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Page "Christian mythology" ¶ 47
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Summarizing and on
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Summarizing and writes
Summarizing this poem, a threnody, William Lyon Phelps writes:

Summarizing and new
Summarizing briefly, stimulated by Einstein's works and quantum theory, Lupasco founded a new logic, questioning the tertium non datur principle of classical logic.
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Summarizing and .
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Eliade's and on
* Some authors insist on Zalmoxis ' relation with Pythagoras, stating that he has founded a mystical cult ; partly this theory may be found in Eliade's work ;
After completing his primary education at the school on Mântuleasa Street, Eliade attended the Spiru Haret National College in the same class as Arşavir Acterian, Haig Acterian, and Petre Viforeanu ( and several years the senior of Nicolae Steinhardt, who eventually became a close friend of Eliade's ).
Eliade's views at the time focused on innovation — in the summer of 1933, he replied to an anti-modernist critique written by George Călinescu:
Mariana Klein, who became Şora's wife, was one of Eliade's female students, and later authored works on his scholarship.
Eliade's articles before and after his adherence to the principles of the Iron Guard ( or, as it was usually known at the time, the Legionary Movement ), beginning with his famous Itinerar spiritual (" Spiritual Itinerary ", serialized in Cuvântul in 1927 ), center on several political ideals advocated by the far right.
For instance, Eliade's The Sacred and the Profane partially builds on Otto's The Idea of the Holy to show how religion emerges from the experience of the sacred, and myths of time and nature.
Eliade's understanding of religion centers on his concept of hierophany ( manifestation of the Sacred )— a concept that includes, but is not limited to, the older and more restrictive concept of theophany ( manifestation of a god ).
Anthropologist Alice Kehoe is highly critical of Eliade's work on Shamanism, namely because he was not an anthropologist but a historian.
French researcher Daniel Dubuisson places doubt on Eliade's scholarship and its scientific character, citing the Romanian academic's alleged refusal to accept the treatment of religions in their historical and cultural context, and proposing that Eliade's notion of hierophany refers to the actual existence of a supernatural level.
Many of Mircea Eliade's literary works, in particular his earliest ones, are noted for their eroticism and their focus on subjective experience.
" A specific aspect of this focus on experience is sexual experimentation — Călinescu notes that Eliade's fiction works tend to depict a male figure " possessing all practicable women in given family ".
Polemically, Călinescu proposed that Mircea Eliade's supposed focus on " aggressive youth " and served to instill his interwar Romanian writers with the idea that they had a common destiny as a generation apart.
The notion was in turn linked to Eliade's own thoughts on transcendence, and in particular his idea that, once " camouflaged " in life or history, miracles become " unrecognizable ".
One of Eliade's earliest fiction writings, the controversial first-person narrative Isabel şi apele diavolului, focused on the figure of a young and brilliant academic, whose self-declared fear is that of " being common ".
One of Eliade's best-known works, the novel Maitreyi, dwells on Eliade's own experience, comprising camouflaged details of his relationships with Surendranath Dasgupta and Dasgupta's daughter Maitreyi Devi.
Allan himself stands alongside Eliade's male characters, whose focus is on action, sensation and experience — his chaste contacts with Maitreyi are encouraged by Sen, who hopes for a marriage which is nonetheless abhorred by his would-be European son-in-law.
Eliade's 1934 novel Întoarcerea din rai (" Return from Paradise ") centers on Pavel Anicet, a young man who seeks knowledge through what Călinescu defined as " sexual excess ".
Eliade's fantasy novel Domnişoara Christina, was, on its own, the topic of a scandal.
Paul Cernat notes that Eliade's statement includes an admission that he " counted on support, in order to get back into Romanian life and culture ", and proposes that Eliade may have expected his friend to vouch for him in front of hostile authorities.
In August 1954, when Horia Sima, who led the Iron Guard during its exile, was rejected by a faction inside the movement, Mircea Eliade's name was included on a list of persons who supported the latter — although this may have happened without his consent.
Based on Mircea Eliade's admiration for Gandhi, various other authors assess that Eliade remained committed to nonviolence.
Andrei Oişteanu, who proposed that Eliade's critics were divided into a " maximalist " and a " minimalist " camp ( trying to, respectively, enhance or shadow the impact Legionary ideas had on Eliade ), argued in favor of moderation, and indicated that Eliade's fascism needed to be correlated to the political choices of his generation.

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