جستجوی مقالات مرتبط با کلیدواژه "مقدس" در نشریات گروه "فلسفه و کلام"

The concept of sacred is one of the most widely used concepts among theorists of religious phenomenology and functionalism in the analysis of the roots and definition of religion based on the distinction between sacred and non-sacred. The main issue of research in this paper, with a descriptive-analytical method, is to examine the position, meaning and application of the concepts of sacred and non-sacred in the theology of these two schools with emphasis on the views of Durkheim, Otto and Eliade. The research findings show that in Durkheimchr('39')s functionalism, the truth of religion is not belief in a supernatural god, but he considers the separation of the sacred from the non-sacred as the functions of society; But in Ottochr('39')s phenomenology, the essence of religion is an experience of the sacred, which is uniquely experienced in a mysterious and terrifying way for every human being and has an indescribable transcendent quality. On the other hand, the process of religious symbolism and dialectics of the sacred is one of the most important concepts which has been considered in the phenomenology of the Eliade.
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One of the most important features of religion is dividing existence into holy and non-holy. Abrahamic religions, namely, Judaism, Christianity, and Islam, are no exception to this, and emphasize the two holy and non-holy concepts. Contrary to mythological religions, in these religions the discovery of sanctities is based on divine texts and scriptures (the Testaments and the Holy Quran). Referring to the traditional scriptures of these three religions, i.e. the Qur’an, the New Testament and the Old Testament, this research has extracted the holy places and times. According to the findings of this research, considering the centrality of the belief in God and the claim of monotheism in all three religions, the secret of the sanctity of these places and times is regarded to be the manifestation of God in them (Jehovah, the three hypostases of the Trinity and Allah).

This paper studies Eliade's opinions of human being. Eliade’s historico-religious hermeneutic method explores the meaning and interpretation of messages hidden in religious myths, symbols and rituals. According to him, question of the meaning of human being is an important and fundamental question. He divides human beings into two categories in terms of their perspective on existence: the man of traditional society, who is definitely religious and the modern man. Eliade's understanding of human being is studied in two sections: First, the human condition in a fallen state and second, human being as a religious man. The theme of descent will reveal Eliade's shrewd analysis of the negative aspects of secular profane existence in three aspects: descent from paradise, secularization, and fall into time and history. Fall from paradise is a loss of that primordial perfection. Secularization is a fall into secular culture and desacralized cosmos. Fall into time and history is dwelling in an unholy time, that is an ontologically nonexistence, unreality. The religious man has a meaningful existence and a sacred mode of being in the "wasteland history". He is exactly what he was given in the beginning. He has an occupation which bestows meaning to life. For him, the only real act is an imitation of the divine act. Every behavior must be the imitation of archetype.

This paper studies the ontology of Mircea Eliade. Eliade’s historical-religious hermeneutic method explores the meaning and interpretation of messages hidden in religious myths, symbols and rituals. According to him, question of the meaning of existence is an important and real question for human being. Every religion, even in its most primitive form, is ontology. He divides human beings into two categories: the man of traditional society, who is definitely homo religious and the modern man. He denies that of the thinking of archaic man is illusory. He wants to live in a real and effective world. There are two modes of being in the world: sacred and profane. The sacred represents the real, order and the significant. Profane being is the opposite of the sacred mode of being: amorphous, relative and heterogeneous. He indicates that the sacred is equivalent to the real, to absolute truth, and to being. Eliade’s exposition of archaic ontology suggests several unspecified implications: it is relational, non- derivable, non-reducible, non-contingent, dynamic and static. The essence precedes existence. It means that homo religious is what one is precisely because of primal events at the beginning of time. The sacred appears in the forms of myths, gods, symbols, creation and human beings. The manifestation of the sacred is dialectical, by which the ordinary things are transformed to sacred. Symbols and myths reveal the "Being". The basis of myth is ontology. Since archaic and primitive myths account for the origin of realities, they are considered sacred and likewise eternally true. Homo religious, in the light of myths sees the manifestation of the "Being". He considers himself its shepherd. It appears that he construes the profane, at least for the archaic or primitive person, to be unreal or illusory.

Sacred art belongs to the transcendent realm; hence, definition of it firstly depends on distinguishing between "Sacred" and "Profane", and then perceiving their relationship with religion. The artistic work, besides its physical reality, is the manifestation of the "other world". Art always has been a part of human life from the very beginning of the history up to now; so it is obvious that the detachment of religion from art is not possible. However, attitudes towards art in different religions are not the same. The most notable views of art are iconic, non-iconic and iconoclastic. However, one can see that the role of art in the manifestation of the religious teachings in undeniable.