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PL
Celem artykułu jest analiza narracji pamiętnikarskich zawartych w tomie Cała siła, jaką czerpię na życie. Świadectwa, relacje, pamiętniki osób LGBTQ+ z wykorzystaniem metodologii religioznawczej Mircei Eliadego. Poprzez wydobycie z tekstów powtarzających się motywów i zestawienie ich z elementami scenariusza inicjacyjnego ukazane zostało, że akt coming outu może być traktowany jako współczesna wersja rytuału przejścia. Postępowanie analityczne osadzone jest w refleksji dotyczącej możliwości uprawiania refleksji metafizycznej we współczesności. Przez odwołanie do koncepcji Emmanuela Levinasa, Paula Ricoeura oraz Hansa-Georga Gadamera zaprezentowano sposób na filozoficzne ujęcie nowoczesnej duchowości jako kondycji pozwalającej na poszukiwanie Innego oraz wymiaru sacrum poprzez akt rozmowy hermeneutycznej odbywającej się w czasie lektury tekstu. W takim postępowaniu proces kształtowania się tożsamości rozumiany jest jako szansa otwarcia się na inność, duchowość i metafizykę.
EN
The aim of this article is to analyse the diary narratives from the volume Cała siła, jaka czerpię na życie (All the Strength I Draw for My Life: Testimonies, Accounts, Diaries of LGBTQ + People), using Mircea Eliade’s religious studies methodology. By extracting recurring motifs from the texts and juxtaposing them with elements of the initiation scenario, the article shows that the act of coming out can be treated as a modern version of the rite of passage. This analysis is presented along with ideas on the possibility of practising metaphysical reflection in modernity. By referring to the concepts of Emmanuel Levinas, Paul Ricoeur, and Hans-Georg Gadamer, the article demonstrates how modern spirituality can be approached as a condition that allows people to search for the Other and the sacred through the hermeneutic conversation that occurs while reading a text. In this way, the process of shaping identity is understood as an opportunity to open oneself to otherness, spirituality, and metaphysics.
Gender Studies
|
2015
|
vol. 14
|
issue 1
12-32
EN
The Romantic poet Novalis once rhetorically asked: “Where are we really going?” “Always home.” For a Shakespearean scholar like Borges’ Sörgel in “Shakespeare’s Memory”, the path towards “home” turns out to be the exploration of a most unusual gift, the very memory of the great Elizabethan. The process is similar although not identical in scope to Hamlet’s attempt to realign time through keeping alive the memory of his murdered father. My aim in this paper is to explore the process of preserving memory and its relation to identity, mourning and dread in “Hamlet, Prince of Denmark” and Borges’ “Shakespeare’s Memory”. The theoretical framework is defined by the concept of “eternal return”, as examined by Nietzsche and Mircea Eliade.
EN
The article is a report of classes conducted with PhD students of literary studies devoted to the issue of the sacred space in Prawda starowieku by Stanisław Vincenz in relation to religious terms: homo religiosus, sacrum, profanum, cosmic religion, used by Mircea Eliade. The author undertook an attempt to read the literary text using the terminology of philosophy of religion. This confrontation exposed the new possibilities of interpreting Vincenz’s prose, and revealed the potential of interdisciplinary approach to reading literature.
PL
Artykuł stanowi relację z przeprowadzonych zajęć z doktorantami literaturoznawstwa poświęconych zagadnieniu świętej przestrzeni w Prawdzie starowieku Stanisława Vincenza w odniesieniu do terminów religioznawczych: homo religiosus, sacrum, profanum, religia kosmiczna, którymi posługiwał się Mircea Eliade. Autorka podjęła się próby odczytania tekstu literackiego za pomocą terminologii filozofii religii. Konfrontacja ta odsłoniła nowe możliwości interpretacyjne prozy Vincenza, a także ujawniła potencjał tkwiący w interdyscyplinarnym podejściu do czytania literatury.  
XX
One of the elements of allegorical representations of the alchemical opus is the nuptials motif composed of a white woman and a red man. The motif is presented in alchemical literature both in the form of illustrations and literary descriptions. The aim of the article is to present the motif, its symbolism and interpretation: both in the context of an esthetised account of the material dimension of alchemists’ activity, as well as referring to its psychological and philosophical aspects (as seen from Jung’s and Eliade’s perspective). The primary aim of the article, however, is an attempt to show the presence of symbolism employed in alchemical representations of nuptials in European painting and answering the following questions: How can this presence be explained? How to interpret a presented motif if we consider it in isolation from the symbolism of alchemical allegories?
EN
The article is the first installment of looking at the category of initiation, trying to gather as many observations as possible, reflections on it. Therefore, by means of a mapping strategy, we are building certain fields, areas in which it is possible to find tracks that will help to establish the category of initiation in pedagogy.
PL
Artykuł stanowi pierwszą odsłonę, przyjrzenia się kategorii inicjacji, próbując zebrać jak najwięcej spostrzeżeń, refleksji na jej temat. Budując tym samym, za pomocą strategii mapowania, pewne pola, obszary, w których to właśnie odnaleźć można tropy, które pozwolą ugruntować kategorię inicjacji w pedagogice.
Prace Etnograficzne
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2014
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vol. 42
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issue 3
245–256
EN
The article is a treatise in the field of anthropology of science. The main goal of the essay is the antropological analysis of the comics Expercience by Emilia Dziubak. The author treats the comics as a source of knowledge about stereotypes for the scientist and science. Especially, he points to the mythological patterns used in the comics.
EN
The present article aims at a comparative analysis amongst four legends constructed around the same myth i.e. the myth of construction that requires a sacrifice: the Romanian ballad about the construction of the monastery in Argeș, Wallachia; the Hungarian ballad about the construction of the fortress of Deva in Transylvania, Romania; the Welsh legend of Dynas Emrys; and the Georgian legend about the construction of the Surami fortress. The legends represent the sacrifice in different ways. In the Romanian ballad, a woman and her child are walled in a church; in the Hungarian version, a woman is burnt, and her ashes are walled in; in the Welsh legend, the sacrifice is avoided, and in the Georgian one, it is transformed into self-sacrifice. Moreover, through a comparative analysis of different versions of the Bible, we shall emphasise the importance of the building of the city of Jericho, the significance of curse and sacrifice in both the beginning and the proliferation of the myth. For our research, we shall use the methodology devised by Mircea Eliade in his book about the myth of sacrifice ("Meșterul manole. Studii de etnologie și mitologie"), as well as the works of Professor Trumbull, "The threshold covenant" and "The blood covenant". One of the main conclusions of our article is that nothing that is human-made has a soul, and it can only last if it only acquires a soul. Hence the need for sacrifice that has been part of human history since times immemorial. Any revisitation of this myth can only bring people together and thus emphasise the things people and peoples have in common, and that can only lead to a better understanding of the Other.
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