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1

Buddyzm zen a św. Jan od Krzyża. Podobieństwa i różnice

100%

Skorupka A.

Edukacja Filozoficzna

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2017

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issue 63

133-147

EN

This article compares Zen Buddhism with the mysticism of St. John of the Cross. There are some similarities in these two systems (eg. the relief of suffering on the way to full development or love for other people – as a manifestation of the highest moral attitude). On the other hand, there are some differences (the main one is the concept of the Christian God as an omnipotent being, in which a man is always an insignificant and sinful unit). The author argues that the mysticism of both East and West can complement philosophical thinking, because, in times of crises in life, people usually turn to religion to obtain comfort.

2

Nadczłowiek a bodhisattwa. O różnicach między filozofią Nitzschego a buddyzmem zen.

100%

Skorupka A.

Nowa Krytyka

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2016

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issue 37

189-208

EN

The author of article polemicizes with interpreters of Nietzsche’s philosophy, that seek connections between views of German thinker and Zen Buddhism. In the work is claimed, that Übermensch has not much common with enlightened man (bodhisattwa). The way of Nietzsche’s and Zen masters thinking lead to the different conclusions and different attitude to the life and people. According to the author, even if we a interpretation accepted, that German philosopher had a intuition of enlightenment, we must – in terminology of Zen say – that he achieved kensio, and not satori.

3

Tele-kiss. Nam-June Paik’s expanded media in the light of Zen Buddhism

76%

Lipiński K.

Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

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2020

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vol. 28

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issue 37

308-316

PL

The article offers a broad overview of Nam-June Paik’s ideas of the expansion of video arts interpreted in the light of Zen Buddhism. His works recognized as the most significant examples of his marriage between the art theory and practice are marked by a thought-provoking vision of participatory culture, communicated in-between the networks in the post-industrial society. Our purpose is to reexamine his attitude to TV culture in the oscillation between Western and Eastern gaze considered in connection to the problems of emptiness and meditation drawn from Zen religious beliefs. In discussing his installations there is special stress to reconstruct his inner-insight into the subject of seeing and watching inscribed in a closed-circuit of the communication network.

4

"Nada vs sunyata." The Notion of Emptiness in John of the Cross and in Zen Buddhism

75%

Niziński R. S.

Verbum Vitae

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2022

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vol. 40

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issue 2

423-445

EN

It is not seldom that some authors try to compare the doctrine of Zen Buddhism with the doctrine of Saint John of the Cross with the intention of finding some parallels. The most striking similarity seems to be the term “emptiness” (nada – John of the Cross and sunyata – Zen Buddhism). The difficulty of the comparison stems from the fact that in both cases this term has an experiential meaning, i.e. it describes subjective feelings one has while following the spiritual path. Therefore, the intent of the paper is to capture the metaphysical and epistemological meaning of this term in order to facilitate the comparison. This effort has led to the conclusion that in both doctrines the essentially different meaning of emptiness reflects their different understanding of the ultimate reality. Consequently, meditational techniques which both forms of spirituality adopted to achieve the ultimate reality exclude each other, and the semantic proximity of Zen Buddhism and John of the Cross is misleading.

5

Standing in Public Places : An Ethno-Zenic Experiment Aimed at Developing the Sociological Imagination and More Besides ...

75%

Konecki K.

Sociologický časopis. Czech Sociological Review

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2017

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vol. 53

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issue 6

881-902

EN

This article describes and analyses an ethno-Zenic experiment consisting of standing motionless in public places (for example, at the entrance to a shopping mall, in front of a petrol station, a bank or a shop, or on a street corner). The research was inspired by an ethnomethodological approach to lived order and psychological knowledge - derived from Buddhism - on how the mind works. Some inspiration was also drawn from symbolic interactionism. The experiment was aimed first at discovering the basic assumptions underlying our everyday activities. A second and more important goal was to deconstruct the work of the mind, especially with respect to the process of the looking-glass self and ‘producing’ emotions. The article also discusses the use of the self-study method (ethno-Zenic experiments) to deconstruct the mind as part of a lived order in a certain location and, in the wake of that, mindfulness.

6

MINIMALISTYCZNA DUCHOWOŚĆ JAKO PRZYKŁAD ANTYKONSUMPCJONISTYCZNEJ DUCHOWOŚCI. PERSPEKTYWA SOCJOLOGICZNA

63%

Kasperek A.

Zeszyty Naukowe KUL

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2016

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vol. 59

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issue 4

71-88

EN

What is suggested in the article is an analysis of the spirituality of people practicing the minimalist lifestyle. The author treats this type of spirituality as a case of new spirituality. The anti-consumerist nature of minimalism is emphasized in the conducted analyses. At the same time, an attempt is made to specify the conditions for thinking about the possibility of anti-consumerist (new) spirituality exemplified by minimalist spirituality. Special attention is drawn to the issue of similarities between minimalism or minimalist spirituality and Zen Buddhism.

PL

W artykule przeprowadzono analizę duchowości osób praktykujących minimalistyczny styl życia. Autor traktuje ten typ duchowości jako przykład nowej duchowości. Podkreśla antykonsumpcjonistyczny charakter minimalizmu, a jednocześnie stara się określić warunki myślenia o możliwości istnienia antykonsumpcjonistycznej duchowości (nowej duchowości) na przykładzie minimalistycznej duchowości. Skupia się na kwestii podobieństw pomiędzy minimalizmem i duchowością minimalistyczną a buddyzmem zen.

7

Zen na poddaszu. Przyczynek do recepcji buddyzmu w Polsce

45%

Tracz B.

Polska 1944/45-1989. Studia i Materiały

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2018

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issue 16

EN

Artykuł jest próbą przedstawienia dziejów recepcji buddyzmu w powojennej Polsce, jako elementu przenikania nad Wisłę zjawisk charakterystycznych dla cywilizacji zachodniej (atlantyckiej) w drugiej połowie XX w. Przedstawione zostały główne, pozauniwersyteckie ośrodki i grupy, w których podejmowano próby praktyk buddyjskich, oraz osoby, które przyczyniły się do popularyzacji różnych odmian buddyzmu, ze szczególnym uwzględnieniem nurtu zen i roli, jaką w jego rozpowszechnianiu w Polsce odegrał amerykański nauczyciel buddyzmu zen, Philip Kapleau. Przedstawiono również działania prowadzone przeciwko polskim buddystom przez policję polityczną oraz drogę prowadzącą do rejestracji i tym samym zalegalizowania działalności pierwszej wspólnoty buddyjskiej w Polsce, co nastąpiło dopiero w 1981 r. Zen in the attic. A contribution to the reception of Buddhism in PolandThe reception of Buddhism, which in Europe began already in the nineteenth century, did not pass over Poland. Initially limited to scientific milieus and small social circles, in time Buddhism became more widely present, especially in artistic communities and youth subculture groups. After the World War Second, despite of being cut off by the Iron Curtain from main cultural changes, Poland was permeated by fashions and phenomena characteristic of the Atlantic civilisation, including the fascination for Oriental religiosity, especially Buddhism. Oriental studies were carried out at universities, while individuals and groups of enthusiasts tried on their own to study Buddha’s writings and teachings. There were among those people Władysław Misiewicz from Radom and Piotr Boniński from Gliwice. Their interest, however, was limited to intellectual reflection and they did not practice Buddhism. One of the first groups to practice Buddhist meditation was the circle of artist Andrzej Urbanowicz, who in 1967, together with his friends established an artistic group called “Oneiron”. Texts and intellectual quest led them towards Zen Buddhism, and Urbanowicz’s atelier became the first place in Poland where meditation was practiced. Meetings were also held at Mąchocice Kapitulne near Kielce. Activities of the still unformal group of Buddhists were kept under surveillance by the secret police. In 1975 Philip Kapleau, an American teacher of Buddhism, answered the group’s invitation, and from that time on, he visited Poland many a time. After Urbanowicz left Poland, in 1978, architect Andrzej Korbel became the leader of the group; in time, the Warsaw circle took the lead, with psychotherapist Wojciech Eichelberger. In the meantime, however, efforts to legalise the group encountered obstacles and it was not until 1981 that the first Zen Buddhist Community in Poland was established. Later on, next groups were organised but, despite the fact that a real breakthrough took place after 1989, already in the 1980s there were four officially registered Buddhist communities, with branches and circles in different towns and cities.

8

The Problem of Ontological Insecurity. What Can We Learn from Sociology Today? Some Zen Buddhist Inspirations

38%

Konecki K. T.

Przegląd Socjologii Jakościowej

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2018

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vol. 14

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issue 2

50-83

PL

Czy możemy nauczyć się sztuki życia z socjologii? Socjologia uczy nas, że jesteśmy częścią szerszej grupy zwanej społeczeństwem. Nauczono nas, że społeczeństwo powinno być najpierw opisane, aby mogło być zrozumiane i/lub wyjaśnione, a funkcja poznawcza jest najważniejszą częścią zrozumienia roli, jaką powinna odgrywać socjologia w demokratycznym i nowoczesnym społeczeństwie. Czy to zrozumienie (poznanie) jest wystarczające? Co jeszcze może możemy uzyskać od socjologii, by ulepszyć jakość naszego życia? Czy socjologia jest narzędziem sztuki życia, czy jest grą „wyrafinowanych” naukowców? W niniejszym artykule analizujemy socjologię z punktu widzenia filozofii buddyzmu zen, aby pokazać związek pomiędzy pracą umysłu a koncepcjami socjologicznymi, które są używane do analizy „społeczeństwa”. Ponadto analizujemy podejścia George’a H. Meada, Roberta Mertona, a zwłaszcza i osobno Anthony’ego Giddensa, który stworzył bardzo ważne dla naszych rozważań pojęcie „bezpieczeństwa ontologicznego”. Odtworzymy również strukturalne warunki sztuki życia i szczęścia, analizując koncepcję tak zwanych chciwych instytucji Lewisa Cosera. Analitycznie połączymy strukturalne warunki pracy we współczesnych chciwych instytucjach (szczególnie tych pracujących nad projektami) z utratą bezpieczeństwa ontologicznego. Analizujemy przesunięcie znaczenia pracy, kariery, autonomii, struktury czasu, tożsamości, prywatności i szczęścia, i wreszcie socjologii. Staramy się używać inspiracji buddyjskich do analizowania problemów cierpienia i związanych z nimi: ontologicznej niepewności oraz dobrostanu jednostki i/lub społeczeństwa.

EN

Can we learn about the art of living from sociology? Sociology teaches us that we are the part of a broader group called society. We are taught that society should be first described in order to be understood and/or explained, and that the cognitive function is the most important part in understanding the role sociology should play in a democratic and modern society. Is this understanding (cognition) enough? What more can we get to better our quality of life and live a wholesome life from studying sociology or society using a sociological perspective? Is sociology a tool for the art of living or is it just a play of the “sophisticated”? In this paper, we analyze the sociology from the philosophy of Zen Buddhism to show the connection between the work of mind and the sociological concepts that are used to analyze “society.” Moreover, we analyze the approaches of George H. Mead, Robert Merton, and especially and separately Anthony Giddens that created, very important for our considerations, the concept of “ontological security.” We also reconstruct the structural conditions of the art of living and happiness, analyzing the concept of greedy institutions by Lewis Coser. We analytically connect the structural conditions of work in contemporary greedy institutions (working on projects) with the loss of ontological security. We analyze the displacement of the meaning of work, career, autonomy, time structure, identity, privacy and happiness, and finally the sociology. We try to use a Buddhist inspiration to analyze issues of suffering and, associated with it, so called ontological insecurity and the welfare of the individual and/or society.

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1 Edukacja Filozoficzna

1 Images. The International Journal of European Film, Performing Arts and Audiovisual Communication

1 Nowa Krytyka

1 Polska 1944/45-1989. Studia i Materiały

1 Przegląd Socjologii Jakościowej

1 Sociologický časopis. Czech Sociological Review

1 Verbum Vitae

1 Zeszyty Naukowe KUL

2 Skorupka A.

1 Kasperek A.

1 Konecki K.

1 Konecki K. T.

1 Lipiński K.

1 Niziński R. S.

1 Tracz B.

1 2022

1 2020

2 2018

2 2017

2 2016