Notes from the introduction to Changing Religious Worlds: The Meaning and End of Mircea Eliade, edited by Bryan Rennie.

1 See especially the contribution of William Paden (but also Girardot, Olson, Cave, and Beane). I must thank William Paden for focusing my attention on the importance and utility of this concept of world. See his Religious Worlds: The Comparative Study of Religion, Beacon Press, 1994.

2 (Journal: November 3, 1949) what he called "my fundamental weakness," i.e., that "I am incapable of living at the same time in two spiritual universes: that of literature and that of science." Quoted by Virgil Ierunca in Myth and Symbols: Studies in Honor of Mircea Eliade, Chicago: University of Chicago Press, 346.

3 See Mac Linscott Rickettsí contribution for a brief history of Eliadeís fiction in the United States.

4 The Structure of Scientific Revolutions, Chicago: University of Chicago Press, 1990, 100.

5 My own researches into Eliade had been published as Reconstructing Eliade: Making Sense of Religion (SUNY Press, 1996) and my meeting with Thomas Ryba, chair of the History of the Study of Religion Group of the AAR, led to the organization of a session hosted by that Group on the response in the United States to Eliadeís work. Douglas Allen, Mac Linscott Ricketts, and Russell McCutcheon gave papers (reworked in this volume) and Ivan Strenski and I responded to them.

6 With the exception of Russell McCutcheon [Canadian] and myself [British], all the scholars in this volume are United States citizens. Both Russell and myself now teach in the US.

7 Manufacturing Religion: The Discourse on Sui generis Religion and the Politics of Nostalgia. New York: Oxford University Press, 1997, 7.

8 For my analysis of understanding see "Manufacturing McCutcheon: the Failure of Understanding in the Academic Study of Religion," Method and Theory in the Study of Religion, forthcoming.

9 In The Critique of Pure Reason, in "The Analytic of Concepts," section III: Of the Pure Concepts of the Understanding or of the Categories, (Kantís Critique of Pure Reason, tr. Friedrich Max Müller, London: Macmillan 1900, 58). The Critique first appeared in 1781. On Kantís table of types of judgment see Frederick Coplestonís History of Philosophy vol. I, 250f..

10 This refers to the formula in the Passover seder which states that "we were etc."

11 Below, 382. Paden cites a number of sources (n. 15) to which I would like to add Richard Slotkin, "Myth and the Production of History," in Ideology and Classic American Literature, edited by Sacvan Bercovitch and Myra Jehlen. New York: Cambridge University Press, 1986. Paden also points out that J. Z. Smith makes a call for the kind of complex notion of history that I attribute to Eliade.

12 On Eliadeís post-modernism, see the comments by Permenter, passim; Girardot (251), Allen (335), Paden (374), and see Reconstructing Eliade 75 and 232-239. For an excellent and very readable introduction to post-modern thought in general see Reality Isnít What It Used To Be and The Truth about the Truth by Walter Truett Anderson. For readable introductions to Derrida see Derrida, by Christopher Norris (University of Chicago Press, 1987) and Derrida and Deconstruction by Hugh Silverman (New York: Routledge, 1989).

13 Carl Olson has already made a partial study of the relation of Eliade and Derrida in his Theology and Philosophy of Mircea Eliade. (New York: St. Martinís Press, 1992.) Olson asserts a radical disagreement between the two. I disagree. See Reconstructing Eliade, 234 and the forthcoming dialogue between Olson and myself in Religious Studies.

14 See Reconstructing Eliade chapter 1 and especially page 19. The exact working-out of the correspondence between Eliade and Derrida is a project that is too large for the present work. Much remains to be done and I can only make these suggestive comments at this time.

15 Deconstruction in a Nutshell: a Conversation with Jacques Derrida, John D. Caputo, ed. NY: Fordham U P 1997, 21.

16 On a problem with the nature/culture dichotomy: is the incest tabu natural or cultural? See Christopher Norris, Derrida, 136 with reference to Derridaís Writing and Difference (London: Routledge and Kegan Paul, 1978, trans . Alan Bass), 282.

17 See McCutcheonís work, note 1 above, and my review in Zygon, (forthcoming) and my response to McCutcheonís review of my own work in Religion, 28:4 (1998).

18 Australian Religions, n. 2, xii.

19 Stated in Eliadeís autograph in Rickettís copy of Noaptea de Sanziene. See Imagination and Meaning: The Scholarly and Literary Works of Mircea Eliade, 111.

20 "Imagination and Meaning: Aesthetic Attitudes and Ideas in Mircea Eliadeís Thought," in Journal of Religion, 57:1 (1977), 2.

21 The reference is to Donald Wiebeís "The Failure of Nerve in Religious Studies." Sciences Religieuses 13 no.4 (1984): 401-422.

22 On this issue see the articles by and my concluding responses to Tim Murphy and Carl Olson.

23 London: SPCK, 1962.