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Lo sagrado y lo profano

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4.08 of 5 stars 4.08  ·  rating details  ·  4,056 ratings  ·  124 reviews
In a book of great originality & scholarship, a noted historian of religion traces manifestations of the sacred from primitive to modern times, in terms of space, time, nature, the cosmos & life itself. The Sacred & the Profane serves as an excellent introduction to the history of religion, but its perspective also encompasses philosophical anthropology, phenom ...more
Paperback, 130 pages
Published 1981 by Guadarrama, Punto Omega (first published January 1st 1957)
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Riku Sayuj

This Ontological Thirst

More a survey of sacred practices than an insightful deconstruction, Eliade’s work gets repetitive beyond a point as it keeps on multiplying examples, never coming to conclusions that go past a premise that is interesting but is also a truism, by construction.

Eliade’s primary objective is to define the fundamental opposition between sacred and profane. This is done by showcasing the very perception of human mind towards the sacred and by categorizing the human mind/socie
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Carvedwood
Every new initiate to any religion eventually finds themselves at a point when they're no longer satisfied by "Because God said so!" as the only answer to every question they ask. This book was recommended to me at a point when I was struggling to advance past the neophyte stage in my faith. It was incredibly frustrating that all the books I could find regarding the subject were written for absolute beginners, and I latched onto this book the way a drowning person would latch onto a lifesaver.
D
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Erik Graff
May 22, 2015 Erik Graff rated it 3 of 5 stars  ·  review of another edition
Recommends it for: religion fans
Recommended to Erik by: Robert Neale
Shelves: religion
Eliade was frequently assigned for seminary classes. As a consequence I came to perceive him as redundant, each book repeating many of the points made by others previously read. This book is a bit different in that he consciously works off Otto's Idea of the Holy, a book I'd read in college. What struck me as original at the time was Eliade's treatment of the axis mundi, whereby all is oriented.

Eliade's personal history was unknown to me at the time of reading his books. Since then, thanks to an
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Michael Brady
The atheist is probably right, but homo religiosus has all the fun. Me, I find indulging my agnosticism - by way of a deep interest in the history and philosophy of religion - more interesting that being an angry anti-theist. In that pursuit I am indebted to historians, philosophers, psychologists, and theologians of the 20th century. Useful guides in this territory have included Tillich, Otto, James, Jung, Campbell, and several times now, Eliade.

“The Sacred and the Profane: The Nature of Religi
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Kelly Bryson
I'm learning lots of new words! This very scholarly work is a look into the archetypal symbols that differentiate the sacred and the profane- from mythology to architecture, even the way we experience time. But since, as Eliade purports, archetypes cannot be changed, only added upon, it's very helpful to this writer to have a more conscious understanding of what symbols I invoke.

Lots of interesting thoughts after reading this- is there one way to approach God of are the symbols all pointing in
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Jay D
A great work on comparative religion. Eliade is a master - knowledgable of all traditions, and able to collate and analyze them, yet not in a dry, rational way. The chief thesis here is that traditional man understood the entire cosmos, as well as time, as sacred. Modern man, due to materialism and naturalism, has rejected this aspect and thus lost his soul. Esotericists and liturgists will have to read this.
Kevin
If my history is right, i believe it was Durkheim who first established the sacred/profane dichotomy. Eliade puts it to good use. And though it is unclear to me at present which of the 4 primary interpretations of Husserl Eliade adopts, his analysis of a religious intentionally seems to me altogether accurate. Eliade's story of the phenomenologically universal makeup of people's sacred/profane categories, and their manifestations in sentimentality does not make an appearance here--so far as i ca ...more
Taka
Sort of boring--

I don't know, I was fascinated by the distinction between the sacred and the profane. Although lucidly written, the book didn't engage me throughout. He has interesting things to say and makes interesting comments about the religious man and the modern man, but most of his arguments were buried under anthropological examples. Granted, it is an anthropological study on the phenomenology of the religious man. It might be that the time was not right for me to read it. My interest le
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Zoltán
Gondolatébresztő és inspiráló olvasmány, mint általában az összes Eliade tanulmány. Megéri elolvasni. A történettudományban eltöltött kis idő után azonban egyfajta egészséges szkepszis alakul ki az emberben az összehasonlító vallási stúdiumokkal szemben. Ez akár a behaviorizmus versus kulturális meghatározottság szembeállításának végletéig is vezethetne bennünket, noha erre semmi szükség nincsen: mindössze annak fel- és elismeréséről van szó, hogy az egyes kulturális képződmények látszólagos has ...more
Wafa
المقــــدس والمدنــــــس
مرســـــــيا إليـــــــاد




من منا لم يفكر يوما في ماجعل المقدس مقدسا وماجعل المدنس مدنسا! هنا هذا المؤرخ الغريب يبحث جيدا في حدود المقدس والمدنس(الدنيوي)

مرسيا إلياد


مؤرخ روماني للأديان، يبحث جيدا في نشأة الأديان ونشأة الفكر المتدين والأساطير وسلوك الانسان اللامتدين أيضا يعتقد أن الهدف الكلي لمؤرخ الديان هو أن يفهم وأن يوضح للغير سلوك الانسان المتدين وعالمه العقلي

هنا في هذا الكتاب يقدم لك إلياد تصورا عن نشأة المقدس وماجعل من المقدس مقدسا وأثر الطبيعة على التدين ونشأة بعض ال
...more
Aitziber Conesa
Uno de tantos textos básicos del estudio comparado de las religiones, en el Mircea Eliade, respetado experto en el tema trata a través de múltiples ejemplos que no intentan sin embargo ser excesivamente exhaustivos, las diferentes formas del ser humano de entenderse a si mismo y al mundo, especialmente en las tres dimensiones físicas y en la dimensión temporal generando dicotomias, entre la que se destaca la de lo sagrado y no sagrado (profano).
Introducción simple también al concepto de homo rel
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Alex
Eliade (1907-1986), a Romanian novelist and historian/philosopher of religion, is one of the world's most celebrated experts on religion and a must read for anyone interested in the topic. Nic describes him as an academic much like his predecessors in that he believes Christianity to be the highest from or religious thought, but who arrived at this conclusion through secular and widespread study rather than a simple Bible-bashing and brainwashing train of thought. He was in a unique position, be ...more
Nikki
Well, I hope to one day read the whole book. For now, one section was assigned for reading in my "Ritual" course at Pacifica.
I loved it!
"Sacred Space and Making the World Sacred."
Eliade demonstrates how whenever we make something, a home, a city, a church, we are re-enacting the form of creation, and, as religious individuals, are seeking union with God. He discusses the sacredness of "transforming [any] dwelling place" (52).
My favorite passage:
"Exactly like the city of the sanctuary, the house
...more
David Withun
In his exploration of the long ago, the far away, and otherwise seemingly primitive, Mircea Eliade reveals to each of us so-called modern men a part of ourselves we have long been missing, whether we realized our loss or not. This aspect of ourselves which we must rediscover is the experience of the sacred. The loss of this aspect of man is not inconsequential; on the contrary, it is, as a loss of that very thing which makes us human, a loss of our own humanity. As Eliade says (pg 68), "for nonr ...more
Kyle
Jeez, what an amazing read. Made me analyze what truly defines the spiritual or the sacred in my life and put that into the context of space and time. "The homogeneity of time and space" is the truth of the profane. Eliade shows exactly how this breaks down in human activity.
Wael
Si vous êtes intéressés par la notion du sacré et de ses manifestations, alors lisez ce livre
Si vous tenez à comprendre en profondeur les notions de centre du monde, de l'espace sacré, du temps sacré, des rites, de l'initiation et de la vie de l'homme religieux alors lisez ce livre.
180 pages de pure bonheur, une érudition sans précédent. Un travail exceptionnel qui mérite d'être découvert par tout esprit curieux.
Le livre parle dans sa grande partie des religions de l'homme archaïque, mais des c
...more
Barbara Klaser
I read this many years ago for a college course in religious philosophy, so I don't remember the specifics of it all that well. But I do recall that it provided an excellent perspective on religion and its place in human society, presumably since humanity began. I recall that the other text we used in that course was by Huston Smith, I believe it was The Religions of Man, which is since retitled The World's Religions.

As someone who grew up in a not very religious family but one nonetheless groun
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Tami
Years ago, I was assigned this book in one of my university classes. I number it in my most memorable and personally influential works that I have ever read. At the time, I had just begun to study archaeology and had very little understanding of the concept of ethnocentricism. My personal way of thinking was very black and white. The only real experience that I had with the dichotomies of the sacred versus the profane at that point was my own experiences.

The Sacred and the Profane gave me an en
...more
Mahmoud Radi
يحمل الكتاب مضامين بالغة الأهمية، محاولاً من خلالها التأصيل لطبيعة التفكير الديني منذ بداية الخليقة، ولكني شعرت بأنه كان من المستحسن لو قام مرسيا إلياد بمناقشة هذه المضامين من خلال دراسة بحثية، وليس من خلال كتاب، لأن الكتاب ينطوي على الكثير من الاسهاب والتكرار في مناقشاته واللذان كنت أشعر بأنه لم يكن لهما داعي في عدة مواضع في الكتاب، حيث تجد المؤلف يعيد مناقشة وتأكيد الفكرة الواحدة أكثر من مرة بالرغم من كونها وصلت بالفعل للقاريء.

أضف أيضاً أن الكتاب كان يحتاج للمزيد من الأمثلة غير تلك التي طرحها
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Shannon
Excellent anthropological analysis, but I would rate Eliade as a first-rate historian before approaching philosophy of religion. He conducts an analysis of the religious man based primarily of his views of a primordial worshipper and does not fully take into account how Christianity differs in terms of goals: the Christian man's goal is not necessarily to become the Center and return to the origin, although he does nod to the fact that the sacred time for Christianity is influenced more on the l ...more
Marie
It's perfect for non initiated people since it's an introductory book to the symbols of religion that still have influnce in our lives despite our actual "atheism". Maybe you'll have to look up some words at first, but it really gets better and you get the ideas across when reading so I'd recommend it to anyone interested in this topic. It reminded me a bit of Jung's work with less psychological analysis and complexity indeed. But I could pretty much say that the conclusion is the same even if E ...more
Scot
Fantastic introduction to Eliade and the field of History of Religion as a whole. The book looks at the differences between religious/sacred man versus profane/modern man. He does not use the platform as a way to beat up modern man or Christianity/Judaism but instead digs into our ancestral roots to look at our sacred relationship with God(s) and Goddess(es), nature, time, and spirit. Wonderful read that I may not have had the patience nor concentration for in the past, but the timing was perfec ...more
Roar
I just came back to my apartment from the Royal park in Oslo, where I finished reading this book. Much clearer and more accessible than some of his other books, and fascinating! Probably good as an introduction to Eliade's other works. I think the following quote can stand as a summary of Eliade's ideas and approach to religion: "... try to understand how the world presents itself to the eyes of religious man — or, more precisely, how sacrality is revealed through the very structures of the worl ...more
Mateus Pereira
"O homem a-religioso no estado puro é um fenômeno muito raro, mesmo na mais dessacralizada das sociedades modernas. A maioria dos 'sem-religião' ainda se comporta religiosamente, embora não esteja consciente do fato. Não se trata somente das massas das 'supertições' ou dos 'tabus' do homem moderno, que têm todos uma estrutura e uma origem mágico-religiosas. O homem moderno que se sente e se pretende a-religioso carrega ainda toda uma mitologia camuflada e numerosos ritualismos degradados." (p.16 ...more
Jaime Menéndez
Cualquiera interesado en una "introducción general al estudio fenomenológico e histórico de los hechos religiosos" (como el autor describe), debería leer este "libro de bolsillo" de Mircea Eliade. En menos de 200 páginas y en un lenguaje claro y no demasiado académico, uno encuentra una explicación de los principales elementos presentes en las religiones -desde las arcaicas hasta las contemporáneas- con un especial énfasis en como dichos elementos definen la existencia del "hombre religioso", en ...more
Jackie G.
What I appreciate about Eliade's work is the fact that, while he positions himself as an outside observer for several different religious traditions, he seems to assume that the standard nature of humanity is religious at his core and even those who admit to no religious convictions still maintain some remnant of that religious nature as their core.

As an evangelical, this assumption resonates with me and is a welcome contrast to many other "historians of religion" who place a low estimation on p
...more
Eslam
سامح الله الترجمة التي تبعثر المعاني والدلالات في بعض المقاطع الهامة :(
Anthony D Buckley
A classic study putting religious experience at the heart of religious studies.
Megan
The Sacred and The Profane: The Nature of Religion by Mircea Eliade (1968)
Czarny Pies
Sep 17, 2014 Czarny Pies rated it 4 of 5 stars  ·  review of another edition
Recommends it for: Des gens qui cherchent des indices que des pulsions relligieuses existent chez l'homme.
Recommended to Czarny by: Simone de Beauvoir
Shelves: religion
Mirciea Eliade affirme que la tendance de l'homme est de vouloir vivre dans le sacré qui est un axe qui rejoint le paradis, la terre et le royaume des morts. Les pyramides, temples, ziggurats et cathedrales sont des representations de l'axe sacre. Tant que l'homme croit etre en mesure de vivre dans le sacre il est content. L'homme moderne cependant y croit de moins en moins et devient nevrosé.

Pour voir la these complete d'Eliade ill faut lire aussi le mythe du Retour Eternal ou Eliade propose la
...more
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Romanian-born historian of religion, fiction writer, philosopher, professor at the University of Chicago, and one of the pre-eminent interpreters of world religion in this century. Eliade was an intensely prolific author of fiction and non-fiction alike, publishing over 1,300 pieces over 60 years. He earned international fame with LE MYTHE DE L'ÉTERNAL RETOUR (1949, The Myth of the Eternal Return) ...more
More about Mircea Eliade...
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“It was lunar symbolism that enabled man to relate and connect such heterogeneous things as: birth, becoming, death, and ressurection; the waters, plants, woman, fecundity, and immortality; the cosmic darkness, prenatal existence, and life after death, followed by the rebirth of the lunar type ("light coming out of darkness"); weaving, the symbol of the "thread of life," fate, temporality, and death; and yet others. In general most of the ideas of cycle, dualism, polarity, opposition, conflict, but also of reconciliation of contraries, of coincidentia oppositorum, were either discovered or clarified by virtue of lunar symbolism. We may even speak of a metaphysics of the moon, in the sense of a consistent system of "truths" relating to the mode of being peculiar to living creatures, to everything in the cosmos that shares in life, that is, in becoming, growth and waning, death and ressurrection.” 32 likes
“Do what he will, he [the profane man] is an inheritor. He cannot utterly abolish his past, since he himself is a product of his past. He forms himself by a series of denials and refusals, but he continues to be haunted by the realities that he has refused and denied. To acquire a world of his own, he has desacralized the world in which his ancestors lived; but to do so he has been obliged to adopt an earlier type of behavior, and that behavior is still emotionally present in him, in one form or another, ready to be reactualized in his deepest being. ” 15 likes
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