"Homo Religiosus" in Mircea Eliade: An Anthropological Evaluation

Saliba, John A.

doi:10.2307/1385436

Cited by 9 publications

(6 citation statements)

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“…Religious symbols are one type of logo that has the most success to be verified compared to other symbols. Through historical excavation, it mentioned that the fame of symbols only began in the 19th century through the emergence of religious symbols (Segal & Saliba, 1978). The spiritual frame that sheltered them made the existence of religious symbols have special treatment both in theory and practice.…”

Section: Symbol Of Equitymentioning

confidence: 99%

“…The meaning of religious symbols tends to use as the highest expression of human beings. When linking the reality of life with the transcendent dimension (Segal & Saliba, 1978) or in other words, tokens often referred to as representations of autonomous revelation whose appearance is caused by the interference of the human construction that created them. As an example, the history of the use of the symbol of the cross for Christians.…”

Section: Symbol Of Equitymentioning

confidence: 99%

“…As an example, the history of the use of the symbol of the cross for Christians. It mentioned in various narrations that initially the shape of the cross was a visualization of contempt for Christians (Segal & Saliba, 1978). The display formed from the condition of the Jesus who was believed to be God and experienced the tragedy of mounting in crucified that makes he died.…”

Section: Symbol Of Equitymentioning

confidence: 99%

“…This reality has led to the emergence of relevance between the meaning of symbols and things outside of human reality or logical contexts that universally believed (Segal & Saliba, 1978). As for related symbols in a religion, it found in various references that the conception of symbols in Islam tends never to be explicitly discussed, both in the lexical and grammatical aspects.…”

Section: Symbol Of Equitymentioning

confidence: 99%

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Analysis of Symbols Authority through the Perspective of Islamic Holistic Study

Salsabila

'Aziizah

2020

JIS

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The fundamental dialectical theory of the Berger model claims that humans are a product of society and society is a human product, so both require interaction and dialectics to influence each other in social life. Until the scope of the rite, each human is a judge to have a specific social function, if he has the influence to regulate, maintain, and transmit sentiments from one generation to another. In other words, humans will always express their existence through artificial things and a sign for each human being to have connectivity with each other. Even if it reviewed historically, it is not necessarily born from the Islamic body ideologically. How much authorization of tangible symbols on religious practices in the Islamic paradigm? Are material symbols in spiritual practices limited to the manifestation of human creativity or sacred things that cannot contest? This scroll will continue until there is a discussion about it.

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Section: Symbol Of Equitymentioning

confidence: 99%

Section: Symbol Of Equitymentioning

confidence: 99%

Section: Symbol Of Equitymentioning

confidence: 99%

Section: Symbol Of Equitymentioning

confidence: 99%

See 2 more Smart Citations

Analysis of Symbols Authority through the Perspective of Islamic Holistic Study

Salsabila

'Aziizah

2020

JIS

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“…Como faz John Saliba em Homo Religious In Mircea Eliade: An Anthropological Evaluation, que, ao discordar da dialética entre o sagrado e profano proposta por Eliade, argumenta ser uma solução universal demais e, portanto, muito generalista(Saliba, 1976. ).16 No original: "[…] religion is understood as arising from existential crises and as expressing a human mode of existence in the world".…”

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Ser, sentido e verdade

De Souza

2023

Reflexão

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O artigo investiga o conceito de religião no pensamento de Mircea Eliade. Para isso, situa o problema na tarefa da atualização da teoria da religião no autor. A conceituação proposta se fundamenta nos pressupostos elementares da pesquisa eliadeana; ou seja, a ambiguidade do reducionismo, a anterioridade do homo religiosus e a irredutibilidade do sagrado. A pesquisa é estruturada no tripé ser, sentido e verdade como elementos orgânicos do conceito de religião. O ser representa a experiência individual com a hierofania; o sentido, a operação subjetiva na articulação do percebido com a mediação das narrativas originais; e a verdade, a solução existencial do homo religiosus ao participar da fundação do mundo. Desdobrar-se-á a teoria da religião em Eliade a fim de abrir um horizonte compreensivo da religião. Uma conceituação de religião dialogal, inclusiva e plural será proposta. O fenômeno do sagrado, anterior à ideia de religião, horizontaliza a introspecção e a materialização dos sentidos religiosos. Logo, a religião é compreendida, em Eliade, como uma conceituação sensibilizada pela preservação do sagrado na sua escala de conhecimento.

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The Anthropocentric Bias in Eliade's Interpretation of the Sāmkhya and the Sāmkhya-Yoga Systemns of Religious Thought

Jacobsen

1996

Religion

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"Homo Religiosus" in Mircea Eliade: An Anthropological Evaluation

Cited by 9 publications

References 0 publications

Analysis of Symbols Authority through the Perspective of Islamic Holistic Study

Analysis of Symbols Authority through the Perspective of Islamic Holistic Study

Ser, sentido e verdade

The Anthropocentric Bias in Eliade's Interpretation of the Sāmkhya and the Sāmkhya-Yoga Systemns of Religious Thought

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