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1
Content available Starożytna geneza nazwy „Państwo Środka”: na tropach formowania tożsamości chińskiej
100%
Gawlikowski K.
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2018
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nr XXI
179-209
EN
The author outlines first the contemporary essential terms related to the “Chineseness”; 1) the ‘Middle’ or ‘Central State’ (Zhongguo); with its derivates – a ‘Chinese’ (Zhongguoren) and the ‘Chinese nation’ (zhongguo minzu); 2) ‘the Middle Country of Splendid Culture’ (Zhonghua), and its derivates – ‘the Republic of China’ (Zhonghua Min’guo) and the ‘People’s Republic of China’ (Zhonghua Renmin Gongheguo), the ‘All-Chinese nation’ (zhonghua minzu); ‘rejuvenation of China’ (Zhonghua fuxing); 3) ‘Chinese’ as ethnicity or cultural characteristics (Han). The southern term (tang) and its use is indicated. Their content is briefly presented: as political, cultural and ethnic. Then the author analyses the evolution of the term ‘Middle/Central State’ starting with the concept of the ‘Central Shang [capital]’ (Zhong Shang) and the ‘capital region’. The ‘five parts of the world’ (wu fang) appears essential in its genesis. Various ancient mystical meanings and semi-religious notions are considered. The author indicates when and in what sense the term had been used. The author also analyses various ancient notions of ‘the Middle State’; its belt structure, its division into ‘9 provinces’, the concept of the ‘continent’ (in between the Four Seas), a 1/9 part of one continent among 9, the ‘holy land’; the Buddhist concept that the true Middle State is in India, etc. The ancient sources are extensively quoted and analyzed. Hence it becomes obvious that this contemporary political term has various nuances and potential meanings, since traditional culture is still vivid.
2
Content available (omówienie) Wolfram Eberhard, Symbole chińskie. Słownik, tłum. Renata Darda, Kraków: Universitas, 1996, s. 319 Encyklopedia mądrości wschodu. Buddyzm, hinduizm, taoizm, zen, red. Stephan Schumacher i Gert Woerner, przekład z jęz. niemieckiego Mieczysława J. Kuenstlera, Warszawa: Warszawski Dom Wydawniczy, 1997, s. 440
100%
Gawlikowski K.
|
1998
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nr I
303-304
3
Content available (recenzje) Nowe publikacje o dawnych Chinach i ich myśli klasycznej wydane w Polsce
100%
Gawlikowski K.
|
|
nr IV
273-288
4
Content available Typy i charakter działań wojennych Cesarstwa Chińskiego
100%
Gawlikowski K.
|
|
nr XIX
11-41
EN
Wars waged by the Chinese Empire, or civil wars within it, differ significantly from those waged in Europe, owing to differences in the sphere of ideology, predominantly Confucian, and historical realities. There are also cultural differences related to the prevailing attitudes to war, struggle and the use of force. The study presents several of them. Rebellion against a “morally discredited” dynasty, which already lost her “Mandate of Heaven” (to re-establish moral order in China and in the world) Re-establishment of “order in the world” by China as the leading Middle State “Punishment of usurpers” carried out during the division of the Empire (since there could be merely one legitimate Son of Heaven, all other rulers, who pretended to be independent Sons of Heaven, were considered “usurpers”) Civil wars: “legitimate rebellion against discredited power holders” and “re-establishment of order” on the side of the state authorities Invasions by the Empire to conquer new lands or enlarge the sphere of its influence (most often to subdue neighbouring states and reduce their status to a vassal country) The author briefly outlines the “borderlands”, which the Empire wanted to control when it was strong. He also analyses the social, economic and ideological reasons, why in the Empire prevailed isolationist policy and the expansion was carried out merely on a limited scale, mostly to the neighbouring states and lands.
5
Content available Zapiski z Pawilonu Odlatującego Żurawia (IV) Uwagi o jednostce i problemie praw człowieka
100%
Gawlikowski K.
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nr X
215-226
6
Content available Religijność wietnamska: tradycyjny kult duchów opiekuńczych wspólnoty wiejskiej a państwo
100%
Gawlikowski K.
Azja-Pacyfik
|
2009
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nr XII
138-171
EN
The author indicates the present renaissance of all the forms of religiosity after the doi moi reforms, indigenous and of foreign origins. The study is based on the author’s field work in Vietnam at the end of the 1970’s and his analysis of the “temple books” collected by the colonial French authorities. The authors compares this Vietnamese material with Chinese cults and religious practices, and – on the other hand – briefly outlines the present situation of religious cults with the “socialist” period and in detail analyses their state on the village level in the last centuries of the monarchy. As the principal forms of the Vietnamese religiosity the author outlines the following cults and rites: 1) The “Three Teachings” – Confucianism, Taoism and Zen Buddhism; 2) Sino-Vietnamese cults – adapted from China (as the Chinese cult of Mazu, of the Prince Guan, Xuan Wu, etc.); 3) The Vietnamese cults of saints (thanh), in particular of the “national heroes” (anh hung), worshipped in the dinh temple; 4) Cults of the local tutelary spirits (most of the village cults belongs to this category) also worshipped in dinh; 5) The cult of the ancestors; 6) The state cults celebrated by the ruler; 7) Beliefs and practices related to the mysterious forces – benevolent or malignant (such as astrology, geomancy, oracles, the use of amulets, etc. In addition the author indicates that these cults and rites involves first of all various communities, not individuals as in the West, and instead western priests the rites are usually performed by the heads or representatives of the communities: of the family, of the community or of the state. One can find there the anthropocentric not the western theocentric orientation (this is common to all the countries of the Confucian-Buddhist civilization). Moreover, the orthopraxy not the western orthodoxy prevails in Vietnam as in the region, hence religious rites and practices are essential there, not beliefs, so important in the West. The rites serve first of all to preserving/restoring order and harmony in the family, in the village or in the region/the state. Therefore the deep religiosity is usually missing and the rites have mainly social functions. The author describes the traditional Vietnamese village commune as a semiautonomous village-state (with its own complex bureaucracy) that could be compared with the Mediterranean city-states. Hence, following the Vietnamese historians, the author characterizes the Vietnamese monarchy as a kind of federation of such village communes. In this respect Vietnam differs significantly from the Chinese Empire, where the state was much stronger. Village communes constituted the fundamental entity of the political and social order in the Vietnamese monarchy and these traditions influenced political culture in Vietnam. The author presents the village communes’ tutelary spirits – thanh huang: their types, character, ranks and functions. He indicates that this deity corresponds to the Chinese “tutelary deity of a city” – cheng huang, and indicates all together 14 types of such Vietnamese deities (with numerous examples). The author indicates the difficulties related to such surveys in the field and in archives, first of all related to the “temple taboo” (hen) and its relation to the state policy. The strengthening of the state in the 2nd millennium involved increasing control of the village cults and the resistance of the local communities, which protected their original cults with taboo and other measures. In this way the old cults that contradicted the newly propagated Confucian values and norms often could be preserved. The author outlines the complex interrelations of the village communes and the state in the last centuries of the Vietnamese monarchy in detail with references to various examples of villages and their correspondence with the Ministry of Rites. He concludes that a significant autonomy of village communes was preserved until the end of the independent Vietnamese monarchy in the religious aspect, which was certainly essential to the Confucian type of state.
7
Content available Pionierska praca: jak wyzwalać się od naszego etnocentryzmu
88%
Gawlikowski K.
|
|
nr XX
190-192
8
Content available (artykuły recenzyjne) Pierwsza w Polsce historia Tajwanu
50%
Gawlikowski K.
|
|
nr V
215-218
9
Content available (recenzje) Nowe kompendium wiedzy o Chinach
50%
Gawlikowski K.
|
|
nr VII
219-229
10
Content available (recenzje) Azja Wschodnia w nowym atlasie świata
50%
Gawlikowski K.
|
2006
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nr IX
297-303
11
Content available (artykuły recenzyjne) Pierwszy polski badacz w Chinach
50%
Gawlikowski K.
|
|
nr III
407-411
12
Content available (recenzje) Podróże po chińskiej ojczyźnie
50%
Gawlikowski K.
|
|
nr VII
241-243
13
Content available (artykuły recenzyjne) Polska historia wojny wietnamskiej
50%
Gawlikowski K.
|
|
nr V
204-209
14
Content available (recenzje) Ogród mało plewiony, czyli Leksykon chiński
50%
Gawlikowski K.
|
2006
|
nr IX
284-289
15
Content available (recenzje) Monografi a chińskich sztuk walki
50%
Gawlikowski K.
|
2006
|
nr IX
294-296
16
Content available II wojna światowa z chińskiej perspektywy
44%
Gawlikowski K.
|
|
nr XIX
69-78
EN
The World War II from the Chinese perspective
17
Content available Zapiski z Pawilonu Odlatującego Żurawia
44%
Gawlikowski K.
|
|
nr III
305-342
18
Content available Strategie na konflikt i negocjacje. O sztuce wojny Mistrza Sun
38%
Gawlikowski K.
|
1998
|
nr I
207-224
19
Content available Wietnam i jego losy – kilka uwag
38%
Gawlikowski K.
|
|
nr VI
185-187
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