The Sacred And The Profane

Famed historian of religion Mircea Eliade observes that even moderns who proclaim themselves residents of a completely profane world are still unconsciously nourished by the memory of the sacred. Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book serves as an excellent introduction to the history of religion, but its perspective also emcompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence. -- P. [4] of cover.

The Sacred is the Profane collects nine essays by William Arnal and Russell McCutcheon that advance current scholarly debates on secularism-debates. The essays return, again and again, to the question of what "religion"—word and concept—accomplishes, now, for those who employ it, whether at the popular, political, or scholarly level. The focus here is on the efficacy, costs, and the tactical work carried out by dividing the world between religious and political, church and state, sacred and profane.

This book examines and clarifies the nature, meaning, significance and vitality of the sacred (and the profane), in relation to some of the diverse religions of the world and the rich and multifarious traditions of the sacred in many cultures and times, in the context of ontology (broadly, the philosophical study or investigation of being). It provides incisive critical analyses and evaluations of many important contributions to our understanding of the sacred, and the holy, especially in relation to the world's religions, religious experience, religious insight or knowledge, metaphysics, mythology and mysticism. A number of important theories and explanations are also critically analyzed and evaluated, including the numinous theory of the sacred and the holy (Otto), the psychodynamic theory (Freud), the sociological theory (Durkheim), empirical theories (Russell and Ayer), the ontological question (Heidegger) and the hierophantic theory (Eliade)—among others. The book concludes with a number of reflections on the ontology of the sacred (and the profane) in relation to philosophy and science, that will open up new pathways of thinking, reflection and investigation in the 21st century.

In this original and controversial book Professor Rawls argues that Durkheim's The Elementary Forms of Religious Life is the crowning achievement of his sociological endeavour and that since its publication in English in 1915 it has been consistently misunderstood. Rather than a work on primitive religion or the sociology of knowledge, Rawls asserts that it is an attempt by Durkheim to establish a unique epistemological basis for the study of sociology and moral relations. By privileging social practice over beliefs and ideas, it avoids the dilemmas inherent in philosophical approaches to knowledge and morality that are based on individualism and the tendency to privilege beliefs and ideas over practices, both tendencies that dominate western thought. Based on detailed textual analysis of the primary text, this book will be an important and original contribution to contemporary debates on social theory and philosophy.

The Sacred and the Profane is a work that combines local and global analysis to examine our age's often-talked about, but mostly misunderstood, 'mainstream subculture': the hipster. This book seeks to answer questions like, 'Why don't hipsters want to be called hipsters?' and 'Why do they act like they are different when they are just like all the other hipsters?' If you can't stand hipsters, are a hipster, or don't know what a hipster is, this book is for you. ,

Montague Small, an obsessive writer of detective thrillers, mourns his lately dead wife, who may or may not have been unfaithful to him. His attempts at meditation are a failure. He detests his fictional detective. His interest in his neighbour's difficulties and his neighbour's wife appear to be his only consolations after all. The neighbour, Blaise Gavender, is an amateur psychotherapist who has seen through himself. Has Blaise the courage to change his life and become an honest man? What is honesty in any case? Blaise's wife Harriet lives for love, love of her husband, love of her son. She if fond of Monty too. Emily McHugh is quite another matter. She too lives for love: for love and justice and revenge, aided and incited by her ambiguous friend Constance Pinn. Emily's son Luca, a very disturbed child, becomes the subject of a tug of war between two possessive women. Edgar Demornay, a distinguished scholar, also blunders into the fray; he adores Monty and falls in love with Monty's women. A deed of violence finally solves many problems. This is a story of different loves; and of how a man may need two women in such a way that he can be happy with neither. Sacred and profane love are related opposites; the one enjoyed renders the other necessary, so that the ever unsatisfied heart swings constantly to and fro.

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