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Does the not-Self (anattā) teaching in the Nikāyas presuppose the existence of a special type of consciousness?

100%
Polak G.
ARGUMENT: Biannual Philosophical Journal
|
2022
|
vol. 12
|
issue 1
129-146
EN
According to the historically dominant interpretation of the anattā teaching, human being is a conglomerate of the five aggregates (khandha-s). However, several early Buddhist Nikāya texts seem to suggest that within human being there exists a dichotomy of the aggregates and their counterpart. The latter may cling to the khandha-s but also become dissociated from them. In this paper, I critically consider a hypothesis forwarded by several scholars that the early Buddhist texts presuppose the existence of a special type of consciousness (viññāṇa) which is not identical with viññāṇa-khandha, as the counterpart to the aggregates. According to this interpretation, such consciousness is considered pretty much synonymous with nibbāna, the ultimate state of liberation. I argue that despite its value and advantage over the historically dominant interpretation of anattā teaching, this hypothesis is nonetheless problematic on many levels. In the first part of the paper, I consider the textual problems of the hypothesis in question. In particular, I focus on the implications of the Kevaṭṭa Sutta and the Dhātuvibhaṅga Sutta as well as on the problematic interrelation of citta and viññāṇa in the Nikāyas. I also argue that the hypothesis of special consciousness as nibbāna is difficult to reconcile with the apophatic approach and strong emphasis on ineffability present in the substantial portion of the Nikāyas. In the final part of the paper, I consider philosophical problems of the theory in question. In particular, I argue that it is difficult to conceive pure transcendental type of consciousness as an agent of attitudes such as clinging or abandoning, thus making it an unlikely candidate for being the counterpart of the aggregates. In order to make better sense of the problems in question, I consider certain parallels of the Nikāya doctrine with modern philosophy of mind as well as with ancient Indian Sāṃkhya doctrine.
2
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Pisarze wczesnochrześcijańscy wobec filozofii starożytnej (cz. I)

80%
Leonkiewicz Ł.
ELPIS
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2013
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vol. 15
117-128
EN
Christian theology often is called Christianized philosophy. However in the early centuries of Christianity Christianwriters don’t refer to the ancient philosophy positively. The philosophy was a relic of paganism, and treated it’s teachingsas vain and chattery philosophical views. The first Christian writers had to face up with philosophy, so many of them critically or positively wrote about it. The first time apostle Paul came into contact with philosophers during his stay in Athens. Apologists then went on to write about the philosophers just as later the Fathers of the Church drew inspiration from ancient philosophy as well. In their opinion theology and philosophy differed from each other like the truth from the belief. Revealed in Scripture the knowledge about God is truth, because it was proclaimed by the prophets and apostles,which was inspired of the Holy Spirit. They didn’t speak from himself, but God spoke through them. But philosophers trusted their own mind and were seeking knowledge about the beginning, about truth, about God etc. Since the first century, Christian theology and philosophy saw this bond of “mutual understanding” unite them to this day.
3
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Wybrani Ojcowie Kościoła wobec filozofii starożytnej (cz. II)

80%
Leonkiewicz Ł.
ELPIS
|
2014
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vol. 16
75-86
PL
Często spotykamy się z określaniem teologii patrystycznej jako „schrystianizowanej filozofii”. Jednak sama filozofia nie była postrzegana jednoznacznie pozytywnie przez pisarzy chrześcijańskich. Jedni przestrzegali przed filozofią, drudzy z kolei zachęcali do jej studiowania. Od momentu wizyty apostoła Pawła na Aeropagu rozpoczął się dialog myśli chrześcijańskiej ze starożytną myślą grecką. Metodą filozoficzną posługiwali się niektórzy apologeci, Ojcowie Kościoła, którzy w filozofii starożytnej dostrzegali wspaniałą szkołę myślenia dla chrześcijan. W ich wykonaniu filozofia była jednak podporządkowana objawieniu i Pismu Świętemu, dzięki czemu uzyskiwała status absolutny. Samodzielność filozofii i filozofów, którzy dążą do poznania prawdy własną ścieżką, zawsze była postrzegana jako zbytnia ufność własnemu rozumowi, pycha. Niedająca się usunąć więź filozofii starożytnej i teologii wschodniej, przez negację bądź zachwyt, do dziś napędza twórczość teologiczną i ożywia myśl prawosławną.
EN
Christian theology often is called Christianized philosophy. However, in the early centuries of Christianity, its writers did not refer to ancient philosophy positively. For them, philosophy was a relic of paganism and its teachings were treated as vain and empty views. The first Christian writers had to confront philosophy and so many of them wrote about it either critically or positively. The Apostle Paul first came into contact with philosophers during his stay in Athens. Apologists then went on to write about the ancient philosophers and the Fathers of the Church drew inspiration from their thought as well. In their opinion, theology and philosophy differed from each other like truth from belief. Revealed in Scripture, the knowledge of God is truth, because it was proclaimed by the Prophets and Apostles, who were inspired of the Holy Spirit. They did not speak from themselves, but it was God who spoke through them. Philosophers, however trusted their own reason when they were seeking knowledge about the beginning of time, about truth, about God etc. Since the first century, Christian theology and philosophy saw this bond of “mutual understanding” that has united them to this day.
4

Zachowania gospodarstw domowych – identyfikacja problemów badawczych

70%
Grażyna Światowy G.
Zeszyty Naukowe Wyższej Szkoły Bankowej we Wrocławiu
|
2014
|
issue 4(42)
63-72
PL
Przedmiotem artykułu jest wskazanie głównych problemów merytorycznych i metodycznych związanych z prowadzeniem badań nad zachowaniem gospodarstw domowych. Autorka dowodzi, że ich rozwiązanie wymaga interdyscyplinarnego i kompleksowego podejścia. Szczególnie ważne jest tu korzystanie z dorobku dyscyplin pokrewnych i uwzględnienie efektów najnowszych odkryć w zakresie mechanizmów zachowania człowieka. Na tym tle przedstawia własną koncepcję modelowego ujęcia i interpretacji terminu „zachowanie” jako złożonego procesu, którym steruje mózg człowieka.
EN
The paper aims to indicate main substantive and methodological problems related to conducting research on behaviour of households. The author proves that the solutions involve an interdisciplinary and comprehensive approach. It is essential to use the achievements of related disciplines and to consider recent discoveries of mechanisms of human behaviour. In the backdrop of the above the author presents her own concept of a model approach and interpretation of the term “behaviour” as a complex process controlled by the human brain.
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