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Samopoznanie umysłu w chrześcijaństwie i buddyzmie

100%
Stróżyński M.
Filozofia Chrześcijańska
|
2020
|
vol. 17
19-51
EN
The article compares the understanding of self-knowledge of the mind in Tibetan Buddhism (in the schools of Mahamudra and Dzogchen) with the ancient, PlatonicChristian philosophy. It argues that in both traditions there are two aspects of the experience of self-knowledge: the impossibility of grasping the mind as an object and theceaseless, unavoidable awareness of the mind’s cognitive activity. The fi rst of those aspects is called by the Tibetan tradition “emptiness”, while the second – lucidity ofthe mind’s nature. In Gregory of Nyssa and Augustine of Hippo we can see a diff erence of accent in terms of the signifi cance of those two motifs, but it seems that bothphilosophers understand self-knowledge in a very similar way. Recognizing those two aspects is what brings the Buddhist and the Western traditions close to each other,while a fundamental diff erence between them lies in the fact that in the latter, selfknowledge of the mind opens a path to the experience of the infi nite mind of God, ofwhich the fi rst is an image, while in Buddhism the concept of God does not appear at all. Individual self-knowledge is treated as the experience of the nature of one, universaland absolute mind.
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Ficino východní: zkušenost interpretace teologie a světelné metafyziky Marsilia Ficina

80%
Ivančenko G.
Filosofický časopis (Philosophical Journal)
|
2023
|
vol. 71
|
issue 3
457-473
EN
This article contains an analysis of the influence of the Corpus Areopagiticum on the thought of the Renaissance Platonist Marsilio Ficino, in the process of which the author thematizes especially Dionysius’ differentiation of two aspects of the Divine: the radically transcendent, which correlates with the One of the Neoplatonists, and the manifested, energetic emanation of God ad extra, which can be associated with the Intellect. The author points out that this Dionysian theology, later developed by Gregory Palamas, provided valuable conceptual possibilities – which Ficino implicitly used – for the reconciliation of Christian orthodoxy with Neoplatonic metaphysics. And this reconciliation was, after all, one of the main goals of Ficino’s philosophical project. In the context of these considerations, Ficino’s metaphysics of light is also taken into account. Although it was related to the teachings of Dionysius, it diverged from them in a way problematic for Christian theology. The author attempts, in the conclusion of the article, to sketch out a solution to the predicament that arises from the unification of Neoplatonic emanative schema with the teachings of Dionysius the Areopagite on the gift of light.
CS
Obsahem tohoto článku je analýza vlivu Corpus Areopagiticum na myšlení renesančního platonika Marsilia Ficina, přičemž autor tematizuje zejména Dionýsiovo rozlišení dvou aspektů Božství: radikálně transcendentního, jenž koreluje s Jednem novoplatoniků, a manifestovaného, energijního vycházení Božího ad extra, které může být usouvztažněno s Intelektem. Autor poukazuje na to, že tato dionýsiovská teologie, později rozvinutá Řehořem Palamou, poskytuje cenné konceptuální možnosti – jichž Ficino implicitně užívá – pro rekonciliaci křesťanské pravověrnosti s novoplatónskou metafyzikou. A právě tato rekonciliace koneckonců představuje jeden z hlavních cílů Ficinova filosofického projektu. V kontextu těchto úvah je zohledněna také Ficinova světelná metafyzika. Ta sice souvisí s Dionýsiovými naukami, leč odchyluje se od nich způsobem, jenž je pro křesťanskou teologii problematický. V samém závěru článku se autor pokouší nastínit řešení nesnáze, jež povstává ze sloučení novoplatónského emanativního schématu s učením Dionýsia Areopagity o darování světla.
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