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Derrida a buddyzm

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Sieradzan J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2011
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vol. 23
171-213
EN
The paper analyze possible analogies between philosophies of Jacques Derrida and Buddhism, especially that of Nagarjuna's Madhyamaka. Buddhism and Derrida are similar for their radical criticism of main currents of existing philosophies. Derrida's conception of writing is akin to Mahayana Buddhism idea of mind as source of everything. In conclusion author shows that both Mahayana Buddhists describing emptiness and its synonyms, and Derrida writing about chora, differance and trace have used words of very similar and sometimes identical meaning. The difference is that main aim of Buddhist authors, including Nagarjuna's deconstruction of Buddhism, is realizing enlightenment, and Derrida's philosophy is showing philosophizing as pure play of endless meanings.
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Dialog biologa-buddysty z filozofem-ateistą o świadomości i reinkarnacji

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Sieradzan J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2017
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vol. 29/2
EN
The article describes key topics of discourse between a philosopher and an atheist Jean-François Revel and his son, Matthieu Ricard, a biologist and a Buddhist monk. It concerns similarities and differences between empirical science, philosophy and religion, mostly Tibetan Buddhism. They discussed status of consciousness and possibility of rebirth (reincarnation). The result of it was that both Revel and Ricard kept their positions. Ricard could not persuade Revel to his arguments, which his father regarded as propositions of faith.
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Tajemnica liczby 666. Mistyka, władza i pieniądze

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Sieradzan J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2015
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vol. 27
303-318
EN
Number 666 in the history was connected with power: first that of the emperor, then that of the church, and in the 20th century with that of presidents, nazis, secretaries of communist parties, and global capitalistists. It was connected with Akkadian state, Roman Empire, Catholic Church, and in the end with global corporations. Power as tied with profit, was always seen by its critics as something demonic. History of interpretation of the number 666 shows that its essence is changing: from power (in antiquity) through religion (medieval times) to money (modern times).
4
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Tolerance in Buddhism

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Sieradzan J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2014
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vol. 26
365-378
EN
This paper outlines some characteristic manifestations of tolerance in Buddhism. Buddhism postulates peaceful coexistence of different religions on the same territory under the state protection. Tolerance in Buddhism has both theoretical and practical aspects. 1. Supporting by Buddhist absolute rulers not only their own, Buddhist religion, but also other ones, including those maintained to be harmful. 2. Treatment of other religions as manifestations of one’s religion. 3. Including practices of other religions into Buddhist practice. 4. Including practices of other Buddhist schools into the practice of one’s own lineage of transmission. 5. Reluctant authorization of death penalties ever for most serious crimes 6. State ban on tortures. 7. Wildlife protection in a broad sense. 8. Ban on vivisection, death penalty and constraint of vegetarianism 9. Abolition of national army.
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Religia a polityka w buddyzmie tybetańskim: kontrowersje wokół Dordże Śugdena

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Sieradzan J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2016
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vol. 28/1
138-159
EN
The present text describes controversies connected with cult of Dorje Shugden, a deity of Tibetan Buddhism on the background of crisis of Tibetan diaspora in India. The author presents points of view of followers of Shugden and 14th Dalai Lama who banned the practice of the cult. It shows examples of intolerance and mutual attacks of Shugden’s followers and their enemies in India. The conflict is a symptom of the crisis of the Tibetan diaspora and of spirituality itself in times of domination of fundamentalists tendencies in religion and politics.
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Poza słowami. Nieustanna kontemplacja jako trzecia droga między religią a życiem świeckim na przykładach trzech współczesnych kontemplatyków

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Sieradzan J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2017
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vol. 29/1
EN
The topic of presentation is life and teachings of three less known, but important, modern mystics: Russian Sufi Irina Tweedie (1907-1999), and two non-confessional mystics: Indian U.G. Krishnamurti (1918-2007), and Romanian Ilie Cioara (1916-2004). It shows that method of permanent, silent contemplation, being non-sectarian, is essence of spiritual life. It gives lively alternative for both religious and secular lives which divide people into different and for many reasons conflicting approaches. It shows that essence of spiritual life is what lies beyond words, in silence.
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REASONS WHY SOCRATES WANTED TO DIE FANATICISM, WISDOM, EUTHANASIA OR SUICIDE. (Powody , dla których Sokrates chcial umrzec. Fanatyzm, madrosc, eutanazja badz samobyjstwo)

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Sieradzan J.
Archeus. Studia z bioetyki i antropologii filozoficznej
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2009
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vol. 10
5-19
EN
Both in ancient sources and present-day commentaries we can find many evaluations of Socrates' behavior in court. According to some researchers his behavior contributed towards his death sentence. The article presents a review of standpoints, and tries to answer the question, why did Socrates want to die? Some consider Socrates' attitude as fanatical, others believe his stubbornness in court was suicidal. However, one seems certain: if he had not died a voluntary but violent death, he would not have become so interesting and would not have been considered a crucial figure in the history of philosophy. It seems that Socrates did not regard philosophy as an activity separated from life. He believed his methods of training your mind and reflecting upon a sense of life carried an important message: life is not the most precious value and you should not hold on to it at all costs.
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