Answer:
Is a trip an experience of knowledge? Sometimes we think that trips are situations of enjoyment and despair, and we do not take into account that it is where we cross our geographical limit, where we interact with new people, with new cultures, and we face the diversity of the world.
On trips we interact with other places, we challenge different paths, different proposals, we realize that life in other places does not have our daily routine and that makes us better adapt to the acceptance of the other.
Furthermore, we compare the population situation of our country with other countries, generating different perspectives of life in our minds, different lifestyles arise when one is faced or challenged to do it on a trip or a journey.
Many people modify their language, and they even learned new languages by verse, sometimes they interact socially with someone totally different from him, so different that even another jargon talked, that's why they travel open minds, defy borders, generate acceptance and global universality.
Explanation:
Mircea Eliade is considered one of the founders of the study of the modern history of religions. A scholar who studied myths, Eliade elaborated a comparative vision of religions, finding relations of proximity between different cultures and historical moments. At the very center of religious experience, Eliade placed the sacred as the primary experience of Homo religiosus.
His training as a historian and philosopher led him to delve into myths, dreams, and visions, writing about mysticism and ecstasy. In India, he studied yoga and read directly in Sanskrit classical texts of Hinduism that had not been translated into Western languages.
Prolific writer, his capacity for synthesis is remarkable. From his writings he usually highlights the concept of hierophany, with which Eliade defines the manifestation of the transcendent in an object or phenomenon of our habitual cosmos.
Towards the end of the 20th century, Eliade's texts intensely feed the epistemological vision of new religious, surgical movements with the counterculture of the 1960s.
In the 1980s he was harshly criticized for his ties to the Iron Guard, his youthful anti-Semitism (it can be affected in his initial novels and in his diaries) and his extreme right-wing positions, typical of Romania from 1920-1939. Eliade never publicly regretted this anti-Judaism, which Emile Cioran or Eugene Ionesco did. However, in Chicago he had many university students of Jewish origin, which defended these accusations. Eliade knew Hebrew, collaborated with the cabal specialist Gershom Scholem and had Mihail Sebastian, a Jew, among her best friends.
