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1

Synkretyczne pouczenie jogiczne w Ćarakasanhicie (Śarirasthana 1.137-155)

100%

Budziszewska N.

ARGUMENT: Biannual Philosophical Journal

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2021

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vol. 11

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issue 2

497-508

EN

A syncretic yogic instruction in Carakasanhita (Śārīrasthāna 1.137-155): Śārīrasthāna (ŚS) .1137-155, contained in Book 4 of the Ćarakasaṃhitā (1st century BCE - 2nd century CE), is a short treatise on yoga presented for āyurvedic purposes. In its yogic interpretation, the work comprises the Upaniṣads, the Mahābhārata, some Sāṃkhya's and Vaiśeṣika's notions as well as the meditative interpretation present in the Buddhist tradition. The ŚS gives a threefold path (ayana) leading to mokṣa (ŚS 150-151), the state of supreme brahman with which the conscious being, bhūtātman, becomes one (ŚS 155): yoga, smṛti, and sāṃkhya. The path to liberation is based on yoga, which is the reinforcement of the manas in the ātman (ŚS 138) and the stopping of sufering by breaking the connection between the erroneous identification of ātman with manas and the senses (ŚS 138-139). On the path of yoga, a powerful eight-fold magical power (eight siddhis) is created through which the yogi is able to overcome external adversities (ŚS 140-141). In the next step, the recognition of the one's true identity - according to the sāṃkhya - is made through buddhi by the power of jñāna (ŚS 152-153). However, in order for this recognition to be realized, the state of purity of sattva (ŚS 141) must first appear, induced by the practice of the eight-step smṛti realized by eighteen perfections (ŚS 143-147).

2

Medycyna naturalna a Kościół katolicki – wątpliwości i uwagi o charakterze biopolitycznym

84%

Rezmer-Płotka K.

Studia Orientalne

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2021

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issue 2(20)

157-165

RU

В настоящее время на Западе наблюдается явный рост интереса к восточным практикам, в том числе к натуральной медицине. В этом контексте примечательно, что в 1979 году Всемирная организация здравоохранения (ВОЗ) признала Аюрведу старейшей системой здравоохранения. Аюрведа также стала объектом интереса католической церкви. В статье предпринята попытка изучить отношение этого института к Аюрведе и определить характер возникающих сомнений и оговорок. С этой целью был проведен анализ документа Папского совета по культуре – Папского совета по межрелигиозному диалогу Иисус Христос, Податель воды жизни. Христианские размышления о Новой Эре. Затем в качестве вспомогательной части анализа были включены высказывания избранных представителей Католической церкви. Подтверждена также следующая гипотеза: сомнения и оговорки католической церкви по отношению к Аюрведе носят биополитический характер. На основании анализа документа можно сделать вывод, что католическая церковь трактует и интерпретирует действия, предпринимаемые в рамках Аюрведы, как биополитические практики.

EN

Currently, we observe a significant increase in interest in Eastern practices in the West, including natural medicine. In this context, it is important that in 1979 the World Health Organization (WHO) recognized Ayurveda as the oldest health-care system. Ayurveda has also become an object of interest of the Catholic Church. The article examines the institutions’ attitude toward Ayurveda and determines the nature of doubts and reservations that arise around it. To this end, an analysis of the document of the Pontifical Council of Culture – The Pontifical Council for Interreligious Dialogue Jesus Christ the Giver of the Water of Life. Christian reflection on the New Age was carried out. Subsequently, the statements of selected representatives of the Catholic Church were included in the analysis. The following hypothesis has been verified: the Catholic Church’s doubts and objections to Ayurveda are of biopolitical nature. Based on the analysis of the document, it can be concluded that Catholic Church treats and interprets Ayurveda activities as biopolitical practices.

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The “Demarcation Problem” in Science: What Has Enlightenment Got To Do With It? Part I

67%

Cook A.

Dialogue and Universalism

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2022

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issue 1

165-188

EN

Steven Pinker’s recent Enlightenment Now (2018) aside, Enlightenment values have been in for a rough ride of late. Following Max Horkheimer and Theodor Adorno’s critique of Enlightenment as the source of fascism, recent studies, amplified by Black Lives Matter, have laid bare the ugly economic underbelly of Enlightenment. The prosperity that enabled intellectuals to scrutinize speculative truths in eighteenth-century Paris salons relied on the slave trade and surplus value extracted from slave labor on sugar plantations and in other areas Europeans controlled. Indeed, deprived of its ugly economic underbelly, Enlightenment was barely conceivable; furthermore, its reliance on surplus value extraction from oppressed labor was accompanied by a racism that, with the exception of the thought of Jean-Jacques Rousseau and a few other thinkers, was arguably inherent to Enlightenment. However, I am not proposing yet another revelation of Enlightenment’s complicity in exploitation of, or disregard for, the Other. Rather, I want to highlight the damage being done today by an insidious strategy of labelling as “pseudo-science” entire domains of non-Western knowledge such as Chinese medicine and Ayurveda, thereby rendering them no-go zones for serious minds. Even though the term pseudo-science had yet to be coined, the beginnings of this tendency are already evident in Enlightenment-era works such as Jean-Baptiste Du Halde’s Description … de la Chine (1735). The perpetuation of this dismissive treatment of non-Western natural knowledge creates a significant obstacle to superseding a “scientific revolution” whose confines have long been burst: it is increasingly recognized that traditional/indigenous knowledge affords a vast reservoir of materials, skills and insights of which the world has desperate need, no more urgently than in response to the covid-19 pandemic.

Refine search results

1 ARGUMENT: Biannual Philosophical Journal

1 Dialogue and Universalism

1 Studia Orientalne

1 Budziszewska N.

1 Cook A.

1 Rezmer-Płotka K.

1 2022

2 2021

Synkretyczne pouczenie jogiczne w Ćarakasanhicie (Śarirasthana 1.137-155)

Medycyna naturalna a Kościół katolicki – wątpliwości i uwagi o charakterze biopolitycznym

The “Demarcation Problem” in Science: What Has Enlightenment Got To Do With It? Part I