A unique consideration of the work of Mircea Eliade highlighting scholarship from outside the anglophone West.

'The International Eliade' brings together contributors from beyond the Anglo-American milieu to consider the work of Mircea Eliade.

This book is a concept-by-concept analysis of the thought of Mircea Eliade and a re-evaluation of his analysis of religion. It illustrates how a thorough familiarity with Eliade's work can produce an interpretation of his thought as systematic, coherent, and fully rational.

Drawing from sources including the ethology of art and the cognitive science of religion this book proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake and art as agency by Alfred Gell, with insights from, among others, Ann Taves, who similarly identified "specialness" as characteristic of religion. It integrates these insights into a useful and accurate understanding and explanation of the relationship of art and religion and of religion as a human behavior. This in turn is used to suggest how art can contribute to the development and maintenance of religions. The innovative combination of art, science, and religion in this book makes it a vital resource for scholars of Religion and the Arts, Aesthetics, Religious Studies, Religion and Science and Religious Anthropology.

Drawing from sources including the ethology of art and the cognitive science of religion this book proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake and art as agency by Alfred Gell, with insights from, among others, Ann Taves, who similarly identified "specialness" as characteristic of religion. It integrates these insights into a useful and accurate understanding and explanation of the relationship of art and religion and of religion as a human behavior. This in turn is used to suggest how art can contribute to the development and maintenance of religions. The innovative combination of art, science, and religion in this book makes it a vital resource for scholars of Religion and the Arts, Aesthetics, Religious Studies, Religion and Science and Religious Anthropology.

September 11 and the subsequent War on Terror continues to cast a long shadow over the world. Religion, Terror and Violence brings together a group of distinguished scholars from a range of backgrounds and disciplines to explore the claim that acts of violence - most spectacularly the attack of September 11, 2001 and the international reaction to it - were intimately linked to cultural and social authorizing processes that could be called 'religious.'

This book provides a nuanced but incisive insight into the reaction of the discipline of religious studies to the post 9/11 world.

September 11 and the subsequent War on Terror continues to cast a long shadow over the world. Religion, Terror and Violence brings together a group of distinguished scholars from a range of backgrounds and disciplines to explore the claim that acts of violence a " most spectacularly the attack of September 11, 2001 and the international reaction to it a " were intimately linked to cultural and social authorizing processes that could be called 'religious.'

This book provides a nuanced but incisive insight into the reaction of the discipline of religious studies to the post 9/11 world.