Search results

1

Evolution sémantique du mot “dharma”

100%

Willman-Grabowska H.

Rocznik Orientalistyczny

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vol. Rocznik Orientalistyczny, T. 10, (1934)

2

Trespassing spaces or some intercultural walks

51%

Milewska I.

Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

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2016

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issue 40

177-195

EN

The purpose of the article is to discuss, based on chosen examples, whether the intercultural understanding is possible and what are the limits of it. Firstly, in a short introduction, the tools which the Europeans elaborated in order to understand Indian texts, which were mainly grammars and dictionaries, are discussed. Then, the Sanskrit terms such as “dharma,” used to express the most important ideas of Indian culture, are analyzed. This discussion is followed by the analyse of the noun “vana.” Its most typical English equivalent used in translations is “forest.” However, after deeper consideration, it appears that the understanding of this term differs depending on particular cultural roots. The next noun to be discussed is “lotus” as used in the European texts in which these Indian flowers are shown. In Sanskrit works of literature the European word “lotus” has more than one equivalent and the differences among Indian lotuses are of importance in the process of creating appropriate poetic images. One more example of potential “intercultural walks” described in the article is the presentation and comparison of the reception of two versions, an Indian and a European one, of the Mahabharata epic as arranged and received in modern times.

3

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

44%

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).

4

Rabindranath Tagore – poszukiwanie prawdy i piękna w teorii i w Szkole Poety

44%

Krawczyk Z.

Kwartalnik Pedagogiczny

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2017

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vol. 62(4 (246))

95-110

PL

The article is based on the author’s personal and long-year experience gathered while observing and living the life in India. The text addresses the problems and struggles of elites of a society on the crossroads of various civilisations. In addition, it touches upon often contradictory visions of the world and social order, which does not prevent any of them from finding space to perfect specific aspects of spiritual life. In India, we can see very clearly how two planes and two levels of Indian culture – the philosophy of life and the art of life – cross and, at the same time, blend with each other. The most general aspect of these considerations results from the common essence that permeates Indian culture and skills of co-existence. Its contributions to global culture are: a unique view, cognition and evaluation of the world. It also added a more profound interest in mankind than in other cultures, supported by the intellectual effort to explore what conditions its being, and what can decondition that being. As a result of that interest, deepened throughout dozens of centuries, the Indian philosophy proposes a notion of the human being that is wider than in the European tradition. Moreover, it also advances methods and techniques of upbringing of the young generation so that it would manifest a conscious attitude to the tradition and art of life in the broadest meaning of the word, and be able to build a balance between the self – the microworld – and the macroworld in a peaceful and disciplined manner.

5

The Hierarchy of the Transcendentals According to Advaita Vedānta

38%

Kudelska M.

Estetyka i Krytyka

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2014

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issue 1(32)

81-96

EN

In advaita vedānta, the status of real existence is ascribed to the Brahman only. The Brahman is the transcendental ultimate reality and it is not possible to describe it by any attribute. The present paper will focus on the problem of values. What is the status of values according to the pure monistic system? When advaita vedāntists call the empirical world sad-asad-anirvacanīya (real-unreal-indefinable), are we entitled to speak about the existence of values? And if they are real, what does ‘real’ mean in this context? All the attributes by which we describe the world can be grasped in groups. This division depends on the way in which we experience the world. One group encompasses objects experienced by the external organs, by the senses; its realm is responsible for aesthetic values. The second group leads to discrimination; its domain is ethics. The third prejudges the status of the world and advances metaphysical arguments. These three groups are arranged hierarchically. This order includes the cosmological and the soteriological model as well; thus the vision of the world in classical Indian thought appears as total harmony.

6

Dharma and religion in Tagore’s views

32%

Milewska I.

ARGUMENT: Biannual Philosophical Journal

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2014

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vol. 4

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issue 1

81-88

EN

Rabindranath Tagore (1861–1941), one of the greatest contemporary Indian thinkers, discussed the problem of religion and faith on the ground of global pluralism and religious diversity. He presented his views in numerous poetical works (including Gitanjali, a collection of Song offerings translated into English, for which he was awarded with the Noble Prize in literature in 1913), but he also delivered many speeches, mostly addressed to the Western audience (e.g. The religion of Man). In his writing, Tagore often uses the terms “religion” and dharma interchangeably. This article focuses on both key terms and on the question whether they may be seen as equivalent according to him. Does he really equalize both terms? or, How was his understanding of “religion” and dharma influenced by his cultural background? The article opens with the analyse of the dictionary definitions of both key terms. Next, at the basis of dictionary explanation the main question is raised: whether “religion” and dharma could be treated as equivalents in their whole range of meanings or should their understanding be limited to a chosen definition or definitions? In the following section, Tagore’s concept of the so called “Man the Eternal” and “Divinity in Man” is briefly described. Final comments include some remarks on both terms explained in the light of Tagore’s view on comparative methodology. He claims that “religion” and dharma are close in meaning, since they both stand for the rational description of the individual experience of divinity. Therefore, they may ultimately lead to the common end, regardless their different cultural roots and various circumstances in which both concepts developed. Tagore argues for freedom as the preliminary condition for understanding of the phenomenon of transcendence of human nature towards the experience of divinity. He understands freedom as perfect harmony realized in this world but not merely through our response to it in knowing but in being. Only when such an approach is accepted the experience of “Man the Eternal” can be achieved. In this respect all human beings may meet, regardless they come from Western or Eastern culture. Such an exposition of the core of religious experience allows us to use the terms of “religion” and dharma interchangeably, and thus contribute to the comparative methodology in religious studies.

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1 ARGUMENT: Biannual Philosophical Journal

1 Estetyka i Krytyka

1 Filozofia Chrześcijańska

1 Kwartalnik Pedagogiczny

1 Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego

1 Rocznik Orientalistyczny

2 Milewska I.

1 Kosior K.

1 Krawczyk Z.

1 Kudelska M.

1 Willman-Grabowska H.

1 2021

1 2018