1222 Ibid., p. 82.

1223 Ibid., p. 83.

1224 În Bryan Rennie (ed.), op.cit., pp. 40-56. Pentru poziţiile lui R.T. McCutcheon vezi şi: „The Myth of Apolitical Scholar: the Life and Works of Mircea Eliade“, Queen’s Quarterly, 100, 1993, pp. 642-663; Idem, Manufacturing Religion. The Discourse on Sui Generis Religion and The Politics of Nostalgia, Oxford University Press, Oxfford, 1997.

1225 Ibid., p. 42.

1226 Ibid., p. 52.

1227 Ibid., p. 49.

1228 Ibid., p. 56.

1229 Carl Olson, „Eliade, metoda comparativă, context istoric şi diferenţă“, în Bryan Rennie (ed.), op. cit., pp. 99-120.

1230 Ibid., p. 117.

1231 Pentru consideraţii clasice asupra metodei comparative în istoria religiilor vezi aici studiul lui Raffaele Pettazzoni, „Il metodo comparativo“, în Numen, International Review for the History of Religions, vol. 6, E.J. Brill, Leiden, 1959, pp. 1-14.

1232 În volumul Hermeneutics, Politics, and History of Religions. The Contested legacies of Joachim Wach and Mircea Eliade, edited by Christian K. Wedemayer and Wendy Doniger, Oxford University Press, 2010, p. 215.

1233 Op.cit., p. 237.

1234 Vezi aici şi un alt studiu al lui J.Z. Smith, „Aknowledgement: Morfology and History in Mircea Eliade’s Patternas in Comparative Religion (1949-1999)“, în History of Religions, vol. 39, nr. 4, pp. 315-351.

1235 Vezi în volumul Hermeneutics, Politics, and History of Religions. The Contested legacies of Joachim Wach and Mircea Eliade, edited by Christian K. Wedemayer and Wendy Doniger, Oxford University Press, 2010.

1236 Ibid., p. 181.

1237 Ibid., pp.187-188.

1238 Încercând să creioneze un portret final, Idel notează: „From another point of view, the theory of the existence of a camouflage of the sacred within the profane and the banal represents a great scholarly effort to re-enchant reality in a world that opted dramatically for disenchantment. The re-enchantment is effected on the basis of older religious examples, which involve a strongly pre-Copernican worldview and hardly take into consideration the new worldviews that larger audiences have increasingly adopted in the last two generations. There is nothing wrong in attempting to understand the worldview of pre-Copernican societies, but their worldview is hardly what is needed to reform the religious life of modern persons who live, knowingly or not, in an Einsteinian, or at least a Newtonian, universe. Neither is the centrality of the paradigm of creation myths, so important in Eliade, easily digestible in a period when modern cosmogonic theories differ so much from traditional creation myths.“ , op.cit. p. 188.

1239 B. Rennie, ed., op. cit. pp. 217-218. Vezi de asemenea şi Norman Girardot, My Eliade: Personal Reflections on the Splendor of the Strange, the Sacred and the Sublime, Archaeus XIV (2010), pp. 11-26.

1240 Aici este foarte aproape de Brian S. Rennie, de concluziile acestuia din ultimul capitol al cărţii sale, Reconstructing Eliade: Making Sense of Religion, ed.cit..