Temat: ahiṃsā - Katalog OPAC zbiorów

Skocz do pozycji: 1.

Tytuł:: The fate of misguided souls: Kundakunda’s and Amrtachandra-Sūri’s pespective
Autorzy:: Glinicka, Małgorzata
Powiązania:: https://bibliotekanauki.pl/articles/18681813.pdf
Data publikacji:: 2015
Wydawca:: Uniwersytet Łódzki. Wydawnictwo Uniwersytetu Łódzkiego
Tematy:: Jainism
Kundakunda
Amṛtachandra-sūri
saṃsāra
karma
bondage
delusion
ahiṃsā
anekânta
aparigraha
Opis:: The article is aimed at juxtaposition of two Jaina thinkers’ concepts related to the status of living beings mired with delusion, i.e. Kundakunda’s (2nd c. CE) and Amṛtachandra-sūri’s (10th c. CE) perspective according to Samaya-sāra of the former and Puruṣârtha-siddhy-upāya of the latter. According to the Jaina philosophy an individual soul (jīva) attains respective stages of spiritual development traversing the whole scope spread between mithyātva (“falsity”) and samyaktva (“perfection”) tiers. Each state is strictly connected with the level of immersion in saṃsāra. These levels of spiritual development are a result of deluding karmas (mohanīya karma). The factor joining a cycle of births and concrete living entity is a karmic matter of subtle conformation glueing itself and cohering to a being. The article is focused on presenting types of delusion and its causing factors on the basis of two temporarily distant but contentwise compatibile works.
Źródło:: Internetowy Magazyn Filozoficzny Hybris; 2015, 29, 2; 150-171
1689-4286
Pojawia się w:: Internetowy Magazyn Filozoficzny Hybris
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 2.

Tytuł:: Buddhist ethics of Pancha Shila: A Solution to the Present Day and Future Problems
Autorzy:: Riyaz, Aamir
Powiązania:: https://bibliotekanauki.pl/articles/2142649.pdf
Data publikacji:: 2018
Wydawca:: Uniwersytet w Białymstoku. Wydawnictwo Uniwersytetu w Białymstoku
Tematy:: Ahimsa
Satya
Asteya
Buddhism
Precept
Nibbana
Pancha Mahavrata
Panch shila
Manusmriti
Quran
Hadith
Bhagvadgita
Jainism
Christianity
Hinduism
Islam
Opis:: Most of the religions of the world are based on some fundamental moral principles of good conduct/virtues and prohibits its followers to do anything which is not good for the welfare of the society as a whole. This fundamental moral principal of good conduct, in Buddhism, is known as Pancha Shila (Five Precepts or Five Virtues). Pancha Shila is the basic assumption of moral activities for both households as well as for renunciates. It forms the actual practice of morality. Each time the precepts are upheld, the moral volitions are strengthened, until morality becomes a habitualtrait through the condition of repetition. For the smooth functioning of a society, every Buddhist has to follow the five moral precepts i.e. abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from falsehood, abstaining from taking intoxicants. Jainism, Christianity, Hinduism and Islam too accept such ethical codes with little modification. These are called cardinal virtues. Jaina concept of Pancha Mahavrata is very close to Buddhist concept of Pancha Shila. In Jainism these are; Ahimsa (Abstinence from all injury to life), Satyam (Abstinence from falsehood), Asteyam (Abstinence from stealing), Brahmacharyam (abstinence from self indulgence), Aparigraha (Abstinence from all attachment). Mahatma Gandhi too accepted these five cardinal virtues given by Jainism but he added two more in it which are; Fearlessness and Faith in God. The five precepts of Buddhism offers the moral conducts following which everyone can avoid evil deeds and can contribute in making this world a better world for present and future generations. The precept of abstaining from killing leads to the respect for other’s life. The precept of abstaining from stealing leads to the respect for other’s property. The precept of abstaining from sexual misconduct leads to the respect for one’s own dignity and dignity of other’s especially women. The precept of abstaining from falsehood leads to the respect for honesty. The precept of abstaining from taking alcohol leads to innumerable number of good qualities like respect for a clear mind, respect for modesty of other human beings, respect for money, respect for one’s own dignity, respect for other’s life and so on. The five precepts of Buddhism make a person disciplined, which is one of the most important ingredients for the development of overall personality of a person. A developing country cannot become a developed one unless its citizens are disciplined. If we analyze the five precepts given by Buddhism then, we find that the solution for most of world problems lies in it. If everyone follows five precepts then, I think this world will be transformed into a better place, a place where people have respects for other’s life and property, where everybody’s interest will be taken care of, where people will have an altruistic approach towards society. In short, this world can be transformed into a heaven.
Źródło:: IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych; 2018, 30/1; 215-227
0860-4487
Pojawia się w:: IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
Dostawca treści:: Biblioteka Nauki

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Skocz do pozycji: 3.

Tytuł:: Heidegger, Gandhi, and the paradoxical search for a metaphysics of nonviolence
Autorzy:: Montesano, Mark
Powiązania:: https://bibliotekanauki.pl/articles/431357.pdf
Data publikacji:: 2014
Wydawca:: Uniwersytet Kardynała Stefana Wyszyńskiego w Warszawie
Tematy:: hermeneutics
ethics
methaphysics of nonviolence
Gandhi
Heidegger Martin
nonviolence
violence
ahimsa
satyagraha
human rights
hermeneutyka
etyka
metafizyka braku przemocy
bierny opór
przemoc
prawa człowieka
Opis:: Gandhi’s philosophy and practice of nonviolence was undergirded by his own interpretation of Hinduism. As the interest in his work has moved to the West, certain questions have arisen about its applicability to Western culture and thought. Martin Luther King, Jr. used his version of Christianity, for instance, to import Gandhi into a powerful movement in mid-20th century America. American philosopher, Gene Sharp, has written about Gandhi’s influence in terms of methods that work, with or without a metaphysical or religious foundation. This paper contends that some sort of metaphysical foundation is necessary for nonviolent movements to be effective with large groups of people over time. In service of finding a Western metaphysics that would support nonviolence, the writings of Martin Heidegger are employed. First, Gandhi’s metaphysics is discussed. In light of this discussion, Heidegger’s insights into the relationship of beings to Being are compared to some of Gandhi’s interpretations of Hinduism, especially with regard to nonviolence (ahimsa), Sat (truth) and the active confrontation of violence (satyagraha). In the work of both these thinkers there lies an apparent paradox of boldly confronting the truth that violence and injustice exists while holding to a belief in the impossibility of possessing truth totally. At the heart of this paradox is the danger that a self-righteous “holding to truth” (satyagraha) itself may be a source of much violence, both physical and structural and therefore is the antithesis of nonviolence. It is precisely at this point of contradiction that Gandhi’s and Heidegger’s metaphysical insights converge and transcend this paradox and can be employed as a metaphysical foundation for nonviolence as an ongoing, active struggle with violence.
Źródło:: Studia Philosophiae Christianae; 2014, 50, 1; 51-77
0585-5470
Pojawia się w:: Studia Philosophiae Christianae
Dostawca treści:: Biblioteka Nauki

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