Despite his focus on the history of religions, Eliade never relinquished his philosophical agenda. That said, he never fully clarified his philosophy.
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There has been radical disagreement over his thought, some seeing it as a crucial contribution to the study of religion, and some seeing him as an obscurantist whose normative assumptions are unacceptable. In Cosmos and History: The Myth of the Eternal Return , a book which he was tempted to subtitle Introduction to a Philosophy of History, Eliade distinguishes between religious and non-religious humanity on the basis of the perception of time as heterogenous and homogenous respectively. This distinction will be immediately familiar to students of Henri Bergson as an element of that philosopher's analysis of time and space.
Eliade contends that the perception of time as an homogenous, linear, and unrepeatable medium is a peculiarity of modern and non-religious humanity.
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Archaic or religious humanity homo religiosus , in comparison, perceives time as heterogenous; that is, as divided between profane time linear , and sacred time cyclical and reactualizable. By means of myths and rituals which give access to this sacred time religious humanity protects itself against the 'terror of history', a condition of helplessness before the absolute data of historical time, a form of existential anxiety.
In the very process of establishing this distinction, however, Eliade undermines it, insisting that non-religious humanity in any pure sense is a very rare phenomenon. Myth and illud tempus are still operative, albeit concealed, in the world of modern humanity and Eliade clearly regards the attempt to restrict real time to linear historical time as finally self-contradictory. He squarely sets himself against the historicism of Hegel.
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Some have seen Eliade's "sacred" as simply corresponding to a conventional concept of deity, or to Rudolf Otto's ganz andere the "wholly other" , whereas others have seen a closer resemblance to Emile Durkheim's socially influenced sacred. Eliade himself repeatedly identifies the sacred as the real, yet he states clearly that "the sacred is a structure of human consciousness" i; , xiii.
This would argue more for the latter interpretation: Yet the sacred is identified as the source of significance, meaning, power and being, and its manifestations as hierophanies, cratophanies, or ontophanies accordingly appearances of the holy, of power, or of being. Corresponding to the suggested ambiguity of the sacred itself is the ambiguity of its manifestations.
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Eliade does state that believers for whom the hierophany is a revelation of the sacred must be prepared by their experience, including their traditional religious background, before they can apprehend it. To others the sacred tree, for example, remains simply a tree. It is an indispensable element of Eliade's analysis that any phenomenal entity could be apprehended as an hierophany with the appropriate preparation. The conclusion must be that all beings reveal, and at the same time conceal, the nature of Being. Click here for a list of interest-specific sites grouped by category.
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If you are located outside the U. During his two terms as the 40th President of the United States, Ronald Reagan kept a daily diary in which he recorded, by hand, his innermost thoughts and observations on the extraordinary, the historic, and the routine day-to-day occurrences of his presidency. Now, nearly two decades after he left office, this remarkable record—the only daily Presidential diary in American history—is available for the first time.
Whether he was in his White House residence study or aboard Air Force One, each night Reagan wrote about the events of his day, which often included his relationships with other world leaders and the unforgettable moments that defined the era. Thanks for signing up!
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