Results for 'Mircea Zloteanu'

297 found
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  1.  1
    Detecting Genuine and Deliberate Displays of Surprise in Static and Dynamic Faces.Mircea Zloteanu, Eva G. Krumhuber & Daniel C. Richardson - 2018 - Frontiers in Psychology 9.
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  2. The Myth of the Eternal Return: Or.Eliade Mircea - forthcoming - Cosmos and History. Princeton: Princeton University Press.
     
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  3.  9
    Christianity and Bioethics. Seeking Arguments for Stem Cell Research in Genesis.Leabu Mircea - 2012 - Journal for the Study of Religions and Ideologies 11 (31):72-87.
    Many Christian scholars, if not all of them, consider Genesis to be foundational texts of the Bible and the spring for all the other doctrines of the Scripture. Therefore, I'm considering the attempt to search and find arguments for cell therapy ethical issues in the fundamental text of Genesis as a challenging and educative task. Moreover, this could be the first step in analyzing the relationships between Christian religions and bioethics, in terms of finding reasonable decisions for ethical challenges, raised (...)
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  4.  23
    Elvira Groza, Fenomenalizarea timpului în concepţia lui Mircea Eliade/ Fenomenalization of Time in the Work of Mircea Eliade.Catalin Vasile Bobb - 2006 - Journal for the Study of Religions and Ideologies 5 (14):163-164.
    Elvira Groza, Fenomenalizarea timpului în concepţia lui Mircea Eliade (Fenomenalization of Time in the Work of Mircea Eliade) Editura Provopress, Cluj- Napoca, 2006.
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  5.  22
    Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã/ Religion and civil society.Cãtãlin Vasile Bobb - 2005 - Journal for the Study of Religions and Ideologies 4 (12):133-134.
    Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã Ed. Paralela 45, Pitesti, 2005.
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  6.  21
    Mihaela Miroiu & Mircea Miclea, R'Estul şi Vestul/ The R'E(a)st and the West.Theodora-Eliza Vacarescu - 2006 - Journal for the Study of Religions and Ideologies 5 (14):159-160.
    Mihaela Miroiu & Mircea Miclea, R'Estul şi Vestul (The R'E(a)st and the West) Polirom Publishing House, Iaşi, 2005, 367 pages.
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  7.  18
    Pierderea timpului ca instrument de comprehensiune în eseurile lui Mircea Eliade/ The Loss of Time as Comprehension Tool in the Essays of Mircea Eliade.Elvira Groza - 2005 - Journal for the Study of Religions and Ideologies 4 (10):211-218.
    This article analyses the concept of “the loss of time” in the essays of Mircea Eliade. This concept is shown to be an instrument of knowledge and a form of freedom that saves the human being from falling into historicity, and opens a point of access towards authenticity. The article critically discusses the temporal alternatives of the modern human being: capitalized time, free time, and personal time. The loss of time is subsequently shown to be both a technique for (...)
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  8.  17
    A narrativa que constitui mundos: a literatura de Mircea Eliade (The narrative that constitutes worlds: the literature of Mircea Eliade).Vitor Chaves de Souza - 2012 - Horizonte 10 (25):255-267.
    O filósofo Mircea Eliade, dentre seus ofícios, foi um escritor. Para ele, a literatura busca investigar e compreender os significados universais da criação e dos fenômenos – em especial, em seus romances, os fenômenos religiosos. Herdeiro da tradição literária existencialista que marcou, sobretudo, os grandes filósofos e romancistas franceses (como Jean-Paul Sartre e Albert Camus), sua obra literária possui uma unidade fundamental: a inquietação com o tempo e o sagrado. O objetivo desta pesquisa é apresentar a relação de (...) Eliade com a literatura, principalmente as ideias e vivências acerca da aproximação entre literatura e religião no pensamento do autor. O método utilizado para esta pesquisa foi, preferencialmente, o analítico, com incidência hermenêutica. Ao analisar os textos e artigos do autor e sobre o autor, conclui-se que a literatura existencial possui um papel fundamental na vida de Eliade e que ela é uma ferramenta entre outras para explorar e apresentar sentidos e significados acerca do ser humano no mundo. Palavras-chave : Mircea Eliade. Literatura. Narrativa. Mundo. Constituição.The philosopher Mircea Eliade was a particularly great writer. According to Eliade, the literature seeks to investigate and understand the universal meanings of creation and phenomena – especially, among his novels, the religious phenomena. Heir to the existential literary tradition that marked, above all, the great French novelists and philosophers (such as Jean-Paul Sartre and Albert Camus), Eliade’s literary work has a fundamental unit: the concern with time and the sacred. The aim of this research is to present the relationship of Mircea Eliade with the literature, especially the ideas and experiences on the approach between literature and religion in Eliade’s thought. The method used for this research was the analytic method with hermeneutic incidence. After the analysis on Eliade’s texts and articles and texts and articles about the author, we conclude that the existential literature has a fundamental function in Eliade’s life and it is an efficient tool to investigate and present to the world the meanings about the human being within the world. Key words: Mircea Eliade. Literature. Narrative. World. Constitution. (shrink)
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  9.  11
    Beyond Magic and Myth with Mircea Eliade and Moshe Idel.Ariana Guga - 2014 - Journal for the Study of Religions and Ideologies 13 (38):229-244.
    Review of Moshe Idel, Mircea Eliade. De la magie la mit (Mircea Eliade. From Magic to Myth), translation by Maria‑Magdalena Anghelescu (Iași: Polirom, 2014).
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  10.  11
    Mircea Eliade – Exile and Diasporic Identity.Mihaela Paraschivescu - 2006 - Journal for the Study of Religions and Ideologies 5 (15):20-24.
    This article is about Mircea Eliade’s rapport to exile, both his and other Romanians’. His approach of the exilic experience allows an incursion into the “diaspora” semantic field in the study Theorizing Diaspora by Jana Evans Braziler and Anita Mannur and a look at Eliade as a “diasporic subject”. To Eliade, the relationship with homeland and the diasporic identity assume religious significance. He urges members of the Romanian diaspora to hold the native country sacred as a ‘Jerusalem in the (...)
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  11.  9
    Bryan Rennie (Ed.), Changing Religious Worlds. The Meaning and End of Mircea Eliade.Petru Moldovan - 2004 - Journal for the Study of Religions and Ideologies 3 (8):130-134.
    Bryan Rennie (ed.), Changing Religious Worlds. The Meaning and End of Mircea Eliade State University of New York Press, Albany, 2001.
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  12.  2
    "Scrisorile către un provincial" ale lui Mircea Eliade. Răspunsul unui provincial din viitor/ Mircea Eliade's Letters for a Provincial. The Answer from a Provincial from the Future.Elvira Groza - 2006 - Journal for the Study of Religions and Ideologies 5 (15):88-93.
    he article analyzes The Letters for a Provincial, addressed by Mircea Eliade to a hypothetical provincial in order to prepare access to the capital city. The letters are written so as to dislocate the provincial from a cultural model built on fake values and prejudices. From a mere pretext, the letters are turned into a symbolic act through which the historian of religions assumes, on the one hand, the destiny of a messenger of a new humanism, and, on the (...)
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  13.  23
    Mircea Eliade wobec doktryny światłości mistycznej.Anton Marczynski - 2007 - Przeglad Filozoficzny - Nowa Seria 64:339-349.
    Eliade and the Doctrine of Mystic Lights Eliade believed that in every religion there are reports about an experience of mystic light. Furthermore, all such reports mention that the person who experienced the light subsequently underwent a deep transformation of her or his spirit and began a new life, the life of a holy man or homo religiosus, which is identical – in its purest form – with the life of a mystic. A clear example of one such transformation is (...)
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  14. Religion After Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos.Steven M. Wasserstrom - 1999 - Princeton University Press.
    By the end of World War II, religion appeared to be on the decline throughout the United States and Europe. Recent world events had cast doubt on the relevance of religious belief, and modernizing trends made religious rituals look out of place. It was in this atmosphere that the careers of Scholem, Eliade, and Corbin--the twentieth century's legendary scholars in the respective fields of Judaism, History of Religions, and Islam--converged and ultimately revolutionized how people thought about religion. Between 1949 and (...)
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  15. Myth and Religion in Mircea Eliade.Douglas Allen - 1998
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  16.  16
    Mircea Eliade şi semnificaţia antropologică a simbolismului religios/ Mircea Eliade and the anthropological signification of religious symbolism.Ion Cordoneanu - 2006 - Journal for the Study of Religions and Ideologies 5 (15):25-30.
    The religious consciousness functions symbolically. As the orientation towards the sacred belongs to consciousness, human existence is constituently symbolic. For Eliade, symbolism is an immediate given of consciousness, an essential object of intelligence that belongs to human beings and can be found in any existential situation of man in cosmos. If, according to Eliade, the religious history of humanity begins with the existence of the sacred, with those infinite hierophanies which organize the world and fill it with significances, then we (...)
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  17.  8
    Experience and Hermeneutics in the History of Religions – a Hypothesis on Mircea Eliade's Work.Ion Cordoneanu - 2007 - Journal for the Study of Religions and Ideologies 6 (16):40-46.
    The aim of this study is to analyse the fundamentals of Eliade’s view of the History of Religions, with a focus on the origins of this view, in the context of the criticism against the field of study corresponding to religious studies as they have developed over the last two centuries. The first part of the study briefly evaluates religious studies as to where it falls on a spectrum ranging from scientific objectivity to ideology, while the second part aims at (...)
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  18.  7
    Religie si ideologie la Mircea Eliade/ Religion and Ideology at Mircea Eliade.Ion Cordoneanu - 2005 - Journal for the Study of Religions and Ideologies 4 (10):219-231.
    his study attempts to reveal how ideology can be a determinative exponent for a negative interpretation of religion. Ideology and its processes are such powerful inducements that even a spirit like Eliade’s (or Heidegger’s, Sartre’s, Cioran’s, and Noica’s, in the 20th century) couldn’t resist them. This text also reveals, in its connotation, that an impersonal interpretation is preferred for one who is defined by political or, generally speaking, ideological motives.
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  19. Modern Western Esoteric Currents in the Work of Mircea Eliade : The Extent and Limits of Their Presence.Antoine Faivre - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
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  20. Mircea Eliade’s Challenge to Contemporary Philosophy.Douglas Allen - 2008 - Proceedings of the Xxii World Congress of Philosophy 45:33-40.
    Mircea Eliade, often described by scholars and in the popular press as the world's most influential scholar of religion, symbolism, and myth, was trained as a philosopher, received his Ph.D. in philosophy, and taught in the Department of Philosophy at the University of Bucharest in the 1930s. Although he became a historian and phenomenologist of religion within the field of religious studies, his approach, methodology, and analysis are informed by philosophical assumptions and philosophical normative judgments. In several of his (...)
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  21.  10
    Mircea Eliade and the Quest for Religious Meaning.Mihaela Paraschivescu - 2010 - Journal for the Study of Religions and Ideologies 9 (25):59-68.
    As Mircea Eliade’s translator and biographer Mac Linscott Rickett states, Eliade involved the whole discipline of the history of religions in the quest for meaning. The paper examines Eliade’s approach of religious documents, with benefits and shortcomings as appraised by some of his American critics, and looks closely at the Eliadean creative hermeneutics and the ambitious mission he envisaged for the discipline he has founded in the United States.
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  22. Tracing the Red Thread : Anti-Communist Themes in the Work of Mircea Eliade.Anne T. Mocko - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
     
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  23.  16
    La dimension historique du sacré et de la hiérophanie selon Mircea Eliade.Cézar Enia - 2006 - Laval Théologique et Philosophique 62 (2):319-344.
    Plusieurs commentateurs n’ont retenu que le premier moment de la dialectique du sacré de Mircea Eliade, celui essentialiste où l’archétype surplombe l’histoire, négligeant de considérer le second où l’archétype n’existe qu’à travers sa réalisation dans l’histoire. Ils donnent ainsi l’impression qu’Eliade est un penseur anhistorique qui conçoit le temps surtout à partir de l’éternité et non pour lui-même. Une analyse plus serrée révèle cependant qu’Eliade est un penseur beaucoup plus historique qu’il n’y paraît à première vue. En effet, Eliade (...)
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  24.  19
    Rethinking Mircea Eliade’s Philosophical Foundations.Shin Ahn - 2008 - Proceedings of the Xxii World Congress of Philosophy 45:19-25.
    This paper examines philosophical foundations of Mircea Eliade's creative hermeneutics. Analyzing his concept of “terror of history” and autobiography, I will argue that his philosophy of religion is useful for Korean scholars to recognize the meaning of Korean religions, which have been overlooked by Western scholars of religions. Paying attention to the continuities between his life and thought, I will explain Eliade’s “primitive ontology” and defend recent criticisms of his method and theory. His views on “new humanism” and “cosmic (...)
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  25.  2
    Mircea Leabu.Mircea Leabu - 2012 - Journal for the Study of Religions and Ideologies 11 (31):72-87.
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  26. Pt. II. Mircea Eliade : Literature and Politics. Eliade and Ionesco in the Post-World War II Years : Questions of Identity in Exile. [REVIEW]Matei Calinescu - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
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  27. Introduction II : Life and Art, or Politics and Religion, in the Writings of Mircea Eliade.Wendy Doniger - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
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  28. Mircea Eliade's Ambivalent Legacy.Carlo Ginzburg - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
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  29. The Camouflaged Sacred in Mircea Eliade's Self-Perception, Literature, and Scholarship.Moshe Idel - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
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  30. Mircea Eliade And The Imagination Of Matter.Charles Long - 2006 - Studia Philosophica 1.
    For the History of Religions as a discipline, Mircea Eliade’s Patterns in Comparative Religion represents a fundamental paper. By carefully analyzing each chapter, we try to catch the accuracy proved by Mircea Eliade in building his arguments and to decipher the meaning of the archetypes dominating the human existence and the way in which the sacred forms are perceived.
     
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  31. Mircea Eliade: A Critical Reader.Bryan Rennie - 2006 - Equinox Publishing.
    This anthology is a collection of key essays by and about the Romanian-American Historian of Religions, Mircea Eliade. It introduces the beginning student to the terms and categories of Eliade's understanding of religious behaviour as a universal phenomenon: apprehension of the sacred by homo religiosus, humanity's religious mode, through hierophanies, revelatory events and objects. The analysis of religious behaviour as the restoration of illud tempus, an alternative continuum of sacred time, through myth, ritual, and symbol is a central feature (...)
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  32. The Influence of Eastern Orthodox Christian Theology on Mircea Eliade's Understanding of Religion.Bryan Rennie - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
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  33. Pt. III. Mircea Eliade : Politics and Literature. Southeast Europe and the Idea of the History of Religions in Mircea Eliade. [REVIEW]Florin Turcanu - 2010 - In Christian K. Wedemeyer & Wendy Doniger (eds.), Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade. Oxford University Press.
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  34.  27
    Hermeneutics, Politics, and the History of Religions: The Contested Legacies of Joachim Wach and Mircea Eliade.Christian K. Wedemeyer & Wendy Doniger (eds.) - 2010 - Oxford University Press.
    This volume comprises papers presented at a conference marking the 50th anniversary of Joachim Wach's death, and the centennial of Mircea Eliade's birth.
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  35.  1
    La Influencia de la Fenomenología de la Religión de Rudolf Otto y Mircea Eliade En El Pensamiento de Peter L. Berger.Filipe Martín Huete - 2015 - Revista Portuguesa de Filosofia 71 (1):102-115.
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  36.  5
    Mircea Tîrnoveanu. Elemente de Logicǎ Matematicǎ. Vol. 1. Logicǎ Propoziţülor Bivalente. Editura Didacticǎ Şi Pedagogicǎ, Bucharest 1964, 519 Pp. [REVIEW]K. Iséki - 1974 - Journal of Symbolic Logic 39 (2):325-327.
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  37.  28
    Eros and Magic in the Renaissance.Ioan P. Couliano Margaret Cook Mircea Eliade.Charles Webster - 1990 - Speculum 65 (3):640-641.
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  38.  35
    Mircea Eliade y Eugenio d'Ors (y el arquetipo).Francisco Díez de Velasco - 2007 - 'Ilu. Revista de Ciencias de Las Religiones 12:81-112.
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  39. Mircea Eliade's Vision for a New Humanism.David Cave - 1993 - Oxford University Press USA.
    Through a biographical exegesis of Eliade's life and writings, Cave sets forward a structural description of what this "new humanism" might have meant for Eliade, and what it signifies for modern culture.
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  40.  15
    Jacques Pierre, Mircea Eliade : le jour et la nuit. Entre la littérature et la science, Montréal, Hurtubise HMH , 1989, 376 pages. [REVIEW]Claude Gratton - 1993 - Philosophiques 20 (1):205-206.
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  41.  22
    A Comparison of Mircea Eliade's and Jonathan Z. Smith's Views on Dur-an-Ki.Seung Il Kang - 2012 - Zeitschrift für Religions- Und Geistesgeschichte 64 (1):62-65.
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  42.  13
    Mircea Eliade und Nae Ionescu. Der Schüler und sein Meister.Hannah Müller - 2004 - Zeitschrift für Religionswissenschaft 12 (1):79-98.
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  43.  19
    Mircea Eliade. The Quest: History and Meaning in Religion. Pp. 180 . 45s.Myths and Symbols: Studies in Honor of Mircea Eliade. Edited by Joseph Kitagawa and Charles H. Long with the Collaboration of Jerald C. Brauer and Marshall G. S. Hodson. Pp. 438 . 90s. [REVIEW]Ninian Smart - 1971 - Religious Studies 7 (1):77.
  44.  17
    Mircea Eliade: Sveto i profano.Kristijan Krkač - 2003 - Prolegomena 2 (1):116-120.
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  45.  9
    Casadio, Giovanni. Lo sciamanesimo. Prima e dopo Mircea Eliade.José Andrés Alonso de la Fuente - 2016 - 'Ilu. Revista de Ciencias de Las Religiones 21:252-255.
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  46. Review at Cristina Scarlat (Ed), Mircea Eliade Once Again.Mihai Posada - 2011 - International Journal on Humanistic Ideology 4 (2):162-164.
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  47.  11
    The Plurality of the Sacred—Critical Remarks on Mircea Eliade’s Conception of the Sacred.Yaser Mirdamadi - 2015 - Open Journal of Philosophy 5 (7):397-402.
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  48.  11
    Mircea Eliade, From Primitives to Zen, A Thematic Sourcebook of the History of Religions. Pp. Xxv + 645 . 70s. [REVIEW]R. C. Zaehner - 1968 - Religious Studies 3 (2):561.
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  49.  13
    Review: Mircea Tirnoveanu, Elements of Mathematical Logic. Vol. 1. Logic of Bivalent Propositions. [REVIEW]K. Iseki - 1974 - Journal of Symbolic Logic 39 (2):325-327.
  50.  10
    D. Allen. Structure and Creativity in Religion: Hermeneutics in Mircea Eliade's Phenomenology and New Directions. Pp. 269. , 1978.). [REVIEW]Cyril G. Williams - 1983 - Religious Studies 19 (2):259-261.
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