By David Cave
The influential pupil of faith Mircea Eliade anticipated a spiritually destitute sleek tradition entering renewed that means during the restoration of archetypal myths and emblems. Eliade outlined this recovery of which means as a "new humanism" of existential which means and cultural-religious harmony. via a biographical exegesis of Eliade's existence and writings from his earliest years in Romania to his ultimate ones as professor of the heritage of religions on the collage of Chicago, Cave units ahead a structural description of what this "new humanism" may need intended for Eliade, and what it indicates for contemporary tradition. Cave concludes via endorsing Eliade's notably pluralistic imaginative and prescient which, he argues, bargains a key to the revitalization of our demythologized and fabric tradition. This research repositions prior Eliadean experiences and areas the "new humanism" because the paradigm in terms of which destiny readings of Eliade may be evaluated.
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Extra info for Mircea Eliade's Vision for a New Humanism
59. See Eliade's Patterns; and The Sacred and the Profane (New York: Harper & Row, 1957). 60. While I agree with loan Culianu that "spiritual" raises all kinds of red flags, it is nevertheless an important term to Eliade's own creative program and one which he frequently used, always, though, in its Romanian sense. Culianu, Mircea Eliade, p. 88. 61. Ricketts, Romanian Roots, p. 115. 62. See Eliade's Images and Symbols: Studies in Religious Symbolism, trans. Philip Mairet (New York: Sheed & Ward, 1969) and his Sacred and the Profane.
180. 47. E. M. Cioran, "Beginnings of a Friendship," in Myths and Symbols: Studies in Honor of Mircea Eliade, ed. Joseph M. Kitagawa and Charles M. Long (Chicago: University of Chicago Press, 1969), p. 414. 48. Long, Significations, p. 50. 49. Marino, L'Hermeneutique, p. 298. 50. Mircea Eliade, No Souvenirs, pp. 84-85. 51. Keith E. " Christian Scholars Review 15,1 (1986), 28-41. 52. Segal's follow up article, "Robert Segal's Reply" to Eric Sharpe in Religious Traditions, 11 (1988), p. 14ff. Eliade's theory does not mean, though, that Eliade need endorse the composition of any particular believer's point of view.
Oxtoby cautions against the subjectivism in phenomenology and the particular "missions" it can generate. See "Religionswissenschaft Revisited," in Religions in Antiquity, ed. Leroy S. Rouner (Leiden: E. J. Brill, 1968), p. 594 et. passim. " See Kitagawa, p. 64. 27. Douglas Allen, Structure and Creativity in Religion: Hermeneutics in Mircea Eliade's Phenomenology and New Directions (The Hague: Mouton Publishers, 1978), p. 58. 28. Smith, Map Is Not Territory, p. 244. 29. '' When the essense of a religious creation is apprehended, it is "reintegrated" into a structure where its meaning can then be understood.