"Фокус-поле" як патерн формування моделі людини у даосько-конфуціанській культурі

Author(s): Dmytro Malezhyk,Hleb Khomenko / Language(s): Ukrainian / Issue: 2/2015

The article deals with an interpretation of the pattern ‘focus-field’ as an original conception of anthropological model in Chinese religious and philosophical schoolings. The comparative analysis of theoretic and methodological features of anthropological pattern in the main Chinese philosophical schoolings has been given. After the example of original interpretation (focus-field) the human features in Chinese culture are grounded. The social determination of subject in Chinese society has been proved. Despite of collectivism ideology, China is famous by its despotism, where ordinary personality’s interests are dissolved among the society needs. The self in traditional Chinese culture are oriented on own society’s interests and traditions. It takes care of its own inner world more that of material means of human being. At the same time we can assert that such notions are stereotypic and they are affirmed by the works of Arabic thinker E.Said. He proves, that unilaterality of Western understanding of the antipole of culture is a result of the research within the framework ‘we – they’. Due to this understanding, the self-identification of Western world has been arisen. It also matters much in the establishment of Europe in psychological meaning. The formation of Ancient Chinese philosophy took place in the Golden Age (6–3 thousands years B.C.). In this period the main schoolings, such as Daoism and Confucianism were arisen. The ideas of macrocosm and microcosm and unity of human and world were reflected in them. In the center of Chinese philosophy is ch’i as a uninterrupted medium of dynamic vibrations, which determine the opposite forces – yin and yang. The harmony of the world in China depends on the interaction between the great triad Heaven – Human – Earth. Contrary from Indian philosophy, Chinese one is focused on the practical area and it is a base for collectivism as a state system. The main role in the formation of Daoism played Lao-tse’s works ‘The Book of Road and Bliss’ and ‘Zhuangzi’ by the author of the same name. The basic notion in Daoism philosophy is Dao, which means the road, universal nature of all things and it is identical with the western category of objective reality (being). Combining the meaning of Indian principle of ahimsa, Daoism claims the sympathy with every living being. The ideal of human in Daoism is ch’I, gin means naturalness. In China the main task for human was not release from the world but an adaptability to it by means of achieving of corporal immortality in way of Dao. Confucius, the founder of one of the principal Chinese philosophical schooling, supposed, that to be a human is to love all of people. Just reciprocal feeling and love for other persons distinguish the human from other living beings in the Celestial Empire. Following the rules of moral law of Dao, human has to achieve a level of junzi, i.e. noble man, or gentleman. Anthropological ideas of Confucius philosophy is based on the moral canons of human behaviour. Among the problems of human being the Master K'ung marked out zhongyong – the rule of the golden mean. Contrary from Lao-tse, Confucius pointed out not natural but social Cosmos, raised political and moral range of problems. He thought, that harmonization in society was the main factor of state development, which had been based on family relations. Famous American sinologist Roger T. Ames made an interpretation of anthropological pattern of the Celestial Empire after the example of its socio-political system. His pattern named ‘focus-field’ enabled to get to know a human image in China in detail, crashed previous stereotypes about the absence of subject in it. It was traditional for China to consider a structure of certain personality in the context of its political system. From the times of Sia dynasty, the Celestial Empire was divided into five hierarchical zones, or regions. This structure represented the level of taxes in favour of the center. This sun-form system of circle, which has detached by central focus, has spread with time in Chinese society. Positively appreciating of R.Ames’s pattern, researcher A.King proves convincing that in Chinese world all relationship are based on family principles. In his judgment, relations between leaders and directed persons are interpreted as relations between father and son, and relations between friends as relations between senior and junior brothers. Family as a cohesive similar ‘group’ is identified and focused in the center. According to scientist P.Arnheim, this focus determines the world order. Family, society, state and even tradition as an extended ‘group’ or ‘field’ remains as indefinite notions. This uncertainty of abstract connection focuses and becomes direct one during the representation of idea in certain father, civil activist, lord and historical model.

50th Annual Conference of the Society for Asian and Comparative Philosophy

Author(s): Specified No Author / Language(s): English / Issue: 2/2017

50th Annual Conference of the Society for Asian and Comparative Philosophy; Kraków, June 8–11, 2018

A Celebration of the Wild. On Earth Democracy and the Ethics of Civil Disobedience in Gary Snyder’s Writing

Author(s): Monika Kocot / Language(s): English / Issue: 1/2020

The article attempts to shed light upon the evolution of Gary Snyder’s “mountains-and-rivers” philosophy of living/writing (from the Buddhist anarchism of the 1960s to his peace-promoting practice of the Wild), and focuses on the link between the ethics of civil disobedience, deep ecology, and deep “mind-ecology.” Jason M. Wirth’s seminal study titled Mountains, Rivers, and the Great Earth: Reading Gary Snyder and Dōgen in an Age of Ecological Crisis provides an interesting point of reference. The author places emphasis on Snyder’s philosophical fascination with Taoism as well as Ch’an and Zen Buddhism, and tries to show how these philosophical traditions inform his theory and practice of the Wild.

A NEW FRAGMENT OF AN UNKNOWN COMMENTARY TO THE YUANJUE JING

Author(s): Zhang Tieshan,Peter Zieme / Language(s): English / Issue: 4/2012

The fragment we are publishing here is preserved in the Chinese Academy of Cultural Heritage (the former China Institute of Cultural Relics). It is the 53rd leaf of an Uigur manuscript that contains the beginning of an unknown commentary to the Yuanjue jing. Other leaves of the same manuscript of the Hedin Collection in Stockholm were studied by K. Kudara in 1992.

A racionalitás Indiában

Author(s): Ferenc Ruzsa / Language(s): Hungarian / Issue: 3/2018

In his paper ‘Why is there philosophy in India?’ (1999), Bronkhorst suggested that rational philosophy appeared in India due to Greek influence as it can be found first in the innovations of the Sarvāsti-vāda Abhidharma rather than the Thera-vāda Abhidharma; Sarvāsti-vāda arose in Gandhāra, a Hellenistic kingdom. The present paper challenges this position in the following ways: (a) The theoretical framework is inadequate. Philosophy, rational inquiry, systematic philosophy and philosophical system are four distinct concepts, they cannot be used as synonyms. (b) Clear examples show that rational inquiry was present in Indian philosophy earlier. The Kathā-Vatthu of the Thera-vāda uses rational arguments, as did the Buddha himself. Sāṁkhya philosophy and several important passages of the earliest Upaniṣads, both earlier than the Buddha, defi nitely represent rational philosophy.

Amitābha Buddha Revisited: Into the Twenty-first Century Modern Science

Author(s): Hyun Choo,Jay J. Choi / Language(s): English / Issue: 1/2017

Buddhism and quantum physics share many points of contact. New scientific evidence regarding nonlocality has made possible an insightful understanding of nonduality and wholeness. In light of this discovery, modern intellectuals may become comfortable with the Mahāyāna concept of Buddha’s meritorious qualities.Particularly, Amitābha Buddha symbolizes the Buddha of Infinite Light and Infinite Life, representing the transcendence of time and space. Specifically Amitābha signifies both wisdom and compassion, while the field of quantum mechanics reflects sufficiently the wisdom aspect of Amitābha. However, compassion has not been incorporated in science due to its non-objective nature. Can modern intellectuals understand the wisdom comfortably to encompass compassion? This article develops and employs a novel conceptual approach to address a broader understanding and acceptance of modern science for scholars of religion. We argue that the concept of nonlocality, with its extension into a sequence of nonlocality−nonduality−wholeness, enables Amitābha’s wisdom and compassion to fit reasonably within the framework of modern science. Thus, Amitābha Buddha can be said to re-appear with a scientific face in the 21st century.

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.

Andrius Rudamina (Andrzej Rudomina) Ir Giulio Aleni Religijų Dialoge: Žmogaus Kūno Samprata Krikščionybėje Ir Konfucianizme

Author(s): Loreta Poškaitė / Language(s): Lithuanian / Issue: 77/2013

The paper aims to reveal the differences in the treatment of the human body in Christianity and Confucianism, as they became evident in the spread of Christianity in 16th-17th century China. It will stress the influence of Chinese metaphysical and cosmological ideas in the Confucian understanding of human body, which, as will be argued, became the basis of the whole program of self-cultivation, on the one hand, but a seriuos problem for the Christian missionaries in their popularization of their doctrine in China, on the other hand. The investigation is based on the comparative analysis of Confucian texts and the „Diary of Oral Admonitions“ (Kouduo richao 口鐸日抄), written by Li Jiubao and translated into English by Erik Zurcher. It records the conversations between the famous Jesuit Giulio Aleni, as well as Lithuanian Jesuit Andrius Rudamina, with Chinese converts and those interested in Christian doctrine. The paper will discuss some Chinese concepts related to the understanding of the body (such as vital energy qi, five agents wuxing, spirit shen, heart mind xin, human nature xing) and their relations, in oder to reveal the main points of disagreement as well as possible ways to resolve the differences of its understanding in two religions.

Andrius Rudamina (Andrzej Rudomina) Vakarų Ir Kinijos Dialoge

Author(s): Loreta Poškaitė / Language(s): Lithuanian / Issue: 75/2013

The evangelical activity by the most famous Christian jesuit missionaries in China is an object of longtime scholarly investigation in the Western and Chinese studies. However, in recent times scholars have brought to light facts about less famous missionaries and texts about their activity. This research reveals some unique yet very important details about the activity of Christian missionaries, as well as the dialogue between Christians and Confucians on the level of daily talks and between Western Christians and their Chinese converts. The topic of this article is the activity of the Lithuanian Jesuit Andrius Rudamina (also known as Andrzej Rudomina S.J., and as Lu Ande 盧安德, 1596–1632), the only known Lithuanian missionary in China. It concentrates on his methods of evangelization, as revealing the politics of the „adaptation to Chinese culture“, namely, the popularization of the achievements of Western science, the use of visual material (pictorial representations of the Christian doctrine in symbolical images) and the appeal to particular concepts shared by Christian and Confucian adepts, such as heart in Christianity and the heart-mind (xin) in Confucianism. The investigation is based on a unique book written by the Chinese convert, Li Jiubiao. It is entitled, „The Diary of Oral Admonitions“ (Kouduo richao 口鐸日抄). The diary is the only source of A.Rudamina’s talks with Chinese people about Christianity.

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

Author(s): Rašid Durić / 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.

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.

AYAGRĪVAVIDYĀ: SPELL TO THE HORSE-NECKED ONE

Author(s): Beáta Kakas / Language(s): English / Issue: 4/2011

The Hayagrīvavidyā included in a Gilgit manuscript belongs to the earliest works invoking the god Hayagrīva. It is a spell which could be applied to achieve several aims. The god destroys the enemies, rescues from danger, his mantra protects against all sorts of evil, demons and black magic. His mare-face is believed to counteract the effects of enemy mantras.

Bergson’s “Intuition” in China and its Confucian Fate (1915-1923): Some Remarks on zhijue in Modern Chinese Philosophy

Author(s): Joseph Ciaudo / Language(s): English / Issue: Suppl./2016

This paper investigates the translation of Henri Bergson’s philosophical writings in relation to the development of the concept of “intuition” (zhijue 直覺) in contemporary Chinese philosophy. As Bergson’s intuition was very soon associated with “the knowledge of/as virtue” (dexing zhi zhi 德性之知), it turned into one of the basic Chinese modern concepts to think about ethical and moral issues. However, Chinese philosophers used Bergson’s intuition as a device of moral philosophy sooner than the philosopher himself even started to write his moral philosophy. This paper decrypts the moralization of intuition in Chinese context, and questions the issue related to the formation of the concept of zhijue . The key documents put under light in this paper are Chinese translations of “An introduction to metaphysics” (1903) and several articles related to Bergson published around 1921.

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.

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.

Book review: Xueliang Ding. (2017).丁學良. Zhengzhi yu zhongguo tese youmo 政治與中國特色幽默. Hong Kong: Oxford University Press.

Author(s): Antonio Leggieri / Language(s): English / Issue: 3/2020

Buddhist philosophy for the treatment of problem gambling

Author(s): Edo Shonin,William Van Gordon,Mark D. Griffiths / Language(s): English / Issue: 2/2013

In the last five years, scientific interest into the potential applications of Buddhist-derived interventions (BDIs) for the treatment of problem gambling has been growing. This paper reviews current directions, proposes conceptual applications, and discusses integration issues relating to the utilisation of BDIs as problem gambling treatments. Method: A literature search and evaluation of the empirical literature for BDIs as problem gambling treatments was undertaken. Results: To date, research has been limited to cross-sectional studies and clinical case studies and findings indicate that Buddhist-derived mindfulness practices have the potential to play an important role in ameliorating problem gambling symptomatology. As an adjunct to mindfulness, other Buddhist-derived practices are also of interest including: (i) insight meditation techniques (e.g., meditation on ‘emptiness’) to overcome avoidance and dissociation strategies, (ii) ‘antidotes’ (e.g., patience, impermanence, etc.) to attenuate impulsivity and salience-related issues, (iii) loving-kindness and compassion meditation to foster positive thinking and reduce conflict, and (iv) ‘middle-way’ principles and ‘bliss-substitution’ to reduce relapse and temper withdrawal symptoms. In addition to an absence of controlled treatment studies, the successful operationalisation of BDIs as effective treatments for problem gambling may be impeded by issues such as a deficiency of suitably experienced BDI clinicians, and the poor provision by service providers of both BDIs and dedicated gambling interventions. Conclusions: Preliminary findings for BDIs as problem gambling treatments are promising, however, further research is required.

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.

Budistinė Samdhinirmocana Ir H. G. Gadamerio Hermeneutika: Lyginamoji Analizė

Author(s): Tadas Snuviškis / Language(s): Lithuanian / Issue: 90/2017

Gadamer’s hermeneutics and Buddhist samdhinirmocana are two different traditions of interpretation that have common parallels between them. Samdhinirmocana is closely related to the Buddhist religious context and developed as guidelines to interpret the words of Buddha (Buddhavācana). The similarities between Gadamer’s hermeneutics and Buddhist samdhinirmocana can be indicated at various levels. In the paper Sache selbst of Gadamer and paramārtha of samdhinirmocana are highlighted as examples of providing ways for any interpretation of an object. In both theories the interpretation process is grounded in a particular situation. The hermeneutics of Gadamer and Buddhist samdhinirmocana do not seek objective understanding, but the one, which preserves the intention of the other, while exploring it in different profiles.

Confucius and the Rectification of Names

Author(s): Silviu Lupaşcu / Language(s): English / Issue: 1/2018

The Ch’un-ch’iu (Chunqiu) or Annals of the Spring-Autumn Period had been indited according to the textual pattern of a Court chronicle which describes the autocratic regime of the twelve dukes who governed the State of Lu from the Shan-tung (Shandong) region, a vassal-state of the Eastern Chou (Zhou) dynasty (770-256 B. C. E.), during the period 722-481 B. C. E.. The syntagm “Spring-Autumn” is a standard synecdoche which designates an entire calendarial year, or, through a semantic extension, a chronicle the textual continuity of which is structured according to the calendarial continuity of the yearly intervals which include diplomatic dialogues, political intrigues and feudal wars, in the framework of the relationships developed by the State of Lu with the neighboring states, as well as testimonies concerning eclipses, floods, earthquakes and wonders of nature.The decadence of the Chu-hsia (Zhu Xia) civilization, under the Eastern Chou (Zhou) dynasty (770-256 B. C. E.), could have been prevented only through the establishment of a new political order, conformably to the Confucianist ritual ideal, capable to mirror the celestial will in the rigors of an ascetical monarchic regime and in the necessity of the rectification of names (cheng-ming; zhengming).In spite of the fact that he defended the political-moral order of the Eastern Chou (Zhou) dynasty, Confucius traversed the experience of the disintegration of this order and of the transition towards an unknown epoch. Even if he was a loyal subject of the State of Lu, Confucius was forced to to admit that Lu “has only the name, not the substance of a great State”, and the ideal of the rectification of names (cheng-ming; zhengming) did not mold in a lasting manner the immediate historical time. The purity of the unicorn did not preserve his liberty as against the violence of the hunters, its wonderful nature did not preserve his existence as against the ignorance and brutality of human beings. The coming of the unicorn presaged, simultaneously, Confucius’ unfulfilment as a statesman, his imminent death and his investiture as an “uncrowned monarch” (su-wang; suwang).