Bryan S Rennie
Biographic Data
| ID | 1637099 |
|---|---|
| NAME | Bryan S Rennie |
| GIVEN NAMES | Bryan S |
| FAMILY NAME | Rennie |
| SIGNATURE | RENNIE B S |
| AFFILIATIONS | Westminster College - Pennsylvania |
| VERIFIED | No |
| TOTAL WORKS | 6 |
| TOTAL CITATIONS | 9 |
| WORKS AS AUTHOR | 6 |
| WORKS AS EDITOR | 0 |
| FIRST PUBLICATION YEAR | 1992 |
| LATEST PUBLICATION YEAR | 2022 |
| H-INDEX | 2 |
Eliade, Mircea (1907–86)
Mircea Eliade (pronounced Meercha Eliadeh) was born in Bucharest, Romania, and was primarily a philosopher who focused on the analysis of religious behavior. He was also a successful author of fiction in his native language. His right‐wing sympathies ensured that he was exiled from Romania when the country came under Russian communist rule at the end of the World War II. First in Paris and later in Chicago his publications on religious phenomena …
The sacred and sacrality
Eliade’s sacred seems to refer to an autonomous entity but close inspection indicates a response to experiences to which we attribute sacrality. This allows the postulation of a natural ‘sacred’ that can be defined, and become the basis for an empirical definition of religion. Such ascriptions are commonly associated with art objects, from narratives and texts to dramas and architecture. Consideration of anthropology and ethology of art reveals a…
Mircea Eliade and the Perception of the Sacred in the Profane
Building upon earlier analysis of Eliade's 'sacred' as 'the intentional object of human experience that is apprehended as the real' (Rennie 1996, 21) this article pursues the concept of the apprehension of the sacred in empirical experience as described by Eliade in his discussion of religious symbols. Using a vareity of visual analogies an attempt is made to understand what Eliade's understanding might imply and how this 'perception of the sacre…
"A Response To Carl Olson's "Mircea Eliade, Postmodernism, and the Problematic Nature of Representational Thinking
A RESPONSE TO CARL OLSON'S "MIRCEA ELIADE, POSTMODERNISM, AND THE PROBLEMATIC NATURE OF REPRESENTATIONAL THINKING" BRYAN S. RENNIE "Archaic, Modem, Postmodern," the penultimate chapter of my monograph, Reconstructing Eliade: Making Sense of Religion (SUNY 1996), is in many ways the conclusion of the book's argument. If refuted, the entire book is seriously weakened. However, Carl Olson's argument . (MTSR 11 /4 [1999]: 357-385) has grave shortcomi…
The Religious Creativity of Modern Humanity
Eliade proposed to ‘undertake to analyze the religious creativity of modern societies’ in his History of Religious Ideas but never did so. In this paper I have attempted to suggest the general direction that his analysis would have taken – the identification of the real with the actual is a religious valorization of contemporary humanity. This is not a generic shift from religion to non-religion but a belief of a religious nature which constitute…
The diplomatic career of Mircea Eliade
Adriana Berger has attacked Mircea Eliade's connection with the Romanian right-wing movement, the Iron Guard, or Legion of the Archangel Michael. Her article ‘Fascism and religion in Romania’, makes much of certain British Foreign Office documents which I have inspected in detail. Not only do these documents fail to corroborate Berger's conclusions but they cast real doubt on Berger's critical detachment. Her claim that Eliade was detained in Eng…
The sacred and sacrality
Eliade’s sacred seems to refer to an autonomous entity but close inspection indicates a response to experiences to which we attribute sacrality. This allows the postulation of a natural ‘sacred’ that can be defined, and become the basis for an empirical definition of religion. Such ascriptions are commonly associated with art objects, from narratives and texts to dramas and architecture. Consideration of anthropology and ethology of art reveals a…
Mircea Eliade and the Perception of the Sacred in the Profane
Building upon earlier analysis of Eliade's 'sacred' as 'the intentional object of human experience that is apprehended as the real' (Rennie 1996, 21) this article pursues the concept of the apprehension of the sacred in empirical experience as described by Eliade in his discussion of religious symbols. Using a vareity of visual analogies an attempt is made to understand what Eliade's understanding might imply and how this 'perception of the sacre…
The diplomatic career of Mircea Eliade
Adriana Berger has attacked Mircea Eliade's connection with the Romanian right-wing movement, the Iron Guard, or Legion of the Archangel Michael. Her article ‘Fascism and religion in Romania’, makes much of certain British Foreign Office documents which I have inspected in detail. Not only do these documents fail to corroborate Berger's conclusions but they cast real doubt on Berger's critical detachment. Her claim that Eliade was detained in Eng…
The diplomatic career of Mircea Eliade
Adriana Berger has attacked Mircea Eliade's connection with the Romanian right-wing movement, the Iron Guard, or Legion of the Archangel Michael. Her article ‘Fascism and religion in Romania’, makes much of certain British Foreign Office documents which I have inspected in detail. Not only do these documents fail to corroborate Berger's conclusions but they cast real doubt on Berger's critical detachment. Her claim that Eliade was detained in Eng…
The Religious Creativity of Modern Humanity
Eliade proposed to ‘undertake to analyze the religious creativity of modern societies’ in his History of Religious Ideas but never did so. In this paper I have attempted to suggest the general direction that his analysis would have taken – the identification of the real with the actual is a religious valorization of contemporary humanity. This is not a generic shift from religion to non-religion but a belief of a religious nature which constitute…
"A Response To Carl Olson's "Mircea Eliade, Postmodernism, and the Problematic Nature of Representational Thinking
A RESPONSE TO CARL OLSON'S "MIRCEA ELIADE, POSTMODERNISM, AND THE PROBLEMATIC NATURE OF REPRESENTATIONAL THINKING" BRYAN S. RENNIE "Archaic, Modem, Postmodern," the penultimate chapter of my monograph, Reconstructing Eliade: Making Sense of Religion (SUNY 1996), is in many ways the conclusion of the book's argument. If refuted, the entire book is seriously weakened. However, Carl Olson's argument . (MTSR 11 /4 [1999]: 357-385) has grave shortcomi…
Mircea Eliade and the Perception of the Sacred in the Profane
Building upon earlier analysis of Eliade's 'sacred' as 'the intentional object of human experience that is apprehended as the real' (Rennie 1996, 21) this article pursues the concept of the apprehension of the sacred in empirical experience as described by Eliade in his discussion of religious symbols. Using a vareity of visual analogies an attempt is made to understand what Eliade's understanding might imply and how this 'perception of the sacre…
The sacred and sacrality
Eliade’s sacred seems to refer to an autonomous entity but close inspection indicates a response to experiences to which we attribute sacrality. This allows the postulation of a natural ‘sacred’ that can be defined, and become the basis for an empirical definition of religion. Such ascriptions are commonly associated with art objects, from narratives and texts to dramas and architecture. Consideration of anthropology and ethology of art reveals a…
Eliade, Mircea (1907–86)
Mircea Eliade (pronounced Meercha Eliadeh) was born in Bucharest, Romania, and was primarily a philosopher who focused on the analysis of religious behavior. He was also a successful author of fiction in his native language. His right‐wing sympathies ensured that he was exiled from Romania when the country came under Russian communist rule at the end of the World War II. First in Paris and later in Chicago his publications on religious phenomena …
Philosophy (6 works) · Sociology (5 works) · Epistemology (4 works) · Aesthetics (3 works) · Philosophy (3 works) · Psychology (3 works) · Religion and Society Interactions (3 works) · Religious studies (3 works) · Archaeology (2 works) · Art (2 works)