifestation of the Sacred)—a concept that includes, but is not limited to, the older and more restrictive concept of [[theophany]] (manifestation of a god).<ref>Eliade, ''The Sacred and the Profane'', p.20–22; ''Shamanism'', p. xiii</ref> From the perspective of religious thought, Eliade argues, hierophanies give structure and orientation to the world, establishing a sacred order. The "profane" space of nonreligious experience can only be divided up geometrically: it has no "qualitative differentiation and, hence, no orientation [is] given by virtue of its inherent structure".<ref name="Eliade, p.22">Eliade, ''The Sacred and the Profane'', p.22</ref> Thus, profane space gives man no pattern for his behavior. In contrast to profane space, the site of a hierophany has a sacred structure to which religious man conforms himself. A hierophany amounts to a "revelation of an absolute reality, opposed to the non-reality of the vast surrounding expanse".<ref name="Eliade, p.21">Eliade, ''The Sacred and the Profane'', p.21</ref> As an example of "[[hierotopy|sacred space]]" demanding a certain response from man, Eliade gives the story of [[Moses]] halting before [[Yahweh]]'s manifestation as a [[burning bush]] (''[[Book of Exodus|Exodus]]'' 3:5) and taking off his shoes.<ref>Eliade, ''The Sacred and the Profane'', p.20</ref>
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