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An Analysis of the Proofs for the Principality of the Creation of Existence in the Transcendent Philosophy of Mulla Sadra

Author(s): Husain Agha Shiraz / Language(s): English / Issue: 2/2016

The Transcendent Philosophy of Mulla Sadra was a complete philosophical system that sought to harmonize various intellectual trends that existed in the Islamic world prior to its genesis. It not only brought new philosophical discussions to the forefront but it also helped solve many of the philosophical problems that had until then not been properly resolved. One of the topics that this school of thought discussed in detail was the subject of creation. This discussion revolves around the question as to what is it that a cause essentially brings into reality? What does a cause do? In this regards there are three views. The first is the view that a cause essentially brings quiddity into reality. The next is that a cause gives existence to quiddity. Mulla Sadra was of the opinion that a cause essentially creates existence and through it, it brings quiddity into reality. In order to substantiate this idea, Mulla Sadra tried to refute the other two possible alternative options. This article seeks to analyze the proofs that he put forward to affirm the principality of the creation of existence. The majority of the proofs have been taken from Mulla Sadra's independent work on this subject, Regarding the Principality of the Creation of Existence. Many of these proofs are problematic and are not compatible with other philosophical principles. Others are sound and can be relied on to substantiate this claim. All in all, it can be said that the principality of the creation of existence is one of the necessary corollaries of the principality of existence itself.

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Artizam smrti kroz simbiozu estetike i svetosti u Kamenom spavaču Maka Dizdara

Author(s): Rašid Duric / Language(s): Bosnian / Publication Year: 0

In dieser Studie interpretiere ich der heilige Kraft und ästhetisch sprachkünstlerischen Wirkungen des poetischen Lietmotivs des Todes auf dem Basis der metaphysischer Transformation des biotisch-materialistischen Lebens in seine kosmische und geistliche Ewigkeit. Es handelt sich dabie um eine Metamorphose des Materiellen durch ihre ständige Transmutation in einer ewigen Bestehens des mikro-makrokosmischen Daseins. Damit wird sich Der steinerne Schläfer als transcendentale Psychoterapie erweist in deren sich das poetische Wort in die heilige Kraft umwandelt. Solche Umwandlung wird in der Erforschung der mittelalterlicher Epigraphic der bosnisch-humischer Heretiker als sgn. “bosnische Schule des Todes” genannt. In meiner Studie ist solche Todeskunstschule anhand der Interpretation von (un)trenbaren Symbiose zwischen des Heiligtums (und der heiligen Wirkung) und des Ästhetischen bewiesen worden. Mit dem Hauptthese, dass das biologische Tod in Dizdar Poesie eine Umwandlung in andere Art des Daseins bedeutet. Unten den Verwendung der Philosophie perennis kann man Des steinerne Schläfers als eine Art der künstlerischer Psychoterepheutik sehr ernst annehmen, um durch deren Anwendung eine gewisse Todesüberwindung zu erlangen.

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Asian Modernization and Mediatization of Religion

Author(s): Sunny Yoon / Language(s): English / Issue: 39/2014

Religion has become a new focus of study in the investigation of current crises and social conflicts in the post-modern world. This study seeks to examine the role of religion in social change and to discover possible alternatives to social problems. East Asian countries have followed a different path of development from Western societies, which is illustrated by the close affinity between religion and modernization, in contrast to the assumptions of secularization theories. The strong role of religion in modernization promotes not only rapid economic development, but also social integration and a strong sense of cultural identity. Although East Asian development is often defined the model of Confucianism-led development, Christianity have been strongly involved in modernizing societies and restructuring social class in East Asia. In the complex nexus of social dynamics, social role of religion changes into another phase in the 21st century. South Korea is the particular focus of this study because Korea illustrates the dynamic influence of religion in social development, and the drastic changes in the role of religion in the public domain among East Asian countries. This new religious phase reflects a power shift from religious institutions to the media. Spiritual life becomes mediatized when institutionalized religion declines. The mediatization of religion in South Korea demonstrates the double-edged sword of this process, by modifying spirituality into the media logic and, at the same time, by reviving native beliefs and cultural integrity alternative to Western capitalist development.

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Between Christianity and Asian Traditions in 20th Century China: The Contributions of Wu Leichuan

Author(s): Kang Ji-yeon / Language(s): English / Issue: 45/2016

This article focuses on the religious hybridity propagated by Wu Leichuan, a reformative Christian thinker from China. The article centers on the question of how to understand the social praxis as well as the interaction and religious hybridity involving modern Western thoughts and traditional Asian thoughts. Wu’s Christian thought contains elements of social praxis that purport to understand sufferings of common people and thus differs from existing dominant Christian theology characterized by materialism and secular success. Wu claims that “benevolence” is inherent in both humanity and in the myriad aspects of the universe, and is deemed identical to the Holy Spirit in Christianity that embraces “love”. He develops his own vision of heaven, which is very similar to the idea of “Society of Great Unity” propounded by Kang Youwei, an adherent of Confucianism, in his theory of Great Unity. The article shows Wu's contribution as a unique thinker and staunch advocate of Christianity within the context of social praxis that emphasizes the praxis-oriented role of Christianity within socialism. In fact, through profound immersion into and cultivation of diverse areas of Asian philosophy and by deeply reflecting the innermost core of humanity, Wu was able to develop his own vision of social ideals.

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Body ‒ Tradition ‒ Expression. Remarks om Japanese Culture

Author(s): Leszek Sosnowski / Language(s): English / Issue: 1/2014

The way the Japanese attribute the meaning to their world and how it becomes under-standable to them seems particularly attractive. This attitude underlies the fundamen-tal difference between the European and Japanese culture. A Westerner seeks to fully disclose the world, unveiling all its secrets. Accordingly, various strategies to achieve this goal have been developed in the Western culture, leading to different results. All scientific (philosophical) and non-scientific (commonsense) stands share a common conviction that truth is a Holy Grail of cognition, and that it is equally unattainable. The Japanese have been shaped by three religions: Shinto, Buddhism and Confucian-ism, and these regulate every aspect of their private as well as social functioning. An internal participant has no difficulties to adjust to the requirements of a particular re-ligion. Likewise, the truth also acquires different meanings depending on the context. For an external observer, however, the overlapping of these diverse domains of life creates a problem, as it results in an original but complicated culture.

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BUDDHIST PHILOSOPHY OF THE GLOBAL MIND FOR SUSTAINABLE PEACE

Author(s): Juichiro Tanabe / Language(s): English / Issue: 2/2017

While violence and conflict are the main problems that must be tackled for a peace-ful world, they are caused and sustained through our own thoughts. Though external causes must not be ignored, the most fundamental problem is an epistemological one—our way of knowing and understanding the world. Since its beginning, Buddhism has deepened its analysis of the dynamics of the human mind, both as a root cause of suffer-ing and as a source of harmony. This paper explores how Buddhism's analysis of the human mind can be applied to conflict dynamics, conflict resolution, and building a sustainable peace.

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Contemporary New Confucianism and the Ancient European Philosophy: Analysis and Comparison

Author(s): Hanzhen Liu / Language(s): English / Issue: 1/2015

Looking back, both of the two great ancient civilizations in the world, China in the East and Greece in the West, beneﬁtted from philosophies that evolved almost simultaneously: Taoism and Mo-Tzu Confucianism in the East, and the trilogy of Socratic, Platonic, and Aristotelian thought in West. This exploration of philosophy in Europe, from the movement into the Renaissance in the ﬁfteen century in Italy to industrialization in the eighteen century in England, the ancient Greek civilization blossomed, and the value of the different philosophical thoughts and opinions concerning the livelihood of mankind and demands on the human being were honed until they reached the achievement of democracy. In China, by contrast, over several thousand years from Huang Di to the latest pres¬ident Xi Jinping, Confucian principles remained constant for the most part, with President Xi declaring at the ﬁrst meeting at which he ofﬁcially presided in November 2012 that “we are undertaking our Renaissance.”33 It is very late in the course of human history to proclaim it, and this re¬ﬂects that China lags behind the Western world. The reason for this is that the autocratic values of Confucian thought have remained constant and not changed into the democratic values of Socrates, Plato and Aris¬totle that in turn precipitated more modern philosophical thoughts and forms of governance during and since the Renaissance.

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Cultural Assimilation: Two Ibsenian Women in Traditional Chinese Yue Opera

Author(s): Terry Siu-Han Yip / Language(s): English / Issue: 2/2016

Chinese interest in Henrik Ibsen’s plays has flourished for more than a century and many of his plays have been performed on or adapted for the Chinese stage since the early twentieth century. However, attempts to adapt his plays for the traditional Chinese theatre were only made in the past decade with Peer Gynt adapted into Peking opera in 2006, The Lady from the Sea and Hedda Gabler into Yue opera in 2006 and 2010. A close study of the re presentation of two Ibsenian women characters, namely, Ellida Wangel and Hedda Gabler on the Chinese traditional Yue operatic stage during Ibsen’s centenary in 2006 reveals the Chinese cultural assimilation of the two Norwegian women with their distinct character and outlook of life to suit the traditional Chinese notion of femininity and morality, as well as the conventionality of the Yue theatre with its unique theatrical and aesthetic considerations. What is more important is the Chinese desire to invite the audience, especially the young audience, to reconsider what constitutes happiness and integrity for married women in the Chinese context with an emphasis on moral responsibility.

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Doing God’s Work: The Missonary’s Task of Translation or Who Makes the Best Jesuits: Comparatists, World Literature Scholars, or Real Jesuits?

Author(s): Dorothy Figueira / Language(s): English / Issue: 1/2016

This paper takes as its point of departure the sixteenth-century Jesuit construction of Confucianism and the manufacture of the figure of Confucius in the form of translations of the Chinese classics. In examining the Jesuit policy of accommodation in Asia, I ask whether we might not view these efforts as precursors for the tasks we seek to perform as Comparatists and World Literature scholars. Like the Jesuits in China who sought to package Confucius, we seek to package the world by contextualizing form and argument, canonizing a body of work, producing creative readings sand projecting a vision onto the foreign Other. I focus in particular on the work of Matteo Ricci and his catechism, the Tianzhu shiyi, as a work of cultural mistranslation. I ask to what degree are our current critical readings of the Other not also failures. I question the purposes for which one “misreads”.

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Filozoficko-environmentálna reflexia učenia starých Číňanov

Author(s): Vladislav Dudinský / Language(s): Slovak / Issue: 1/2012

As with any culture, the Chinese one has also been developing in the process of continuous confrontation of humans with their surrounding environment. On the broader historical background these relations had determined the formation of the ancient Chinese worldview and the development of the relation between culture and nature within this framework. This very experience had become the foundation, which influenced the formation of later more or less coherent paradigms of thinking. Reflections on dynamic balance and “harmony” between humans and nature were preceded by the projects which had dramatically affected the environment at the time of their realisation and had to be disasters for ecosystems at those times. From our perspective, we have a tendency to ex post evaluate the state, which has been reached, which has been knowingly and purposefully maintained by tens of generations of Chinese, but we do not mention that also the Chinese had in the beginnings deeply embedded their thought structures in nature (which is usually a matter of criticism against the European culture and tradition).

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Historia ceremonii herbacianej w Japonii

Author(s): Michal Sokolowski / Language(s): Polish / Issue: 4/2014

Ceremonia herbaciana jest czymś niezwykle złożonym i prostym zarazem. Z jednej strony może być traktowana jako wyraz filozofii, duchowości, kultury i estetyki Dalekiego Wschodu, może być analizowana przez pryzmat buddyzmu zen, pośrednio także taoizmu, który do jego wykształcenia się przy-czynił, może być umiejscawiana w chińskiej i japońskiej kulturze i historii. Jest także ceremoniałem obostrzonym mnóstwem niezwykle szczegółowych i precyzyjnych reguł i zasad. Z drugiej strony pozostaje prostą czynnością wspólnego wypicia herbaty w atmosferze życzliwości i harmonii, bardzo przy tym uniwersalną i naturalną. Z jednej strony jest wyrafinowaną sztuką, z drugiej – całościową drogą życia. Złożoność nie wyklucza prostoty, gdy to, co najprostsze, okazuje się najtrudniejsze. Zen i ceremonię herbacianą łączy przekonanie o możliwości sięgnięcia w głęboki wymiar codzienności i znalezienia głębi w tym, co zwyczajne. Zarówno w zen, jak i w ceremonii herbacianej ważniejsze od zamkniętego systemu reguł są wskazówki i własna praktyka – nie jest możliwe dotarcie do ich sedna poprzez słowa ani poprzez teorię.Ceremonia herbaciana w duchu zen uczy sięgania do Doskonałości, której doświadczenie „tu i teraz” umożliwia osiągnięcie szczęścia nieuwarunkowanego od spełniania pragnień –w tym sensie pozostaje też aktualna i żywa niezależnie od obowiązującej etykiety, form, sposobów nauczania, interpretacji.

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How is Consciousness (rnam shes) Related to Wisdom (ye shes)? The Eighth Karma pa on Buddhist Differentiation and Unity Models of Reality

Author(s): David Higgins / Language(s): English / Issue: 4/2015

This study examines how Mi bskyod rdo rje (1507‒1554), the Eighth Karma pa of the Karma Bka’ brgyud lineage, articulates and defends a key distinction between consciousness (rnam shes) and wisdom (ye shes). The first paper focuses on the author’s clarification of the distinction both as an accurate account of the nature and structure of human consciousness and as an indispensable principle of Buddhist soteriology. Arguing that human beings have two “concurrent but non-convergent” modes of awareness, conditioned and unconditioned, Mi bskyod rdo rje urges the practitioner to discern amidst the adventitious flux of dichotomic thoughts an innate non-dual mode of awareness that is regarded as the ground and goal of the Buddhist path. That the recognition of their difference is the key to realizing their underlying unity is central to the Karma pa’s response to the perennial Buddhist problem of reconciling two divergent Buddhist models of reality: [1] a differentiation model based on robust distinctions between conventional and ultimate truths or realities (saṃvṛtisatya versus paramārthasatya) and their associated modes of cognition and [2] an identification (yuganaddha) model of the two realities (satyadvaya : bden gnyis) which emphasizes their underlying unity. This article concludes with an annotated translation and critical edition of a short text by the Karma pa on the subject entitled “Two minds in one person? A Reply to the Queries of Bla ma Khams pa” (bla ma khams pa’i dris lan mi gcig sems gnyis).

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Koniec sztuki w klasycznym konfucjanizmie

Author(s): Rafal Mazur / Language(s): Polish / Issue: 2/2014

Sztuka i filozofia w Chinach związane są ze sobą mocno i od dawna. Jak twierdzą badacze sztuki, trudno odnaleźć w chińskich archiwach pisma nawiązujące do innych przykładów działalności artystycznej niż działalność filozofów. Sztuka była bowiem jedną z praktyk, jakim oddawali się filozofowie. Te dwa fenomeny ludzkiej działalności związane są ze sobą co najmniej od czasów najważniejszego filozofa Chin – Konfucjusza. W artykule przed-stawiam konfucjańską koncepcję sztuki, wykształconą w klasycznym (czyli starożytnym) okresie filozofii chińskiej.

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KONTROWERSJE WOKÓŁ UTWORZENIA ŻEŃSKIEJ WSPÓLNOTY MONASTYCZNEJ WE WCZESNYM BUDDYZMIE

Author(s): Joanna Gruszewska / Language(s): Polish / Issue: 4/2016

The ordination of women in early Buddhism, as it is depicted in the Pāli Canon, was a point of controversy. At first, Buddha rejected the request of the women, who wanted to join the monastic community. However, under some conditions he finally gave his permission for establishing the order of nuns (bhikkhunī saṃgha). For many women it opened a possibility for an alternative way of life and an opportunity to pursue their religious needs outside a family. Paper deals with examining reasons of the controversy, which are rooted in Brahmanical worldview, taking into account religious and social context of ancient India.

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La questione del misticismo: l’accettazione d’una realtà sovrasensibile e di un raccoglimento interiore. Profili comparati tra buddhismo zen, shivaismo, sufismo e mistica cristiana

Author(s): Gianfranco LONGO / Language(s): Italian / Issue: 10/2015

The mysticism’s problem begins when our knowledge of the world becomes search for the deep: the sorrow and the joy are the same moments of life, lived in a mirror in which to dwell. The kintsugi art is care and meditation about joy and sadness, about the past time and present moment where life and death have a common point that introduces us to the mystery of our beginning.

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MUSICAL INDICATORS OF HISTORICAL PROCESSUALITY IN THE PARALLELISMS OF THE DEVELOPMENT OF CHINA AND EUROPE

Author(s): Bingqiang Liu / Language(s): English / Issue: 2/2016

The purpose of given work is to discover musical signs of historic knowledge in connection with the reality of chronological parallelisms of musical development of China and Europe of the Middle Ages and New Time. Methodological basis of the work is an idea about a tone of epoch, put forward by G.Hegel and evolved in the conception of Renaissance by A. Losev. Scientific novelty of the study is determined by the fact that for the first time it indicates synchronization of culture reformations of development of China and Europe, provided that, historically interaction and interinfluence were excepted. Conclusions. "New relationship" (after C. Jung) reveals itself – "semantic acausal relationship", which allows to understand the regular nature of chronological coincidences in the history of music culture of China and Europe.

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Netherworld Marriage in Ancient China: Its Historical Evolution and Ideological Background

Author(s): Chunjun Gu,Keqian Xu / Language(s): English / Issue: 38/2014

The netherworld marriage or the wedding for dead persons is a folk religious ritual in ancient China. It is based on ancient Chinese folk belief of afterlife in the netherworld. Through a textual research and investigation based on relevant historical records and other ancient documents, as well as some archaeological discoveries, this paper tries to give a brief account of the origin and development of netherworld marriage and its cultural and ideological background in ancient China. It finds that netherworld marriage might originate from human sacrifice in early ancient times, and its name varies in different periods. It has gone through its prevailing in the Tang Dynasty, declining in the Song and Yuan Dynasties, and reviving again in the Ming and Qing Dynasties. During the long history, this custom was generally criticized and condemned by orthodoxy Confucian intellectuals, yet it was practiced and sometimes even prevailed among both noble class and common people, due to its deep root in the folk belief. The paper also intends to clarify some misconceptions and misunderstandings concerning the study of this unique cultural phenomenon.

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O scriere budhistă fundamentală: Vasubandhu, VIMSIKAKARIKA cu VRTTI ( Tratatul în 20 de versete, cu Comentariul său)

Author(s): Ovidiu Cristian Nedu / Language(s): Romanian / Issue: 29/2011

Vijñaptimatratasiddhi is one of the major works of Vasubandhu, the founder of Vijñanavada school of Mahayana buddhism. The text was put into written around the IV-th century, A.D. and consists of two treatises: Vimsikakarika (The Treatise in 20 Verses) and Trimsikakarika (The Treatise in 30 Verses). The Treatise in 20 Verses is an apologetical text, dealing mostly with the objections that could be raised against the idealist ontolgy promotted by it and which are refuted in the text, while The Treatise in 30 Verses represents an exposition of the idealist doctrine itself. Throughout the The Treatise in 20 Verses, Vasubandhu offers idealist interpretations to situations that seem to involve the existence of some external, objective entities. All such situations are dealt with in terms pertaining only to consciousness and representation. The work is written as a dialogue between Vasubandhu and a virtual opponent, supporting the realistic philosophy. The realist system of philosophy considered by Vasubandhu is the atomist school, Vaisesika, very influential in India, during that age. This wide recognition enjoyed by Vaisesika explains Vasubandhu’s particular interest in rejecting the atomist theory. Although the work is mostly polemic, sporadically, Vasubandhu also exposes his own idealist theories, as alternatives to the refuted realist interpretations. The very brief Treatise in 20 Verses was commented by Vasubandhu himself, at large, in the work Vimsikakarikavrtti. The translation of the commentary is given along with the translation of the verses.

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On Poetic Discourses and Ways of Expression of ‘Empty’ and ‘Silence’ Categories in the Chinese Lyric Poetry of Six Dynasties (Liu Сhao, III‒VI A.D.) and Tang (VII‒X) Epochs

Author(s): Martina Kravtsova / Language(s): English / Issue: 1/2014

The written Chinese language has a broad scale of lexical meanings for articulating the ‘empty’ and ‘silence’ categories in all their essential aspects. The present study is limited to a discussion of the kong 空 cognitive term, in its single semantic case only, as ‘empty’ (‘emptiness’), coinciding normally with ‘silence’ (ji 寂, jing 靜); and of two poetic scenarios, which can be roughly defined as ‘dwelling in empty mountains’ and ‘dwelling in [an] empty chamber.’ The first of these is most typical of Tang lyric poetry, especially the works of Wang Wei 王維 (ca 701‒ca 761); the second, of poetry on amorous themes beginning with the individual verses of the second century A.D. In this paper I argue that in spite of all essential differences between these scenarios ‒ one praising living alone as escaping from social existence, the other representing living alone as loneliness, i.e. having an utterly negative sense ‒ both are grounded at bottom on ancient views of vision and audial perception. Their archetypical background is formed by the idea of spiritual movement, implying the ‘cutting off ’ of sensory perception in favour of self-concentration, which leads to the sharpening of receptive faculties for gaining keener and keener perception of all external things. Above all, the ‘empty’ and ‘silence’ categories appear to universally express the abundance of one’s surroundings and inner conditions, including mentality and feelings, which places these categories among the chief artistic techniques of Chinese lyric poetry.

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Process Ontology in an Eastern Perspective, with Special Reference to Zhuangzi

Author(s): Desislava Damyanova / Language(s): English / Issue: 2/2016

The transience of being in the Chinese context—and specifically within Daoist texts—has been the subject of scholarly attention both as a philosophical theme and as a social phenomenon. Dao is the mystery that makes nature “the way it is.” It can mean process, pattern, or existence. Eastern thinkers tend to find truth in every perspective, pursuing the middle way, and they stress mutual dependence—Zhuangzi’s “equality of things,” the “axis of Dao,” etc. The Chinese sages tend to harbor an optimistic outlook that, however opposed divergent views may appear, in the end they are bound to harmonize and complement one another. Humans can unite themselves with the way they live. There are three threads at work in Zhuangzi’s thought: (1) The principle of equality: all things are equal or have relative parity. Each has its own merit, even that which seems deformed or useless to humans. (2) The principle of difference: each thing is unique and exists in itself in accordance with the Dao. (3) The principle of transformation. The only constant is that myriad beings are always transforming and becoming.

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