Mircea Eliade und Nae Ionescu: Der Schüler und sein Meister
The influence of the Romanian professor of philosophy Nae Ionescu on Mircea Eliade has not been yet a matter of research. Political reasons, but also obstacles of language made a scientific analysis nearly impossible until the end of 1989. After the collapse of the socialist regime in Romania this s...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | German |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Diagonal-Verlag
2012
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| In: |
Zeitschrift für Religionswissenschaft
Year: 2004, Volume: 12, Issue: 1, Pages: 79-98 |
| Standardized Subjects / Keyword chains: | B
Eliade, Mircea 1907-1986
/ Ionescu, Nae 1890-1940
|
| IxTheo Classification: | AB Philosophy of religion; criticism of religion; atheism |
| Online Access: |
Volltext (Verlag) |
| Parallel Edition: | Electronic
|
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| 520 | |a The influence of the Romanian professor of philosophy Nae Ionescu on Mircea Eliade has not been yet a matter of research. Political reasons, but also obstacles of language made a scientific analysis nearly impossible until the end of 1989. After the collapse of the socialist regime in Romania this situation changed completely. More than half of Mircea Eliade’s newspaper articles (totalling about 935) were republished and most of the writings of Nae Ionescu were made available for the first time to a greater number of readers. Ionescu was considered officially persona non grata until 1989, Eliade until 1967, and the publishing of their works was therefore forbidden. The religious thinking of Mircea Eliade, to Western readers known only from his works written in exile, is dependent on and fundamentally formed by Nae Ionescu’s religious philosophy. The first part of the article contains a short introduction to Nae Ionescu’s life and thought, since Western readers are not familiar with it. The second part deals with his spiritual influence on Eliade, exemplified in the cycle Itinerariu spiritual (Spiritual Itinerary) from 1927. On the one hand, these twelve articles show clearly that the student has absorbed the opinions of his master on orthodoxy (as the way out for the Romanian nation), on mysticism, science and irrationality, the meaning of life and experience into his own philosophy. On the other hand, the articles illustrate that Ionescu, and Eliade, too, in his allegiance to him, were deeply influenced by their historical background, especially by the debate between traditionalists and modernists. Both of them are representatives of the radical and ultraorthodox wing of the traditionalists - and this influence characterized Mircea Eliade his whole life. | ||
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