Browsing by Author "Rogacz, Dawid"
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Item Chińskie konstruowanie historii(2015) Rogacz, DawidThe aim of my paper is to demonstrate the structuring of history in the classical Chinese historiography. I would like to show the crucial position of historiography in Chinese culture and how the latter influences its proportions, scientific status and standards of criticism. Notwithstanding the selectivity of those standards and the political supervision over the transcribing of history, the history in ancient China proved to have been actually constructed. That fact is confirmed by the ethical and didactic function of historiography proposed by Confucius. Political projects were probably formulated in the most ancient times, so as to supply new institutions with the legitimization they needed. The idealization of the past had its reflection in the worship of ancestors and in some features of Chinese language. That overlapped with cyclical view on history, generalizing dynastic histories, where the concept of the Mandate of Heaven played a key role. As a result, the schema of the constructing of history came to life. It embraced four stages: the founder, the crisis, the restorer and the collapse.Item Dharma kołem się toczy. O zanikaniu szkół filozoficznych buddyzmu chińskiego w V–VII wieku(2014) Rogacz, DawidCelem niniejszego artykułu jest ustalenie przyczyn zaniku szkół filozoficznych buddyzmu chińskiego w okresie pomiędzy V a VII w. n.e. Przedmiot dociekań stanowi: siedem pierwszych szkół buddyzmu chińskiego, chińska madhjamaka oraz chińska jogaczara. Przyczyny te mają charakter ideowy, tj. filozoficzny, a nie kulturowy bądź stylistyczno-językowy. Dla celów pracy zestawiam myśl tych szkół z filozofią szkół tiantai i huayan.Item Dwie wizje tożsamości. Szkic z ontologii społecznej(2013) Rogacz, DawidArrangements in the field of ontology retain their importance for normative of political theory. The key problem of the ontology of social beings is human identity. This problem was raised during the debate between liberals and communitarians. Liberalism advocates the negative and formal concept of originality, evoked in modernist traditions. Communitarianism opts for the notion of identity with the values acclaimed in an individual community, which was established in the republican tradition. The final question is whether the differences between the heretics and the conventionalists are as significant as it is usually delineated.Item Dynamika władzy w powojennych Chinach. Próba analizy teoretycznej(2016) Rogacz, DawidThe aim of this paper is to make an attempt to analyze the dynamics of thr political power in People’s Republic of China, using the conceptual apparatus of Leszek Nowak’s non-Marxian historical materialism. By means of application of his first model of the dynamics of power, I am going to generalize in theoretical manner main political changes in post-war China: from foundation of PRC, through Cultural Revolution and Opening Reforms up to the Chinese politics after 1989. Conducted analysis will allow me to make three wide-ranging predictiions concerning further development of China in the field of politics, economy and ideology.Item Filozofia ekspercka – nieakademicka kontrofensywa filozofii?(2015) Rogacz, DawidThis article is the first Polish presentation of the project of expert philosophy, perceived as a non- -academic response to the contemporary crisis of humanities. In the field of metaphilosophy and methodology, expert philosophy tries to cooperate fruitfully with science and market, coming across fundamental research of economy and management studies. Refering to the Sophistic movement, it wants to return to the practical dimension of logic and philosophical ethics. Its crucial issue is how to describe expert knowledge, what is reflected in the didactics.Item Idea korelacji Nieba i ludzkości jako paradygmat religii konfucjańskiej(2017) Rogacz, DawidIn this article, I would like to reconstruct the basic assumption of the Confucian religion, which came to life in the 2nd c. B.C., i.e. the idea of the correlation of Heaven and humankind (Tiān-rén gǎnyìng 天人感應). To that end, I will examine the writings of Dong Zhongshu and other selected Han Dynasty thinkers. I will try to show that although Confucianism of that time did not assume any transcendent being or salvation, it fulfills the criteria of the religious phenomenon.Item In the Shadow of the Decay. The Philosophy of History of Mencius and Xunzi(2017) Rogacz, DawidThe aim of my paper is to analyze the debate between Mencius and Xunzi from the perspective of their views on the nature of the historical process. The Mencian approach embraces not only elaboration on the doctrine of the Mandate of Heaven, resulting in a cyclical vision of history, but also strong idealization of the past. I will show that ren (benevolence), treated as a historical principle, could link two dimensions of his historical thinking: the moral and ontological. Xunzi rejected the possibility of the intervention of Heaven in history, however, his theory of rituals and belief in moral use of history made his philosophy of history much more conservative, embalming the idealization of the past. In short, I will look for the main common points and differences between these two major figures of Confucianism regarding their views on history, attempting to answer which beliefs could constitute a unique Confucian philosophy of history.Item Jak "Chiny" stworzyły Europę: narodziny oświeceniowego sekularyzmu z ducha konfucjanizmuRogacz, DawidCelem artykułu jest wykazanie, iż kontakt filozofii europejskiej z kulturą Chin w II poł. XVII–II poł. XVIII wieku wpłynął na powstanie i rozwój sekularyzmu, który stał się charakterystyczną cechą zachodniego Oświecenia. W pierwszej części zamierzam zbadać, w jaki sposób poznanie historii Chin i etyki konfucjańskiej podało w wątpliwość chronologię biblijną i podważyło wiarę jako konieczny warunek moralności. Następnie przeanalizuję próby odparcia tych zarzutów, reinterpretujące konfucjanizm jak kryptomonoteizm. W części trzeciej pokażę, jak debata dotyczą-ca kultury chińskiej przyczyniła się do narodzin świeckiej filozofii historii, która to historiozofia położyła ostateczny kres oświeceniowej sinofilii. W konkluzji przedstawię główne ograniczenia tezy o wpływie myśli chińskiej na narodziny sekularyzmu.Item Knowledge and Truth in the Thought of Jizang (549–623)(2016) Rogacz, DawidThe aim of this paper is to examine Jizang’s theory of knowledge and truth in terms of contemporary philosophy. Firstly, I present the main areas of Madhyamaka thought, especially those concerning human knowledge and cognition, enunciated in Nagarjuna’s Vigrahavyāvartani. Secondly, I raise the issue of the acceptance of Madhyamaka in the area of Chinese thought, which provides us with the question of the inception and development of the sānlùn zōng – the Three Treatises School. Thirdly, I expound the main points and key notions of Jizang’s philosophy: the crucial concepts of the “refutation of erroneous views as the illumination of right views” (bóxiè xiànzhēn) and “the Four Levels of the Two Kinds of Truth” (sìzhŏng èrdí). I try to explicate and develop these ideas in terms of modern epistemology, which in the first instance is related to the Münschausen trilemma.Item Konfucjanizm Yong Huanga na rozdrożu pomiędzy tradycją i współczesnością(2015) Rogacz, DawidCelem mojego artykułu jest analiza filozofii Yong Huanga, czołowego przedstawiciela konfucjanizmu w XXI wieku, w perspektywie historycznej ewolucji myśli konfucjańskiej oraz specyfiki współczesnego konfucjanizmu. W sposób szczególny uwzględniam myśl polityczną Yong Huanga, która ustosunkowuje się krytycznie zarówno do liberalizmu politycznego, zwłaszcza w wersji Richarda Rorty’ego, jak i do dziedzictwa chrześcijańskiego. Poprzez umieszczenie myśli Yong Huanga w kontekście historycznym zamierzam wykazać, które poglądy filozoficzne pozostały wspólne starożytnemu i współczesnemu konfucjanizmowi. W konkluzji artykułu pragnę pokazać napięcie pomiędzy tendencją do uniwersalizacji wartości konfucjańskich a przejętą z myśli zachodniej relatywizacją kulturowych narracji.Item Logika Dharmakīrtiego(2014) Rogacz, DawidCelem artykułu jest rekonstrukcja logiki Dharmakīrtiego (550-620 n.e.), wieńczącej rozwój klasycznej logiki buddyjskiej i - generalizując - indyjskiej. Dla jej właściwego zrozumienia przedstawiam pokrótce nominalistyczną ontologię, dualistyczną epistemologię i przyczynową teorię znaczenia Hindusa, wyłożoną przede wszystkim w ,,Pramāṇavārttice". Pokazuję, iż w ślad za Dignāgą, Dharmakīrti upraszcza sylogizm do twierdzenia, przesłanki i konkluzji. Na podstawie potrójnego kryterium dobrej przesłanki Hindus uznaje za słuszne tryby znane Zachodowi jako ,,Barbara" i ,,Cesare". W dalszej części artykułu wskazuję na najnowsze adaptacje logiki Dharmakīrtiego: epistemiczną interpretację orzeczenia imiennego ,,niścita", modalną interpretację zaimka ,,syāt" i (własną) interpretację partykuły ,,eva" jako kwantyfikatora.Item Minglitan: chiński przekład i komentarz Kategorii Arystotelesa z XVII wieku(2016) Rogacz, DawidThis article puts forth the first Polish translation of fragments of Minglitan, „Investigation into the Meaning of Names”, that is Chinese translation and commentary of Aristotle’s Categories prepared by Chinese scholar, Li Zhizao and Portuguese Jesuit, Francisco Furtado, and published in 1631. Five pieces have been select for the translation: Li Tianjing’s preface to Minglitan; a groundbreaking essay on sources of philosophy, containing the very first Chinese transliteration of the term φιλοσοφία; chapter on the category of substance; of quantity; and chapter on opposites. The translation has been furnished with footnotes elaborating on Chinese terms employed in the Minglitan, and has been preceded by an introduction that delineates historical context of Minglitan, its content and structure, along with a brief sketch of its main linguistic determinants.Item Misja Ramakriszny jako nowy ruch religijny(2013) Rogacz, DawidThe aim of my paper is to show that the Ramakrishna Mission is a new religious movement, not just a neohinduist sect, commonly classified as Neo-Vedanta. I will refer to the administrative structure and profile of the Mission and to the teaching of the patrons of the movement: Sri Ramakrishna Paramahansa (1836–1886) and his most important disciple, Swami Vivekananda (1863–1902). Their teaching opens the movement (and the Hindu tradition) to the West through the concept of religious pluralism.Item Osoba i wolność w myśli Pierre'a Teilharda de Chardina(2013) Rogacz, DawidThe idea of freedom in the thought of Pierre Teilhard de Chardin has not already been analysed. This paper delves into this issue in four dimensions: ontological, anthropological, social and theological. The concept of spirit as unifying direction of evolution of the universe and the notion of radial energy guarantee the ontological possibility of freedom. Human person is different from other beings because of her consciousness of his own freedom. Specific embodiments of this freedom are love and work; freedom should not be confused with “the will to live”. Unification and development of the mankind are main social consequences of freedom. God is the ultimate cause and the purpose of freedom, because the love of God is the most complete incentive to make an effort.Item Pojęcie Nieba (Tian) w filozofii konfucjańskiej(2015) Rogacz, DawidThe article analyses notion of Heaven (天, Tian) in the source books of Confucian philosophy, from Confucius through Mencius and Xunzi up to Dong Zhongshu and Zhang Zai. Not only metaphysical characteristics of Heaven, but also relation between Heaven, human nature and moral conduct are the subject of consideration. It finally leads to the critique of Hegel’s belief that there are no connections between Tian and morality.Item Ramy dialogu chrześcijańsko-buddyjskiego(2014) Rogacz, DawidThe dialogue between Christianity and Buddhism has to overcome the consequences of foregoing the reception of Buddhist ideas in the West, which are described as reductionisms: philosophical, geographical, Marxist and naturalistic. The main differences between these two religions concern: the existence of God, conception of the soul, vision of afterlife and liberation/salvation. In effect, the differences are of a fundamental character. The central significance of the issue of suffering, and structural similarities as to religious ethics and their universalism, make the dialogue possible, however, on practical grounds.Item Sloterdijka krytyka mesjanizmu(2015) Rogacz, DawidThe aim of my paper is to reconstruct Peter Sloterdijk’s critique of messianism. Sloterdijk distinguishes two sources of messianism: monotheistic zealousness and cumulation of ire. The main consequence of messianism is political cynicism. Communism and the discourse of the end of history are main secularized manifestations of messianism. Article ends with some critical remarks on Sloterdijk’s view.Item "Spring and Autumn Annals” as Narrative Explanation(Brill/Rodopi, 2018) Rogacz, DawidItem The birth of enlightenment secularism from the spirit of Confucianism(Routledge Taylor & Francis Group, 2018-01-18) Rogacz, DawidThe aim of the essay is to demonstrate that the contact of Europeanphilosophy with Chinese thought in the second half of the 17th and18th century influenced the rise and development of secularism, which became a distinctive feature of the Western Enlightenment. The first part examines how knowing the history of China and Confucian ethics has questioned biblical chronology and under-mined faith as a necessary condition of morality. These allegations wereafterwardscounteredbyreinterpretingConfucianismascrypto-monotheism. I will argue this debate has contributed to the birth of secular philosophy of history, which put an end to the Enlightenment Sinophilism. Throughout those changes in the image of China, nothing but an image was discussed: as it would be presented on a basis of the thought of Wang Fuzhi and other representatives of Chinese kaozheng 考證 movement, the encounter witht hecontemporaries of the Westerners would have opened a real dialogue.Item W stronę radykalnego pluralizmu religijnego(Wydawnictwo LIBRON – Filip Lohner, 2016-04) Rogacz, DawidThe main theme of my work is an encounter of religions. Its multidimensionality: confrontation of different views on Absolute, views on salvation, different religious ethics, patterns of sainthood and mystical experience – all of these points form the subject of philosophical reflection. The aim of this paper is an attempt to create some adequate philosophical model of such an encounter. My primary, and at the same time critical, point of reference is the conception of religious pluralism created by John Hick. By criticizing his approach I would like to refer to the thought of both his contemporary adversaries and religious thinkers, especially to Eastern philosophers: Arabian, Hindu and Chinese. The model coming out from this analysis, named radical religious pluralism, lets us judge the chances of effective interreligious dialogue nowadays. In the first part of my work I present some possible ways in which different religions relate to others. Schematically I reduce these relations to three basic types: negative – war, 180 Summary positive – dialogues and neutral – tolerance. The idea of inevitable religious war is considered with reference to conceptions of Samuel Huntington and Peter Sloterdijk. Analysis of the hermeneutical vision of dialogue is based on the conception of Raimund Panikkar. Finally, describing notions of religious tolerance I refer to the foundational concepts of John Locke, Baruch Spinoza and Voltaire. In the second part I reconstruct religious pluralism of Hick, one of the most important representatives of analytical philosophy of religion. Firstly, I try to explicate the meaning of notions of religious exclusivism and inclusivism, between which Hick’s pluralism is situated. I refer also to the documents of particular religions, which determine the relation of some religion to other confessions. Further I describe in details main idea of Hick’s pluralism: connection between so-called Real an sich and Real pro nobis. I retrace ontological characteristics of Absolute and epistemological presumptions of Hick, lying under his model. Then I try to see how that what Hick calls critical realism has had an influence on his view on soteriological end, mystical experience, pattern of sainthood and ethical code. I carefully analyse some examples illustrating his thesis, especially those from Eastern religions. In the last paragraph I try to found some anticipations of Hick’s model. I put stress on philosophies of al ‘Arabī and Ramakrishna. Nevertheless, I strongly refute Kantian extraction of religious pluralism. In the third part of my work I go on to critique of Hick’s pluralism. I agree with Muhammad Legenhausen and accept the variety of forms of religious pluralism. I show examples of alternative religious pluralisms: theological, sociological and philosophical, especially from analytical philosophy. In the first paragraph I present the idea of variety of religious ends according to Mark Heim. Then I criticize some essentialist Summary theories of mystique, referring mainly to Rudolf Otto. Finally, on the basis of the source material and accepted strategies of interpretation I construct pluralism of religious ethics and patterns of sainthood. The fourth and the last part of my work summarizes and surmounts results of previous parts. Firstly, I put forward main epistemological objections concerning critical realism. Then I try to construct my own conception of radical religious pluralism, escaping from these charges. The main assumption of this model assumes the plurality of: (1) the forms of salvation and (2) the forms of mystical experience and (3) moral principles and finally, what is the most outstanding issue, (5) plurality of Realities. Apart from Perfect Being, there are many other Realities: Emptiness, Nature of Buddha, Dao and so on. I explain this view in details and defend this view because of many counterarguments, especially trying to prove that only one Absolute is possible. Further, I show some inspirations of such an approach coming from religious studies and philosophy. Finally, I make an attempt to answer the question of practical implications of radical religious pluralism for interreligious communication. Exploiting Habermas’ theory of communication I distinguish basic levels of this communication and try to persuade that previous assumptions were necessary for the dialogue conceived in such a way.