Czego muzyk improwizator może się nauczyć od mistrza sztuk walki?

Praca z qi w wewnętrznych sztukach walki oraz we współczesnej improwizacji swobodnej

Author(s): Rafal Mazur / Language(s): Polish / Issue: 2/2013

In the Confucian cultural circle it is believed that the efficiency and quality of one’s actions is closely determined by the quality of one’s “work with qi.” This belief is found equally in philosophical writings, texts on aesthetics, and notes of masters of the martial arts, as well as within the so-called “folk/common wisdom.” The phenomenon of “working with qi” is related to working on one’s mind, and on closer examination seems adaptable and applicable in contexts other than that of Chinese culture. In this article I will try to explain what the “work with qi” consists in on the example of Taijiquan martial art, and then sketch a theoretical possibility of “working with qi” in the practice of free improvisation in contemporary music.

Daoistinés Sąmonés Specifika: Neapibréžtos, Neveiklios, Tuðèios Sàmonës Fenomenologija

Author(s): Agnieška Juzefovic / Language(s): Lithuanian / Issue: 60/2009

The article analyzes the Daoistic consciousness, emphasizes such features as indetermination, variability, contextuality, interrelation with all the phenomena and events of the world. Such features of consciousness are analyzed with the help of popular extracts from the Zhuangzi text - a dream about a butterfly and a story about the fish joy. Also, the correlation between the Daoistic consciousness indetermination and knowing relativity is emphasized. During the analysis of popular Daoistic motive of travelling, it is stated that travelling was treated as a way of consciousness purifying, overcoming stereotypes and affections, seeking for brightening and melting in the immensities of the universe. It is shown that when reaching this aim, Daoists appreciated both the real trips around the world and inner trips, which happen deep in the heart or soul. Finally, a brightened, empty consciousness is analyzed through the concepts of nonaction (wawéi) and spontaneity (zìrån); it is stated that such consciousness acts naturally, spontaneously, unconsciously, without the help from the outside, control or encouragement.

Daoizmas Kaip Klajonių Ir Kasdienybės Filosofija

Author(s): Agnieška Juzefovic / Language(s): Lithuanian / Issue: 81/2014

This paper deals with Daoism, one of the most important and original Chinese philosophical traditions. The author focuses her attention on the concepts of everydayness and wandering. She argues that the true Daoist is a kind of eternal wanderer whose consciousness is enlightened and yet resembles everyday consciousness. Relativism remains strong in his perception of the world. An analysis of the concept of wandering discloses that in Daoism both the common traveling which takes place in time and space and the inner wandering which takes place in consciousness are important. No matter if the wanderer is following the inner or outer path of seeking wisdom, he can travel both to the remote mountains or to the market square, where, despite the bustle and turmoil, he also can follow the path of Dao. The author argues that authentic consciousness, towards which a Daoist is moving, is almost indistinguishable from the normal everyday consciousness. The topics of wandering and everyday and flexible consciousness were some of the reasons for the popularity of Daoism among modern and contemporary western philosophers.

Daoizmas, Fengshui, Ekologija Šiuolaikiniame Pasaulyje Ir Lietuvoje: Kinijos Ir Vakarų Filosofijų Sąveikos Bei Recepcijos Pavyzdys

Author(s): Loreta Poškaite / Language(s): Lithuanian / Issue: 70/2012

There is already more than half century, since Daoism was made in the West into the resource of alternative ideas in the pursue of new, non-traditional ways for the solution of contemporary ecological problems. Such optimistic view toward Daoism as a kind of panacea gave birth to it‘s romantization, idealization or even apologization, which recently is met my more sceptical and critical attitudes toward the posibility of its „ecologization“, or the aplication of its ideas to the contemporary environmental philosophy and practice. The aim of the article is to discuss and analyse the aspects and main Daoist concepts, by which Daoism is related to ecological thought , as well as one of Chinese ‚ecological“ practice of fengshui, which became very popular not only in United States, China and Europe, but also in Lithuania. The article will discuss its intepretation in Lithuania and the West, and the consequences of such intepretations for the interaction of Chinese and Western cultures. Also, there will be presented the most prominent critical and sceptical views, expressed by Western sinologists and Chinese Daoist practitioners, toward the „ecologization“ of Daoism, with the particular attention to their understanding of Daoist concepts, such as death, fate, „non-action“ (wuwei), questioning the posibility or non-posibility of their application to the Western ecological thought.

Despre tetra-lemă. Însemnări fragmentare şi fugare

Author(s): Gorun MANOLESCU / Language(s): Romanian / Issue: 1/2018

Tetra-lemma with four truth values "true", "false", "true and false", "neither true nor false" appeared in Buddhist logic. Why is Tetra-lemma interesting forus? It is for its avatars, in some cases, in the context of Western epistemology. In these fugitive notes, without claiming completeness, we will focus on how Tetra-lemma slipped in some systems of Western philosophy.

Does Buddhism have much to offer in terms of reduction in global CO2 emissions? A panel data analysis

Author(s): Jungho Suh / Language(s): English / Issue: 2/2013

The primary intent of this paper is to statistically test whether Buddhist countries tend to contribute to global warming mitigation in comparison with other religious groups of countries. A sample of 160 countries were classified into seven groups coded as ‘Buddhist’, ‘Hindu’, ‘Muslim’, ‘Catholic’, ‘Protestant’, ‘Christian mixed’ and ‘None of the above’. This study modeled the religious heritage of a nation into the IPAT equation (Environmental Impact = Population × Affluence × Technology), religion being as a cultural proxy of the technology factor. ‘Buddhist’ countries were found likely to emit lower CO2 compared with ‘Protestant’ and ‘Christian mixed’ countries, although likely to emit higher CO2 compared than ‘Hindu’, ‘Muslim’ and ‘Catholic’ countries, all other factors being held equal. The relatively low group effect of ‘Buddhist’ countries on CO2 emissions can be interpreted to support the argument that teaching Buddhist economics and ecology could be a useful ingredient to curb ever-increasing global CO2 emissions. Thus, further study is warranted as to how teachings from Buddhism can translate into lower CO2 emissions.

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”.

FALSE FRIENDS IN THE FANFANYU

Author(s): Gudrun Pinte / Language(s): English / Issue: 1/2012

In the present article, a remarkable phenomenon is brought to the attention of those interested in early Chinese translations of Buddhist texts: false friends in the Fanfanyu (T54n2130). Baochang’s Sanskrit–Chinese lexicon that was compiled as early as 517 AD reveals some curious examples of faux amis. In the present contribution, this case will be illustrated with references from the Shanjian lü piposha (T24n1462), a 5th century Chinese translation of the Samantapāsādikā, Buddhaghosa’s commentary on the Pāli Vinaya. The fact that Baochang did not realise that this text was not translated from Sanskrit, inadvertently gave rise to some interesting jeux de mots.

Filosofijos Tapsmo Praktika Fenomeno Aspektai

Author(s): Matas Bytautas / Language(s): Lithuanian / Issue: 81/2014

This article discusses the phenomenon of philosophy becoming a practice. The article’s starting point is a dual position. On the one hand, this process happens in a certain specific environment which affects subject. The subject has not only open but also a conspirative tendencies. This means that the subject who wants to actualize philosophy practically has to coordinate his actions with these tendencies so they do not interfere with his practice of chosen philosophy. For that act of coordination he needs to know these tendencies which are affecting him and the particularity of them. On the other hand, the process of philosophy’s becoming a practice is performed by particular subject. This fact presupposes that this subject has to have skills adequate for accomplishing this process. Hereby this study analyzes external tendencies which are related with philosophy’s becoming practice and internal tendencies and that presuppose integral approach on this phenomenon.

Filosofijos Tapsmo Praktika Fenomeno Aspektai

Author(s): Matas Bytautas / Language(s): Lithuanian / Issue: 80/2014

This article discusses the phenomenon of philosophy becoming a practice. The article’s starting point is a dual position. On the one hand, this process happens in a certain specific environment which affects subject. The subject has not only open but also a conspirative tendencies. This means that the subject who wants to actualize philosophy practically has to coordinate his actions with these tendencies so they do not interfere with his practice of chosen philosophy. For that act of coordination he needs to know these tendencies which are affecting him and the particularity of them. On the other hand, the process of philosophy’s becoming a practice is performed by particular subject. This fact presupposes that this subject has to have skills adequate for accomplishing this process. Hereby this study analyzes external tendencies which are related with philosophy’s becoming practice and internal tendencies and that presuppose integral approach on this phenomenon.

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).

Han Yonğ Un(한용운)’un Şiirlerinde “Sevgiliyâr(Nim-님)” Kavrami Üzerine Bir Değerlendirme

Author(s): Hatice Köroglu Türközü / Language(s): Turkish / Issue: 92/2017

Han Yon-un, who lived between 1879 and 1944, was a Japanese imperialism period poet, a Buddhist monk and a nationalist activist. When we look at the poet's poems in general, it is different from the poets of the period. According to the philosophy of Buddhism, with the information provided by Han Yong as a monk, the society must first be freed before it can reach Nirvana. Han, himself, will be enlightened after the society in which he lives in has gotten liberty. So, from a different point of view, the main theme of his poems is Buddhism and Freedom. The concept of “lover (nim-님)” in his poems differs from that of the period’s poets. For example, Gim So Vol (1902-1934), one of the poets of the same period, also, wrote poems based on the concept of the lover. However, while the love that Han has left will surely return to him someday, Gim's dear never returns in his poems. In all Han's poems, spirituality and hope are dominant. When his poems are read in a simple way, it is possible to see the disappearance of something important and the suffering of the desperate hope of regaining it. If we read through the poems more deeply, we can perceive that they reach a superior level, by deeply understanding the state of the nation, by combining deep religious experience and a clear artistic feeling. This is why his poems can be seen as love songs by young people, greetings by religious people, and can be read by nationalists as a password that translates fervent emotions into national independence. In this study, we tried to examine the concept of "lover" which Han used as an image through several poems.

HIRİSTİYAN TESLİSİ İLE HİNT TRİMURTİSİNİN KARŞILAŞTIRMALI OLARAK DEĞERLENDİRİLMESİ

Author(s): Dönüs Saritas / Language(s): Turkish / Issue: 43/2019

In this study the concept of trinity, father, son and holy spirit, which are considered as Three Elements of Christianity, will be compared with “Brahma, Shiva and Vishnu”, the Indian Trinity, which co-symbolizes the Christian Trinity and the Pantheon of Hinduism. Trinity means trilogy. Accordingly, in the Christian faith Jesus Christ is a God. He was born without a father. Trinity of God means that Jesus and the Spirit are Incorporated in the same person. According to the Indian Trimurtis, Brahma, Shiva and Vishnu are the holy trinity of God. These three coexist with three heads in one body and form one God. Brahma signifies the so-called creator, Vishnu the protector and Shiva the destroying power. According to this understanding, Manu is a man just like Jesus Christ, and it is God Brahma who created him. God Vishnu descended to the earth in order to teach people how an exemplary person should be. This politheistic belief in incarnation is called “Avatara.. In this study, these two beliefs and cultures will be compared, in particular, the Trinity Concept. However, the disagreement between a single God which cannot be considered higher than himself and the incarnation of more than one God in the same body will be discussed. The similarities and differences between Christian and Indian Trinity will be manifested. This problem will be explained within the framework of the concepts that make up the dynamics of these approaches. In addition, in order to clarify the subject, monotheism in general, in particular the concept of monotheism in Islam, will be clarified to make ambiguous points comprehensible by comparing with the Trilogy.

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.

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).

Humoro raiška Konfucijaus „Ap mąstymuose ir pašnekesiuose“

Author(s): Solveiga Žibaite / Language(s): Lithuanian / Issue: 89/2016

This article focuses on humour in the Analects of Confucius. It argues that the comic aspect of Confucius’ personality is often overlooked in classic commentary. Even though laughter and excessive humour are perceived in Confucian tradition as a break of character, a sign of futility, excess, immaturity and inability to act according to requirements for the junzi, in his personal surroundings Confucius used a peculiar kind of humour. I present three sources of humour in the Analects: first – discontent with the political situation that renders him unable to spread his teachings as wide as he wanted and be appreciated as he deemd he deserved. Second – his deep friendship with his disciples with teasing and light mocking of one another. Third – self-deprecating humour. He seemed to be especially keen on mocking his own failures, question his own wisdom and competence. The nature of Confucius’ humour is sincere, warm and mature.

Humoro Raiška Konfucijaus „Apmąstymuose Ir Pašnekesiuose“

Author(s): Solveiga Žibaite / Language(s): Lithuanian / Issue: 88/2016

This article focuses on humour in the Analects of Confucius. It argues that the comic aspect of Confucius’ personality is often overlooked in classic commentary. Even though laughter and excessive humour are perceived in Confucian tradition as a break of character, a sign of futility, excess, immaturity and inability to act according to requirements for the junzi, in his personal surroundings Confucius used a peculiar kind of humour. I present three sources of humour in the Analects: first – discontent with the political situation that renders him unable to spread his teachings as wide as he wanted and be appreciated as he deemd he deserved. Second – his deep friendship with his disciples with teasing and light mocking of one another. Third – self-deprecating humour. He seemed to be especially keen on mocking his own failures, question his own wisdom and competence. The nature of Confucius’ humour is sincere, warm and mature.

Ile nicości potrafimy znieść? Uwagi na temat filozoficznych podstaw dialogu chrześcijańsko-hinduskiego i chrześcijańsko-buddyjskiego

Author(s): Krzysztof Jakubczak / Language(s): Polish / Issue: 57/2012

In this paper, I dispute a position articulated by Jacek Bolewski that the conception of creation from nothingness does not constitute the essential difference between Christian and Indian understanding of being, contrary to popular belief. Bolewski argues that when reconsidered the meaning of this difference in the Biblical context it reveals the convergence of fundamental intuitions of both traditions. I refute this view and claim that the popular belief, wrongly rejected by Bolewski, is justified and well-grounded in the thought of the Church Fathers developed in opposition to the Greek way of conceptualizing being. Therefore, I maintain that Bolewski’s arguments are based on the formal similarity only, not the content one, and, moreover, that this similarity is merely seeming and implied by the confusion of two orders – theologico-existential order, typical of the Bible, and logico-metaphysical one which is essential to the religious and philosophical tradition of India expressed in the Nasadiya Sukta.

In Medias Res

Frequency: 2 issues / Country: Croatia

We are launching IN MEDIAS RES guided by the idea that the core question, not only of contemporary philosophy, but all humanities, social sciences and scientific disciplines – is the issue of the media and media intermediation.
 

In our approach to history, religion, philosophy, culture, art, science, tradition and modernity, we want to examine what really belongs to the 'substance', and how much of it accounts for 'mouthpieces', 'intermediaries', techniques, the media, and the defining organisations and hierarchies.

In this sense, IN MEDIAS RES is an interdisciplinary scientific journal which will welcome and publish (reviewed) articles from various scientific branches and disciplines, insofar as they scientifically reflect on some of the segments of mediality in their scientific field

Indijos Geostrateginio Vaidmens Rytų Azijoje Kultūrinės Prielaidos

Author(s): Konstantinas Andrijauskas / Language(s): Lithuanian / Issue: 86/2016

The article aims to assess the main culturally relevant premises that have prepared the soil for India’s current projection of influence into the East Asian region. Based on the assumption that geographical position is a principal factor of cultural influence diffusion, thus justifying a certain state’s developing role in the international system, this article deals with the geographical and historical layers of India’s participation in the cultural processes of its eastern neighbourhood and provides a summary of its contemporary connections with East Asia. The article reveals that India’s traditional localization within South Asia/Indian subcontinent has distorted and simplified its geo-strategic position, especially towards its eastern neighbourhood. Due especially to its cultural heritage and contemporary ideational appeal, India can reasonably claim a larger diplomatic, economic and security role in the eastern and particularly southeastern part of Asia.