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Dharma jako praktyczne studium umierania. Przyczynek do studiów nad podstawami mistyki buddyjskiej

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Kosior K.
Filozofia Chrześcijańska
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2020
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vol. 17
7-17
EN
Inspired by the Platonic defi nition of philosophy as preparation for death, the author sketches the way indicated by the Buddha (dharma) as an action aimed at ending the elementary circumstances of life. In addition, he tries to show that despite interpretative controversy and changing cultural context, this action is reproduced in the history of Buddhism. So it has solid, unchanging foundations. To make his reasoning clear, the author explains the key concepts present in Buddhist doctrine: dharma, kamma (karman) and skilful means (upaya kauśalya).
2
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Madhjamaka nijaka. Recenzja ksiazki Artura PrzybysLawskiego „Buddyjska filozofia pustki”

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Kosior K.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2011
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issue 4(18)
295-306
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Odrodzenie religii w Chinach po Mao

100%
Kosior K.
Roczniki Humanistyczne
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2019
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vol. 67
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issue 9: Sinologia
71-88
EN
The exposure of the agnostic character of Confucianism by Western sinologists has contributed to the unilateral perception of the Chinese religion as dominated by magical activity. The incompatibility of Chinese beliefs with theistic religions, which put God’s presence or the personality of the deity in the foreground, caused the conviction of sinologists has been duplicated by Western researchers of religions. As a result of such an attitude, the residents of the Middle Kingdom were treated as superstitious or even non-religious. Republican politicians, and after them the ideologues of the Maoist CPC, who fought against the “religious superstition,” took it similarly. The persistence of “superstition” was supposed to stabilize social divisions, inhibit development and prevent the effective communication of the party with the people. However, forced atheism, contrary to the expectations of the Maoist communists, did not become a catalyst for uniting the nation or a tool for progress, but it sterilized people spiritually and as a result, instead of coexist peacefully, they sought for their own survival, also at the expense of others. Mao died and was replaced by a pragmatic Deng. He and his successors adopted the view that the possible usefulness of religion suspends any prejudice against it. Moreover, where religion turns out to be useful in building the power of the country, it should be promoted and supported. However, this does not entail a declaration of full religious freedom. Besides, not all religions present in China are treated with equal favour. For various reasons, Chinese Buddhism is distinguished (Hàn chuán fójiào 汉传佛教). The activity of religious institutions is rationed and, in relation to various religions, accepted to a different degree. The paper contains an analysis of the indicated and other aspects of the presence of religion in present-day China.
PL
Eksponowanie agnostycznego charakteru konfucjanizmu przez zachodnich sinologów przyczyniło się do jednostronnej percepcji religii chińskiej jako zdominowanej przez aktywność magiczną. Niekombatybilność chińskich wierzeń z religiami teistycznymi, wysuwającymi na pierwszy plan obecność Boga bądź osobowość bóstwa, sprawiła, że przeświadczenie sinologów powielali zachodni religioznawcy. W następstwie takiego nastawienia, mieszkańców Państwa Środka traktowano bądź jako przesądnych, bądź zgoła niereligijnych. Podobnie rzecz ujmowali zwalczający „religijny zabobon” politycy republikańscy, a po nich ideolodzy maoistowskiej KPCh. Jego utrzymywanie się miało stabilizować społeczne podziały, hamować rozwój i uniemożliwiać efektywną komunikację partii z ludem. Przymusowa ateizacja jednak, wbrew oczekiwaniom maoistowskich komunistów, nie stała się katalizatorem zjednoczenia narodu ani narzędziem postępu, ale wyjałowiła ludzi duchowo, przez co zamiast zgodnie współżyć, zabiegali o własne przetrwanie, także kosztem innych. Co więcej, tam gdzie religia okazuje się być pożyteczna w dziele budowy potęgi kraju, należy ją promować i wspierać jej rozwój. Nie wiąże się to wszakże z deklaracją pełnej wolności religijnej. Poza tym nie wszystkie obecne w Chinach religie są traktowane z równą przychylnością. Z różnych względów wyróżniany jest chiński buddyzm (Hàn chuán fójiào 汉传佛教). Aktywność instytucji religijnych jest reglamentowana i w różnym stopniu, w odniesieniu do różnych religii, akceptowana. W artykule analizuje się wyżej wskazane i jeszcze inne aspekty obecności religii w dzisiejszych Chinach.
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Kim jest bodhisatwa?

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Kosior K.
Studia Religiologica
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2004
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vol. 37
PL
WHO IS BODHISATTVA?The author asked himself the above question every time when in the course of reading Buddhist texts, he noticed that the meaning of the term “Bodhisattva”  is different from the one he had known before. As it is difficult to overestimate the significance of the concept of Bodhisattva in the Buddhist doctrine, the author decided to analyse the causes of the above changeability. Having reconstructed the conception of Bodhisattva, as it functions in the Pali Buddhism, the author came to the conclusion that it remains in accord with the religious elitism which is characteristic of this tradition. It is only a very exceptional being who can become a Bodhisattva or future Buddha. For others there remains only the effort undertaken in accordance with the direction indicated by Buddha, or the lonely struggle, undertaken in ignorance of Buddha’s message, aimed at liberating oneself from suffering. It is quite a different situation in the case of the anti-elitist Mahayana which takes into account a wider spectrum of religious needs. Not only is the career of Bodhisattva open to anyone, but it is presented there as the only fully effective one with regard to its soteriological aspect. The elevation of Bodhisattva which occurs in Mahayana leads to putting him on a par with Buddha, and sometimes even to regarding him as someone more valuable than Buddha himself. The above redefinition is accompanied by a reorientation in soteriology. Bodhisattva’s turning away from Sansara and Nirvana, constitutes at the same time a liberation from the extreme values represented by the above two conditions.
5
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Dharma sprzed abhidharmy

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Kosior K.
ARGUMENT: Biannual Philosophical Journal
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2017
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vol. 7
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issue 1
9-16
PL
Dharma before the Abhidharma: The paper deals with the issue as to whether early Buddhism can be defined as a philosophy or as a religion. My analysis starts with the definition of the Buddha as the discoverer of the Dharma - the ancient and ennobling path (purāṇa‑, ariya‑magga) - which has made him the exalted teacher of gods and people. Then, after characterizing the possible meanings of Abhidharma in the context of their presence in canonical statements expressing Dharma, I draw conclusions about the connection or lack of connection between philosophy and soteriology in the teaching of the Buddha. Finally, after recalling the canonical statements of Buddha on his status, I conclude that the characterization of early Buddhism as a religion is also questionable.
6
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Pośledniość polityki w doktrynach religii chińskich. Niedziałanie (wuwei) jako zasada panowania

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Kosior K.
Horyzonty Polityki
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2012
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vol. 3
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issue 4
89-105
PL
Artykuł dotyczy kształtowania się idei mędrca-władcy w starożytnej chińskiej myśli religijnej.  Oddający się zapamiętale autokultywacji władca, może osiągnąć cnotę cechującą Niebo (czy Tao). Dzięki temu może przewodzić państwu tak jak samo Niebo (czy Tao), to znaczy bez uciekania się do jakiejkolwiek aktywności politycznej. Mędrzec-władca nie działa, a wszystkie sprawy toczą się w należytym porządku.
7
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Czy konfucjanizm jest religią?

100%
Kosior K.
Przegląd Religioznawczy
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2023
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issue 4(290)
3-25
EN
Among the five religions (zōngjiào) whose followers operate in eight legal organizations in the Peo-ple’s Republic of China, there is no Confucianism (rújiā). Interestingly, for over half a century, researchers of this tradition have been engaged in a lively, serious discussion about the possibility of recognizing it as a religion. At the beginning of the article, the difficulties associated with this issue are mentioned. Then, by way of introduction, Confucius’s religiosity as illustrated in the Analects is discussed. The main part presents several rele-vant approaches to Confucianism that emphasize, although for different reasons, its religious character. They are accompanied by various references to the phenomenon of religion, which constitute their context, as well as reservations expressed towards these approaches. Additionally, the text contains comments on Chinese spiritu-ality, which are important in relation to attempts to resolve the discussed issue.
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