v. 1. Translation -- v. 2. Roman and Sanskrit texts.

This Is A Concise Narrative Of The Beginnings, History, Schisms, Social Organization And Cosmology Of The Living Jain Tradition. The Study Is Covered In 7 Chapters - Atheistic Jainism? - Textual Sources And Ethnographic Literature - The Grand Transition In Jainism: Digambar And Shvetambar As Continuity And Change - The Shvetambar `Church` - The Digambar Case Reconsidered: Contemporary Period - The Digambar Jains Of North India: Society And Religion In Baraut, Uttar Pradesh - The Kanji Swami Panth: Contestation, Cosmology And (...) Confrontation. Condition Good. (shrink)

The paper seeks to understand India’s evolving rights framework in the backdrop of cow vigilantism. To that end it discusses the human right to food and nutrition, international discussion on minority rights issues in India and the relevant legal and constitutional discussion in India. It finds that India’s rights framework has evolved since proclamation of India as a Republic in 1950 based on the supremacy of its written constitution containing fundamental rights and directive principles of state policy interpreted finally by (...) its Supreme Court. The government took a wise step by not challenging a judicial rebalancing of the rights framework in response to certain executive measures and the Supreme Court interpreted the right to life to include not only the right to the choice of food but also the right to privacy and thereby underscored the obligation of the State to compensate the victims of cow vigilante violence. However, a constitutional polity and secular state would do all well if it did any further necessary to better guard against any recurrence of the breach of civil peace, much less violence, on purely secular issues, including by strengthening and increasing dialogue with all representative communities in all its decision-making on such matters. (shrink)

A new translation of the great classic--with wide-ranging, multi-traditional commentary that emphasizes its practical advice for living with integrity. 'All there is is Krishna.' Upon hearing this famous and enigmatic line from the Gita's seventh chapter when he was a boy, Ravi Ravindra embarked on a journey to understand its deep meaning. The search led him far beyond the tradition from which the text originally arose to an exploration of world mystical wisdom, including Zen, Christianity, Yoga, and particularly the (...) teachings of J. Krishnamurti and G. I. Gurdjieff. Dr. Ravindra's fresh prose translation with wide-ranging commentary, is the fruit of that lifelong process. It stands out from the many other versions with its assertion that the Bhagavad Gita is at heart a universal guide to navigating the battle of life required of each and every one of us. It is through that navigation, he shows, that we can discover and connect with the Krishna deep within ourselves: The Eternal Witness who is above the battle, and who is, ultimately and joyfully, all there is. (shrink)

Rather than a hatha how-to guide with asanas and step-by-step instructions, The Spiritual Roots of Yoga explains yoga’s origin and underlying philosophy. The book dives straight to the heart of the yogic tradition embodied in the figure of Krishna in the Bhagavad Gita, an understanding broadened through an examination of Patanjali’s Yoga Sutra. It then provides the framework for an accessible comparison between yoga and Christian, Buddhist, and other systems of thought. The author of several acclaimed interfaith studies, Ravi (...) class='Hi'>Ravindra writes from a deep understanding of not only the philosophy but the context from which yoga evolved, as well as its standing within the community of religious thought and practice, offering practitioners and other spiritual pilgrims a deeper appreciation of the tradition. (shrink)

On moral values of Indian culture, with special reference of Mahābhārata, Hindu epic.

Compendium of the basic tenets of the Mīmāṃsā philosophy.

Bhakti is a remarkable existential tendency that shows itself in the rich expanse of the tradition originating from the Vedas. Recognized as a prize possession of the religions, philosophies, and culture of India, it has often won fascination and admiration from students of Eastern heritage. However, its nature, role, and history remain misunderstood and have not received all the attention they deserve. Its role as a gatherer of life, love, thought, and the divine is missed in its partial characterizations as (...) “Hindu devotion” or “divine love” or “theism implicit in polytheism.” Its status as a perennial thematic concept of the Indian civilization is missed when its pervasiveness is overlooked by the cultural historians preoccupied primarily with its periodic eruptions. Furthermore, the philosophical role of bhakti is missed when it is deemed as an alternative to jnana (knowledge) rather than “the living of jnana.”. (shrink)

Compendium of the Mimamsa school in Indic philosophy.

All of these writings reveal an engagement of serious minds inquiring into the nature of reality, including the nature of extraordinary intelligence operating ...

A new translation of: The yoga sutras of Patanjali, the ancient Indian text which sets forth the practical and philosophical foundations of yoga, presented here with extensive commentary and spiritual exercises to assist in the practice and understanding of one's own spiritual search"--Provided by publisher.

W artykule omówiono kontakty dwóch znaczących osobistości w Polsce przełomu XVI i XVII wieku – wojewody Mikołaja Zebrzydowskiego i jezuity ks. Piotra Skargi. Pierwsze ich spotkanie nastąpiło, gdy Zebrzydowski rozpoczynał swoją publiczną działalność, a ksiądz Skarga był już doświadczonym kapłanem i jezuitą. Zebrzydowski nosił się wówczas z zamiarem fundacji kolegium jezuickiego w rodowych dobrach w pobliżu Lublina. Kolejna znacząca współpraca związana była z powołanym do istnienia w Krakowie przez ks. Skargę Bractwem Miłosierdzia. Ksiądz Skarga bardzo pozytywnie oceniał postawę i zaangażowanie (...) Zebrzydowskiego w obydwa dzieła. Sytuacja uległa dość znaczącej zmianie, gdy Zebrzydowski, obrażony na Króla Zygmunta III Wazę, przeszedł do opozycji antykrólewskiej i stanął na czele rokoszu. Ksiądz Skarga dwukrotnie udał się do wojewody, aby odwieść go od tego nielegalnego działania. Poselstwa nie przyniosły pozytywnego rezultatu. Wzajemnie relacje obu osobistości uległy oziębieniu, choć można przypuszczać, że Zebrzydowski pod ich wpływem w końcu pogodził się z królem. Pewne relacje z jezuitami dalej podtrzymywał, ale już bez poprzedniego zaangażowania. (shrink)

Compendium of the Mimamsa school in Indic philosophy.

Is theology able to communicate anything to the economy at all? Would not it be an invasion to an autonomous field of knowledge capable to organize economic activity of man according to its internal rules? However, when asking the economic question of how to satisfy material needs, one cannot ultimately avoid another question – an ethical one – of what the purpose of satisfying those needs is. What is man really looking for? Theology, on the plane of faith and reason, (...) tries to find answers to these fundamental, ultimate questions asked by human beings, who are nowadays often tired of searching for happiness in satisfying the short-term and often artificially created new and new needs. A theologian in his research listens first of all to the word that God pronounces to man. This word, contained in the Bible, sets out the basic lines of the dignity of man, his tasks and the ultimate goal of his existence, which is to achieve full humanity and maturity, namely happiness in God. Only in such a perspective, which goes beyond the mundane, one can properly evaluate every action of man, giving it a rightful place in the whole of his existence. Specific issues relating to man’s economic activity, as described in the Bible, invariably refer to this overall dimension of his existence and his ultimate fulfilment in God as the guarantor of order and the source of life. Hence, any human activity which ignores the structure of that order, planned by the Creator, appears to be disordered and, consequently, leads to the destruction of man himself. (shrink)

ROBERT SPAEMANN’S NEW APPROACH TO THE CLASSICAL THEORY OF THE PERSON The article is concerned with the subject of the person, which constitutes the core of anthropological reflections of the eminent German thinker, Robert Spaemann. The issue of the person was especially noticeable in one of his most important works entitled Personen. This issue generated a keen interest and recognition of specialists in many countries. These reflections are based on the metaphysical concept of human existence. That is why Spaemann’s theory (...) of the person is often defined as metaphysics of the person. First, in the introduction, the author points to the significance of the issue; second, he describes its most important threads: understanding the person, the person’s identity and traits such as rationality, freedom, intentionality, love, religiousness, transcendence, ability to forgive, to keep one’s promise and to speak. The next part of the article presents the issues of the person’s self-fulfilment, indestructibility, being the subject of law, having a special status, i.e. dignity. Readers also learn why the classical vision of the person (Boethius, Thomas Aquinas, Kant) is not outdated, whereas Locke’s theory (as well as its radicalised version propagated by its well-known supporters, Parfit, Hoerster, Singer) remains unacceptable as contradictory in itself. As has been emphasized, it involves some false anthropological assumptions, e.g. the issue of the so-called potential person and the difference between human life and person’s life. However, the latter theory is increasingly popular at present since it supports, among others, the justifiability of abortion and euthanasia, and it suits the contemporary mentality with a definitely hedonist overtone. Many of Spaemann’s views on the person are truly significant and innovative. The issue that Spaemann himself regards as particularly important is his response to the false ideas of Locke and his contemporary continuators. The eminent scholar not only reveals the logical incoherence of this thought and its deviation from common sense, but using unique linguistic and transcendental-pragmatic argumentation, he proves that human is a person, i.e. “someone”, since the moment of conception. Thus, we cannot be thought of as if we had been “something” at first. That is why, not accidentally, the subtitle of Spaemann’s most important book on anthropology, i.e. Personen, is The difference between “someone” and “something”. In this response to Locke’s false theory (and its supporters), he explains that one cannot talk about such a distinction in the case of human beings. The second innovative issue in Spaemann’s work is the defence of the classical concept of the person and expressing it in a new way. The third one is his attempt at overcoming both spiritualistic and naturalistic perception of the human being. The fourth is Spaeman’s observation that our ability to forgive and to keep promises should be treated as a significant trait of the person. The article presents also some aspects of Spaemann’s vision of the person which have not been the subject of analyses yet, neither in the Polish nor in the Western literature, e.g. characteristics of the person, the person being the subject of laws and the person’s special status (ontological and moral dignity). Keywords: ROBERT SPAEMANN, THEORY OF THE PERSON, ONTOLOGICAL DIGNITY, MORAL DIGNITY. (shrink)

Liberalism and marxism are two forms of economism, which separate economic activity from ethics. The social teaching of the Church accepted continued by pope Benedict XVI recognizes the necessity of free market and limited intervention of the state in economy, but first of all postulates creativity of civil society in the field of economic life. The main arguments for observance of moral rules in the economic activity are following: 1. Every conscious and free men’s action is responsible for the effects (...) – economic activity cannot be any exception; 2. The same ethics ought to be applied in the individual-private life and in the public domain – also economy; 3. Ethos of economic activity is connected with three virtues – truth, love and justice (also social justice); 4. Christian-personalistic ethics is based on the principles auxialiarity (personalism) and common good (solidarity). Economic activity completely separated from ethics is inhuman. (shrink)

The Pastoral Constitution on the Church in the Modern World “Gaudium et Spes” says, “for man is the source, the center, and the purpose of all economic and social life” (63). Therefore, the man’s dignity has to be considered integrally in both his spiritual and bodily constitution and emphasized alongside his value and supernatural vocation. This enables attributing a special role to his transcendence in economic life. In their own productive activity, the possession and exchange of goods, a man should (...) adhere to proper moral norms. However, what is observed is the incessant deepening of social inequalities in different parts of the earthly globe. Luxury accompanied by the wasting of goods adjoins indigence of people suffering a shortage of necessities. Thus it seems vital that economic institutions be established whose goal will be promoting good living conditions and an individual’s engagement in dignified economic activity and which will not destroy their human, moral and social dimension. (shrink)

In this essay I would like to outline the Christian perspective on solving economic issues based on documents of the Catholic Church. The term ‘economic personalism’ appeared in literature several years ago and has been used as a proposal of a new economic model which is supposed to be a synthesis of achievements of economic sciences and Christian moral theology. Pope John Paul II is believed to be one of its precursors or even founding-fathers. We shall sum up these significant (...) elements of papal personalism under the following heads: (1) A man is a person, namely an independent existence in material and personal, spiritual and material sense, rational and free. All these characteristics of a human being constitute a basis for his dignity and greatness; (2) A man is a free being. This means that he has to make choices between various values. Human freedom is closely related to the truth. The final objective of human freedom is love; (3) We can protect ourselves against alienation by acting and being together with others. We will avoid the danger of alienation when we make ourselves a gift for the other person and especially for God. Economic personalism develops John Paul II’s personalistic view in a creative way. Its program can be summarized by the following theses: (1) a man is the centre of economy; (2) a human being is the most important economic good; (3) work is part of the man’s calling; (4) reproducibility of goods is subordinated to the man’s integral development; (5) the right to participate constitutes inalienable human right; (6) the principle of subsidiary is an „intellectual” frame for social and economic order; (7) the market should not be absolutized; (8) solidarity with the poor and social justice constitute a basis of each economy. (shrink)

Fr. Tomasz Czernik Charles Taylor’s Concept of Self-identitySelf-identity, according to Charles Taylor, comes from the community, especially through intersubjective communication. Self-awareness develops from contact with other people. The subject enters this way a moral dimension and public space. On this basis, he can talk about himself because he can describe himself in a social context. The self-identity is represented and conditioned over time. Its stability is rooted in social cohesion, which is based on culture. In the absence of such consistency, (...) there is a modernist and romantic tendency in society. Keywords: Self-identity, Charles Taylor, society, community. (shrink)

Treatise on the rules (vidhis) of Mimāṃsā school in Hindu philosophy with two classical commentaries.

Author: Herbut Józef Title: DIRECTIONS AND PROBLEMS IN THE PHILOSOPHY OF RELIGION (Filozofia religii: jej problematyka i jej odmiany) Source: Filo-Sofija year: 2011, vol:.15, number: 2011/4, pages: 911-917 Keywords: PHILOSOPHY OF RELIGION, ANALYTIC PHILOSOPHY OF RELIGION, PHENOMENOLOGY OF RELIGION, DEFINITION OF RELIGION, RELIGIOUS BELIEFS, RELIGIOUS LANGUAGE Discipline: PHILOSOPHY Language: POLISH Document type: ARTICLE Publication order reference (Primary author’s office address): E-mail: www:The main task of the philosophy of religion is to adequately define the concept of religion – it should be (...) comprehensive enough to cover all historically known forms of religion and restrictive enough to exclude any other cultural forms which are only similar to religion. How we understand the nature of religious beliefs (their propositional, volitional and emotional content) determines the method of philosophizing about religion. The religious doctrine plays a decisive role in religion, in one way or another motivating and justifying moral norms and worship practices. Traditionally oriented philosophers of religion have been chiefly interested in reasons for accepting a religious doctrine and in metaphysical problems; analytical philosophy of religion has brought into focus the semiotics of religious propositions. (shrink)

The increasing trend concerning loosing respect towards honoured authorities can nowadays be observed in most of the areas of social life. This refers also to universities and decreasing respect towards academics. The study at Karol Adamiecki Univeristy of Economics in Katowice, focused on structure and hierarchy of values declared by its students, were expected to reveal whether this assumption is true. The study characterized reasons for and directions of change in the declared hierarchy of values among the young. It was (...) of high importance to diagnose the core of interactions between students and academics, i.e. to answer a question whether academics employed by the University are perceived by the students as persons whose personal approach and behaviours could be followed. The results show that nowadays academic is not respected as an authority for her/his students. The way to regain respect seems to be based on reinforcement of traditional master (tutor) – student relations, as university is this particular place where this kind of interrelations should develop. The task of building this relation needs time and efforts, as well as sets a high standard for academics to present unimpeachable ethical approach as well as openness towards students and dynamic changes in the environment. (shrink)

The purpose of this study is to examine the impact of two comparative leadership styles on organizational performance outcomes. The leadership styles undertaken is transformational and servant leadership. A sample of 155 participants is taken from profit-oriented service sector of Pakistan. Data through survey gathered on a five point likert scale from organizations. AMOS and SPSS are used for statistical analysis. The result shows that, transformational leadership has more impact on organizational learning than servant leadership. Furthermore organizational learning enhances organizational (...) performance. Managers and leaders of corporate sector can get benefited from this study. Their main objective is to maximize the profitability of organization thus, they can choose leadership style which polishes their abilities and helps them to achieve profit maximization. (shrink)

Artykuł jest odpowiedzią na krytyczne uwagi zgłaszane pod adresem książki Ukrytość i Wcielenie. Teistyczna odpowiedź na argument Johna L. Schellenberga za nieistnieniem Boga przez Stanisława Judyckiego, Ryszarda Mordarskiego, Marka Peplińskiego i Jana Sochonia. Główny zarzut wobec mojego stanowiska głosi, że jest ono zbyt przychylne wobec argumentu J.L. Schellenberga, który niekoniecznie powinien być wzorem ujęcia problematyki ukrytości. Jednym z przejawów przyjęcia założeń kanadyjskiego autora jest zgoda na tezę o istnieniu niewierzących przy braku oporu.

Artykuł jest odpowiedzią na polemikę Stanisława Ruczaja z argumentem z Wcielenia, który został zaprezentowany w książce Ukrytość i Wcielenie. Teistyczna odpowiedź na argument Johna L. Schellenberga za nieistnieniem Boga. Ruczaj zarzuca tzw. obronie inkarnacyjnej, że nie rozważa ona możliwości, zgodnie z którą Bóg jest zarazem wcielony, jak i nieukryty. W niniejszym artykule koncentruję się na uzasadnieniu, dlaczego uważam, że jest możliwe, iż owa opcja jest dla Boga wykluczona. Według mnie istnieją racje przemawiające za tym, że jest ona (a) logicznie sprzeczna, (...) (b) niespójna z doskonałym moralnie charakterem Boga, (c) nie skutkowałaby wyeliminowaniem niewiary bez oporu we Wcielenie. (shrink)

W książce Źródło i noc. Wprowadzenie do współczesnego absconditeizmu (Kraków: Wydawnictwo WAM 2020) Miłosz Hołda wnikliwie przedstawia poruszaną problematykę i proponuje ciekawe rozwiązania. Stanowiąc ambitną próbę wypracowania oryginalnego stanowiska w ważnym obszarze myśli chrześcijańskiej, publikacja domaga się krytycznej refleksji i uwypuklenia istotnych problemów, co jest celem niniejszego tekstu. Chodzi zwłaszcza o dwie kwestie o kluczowym znaczeniu dla teizmu: (nie)działanie Boga w świecie oraz godzenie „Boga filozofii” z „Bogiem objawienia”. W pierwszym z wymienionych zagadnień podstawowym problemem jest (częściowo) niewłaściwe podejście do (...) przyrodniczego obrazu świata oraz do filozofii nauki i teologii nauki. W drugim obszarze głównym mankamentem analiz Hołdy jest rozbieżność między manifestowanym poparciem dla teizmu klasycznego a brakiem krytycznego spojrzenia na te jego elementy, które utrudniają, w niektórych zaś aspektach uniemożliwiają, wyrażenie istotnych treści judeo-chrześcijańskiego objawienia. Zawarte w artykule uwagi nie obalają w całości głównych tez stawianych przez Hołdę, lecz prowadzą do ich modyfikacji, dowartościowującej przyrodniczy obraz świata. (shrink)